Mustafa Abu Rayyan – 59 Tafseer Surah alBaqarah Verses 241245
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AI: Transcript ©
We are continuing,
the tafsirah sur al baqarah, and tonight
will be starting from eye number,
242.
After having
discussed
the uhkam,
the rulings,
the fiqh
of the family,
the usra,
marriage.
And the fact that sometimes marriages
don't,
work out.
And then there is something called and the
rulings related to that. Divorce. How is divorce
done? And this is something,
Assalamualaikum
brothers at the back.
As you can see there's a lesson going
on so I advise everyone please if you're
not praying and if you're not here for
the lesson
that you,
leave the masjid.
So the rulings of were mentioned,
and
there's a hadith that mentions, although there's some
weakness in it, that
that
the most,
hated act to Allah that is still permissible
is divorce.
And,
this shows you that although this is something
that is allowed, it should be avoided.
But at the same time,
Islam
and you will find in our religion, it's
very practical and pragmatic.
There's a famous word that is mentioned
that the the Christians mention,
and,
they say, until death do so what is
it? Till death
do us apart in sickness and health. They
mention all these things. Right?
And it is in their belief that it's
absolutely not allowed. And some of them will
be so extreme. They will say no matter
what situation you're in, no matter how dire
the situation is, no matter how problematic it
is,
that you cannot
end the relationship. And that's not the case
in Islam. In Islam,
you're encouraged to stay together.
You are told to seek mediation. To seek
counseling. To seek help. To have patience. To
keep the family together.
To keep the family together but at the
same time no one is told to stay
and this is some this is where sometimes
culture clashes with Islam. Where you have certain
cultures that
they are so against separation
even
when their relationship is a detriment
to the well-being of the 2 people that
are together.
And this is why,
Allah subhanahu wa ta'ala in the many ayaats
I mentioned,
is spoken about. And not only that, the
way it's done
And and the fact that
the wisdom behind doing talaq the right way
is that it provides opportunity for the people.
So for example,
we mentioned in, now it's many lessons ago
that,
Allah
that Allah,
the lak is done twice.
And then when it's being done twice, you
can only issue 1 dalak at a time.
And when you issue the first dalak, the
family actually stays together. So the wife doesn't
move out of the house. They stay in
the same house together.
And in Suratul Talaq, right, the,
in the third, or the 3rd just from
if you count from Jamba,
Allah Subhanahu wa Ta'ala talks about that,
you don't
remove the wife
or in some cases the husband. Right? Like
it happens in some cultures. You stay together.
Why? Just in case Allah
Perhaps things will reconcile, things will get better.
Right? Why is it important that you only
issue 1 and not 3? Because you allow
opportunity
for reconciliation to become better, to to get
together again. Right? Even when one is issued
and the time there's a time period,
That time period, again, it gives breathing room
for the relationship. There's a lot of wisdoms
behind the way Islam teaches us how to
even go about separation, how to go about
separation. And there's wisdom behind it because the
usr is to keep the families together. We
want more families because healthier and more productive
families that are conducive to Ibadah, worship, and
good akhlaq. At the end of the day,
we will help our society.
That being said, we are not so strict
in the matter that it's never a solution.
Sometimes
the solution is to is to separate, and
this is something that the prophet himself, that
the prophet issued some talaqs to, his his
wives.
In any case, we covered all of those.
Now as Surat Al Baqarah in the beginning
was mainly about stories of the past.
Then we went into rulings. We went into
the rulings of salah and hajj and many
other issues, the qibla change.
And and before that we were telling a
lot of stories. Now here tonight, inshaAllah ta'ala,
we're again
doing a mix of the 2. This is
quite interesting because as Allah subhanahu wa ta'ala
is teaching us about certain rulings,
Allah subhanahu wa ta'ala is also telling us
to reflect over the people that came from
the past. But Allah concluded
the ihkam and the rulings of marriage and
divorce by saying,
And thus Allah makes clear for you his
ayaat,
his laws, his rulings
and his wisdoms
so that you may understand.
The Quran is speaking those that are seeking
understanding from the Quran. So again, every time
these ayat are read, you must feed into
them and benefit from them and act upon
them and learn from them.
May Allah make us among those. Then Allah
in ayah number 243
says,
O Muhammad, did you not do you not
know of or did you not think of
or you're not aware of?
Those who went forth from their homes, those
who left their homes,
while they were in the 1,000.
So Allah is telling us a story about
people that left their homes
and their towns when they as they were
in the 1,000. Why did they leave?
Fearing death.
Allah says, alam Torah. The word alam Torah
literally means have you not seen. Alam Torah,
have you not seen. But in this context,
the prophet didn't see that because it happened
in the past.
So why would Allah use the word? Just
like Allah used in the story of the
elephants.
Have you not seen what your Lord has
done to the men of the elephants? So
why does Allah use the word alamtara?
