Mustafa Abu Rayyan – 69 Tafseer Surah Al-Baqarah – Verses 282-286
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As-salamu alaykum wa rahmatullahi wa barakatuh.
Alhamdulillah wa salatu wa salamu ala Rasulillah.
Insha'Allah wa ta'ala we're going to
continue the tafsir of Surat Al-Baqarah.
And the hope is insha'Allah wa ta
'ala, with Allah's permission, that we finish the
surah today.
Starting with ayat 283.
Allah subhanahu wa ta'ala says, وَإِن كُنْتُمْ
عَلَىٰ سَفَرٍ وَلَمْ تَجِدُ كَاتِبًا فَرِهَانٌ مَّقْبُودًا فَإِنْ
أَمِنَ بَعْضُكُمْ بَعْضًا فَلْيُؤَدِّ الَّذِي أُؤْتُمِنَ أَمَانَتَهُ
وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلَا تَكْتُمُ الشَّهَادَةَ وَمَنْ يَكْتُمْهَا
فَإِنَّهُ آثِمٌ قَلْبُهُ وَاللَّهُ بِمَا
تَعْمَ
بِعْضُكُمْ وَلَمْ تَعْمَمَ فَإِنَّهُ آثِمٌ قَلْبُهُ وَمَا تَعْمَمْ
فَإِنَّهُ آثِمٌ قَلْبُهُ وَمَا تَعْمَمْ and the presence
of witnesses, is that an obligatory act or
a recommended act?
It is a recommended act.
However, it is important that this is done
so that people's rights are not trampled upon,
so that people don't deny after someone borrowed
you money after a while, you could say,
it never happened, or you could say, it
was this much, not that much, or you
gave me four months, not two months.
All of these problems can arise, and Islam
is all about ensuring that the hatred between
people is minimized and the love is maximized.
So we are encouraged to help each other,
but to ensure that we don't deceive each
other, that we don't misuse the trust, it
is important that things are written down.
So that's the longest ayah in the Quran
is talking about this, the previous ayah.
Now, the order and the command was, and
again, it's not a command of obligation, but
a command of recommendation, it's mustahab, was to
write down whenever people borrow from each other,
and to even have witnesses, and to even
have witnesses.
Now, and all the details of that we
mentioned last week, inshallah ta'ala.
Then Allah subhanahu wa ta'ala says here,
wa in kuntu ma'ala safareen.
However, if you are traveling, so now you
are traveling with people, wa lam tajidu katiban,
and you don't have anyone to write down
for you, so you don't, let's say you
want to borrow someone, something from someone, some
money, because you're traveling, or whatever it is,
it could be an item, and this loan
that you're now taking from someone, you don't
have someone that can scribe it or write
it down for you and be a witness,
none of that is present.
Then what should you do?
Then what should you do?
So the ayah specifically mentioned traveling, but it
doesn't necessarily have to only be traveling.
Let's say you're in a situation where it's
not, you cannot write it down.
Then what?
wa lam tajidu katiban, and you don't find
a scribe, fa rihanun maqboodah, then let there
be a pledge to put down a deposit
or collateral.
What does that mean?
You ask your friend, can I borrow 500
pound?
And he tells you, that is fine, I'll
give it to you, we don't have anyone
to write it down, we don't have anyone
to witness it, then how about you give
me your watch, and you have a nice
expensive watch, and I'll hold onto this watch
as collateral, as a deposit, I'll hold onto
this watch until you give me back the
money that I owe you.
And if you don't give me back in
the prescribed time period, then what can I
do?
I'll go and sell that watch, take my
500 from it and give the rest to
you.
This is how it works.
This concept is called rahan, it's called rahan,
and it's allowed in Islam.
In fact, the Prophet sallallahu alayhi wa sallam,
he passed away while his armor was with
a Jewish man as rahan.
The Prophet sallallahu alayhi wa sallam bought some
food from him, and he did not pay
him back.
And the Prophet sallallahu alayhi wa sallam said,
until I pay you back, keep this.
So this is called rahan.
So here Allah is telling us, if you're
traveling and you want to borrow money, and
you cannot write it down, then another option
for you is rahan.
You leave something with the person to keep
his heart at ease, and then what?
Then later on, you pay him back and
you get your watch, your car, whatever it
is, whatever valuable it was back.
Again, is this obligatory?
No, because look what Allah said afterwards.
fa in amina ba'dukum ba'da And if one
of you trust the other, then no need
for a rahan.