Have you not seen? Rather than
or have you not have you not heard?
And the reason is, some of the old
mentioned that
it it adds
to the fact that this really happened
as if you were there. Right?
As if you were there. So it is
an ex emphasis. This actually happened.
And also, they say,
to see. Sometimes you don't see with your
eyes but you see with your heart. Right?
Oh Mohammed, have you not heard or have
you are you not aware
of the ones who left their homes
in the 1,000.
Why did they leave? They were fearful of
death, Hadar al Mote.
So
these people
were afraid of death. What was causing this
death?
This is an issue of dispute about Nurulama
and I'll mention the views in a second.
That being said,
their main concern was they wanted to survive
and stay alive. A very natural response.
Right now, if you're told some place there's
danger, that danger could be war, that danger
could be a disease,
Your first instinct is I need to leave.
You wanna survive. And there's nothing wrong with
that. Have a remote fearful of death.
Then Allah subhanahu wa ta'ala,
Then Allah said to them,
die.
Then Allah revived them. So what's missing here,
when Allah said to them, to them died,
of course they died. And then Allah
revived them.
Indeed Allah is full,
Allah is full of bounty to mankind and
full of blessings and and grace.
But most people
they do not thank Allah
and are not grateful.
What is the context here and what lesson
or value are we being taught here? Now
this ayah comes, Allah Subhanahu Wa Ta'ala is
teaching us about these people. Some of the
elements mentioned that these people were from Bal
Israel. They were from Bal Israel
And they
were
running away from a plague.
They were running away from a plague. And
as they were running away from a plague
they did so
out of fear of dying.
And Allah subhanahu wa ta'ala wanted to test
them and show them that no matter where
you go and when you end, you cannot
outrun death.
You cannot outrun death. So Allah Subhanahu Wa
Ta'ala said to them
die. And when we say Allah said to
them
some of them say that they literally heard
an angel say the word die and then
they just dropped dead. And others say
when this is Allah subhanahu wa'ala's amrakoni. In
other words, when Allah wants something to be
happen, Allah says be and it is. So
Allah wants them to be dead and they
lost their lives right there and then. And
they were dead for a number of time.
Some will say 8 days, some say less.
And then they woke up and they were
revived. And the lesson and the moral of
there was that
you cannot outrun the qadr of Allah. Now
does that mean you shouldn't
take means to protect yourself? No. You should.
But you never assign
the the to the means,
complete independence
from the will of Allah subhanahu wa ta'ala.
Because in end of day we cannot outrun
the Qadr of Allah. We cannot outrun
the Qadr of Allah subhanahu
wa ta'ala.
Especially death.
So it is said that Khaledin Moulid radiAllahu
anhu on his deathbed,
he what he,
he died
on his death bed, a natural death.
And you'd assume someone like Khadim Walid who
participated in battle after battle after battle. It
is said that there was not a place
in his body except they had an injury
from an arrow or a spear or a
sword.
Yet, each time he survived.
And then he ended up dying in his
birth and natural death death. And then he
said something on the lines of, I wish
cowards understood this. Meaning, in end of the
day,
once you are in a dangerous situation, yes,
you try your best to do what you
can. But if Allah wants,
the If your time ends, your time ends.
And once you understand and appreciate this,
and that
in the end of the day, no matter
what happens,
when the time
for you to leave this duniya
comes, there's no one that can help you.
There's no one that can save you. No
doctor
and nothing. The qadr of Allah will overpower
and if it's time for you to go,
you will go. So
why do you think Allah
is teaching us this?
Allah is teaching us this because
one of the things that would dissuade,
discourage
people
from joining into the
efforts of fighting for the sake of Allah
was fear of death.
So when the sahaba were told to engage
in battle
that there was an element of fear of
death.
When Muslims are told that there is a
responsibility among them, that there is a requirement,
one day you may be in a position
where you have to put your life in
the life for the sake of Allah, that
there's an element of you that is fearful
of of death.
Now the lesson here is no matter what
happens you're going to die.
And if you had to today pick a
situation that you were to die in, you
would want to pick the best situation to
die in. Which is a state where you
are in the worship of Allah subhanahu wa
ta'ala.
So that means that
don't allow the fear of death
paralyze you to the point where you don't
do your obligation.
This is the lesson here.
Which is why some ulama have said that
it wasn't a plague that they ran away
from but rather it was cowardice
and there were thousands of men that deserted
an army and a fight.
Right. And then Allah subhanahu wa ta'ala
is saying said to them
meaning they were they were cowards, they ran
away,
but they died anyway.
They died anyway. And Allah says,
no matter where you are, death will come
to you. And this is something that we
have to,
come to terms with as Muslims. We have
to come to terms with as Muslims.
Which is,
in the end of the day,
the
the Muslim
is someone
that accepts their faith.
And among the reasons,
among the reasons
that will lead to the muslim ummah to
become dominated
and they become weak,
is when the prophet as salam said, there
will be a time and that time will
come that the Muslim ummah will be under
the boot of others. Those that don't worship
Allah. Those that don't follow the prophet
And the prophet said that the whole world
will come and eat
eat from you like you would eat from
a plate.
The sahaba said, You Rasulullah,
when that happens, in other words, that the
Muslims honor will not be safe, that their
homes will not be safe, that any anyone
anything can decide to do whatever they want
with them, They will have no armies to
defend them. They'll have no men to defend
them. They will have no countries that are
strong. They will become
there's and these situations that you can see
right now unfolding.
Right?
When that happens, the prophet
said,
I said because we are small in number.
I mean,
Is it because we are small in number?
And then the prophet said no.
Rather you are many.
There's a great number of you. Perhaps the
most there's ever been.
So what's the issue then? If the issue
is numbers
and we have the numbers,
2,000,000,000 Muslims in the world,
why is it that we cannot defend each
other?
Why is it that we cannot stand up
for each other? Why is it that some
of us are starving and others are so
rich? What's what's what's wrong?
Why is it that there are believers that
are going hungry, others are being maimed and
killed, others
are are are suffering
numerous issues?
What is the The prophet said among the
reasons for that is that you will become
a people that are afflicted with 2 things.
A love and attachment for this world
and a fear and hatred of death.
Now,
there is a natural response to death. No
one wants to die.
But as Muslims there is something beyond death
that we actually look forward to.
We look forward to meeting Allah Subhanahu Wa
Ta'ala
because we love Allah.
We look forward
to
meeting our blessed prophet salallahu alayhi wasalam
and benefiting from his shafa'ah.
We look forward to enjoying the bliss,
and beauty of Jannah.
So because of this,
the relationship that we have with death
is not one of just pure and utter
fear.
It is not that. And you will find
examples of that
that when you had when if you had
to choose between being tested
and tried in the duniya, there were some
ulema and I'll give you a few examples.
Mi'al Abu Khali was one of them.
That,
he made his
dua. If death is better for me, then
take my life. If death is better for
me, this is a dua that you're allowed
to say. What a muslim is not allowed
to do and people they conflict these two
things,
you're not allowed to wish for death.
You're not allowed to wish for death. Prophet
Muhammad radiqalaaladu.
Do not wish to meet the enemy in
battle. Do not wish for death because every
moment you have in this world is an
opportunity to gain more ajer and more khair
and worship. Right? So you don't you shouldn't.
Right? And but at the same in the
same token, there is a dua that the
prophet taught that if you are in a
situation that is so bad, so horrific, then
make this dua. Oh Allah,
take my soul if death is better for
me and keep me alive if life is
better for me. So then you,
you ask Allah subhanahu wa ta'ala to give
you that which is better for both. But
the relation that we have is is not
one just purely a fear, especially as believers
who have responsibilities
and sometimes we are told to fight for
the sake of Allah subhanahu wa ta'ala. And
this cover this is something that this ayah
And what teaches you that is because like
I said to you, we were learning about
a lot of rulings. We were learning about
a lot of rulings. Before that, we were
learning a lot about stories. Now Allah is
connecting a story with a ruling.
Have you not have you not are you
not aware of those, Yeah. Muhammad,
that left their homes
in the 1,000
and then Allah Subhanahu Wa Ta'ala said to
them die and they died and then Allah
Subhanahu Wa Ta'ala revived them. Now what did
the Ulema say about this ayah?
There's several opinions. Some said that this was
a people that ran away from a plague,
a and this is something that
some of the mentioned and is related
from. Other side it was people that were,
fleeing from
a a a battle.
And,
there is a,
I believe he said that this is a
parable, an example, Allah subhanahu wa ta'ala is
given. And this is a weaker opinion, but
it that does exist. I said that this
is not an actual story that happened rather
more of it's a parable, an example that's
being given. But the stronger view is that
this is is an incident that did happen,
and it is one of 5 stories that
relate to us
the Allah
reviving someone after he has killed them. In
this surah alone, Surah Baqarah, there's 5 times
Allah tells us a story of someone that
died and then was revived.
The first one was Banu Israel
where those who who they they from the
Banu Israel, the people of Musa, they asked
Musa something that they were that they shouldn't
have asked. They said
They said to Musa,
we want to see Allah.
Show us Allah now.
Right? And we mentioned in the past how
difficult Prophet Musa's people were. And then Allah
punished them for akhudu musayiqah.
They died right there and then. Allah then
revived them.
Allah then revived them. Right? So this happened.