You don't have to take the person's watch.
You don't have to take the person's, something
for collateral to keep with you.
Instead, what Allah says, fa in amina ba'dukum
ba'da fa liyu addi alladhi utumina amanatahu Then
let the one who's been entrusted discharge his
trust faithfully.
Pay the person back on time.
Stay upon the promise that you made.
Do that and that should be enough.
So, the asal is what?
The default is that if I loan you
something, that you will pay me back on
time and you will pay me back the
exact amount and you will not mess about
and you will keep the trust as you're
meant to be as a believer.
To ensure you do that and to ensure
there's no foul play, we have been recommended
to have people write it down so that
there's evidence.
Nowadays, you have people that borrow each other
money, a lot of money, there's no evidence
for it.
The person may die and no one else
knows it.
And then you come to the person's family,
your father owed me 50,000 pound or
whatever the case is.
Yeah, I don't know that.
Do you have any evidence for it?
No, but I promise you, you see how
many problems it creates.
So, write it down.
If you're not gonna write it down, then
use collateral.
Again, this aids, it ensures that people pay
back the trust and the amanah.
But the asset is, if we trust one
another, for you to be faithful of Allah,
his Lord.
And then Allah says, and do not conceal
the shahada, the evidence, the testimony.
This is about either the one who witnessed
it himself or the person that was engaged
in the transaction that they should not lie
and fear Allah Subh'anaHu Wa Ta-A
'la in this regard.
Or man yaktumha, and whoever conceals and whoever
hides the evidence or the testimony or doesn't,
it's not truthful or it doesn't fulfill the
trust.
Whether you are the person engaged in transaction
or the person that witnessed the transaction or
the person that wrote the transaction, that you
all fear Allah Subh'anaHu Wa Ta-A
'la.
fa innahu aathimun qalbuhu For indeed, this person's
heart is sinful.
It's very interesting how Allah Subh'anaHu Wa
Ta-A'la said, the heart is sinful,
not the person is sinful, because the heart
is where a lot of these things emanate
from, whether it is greed, whether it is
lack of fear, whether it is, Allahumma usta
'an, the lack of iman, the iman is
in your heart, the piety is in your
heart, and the opposite is also in your
heart, right?
Kufr is in the heart, right?
So this person's heart is sinful.
fa innahu aathimun qalbuhu Then Allah Subh'anaHu
Wa Ta-A'la said, wallahu bima ta'maluna
alim And Allah Subh'anaHu Wa Ta-A
'la is all-knowing of what you do.
In other words, Allah knows how much money
you borrowed.
Allah knows how much you written down.
Allah knows how long you agreed.
Allah knows what's in your heart.
Were you being deceptive?
Were you lying?
Allah knows everything.
That concludes the ayats related to how the
etiquette as relates to borrowing money from each
other.
Then Allah Subh'anaHu Wa Ta-A'la
says, lillahi ma fee al-samawati wa ma
fee al-ard And to Allah only belongs
all that is in the heavens and all
that is in the earth.
And to Allah only belongs all that is
in the heavens and all that is in
the earth.
Allah Subh'anaHu Wa Ta-A'la created
it.
Allah Subh'anaHu Wa Ta-A'la owns
it.
Everything is in service, is enslaved, and is
serving Allah Subh'anaHu Wa Ta-A'la
in a state of abode and servitude to
Allah Subh'anaHu Wa Ta-A'la Everything.
In other words, Allah owns everything, owns you,
owns the land you walk on, owns your
house, owns your children.
Everything is mulk of Allah.
Everything, that's why we say every day, Allah
is what?
He's the Malik, right?
He's the Malik.
Alhamdulillahi Rabbil Aalameen All praise belongs to Allah,
the Rabb of the Aalameen.
Rabb, among the meanings of Rabb here, is
the owner of everything.
Allah owns everything.
Hence why, what does Allah say when He
encourages you to give sadaqah?
Wa atuhum min maalillah allathee ataakum And give
charity, and give them from the wealth that
belongs to Allah that Allah gave you.
Wa atuhum min maalillah Your wealth belongs to
Allah SWT.
The money in your account belongs to Allah
SWT.
The food in your fridge belongs to Allah
SWT.
The children that you have belongs to Allah
SWT.
Your body belongs to Allah SWT.
And this is very important and changes your
mindset completely.
If you look deep that, it changes the
way you think.