So
the people that
the people that
asked this then Allah subhanahu wa ta'ala. So
that's the first story of Allah showing us
and telling us that people that were died
that were revived. The second story was the
story of the Baqarah that the Surah is
named after
Where a man was killed from Bani Israel
and no one knew who had done it.
No one knew who had done it. And
then they came to Musa alaihi salatu wa
salam and Musa said to them
that, you need to slaughter a cow. And
then they kept on going back and forth
with the questions. And then finally,
they found the right cow. And there's many
lessons to be said. You can go back
to the to the, tafsir when we covered
those ayaat. But then the deceased man,
Allah, Subhanahu wa'anhu, the prophet says
He was told to take a piece of
the meat of the cow that was slaughtered
and then hit it with the deceased, and
then he woke up and pointed at the
man who killed him, who was his nephew
who was his nephew. That's the second incident
of someone being revived. The third one is
this story where there were a 1,000 people
that ran away out of fear of death
and Allah
teaching them and by extension everyone after them
a lesson that no matter how you run
and where you run, you cannot outrun the
tatr of Allah and death is
this
story. There's 2 more left that we'll get
to. 1 of them was a man who
said,
It was a man we'll cover his story
who Allah
caused him to die for a 100 years
and then revived him.
And we'll cover the stories and the details
of as we get. And finally the 5th
story is the story of Ibrahim alayhi salatu
wa salam who said to Allah,
O Allah show me how you revived that.
Now,
does Ibrahim not believe this? Of course he
believes this. This is why Allah says,
Do you not believe? Yes,
O Allah. I do believe.
But I want my heart to be to
be even more tranquil, to even get to
gain more iman.
So then Allah Subhanahu Wa Ta'ala told him
to get 4 birds and he told them
to cut these birds up and then put
this and then put
them each on a mountain and then call
them and all of a sudden they came
back flying. So then Allah showed him
the reviving of the dead.
So these are 4 stories in Surat Al
Baqarah that teaches us Allah's ability to revive
the dead and Allah
will revive everyone for the day of resurrection.
May Allah make us among those that are
saved.
So,
So Allah said to them
and then they died and Allah
brought them back to life.
Allah is full of bounty to mankind but
most men most mankind of mankind is not
truly thankful. Then Allah subhanahu wa ta'ala says
and fight in the way of Allah.
Indeed Allah is
all hearing
all knowing. The ulama when he discusses
fight in the way of Allah. First of
all, who is this command for? Is this
a continuation of the earlier story where Allah
is still speaking to those men?
If you take the interpretation these were men
that deserted
a a a a fight then Allah subhanahu
wa ta'ala test them and they die and
Allah resurrects them. Then Allah says to them
and fight in the way of Allah subhanahu
wa ta'ala. That would mean that the story
is connected
to the this aya, this command is connected
to the earlier aya.
But the majority of the ulama say it
is
This is a new statement and the person
that's being spoken to is the prophet and
the Sahaba and by ex extension the Muslim
Ummah. And Allah is saying,
and fight in the way of Allah. Now
in previous ayats, we were discussing the rulings
on the, of jihad and.
We discussed in detail
when does a Muslim fight, who does a
Muslim fight, how does a Muslim fight, and
you can go back
to those lessons. But to summarize,
a Muslim, what they will fight, first of
all, their intention should always be sincere for
Allah alone.
So we, we this is the most virtuous
of when you are fighting and your intention
is to the pleasure of Allah Subhanahu Wa
Ta'ala and for Allah's sake and for the
deen of Allah and for the word of
Allah Subhanahu Wa Ta'ala to be the most
high.
That being
said, who does a Muslim fight? A Muslim
does not fight the innocent.
The Muslim does not find the innocent. And
who falls under the innocent?
Who are the innocent from Islam perspective? The
innocent from an Islamic perspective
are the following categories.
A fellow
Muslim, number 1.
A non Muslim
that has an agreement with the Muslims.
Right?
A non Muslim
that has So agreement
they say a non Muslim that lives amongst
the Muslims in peace, it's called a dhimmi.
A a, a non Muslim who entered into
the Muslim lands,
but for a reason such as business and
trade,
although he may
come from a place that the Muslims are
at workwear, that person will also be given
a man.
In other words, to easily categorize them is
any
non combatant,
non Muslim
is considered innocent.
And the relationship that Muslims have with them
is one of da'wah, not one of fighting.
The relationship that you have with them is
one of da'wah, calling them, inviting Islam, not
one of fighting. So who's left? Combatants.
Combatants.
People
that are at odds.
Right?
That are at odds with the Muslims. Right?
The other rulings that we that's who. So
in other words, when we read the ayats
of jihad and the ayats of Qatal,
who are they aimed at?
They aimed at
non,
combatants that are attacking Islam and Muslims.
Is that clear?
Right. And even when a if and when
a war breaks out, there are rulings in
Islam
that are very strict that you will not
find in many places today. But the prophet
prohibited
the fighting
against,
so the youngsters,
women folk, even the prophet said that the
rabbis and the priests or in the churches
and the and and anyone that is not
actively engaged in battle. So what's left then?
Armies against?
Armies. So the idea of collateral damage is
actually something that is considered
very highly in Islam.
Where we are not allowed
to,
take the life
of
those that Allah subhanahu wa ta'ala has told
us to protect.
Right? This is very important. And we
this is why in Islam we aspire to
a lofty,
character
and as well as high standards.
Where the blood of, human beings
is not something that is easily spilled,
But that is the blood of the innocent.
And the blood of the innocent are everyone
that is a that is not a
a combatant
that is actively engaged
in battle or war against Islam and Muslims.
I hope that makes sense. So what does
that eliminate?
That eliminates things such as what extremists do,
where they attack you will find, some people
that they will attack a supermarket
or they will attack a hospital or they
will attack a building. And there's just random
people in there, Muslims and non Muslims. This
kind of this is among the major most
major and major affinis. This has nothing to
do with what Allah Subhanahu Wa Ta'ala is
talking about here. What is the relationship between
Muslims and people that are not muslim? The
default is a relationship of dawah and inviting
them to Islam.
We want them to be saved. The prophet
salallahu alaihi wa sallam wants us to save
as many people and call them to Islam.
How are we going to do that if
you're
out there for their blood? This is not
Islam. So you have to understand it within
the context. So why? For the sake of
Allah, sincere for Allah subhanahu wa ta'ala.
Who those that Allah and his messenger declared
you are allowed to fight. When
when there is clear leadership
in an army and a Muslim leader, there's
no such thing as vigilantism.
There's no such thing as going after them
yourself. There's no such thing. No matter what
happens, there's no Allah as well. And these
are all rulings that we talked about in
detail earlier in the surah. But why did
I mention them now? To understand that there
are great wisdoms behind
the way a Muslim conducts themselves and life
is precious. Life is precious and there is
a hadith in, I believe in the Sa'ib
al Majah where the prophet
talked about the conduct of war
and how a Muslim soldier behaves.
Don't do this. Don't you know, and
and and there are so many rules and
laws. If today were applied,
May Allah subhanahu wa ta'ala allow us to
benefit from revelation.
But that with all of that in mind,
if and when you are in a situation
to fight for the sake of Allah, what
does Allah say? Fight
in the way of Allah. Because anyone that
is willing to give their life for Allah
subhanahu wa ta'ala is the highest of iman.
This is the and it's not easy. And
we will learn how difficult it is in
the following story.
Where Allah tells us about the story of
Bani Israel.
Some men who were oppressed from Bal Israel
and they were eager to fight, but Allah
told them you're not allowed to fight. Have
patience.
And then they asked and they asked and
they asked and then it was it was
told it was told to them.
And and
they
said,
And why is it that we're not allowed
to fight? Why should we not fight for
Allah's way? Even then. Right? Look look what
they're saying. Why should we not fight for
whose way? For Allah's way. For the sake
of Allah, while we have been driven out
of our homes and our children's and our
families have been taken captives. So they mentioned
reasons, good reasons. But then it was told,
when fighting was ordered for them
they all turned away. They cowered. It's not
easy. It's not it's not an easy thing
to be there
and put yourself in danger which is why
you shouldn't ask for it. Which is why
the prophet used to say,
Do not wish to meet enemy. You do
not know how you would behave in that
situation.
But that being said,
to prepare you for that
eventuality,
to give you the heart, the ability,
the courage to stand your ground and defend
your brothers and sisters, to defend Islam
and to give your life for the sake
of Allah. Allah already told us a story
about some men who ran away
and they were fearful of death, yet they
died anyway.
Meaning, at the end of the day whether
it's in your home, in a hospital bed,
in a car accident,
whatever the case is,
you're not going to live forever. You're not
going to live forever. So Allah says
fighting the way of Allah. Wa Alumu Anno
and Allah is
all hearing, alim, all knowing. Allah knows what's
in your heart. Allah hears what you are
saying. So so be mindful of that. Be
mindful of that. Whenever you hear Allah subhanahu
wa ta'ala say I am Sami and I
am Aleem. I am all hearing and I
am all seeing. You need to remember the
following two things. Number 1,
Allah hears your dua.
So make a lot of dua. Allah hears
your repentance.
Repent a lot. And also think Allah hears
when you say something haram.
So be fearful and careful.
Allah knows what's in your heart.
So Allah knows if you have evil intent.
Allah knows if you have pride. Allah knows
if you are arrogant but Allah also knows
if you are repentant,
Allah also knows if you are fearful, Allah
also knows if you are regretful. So the
ilm and the summa of Allah should be
something that gives you hope but it's also
give you fear. And that's how we understand
the names of Allah Subhanahu Wa Ta'ala. Then
Allah asked a question.