Because all of a sudden you understand that
what you are utilizing in this world, you
don't even own it.
The ultimate owner, Allah SWT.
So Allah belongs to the heavens and the
earth.
Then Allah SWT says something here in the
following ayah and the following statement.
It made the companions extremely fearful and worried.
This following statement made the Sahaba so fearful,
so worried, they came to the Prophet complaining.
What does Allah SWT say?
wa in tubdu ma fee anfusikum aw tukhfuhu
yuhasibukum bihi Allah And whether you disclose what's
in your heart, meaning you say what you're
thinking, you do what you desire, it manifests
itself in a speech or action, right?
Or you concede it, meaning it doesn't manifest
itself.
In other words, your actions, your statements, or
your thoughts and desires.
What is the difference between those two things?
Which ones are hidden?
Your thoughts and your desires, what are they?
They're hidden.
Can I see them?
Can people see them?
No.
Your actions and your statements, everyone can see,
right?
Can someone see if you have a hate
in your heart?
No.
But they can see what?
The actions.
Can someone see if you have pride in
your heart?
No.
But they see the actions.
Now Allah SWT is saying, whether you disclose
and you publicize and you do the actions
and they manifest themselves, or they stay hidden
within you and you conceal them, your thoughts,
your desires, your emotions, yuhasibukum bihi Allah.
Allah will hold you accountable for it.
When the Sahaba heard this, and then Allah
SWT said, yuhasibukum bihi Allah, Allah will hold
you accountable for it.
Fayaghfiru liman yashaa'u, then Allah will forgive
whoever He wants.
Wayu'adhibu man yashaa'u, and He will
punish whoever He wants.
Wallahu alaa kulli shay'in qadeer, and Allah
is able to do all things.
When the Sahaba heard this, they struggled with
this because they said, which one of us
can control his thoughts?
Which one of us can control his emotions,
his desires?
I may have a split second where I
desire to do something haram but then I
stop myself.
But now we're being held accountable for the
things that we think, and the things that
we desire.
You see how this is very concerning?
You see how this is very concerning?
How many passing thoughts do you have in
a day?
Are they all good?
No.
How many things do you feel or desire
or want to do?
Are they all khair and barakah?
No.
When the Sahaba heard this ayah, they came
to the Prophet ﷺ.
They said, Ya Rasulallah, we have been commanded
a great many things, and we have done
them.
Fasting, praying, salah, akhlaaq, jihad, we did all
of it.
How are we going to control what's in
our hearts and what's in our minds all
the time?
And everything that's concealed, we'll be held accountable
for.
What did the Prophet ﷺ say to them?
He said to them, Are you going to
now behave like the Jews?
Who when ayahs were revealed upon them, they
said, سَمِعْنَا وِهِيَرْ وَعَصَيِّنَا وِدِسْأُبَيْي No.
This is Qur'an.
These are statements of Allah.
If Allah is going to hold you accountable
for that which you conceal and that which
you disclose, then so be it.
Say, the Prophet ﷺ, Say, سَمِعْنَا وَعَطَعْنَا Say,
we hear and we obey.
غُفْرَانَكَ رَبَّنَا O Allah, we seek Your forgiveness.
Forgive us, O Allah, our Lord.
وَإِلَيْكَ الْمَصِيرَ And to You we shall return.
The Prophet ﷺ told them to say this
to help them overcome the anxiety they felt
over this ayah.
Say what?
سَمِعْنَا وَعَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرَ سَمِعْنَا
وَعَطَعْنَا So they started to repeat this.
They started to repeat this.
And they were concerned because honestly, my brothers
and sisters, if we're going to be held
accountable for the passing thoughts, for the passing
desires, then we will accrue a lot of
sin.
Hence why, after this incident, after the Prophet
ﷺ reprimanded the Sahaba and said, you, upon
you is to hear and obey.
سَمِعْنَا وَعَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرَ Then Allah
revealed, قُلُّهُ تَعَالَى آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ
مِنْ رَبِّهِ The Messenger of Allah believes in
what has been sent down.
آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِنْ رَبِّهِ From
his Lord.
وَالْمُؤْمِنُونَ And the believers also believe in that
which has been sent down from their Lord.
كُلٌّ All of them, all of the believers
and the Prophet كُلٌّ آمَنَ بِاللَّهِ They believe
in Allah.
وَمَلَائِكَتِهِ And in his angels.
وَكُتُبِهِ And the books that have been revealed.