Who is it that?
Will lend to Allah
a
goodly and beautiful and sound loan.
Here Allah
is saying who among you is willing to
lend Allah a loan? Now what does that
mean? And does Allah need our money? No.
So why is Allah saying who will lend
to Allah a
good
loan.
My brothers and sisters, this qarad here is
referring to sadaqa and charity.
And more specifically,
it is referring to charity that is connecting
to it is connecting to those that are
fighting the cause of Allah, but it can
also be said generic. Generic charity as well.
Now
if it's charity, why is Allah calling it
alone?
Because Allah subhanahu wa ta'ala is speaking to
us in a language that we understand.
What is the key difference between charity and
alone?
What's your name brother?
Yeah.
You. Yeah.
Abdurahin. Abdurahin. Let me ask you a question.
If you give charity to someone, you gave
£50 in charity.
Are you expecting the money back?
Yeah?
No. If I say to you loan me
£50, are you expecting it back?
Yes. So So the key jazakalakhi. So the
key difference of the raheen,
is that 50 and this is for everyone.
That alone you are expecting a return definitely.
In sadaqa you're not. So why is Allah
calling sadaqa alone? Because Allah is telling us,
listen. Your money is coming back to you.
Your money is coming back to you. Don't
ever think of money that you gave in
charity, it's gone. It's not. Allah is telling
us it's a loan.
Now
if you give a loan to someone that
you don't trust,
that you're not unsure of, how does your
heart feel?
You're like that money will lie. I think
it's gone. Correct?
Right? Now
if it's the most trustworthy person you've ever
met,
Are you calm?
Right.
Who do we trust more than our Creator?
Who do we trust more than our Creator?
No one. So Allah subhanahu wa ta'ala so
a loan given to Allah
is definitely coming up come back to you.
Right? Now
when,
you when you loan someone
a £50, a £100
and then they bring it back to you
on time,
They bring it back to you quickly without
you chasing it up. You feel good about
it. Right?
Now if they say to you,
you know what? I was in a really
tough spot and you gave me this when
I needed it. As a gift, here's another
50. I give you a £100 back. First
of all, is that allowed? Is that riba?
What do you guys think?
Who thinks it's riba?
It's not riba. A lot of people think
that it's riba but it's not. Why? Because
it wasn't if if if if Abderrahim would
say to me if Abderrahim would say to
me,
here's, Imam Mustafa, here's £50 that you need
But
listen. When you give it back, I need
a 100.
That would be clear riba because he's benefiting
from a misfortune and he only lost 50,
but he's gaining another 50. Right? He's getting
100. That's clear. But
if he just gives me the £50,
and then I give him back £100, I
said, listen. It's a gift for me just
to say thank you, a token of my
appreciation. That's not arribah. That's just good thing,
and it's actually
considered to be a good act that one
should do. Right? It's not wide or anything
like that, but it's it's good.
Taib.
Allah subhanahu wa ta'ala is the most generous.
And he's so generous
that
when we give sadaqa,
when we give charity,
Allah promised
us that we will get it back
in the form of and reward.
And not only will we get it back,
we will get it back to many fold.
And Allah subhanahu wa ta'ala will grow it
like a like a a tree grows.
And on the day of judgment, the child
that you gave will be,
so much more than what you actually gave.
And there's a bare minimum that Allah times
it by.
Allah times
all of our good deeds. There's a bare
minimum that Allah times it by which is
which is 10. All good deeds
are are times
by 10.
And this is why Allah subhanahu wa ta'ala
in the Quran,
whoever does a good deed,
it is it is times 10.
So you pay 1 salah.
Have you paid how many?
10 salahs.
How many salahs did Allah obligate upon us
in the beginning of Islam?
Yes?
50. How many do you pay now? 5.
You know what the prophet said? There are
5 but the reward is 50.
What is what is the what is the,
multiplication
there? Times?
10. That's the bare minimum. Every good that
you do is times 10.
For sadaqah,
it's much more.
Allah says in the Quran and we mentioned
the ayats that it gets up to 700
times.
This is an encouragement to give to sadaqa.
Not only that, if you give sadaqa, Allah
puts barakah and the money that is left
in your with you. If you give sadaqa,
Allah calls with a loan meaning you'll definitely
get it back. If you give sadaqa
Allah Subhanahu Wa Ta'ala will grow it for
you like a tree. If you give sadaqa
Allah said it extinguishes your sins like fire
extinguishes
water. So if you have sin that you're
carrying,
what can you do?
The prophet said
heal your sick with charity. So if you're
sick or someone else is sick, you can
give charity and Allah subhanahu wa ta'ala said
we are He heals through the charity that
you give. There are so many benefits among
giving charity and there are so many causes
that we can give. And many of us,
we have enough to give, so get into
the habit of giving. And remember this
ayah. Who among you? Who is it that
will lend to Allah a a goodly loan?
So that Allah may multiply it for him
many times.
Allah will multiply it for you many many
times.
And we mentioned up to 700 times and
and much, much more than that.
Now what this teaches you is an incremental
charity. I wanna say something about God actually,
and that is that,
what is more what is more,
virtuous?
Is it giving charity or giving out loans?
Right? So so, sometimes
someone doesn't want to do charity.
Sometimes
they wanna borrow money and pay it back
to you.
And
you'll you'll you'll
find someone who'll say to your brother, can
I borrow a £100, £200, whatever the case
is, a £1,000?
And when he says this,
then,
if you say to them, no. Actually, just
keep it.
They'll make it they will get offended. They're
like, no. No. No. I don't want your
charity. I'm just in a tough spot. I'll
pay you back. Right? There's a hadith where
the prophet sallallahu alaihi wa sallam mentioned
that he,
he went to this is on the night
journey. This is on the night journey.
And he saw written in the gates of
Jannah,
in the gates of Jannah he saw
a
a statement written that says
that Allah
multiplies sadaqa
at at the very least tenfold.
And and
then ask for loans, the multiplication
was much more. The multiplication was much more.
And the Ulemaan, when they discuss it, they
say because when you give someone a loan,
you are
you are,
they they feel much more dignified.
They feel much
more dignified.
And you know, even better is when is
when you loan someone money
and you take it easy on them.
In fact, allow me to share with you
a hadith, a very powerful hadith. The prophet
said,
from the people that came before you was
a man.
Let me You amal hairangkut he never did
any good deed.
Let me say that again.
There was a man that came from the
people that from the people of the past.
He did never any chayr.
In other rewaiyah,
he did he did every sin under the
sun.
Mana, he did every sin. Now you're imagining
a horrible person. Right? We're imagining,
zina and drinking and lots of sin. This
person was not a good person in that
sense.
Payib.
Except for one thing.
Except for one thing. What was that?
He would give loans to people. He would
give loans out to people. You're about to
imagine a loan shark, right? He gives loans
and he's horrible to them. The opposite.
He would say to his servant
or the person that was in charge of
collecting the loans back, he would say go
to the people that I gave the money
to
and the ones that can pay
it, take the money from them. And if
the person cannot pay it, then leave them.
Leave them.
Perhaps Allah will leave me.
Forgive them. Perhaps Allah will forgive me. That's
what he used to say. When he died,
Allah subhanahu wa ta'ala forgave him and went
to jannah.
Allah forgave him and went to jannah for
that one act. So my brothers and sisters,
not only is it dignified when people come
to you for loans to give it to
them because
not only that,
not only is there great reward in it,
after you give them the loan,
if you don't need that money,
then to give them more time,
to take it easy on them. Because the
last thing you want is the person when
he sees you, he gets And then he
has to hide from you or you know,
he can never go drive this road because
you live there and that stress.
You can live with that stress. And you
know one good habit you can have? Let's
say right now, there's someone that owes you
money. And most likely, tonight, you're thinking about
it. If you drop a message,
brother, alhamdulillah, you know,
I know we agree this date, but if
you need more time, that's fine.
Something like that. If you need more time,
that's fine.
Or you don't you're you're not overly strict
with them. But if you need the money,
you need the money. Right? If you need
the money, you need the money and people
should. This is one side of the story.
So from the giver side of the story,
take it easy on them. Right? And when
you're giving to them, don't use harsh words.
Right? Don't show them a difficult face.
Give it Allah says
Give a good loan out. And even though
it's sadaqa as well.
Well, this this ayah is talking about sadaqa.
Right? So in Islam, this ayah is talking
about sadaqa because you're loaning to Allah, which
means you're giving charity and Allah is giving
you the road back. But I'm talking about
even when we are giving out loans, that
there are certain ethics and adab related to
that. That being said, brothers, if you borrow
money, try and pay it back on time.
Try paying back on time because it's very
dangerous to die with debts.
Now here Allah is encouraging us to give
sadaqa. And what better encouragement do we need
than Allah saying when you give sadaqa, it
is as if you are doing a qurut
hasana. It is as if you're giving a
good loan to Allah
And this is Allah
encouraging us to be more charitable.
But Allah subhanahu wa ta'ala said
Now what does hasana
mean here? What does it mean to give
a good? What does good mean here? Right?
Who alone Allah a goodly loan? What that
means here the ulama is saying number 1,
is that what you're what you're giving is
of course that which is lawful and halal.
It's not money that you,
earned through any haram means. But it also
means that when you're giving it, when you're
giving sadaqah, when you're giving charity, you give
it in a manner that is befitting.
That
you do not make the person feel less
than.