وَرُسُولِهِ And his messengers.
لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُولِهِ We do
not make any distinction between the messengers.
وَقَالُوا And they said, سَمِعْنَا وَآطَعْنَا We hear
and we obey.
قُفْرَانَكَ رَبَّنَا O Allah, it is your forgiveness
we seek.
وَإِلَيْكَ الْمَصِيرِ And to you we shall return.
Then the earlier ayah that we just recited
that caused a lot of anxiety for the
Sahaba and worry because now we're being held
accountable for that which we conceal.
Allah says, لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا أُوسَعْهَا
That ayah was abrogated with the final ayah
of Surah Al-Baqarah.
So now, the things that are the passing
thoughts and the ideas and the things that
we think of or we think of doing
but then we stop ourselves, we're now held
accountable for them.
Allah says, لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا أُوسَعْهَا
Allah burdens not a person beyond his scope
and his ability.
لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا كَسَبَتْ Each soul,
it gets what it's earned from good and
upon it is what it earned from sin
and punishment.
And now the dua of the Companions and
the dua that he said continues, رَبَّنَا أَوْ
أَنْ لَا تُؤَاخِذْنَا Do not punish us or
hold us accountable.
اِنَّسِيْنَا If we forget.
اَوْ أَخْطَعْنَا Or if we do something by
mistake.
And Allah said, okay.
Allah said, نعم.
Allah does not forgive us for that which
we forget.
I mean Allah does not punish us for
that we forget.
Nor does Allah punish us for that which
we do by mistake.
رَبَّنَا أَوْ أَنْ لَا تَحْمِلْ عَلَيْنَا إِسْرًا Lay
not upon us a burden.
كَمَا حَمَلْتَهُ عَلَيْنَا مِنْ قَبْرِنَا Like you've burdened
the people that came before us.
That had more difficult.
The people of Israel that came before us,
there were certain acts of worship they had
to do that we don't have to do.
There's certain things that were burdened upon them
that Allah made easy on us.
Allah made it so easy on us.
In Surah Al-Baqarah in the early chapters,
we mentioned the people that worshipped the calf,
how they had to kill each other.
And that was their repentance, right?
Their repentance was death.
And for us, our repentance is what?
Just sincere repentance.
Isn't it Allah making it easy for us?
And there are so many examples of that.
The Salah was initiated at 50 and it
became five.
Allah SWT has eased our burdens.
كَمَا حَمَلْتَهُ عَلَيْنَا مِنْ قَبْرِنَا رَبَّنَا لَا تُحَمِلْنَا
مَا لَا طَاقَةَ لَنَا بِهِ O Allah, do
not burden us greater than what we have
strength for.
وَعَفُوا عَنَّا يَا أَللَّهِ بَارْدْنَا أَسْتَغْفِرْنَا O Allah,
forgive us.
وَارْحَمْنَا يَا أَللَّهِ شَوَى مَرْسِيًا أَنتَ مَوْلَانَا You
are our patron, our supporter, and our protector.
فَانْصُرْنَا And protect us and aid us and
give us victory.
أَلْقَوْمِ الْكَافِرِينَ Over the disbelieving people.
This ayah, it abrogated the earlier ayah.
In other words, with this ayah, Allah SWT
promised us that He will not burden us
more than we can bear.
And it is extremely difficult for someone to
control their thoughts, their thoughts and their passing
desires, which is why if you have that,
you are not held sinful for it.
If you go back to the earlier ayah,
the last two ayahs, ikhwanifillah, or if you
go even to ayah 284, to Allah belongs
to heavens and the earth.
And if you reveal that which is in
your heart, or if you hide it, Allah
will hold you accountable.
This ayah is considered abrogated by Abu Huraira,
by Aisha, by Abdullah ibn Abbas, by Abdullah
ibn Mas'ud, and many great companions and
tabi'een, Muhammad ibn Sirin and others.
They all said this ayah has been abrogated,
meaning after that incident, after the initial worry
of the companions, after they came to the
Prophet and they said, Ya Rasulullah, if we
are held accountable for the passing thoughts and
the ideas that we don't even enact, then
we will not be saved and we will
struggle and we can't control that.
Allah Subh'anaHu Wa Ta-A'la eased
that burden upon us, so we are now
not held accountable, right?
Man, that which we tell ourselves, because sometimes
you will tell yourself the wrong thing.
Sometimes you will desire something that you wouldn't
do.