That you give it to them in a
dignified man manner. And we will cover some
ayaats on the etiquette of sadaqa.
And that the ones who give charity
but then when they give it, they say
to the person I gave you this and
I gave you that and they feel a
sense of superiority over them, you're you're not
involved in this ayah. You're not gonna get
that reward. You're not gonna get that manifold
reward. You destroyed your your sadaqa.
Allah mentions those who destroy their charity because
of.
Right? Harming the person.
Imagine someone is desperate and they're asking for
money and you're like, he always asking what's
wrong with you man? Why can't you get
a job? And you're you're going after them
like this. Look. You and then at the
end after you disparage them, after you speak
to them in a horrible way,
Just take it.
This is this is you get no rewards
for that. That's not the way of the
Muslim.
In our deen, what you will find is
an extreme emphasis
on protecting the hearts of the people.
An extreme emphasis
on protecting the hearts of the people. We
don't want we don't want to embarrass people.
We don't want to harm people. We don't
want to make anyone feel less than. This
is extremely important, Islam.
Among the greatest acts of worship
is,
instilling
happiness and joy in someone's heart.
Instilling happiness and joy, but if someone's asked
what is a good deed? He says,
It's joy in the heart. And also to
alleviate pressure and difficulty from them. We want
to take care of people even emotionally not
just financially. So it doesn't matter. If one
of us has to listen, no. I've been
giving money this long, but every time you
give it to them, you give it to
them and it the in the way you
give it, you're not gonna get any agile
or any any rewards. Well, we have to
always keep that in mind. Right? Keep the
psyche and the the the,
the
the
emotions and the well-being of people in mind
even when we are when we are helping
them. When you do it in a dignified
in a dignified manner.
Ta'ib.
And then Allah
says, and
Allah
will then multiply it many fold.
How many fold
the ayats that are coming
in in the surah, that will be more
detailed.
And then Allah says,
And Allah has the one that either decreases
or increases.
Allah is the one that decreases or increases
your your provisions.
So what does it mean?
Means Allah is either the one that keeps
or gives. Allah is the one that either
will make your life constricted and more difficult
and challenging
or easy. So if you find a rich
person and a poor person, someone that's struggling
with their day to day and others, alhamdulillah,
the money is coming in. Someone whose business
is fading and others whose business is booming.
Where is that coming from? Allah saying it's
coming from me.
It's Allah that does it, And it's never
an indication of righteousness.
Whether you are poor
or rich,
it is never an indication that you're good
or bad and this is very dangerous if
you associate that with. Just because someone is
poor,
does not mean that they are less righteous.
And if someone is rich, it doesn't mean
that they are better. But in the end,
Allah is the one that gives and then
Allah is the one that takes. Allah is
on the decreasing and Allah is the one
that increases. Some of the ulama they said,
the qabbud and the bastards talking about here
is not necessarily financial.
Could also mean Allah is the one that
would either constrain
or Allah subhanahu wa'anahu wa'ala will expand and
give more when it comes to guidance, when
it comes to knowledge, when it comes to
ability to give charity.
Even b more charitable.
Person a is more charitable than person b.
Why is
that? Where did that come from? Guidance from
Allah. Allah
gives this person more than that person. Right?
And if you had the choice between being
more charitable and being more rich, which one's
going to help you in the in the
long run? Being more charitable. What is the
point of having millions and millions and millions
if you are someone that is bekhil? If
you are someone that can't give? Right?
May Allah allow us to be among those
that can give and give for the sake
of Allah.
And to him you shall return.
Why did Allah remind us here that we
are going back to him? Allah remind us
that we're going back to him because that
will encourage you more to think about the
akhirah more and less about the duniya. So
it doesn't matter how much you have in
the bank. What matters is how much you
have stored for your akhirah. So you're more
encouraged now and your mindset shifts. It's not
about 1,000,000 in your bank, more so than
it is about ensuring you have enough in
the hereafter.
Other thing Allah Subhanahu Wa Ta'ala is reminding
us that we're going back to him is
remember the promise Allah made. Allah said,
Who will loan Allah a a a good
loan and Allah will multiply it for them.
Allah will give it back to you when?
When you get back to Allah. Which is
when? When you die.
And this is a reminder
of death as well. And if you, if
you have done a lot of quradhasan, and
a lot of charity, and a lot of
good deeds, and you put forward a lot
of hayr,
then going back to the earlier ayah that
you mentioned of those men that were fearful
of death, you have no reason to be
fearful of death.
So those that fear death fear the consequence
of death. May Allah make us among those
that do not fear death but rather are
eager to meet their lord. I'm gonna stop
here, ayah 245.
And
next week we'll start the story
of the people of El Israeel
and how they and this is someone will
say this is the story of prophet Samuel
and also David and Goliath or Dawood and
Insha'Allah.
That will be next week, Monday.
Insha'Allah.