There's a famous story where a sahabi was
praying next to the Prophet Sallallahu Alaihi Wasallam,
and the Prophet, his salah was so long,
so long, so long, the sahabi, he said,
in my salah, I wished or desired to
do something evil.
He was so tired, he wanted to cut
the salah, but he didn't.
Now imagine, he was held accountable for that,
trying to cut the salah that he joined
with Rasulullah Sallallahu Alaihi Wasallam, and Allah says,
wa la tubtidu amalakum, do not cut off
your acts of worship.
Do you understand how just an initial passing
desire, which would be very difficult to keep
a lid on that.
Allah Subh'anaHu Wa Ta-A'la removed
that burden as a mercy from us.
Amal al-rasulu and the last ayah are
a reminder of that.
These two ayahs of Surah Al-Baqarah are
very special.
They are very special.
The Prophet Sallallahu Alaihi Wasallam said that the
last two ayahs of Surah Al-Baqarah, whoever
reads them at night, like a fatah, they
are enough for him.
The last two ayahs of Surah Al-Baqarah,
if you read them, they are enough for
you.
Now the scholars, they discuss what does it
mean that the last two ayahs of Surah
Al-Baqarah are enough.
Some ulama have said it means that for
your night prayer, these two are enough.
For your qiyam, instead of reading lots of
Quran, these two are so special, they are
enough.
Allah said, no, that's not what it means.
Rather, it means that it's a means of
protection.
They are enough to protect you against the
shayateen, against problems, against any issues, against the
jinn.
All of that, reading these two ayahs will
provide you protection.
Hence, these ayahs are also encouraged to read
at night and they're also encouraged to read
as a form of ruqya.
But the whole Quran is a ruqya, the
whole Quran is a form of healing, but
these two last ayahs specifically.
Amal al-rasoolu bima unzila layhi mi-rabbihi
wal-mu'inoon.
Indeed, the prophet and the messenger believed in
that which was revealed from his Lord, wal
-mu'inoon, and so did the believers.
Kulun, all of them, amal abillah, they believe
in Allah.
What does it mean to believe in Allah?
To believe in Allah means four things.
To believe in Allah means what?
Four things.
To believe Allah exists, number one.
Who got off the train there?
All the atheists.
To believe only Allah is worthy of worship
and no one else is worthy of worship.
Who got off the train?
All the idolaters, Christians, and anyone that worships,
more than one God.
That he has beautiful names and attributes and
that he is the only one that sustains
and controls the universe and with that, you
only are left with the Muslims.
Four things.
Allah exists, Allah is the only worthy of
worship, Allah is the Lord, sustainer, provider of
everything and the owner and the creator, and
finally, Allah has beautiful names and attributes and
he is the perfect being.
That is what it means to believe in
Allah Subh'anaHu Wa Ta-A'la.
Wa malaiqati, to believe in the angels.
What does it mean to believe in the
angels?
That you believe that they exist.
So if someone says, I don't believe angels
exist, they cannot be a Muslim.
They cannot be a Muslim.
You have to believe angels exist, not only
that, you have to believe the specific angels
we've been told about.
So if you know of Angel Gabriel, you
must believe in his existence and he's the
one that brings the wahi to the prophets.
Other angels that have been named, you believe
in them.
You also should believe whatever description Allah gave
angels, such as they don't obey Allah ever,
that they are made or created from noor
and things like this.
Wa qutubi, to believe in the books that
have been revealed.
Any books that have been told to us
by name, we have to believe in it
specifically.
We have to believe in the Injil, the
Torah, the Zabur, the Suhuf of Ibrahim, the
Quran.
We believe in them.
The books, you believe in them generally, but
specifically you must believe in everything that's in
the Quran.
But the previous scriptures, we have to believe
that they were from Allah and all that's
in them is haqq and true.
Wa rusuli, he and Allah's messengers, all of
them, we believe in them.
All of the messengers, we believe in them.
We hold them in the highest regards.
We accept them, we love them, we cherish
them, all of the messengers of Allah subhanahu
wa ta'ala.
And Allah told us of some, Allah says,
wa rusulun lam naqsus alaik.
They are messengers that Allah told us about
and messengers Allah did not tell us about,
but we believe in them all and we
love them all.
Anyone that Allah named, we believe in them
specifically.
So if anyone says, I don't believe in
Prophet Yunus, you can't be a Muslim.
You can't be a Muslim because it's in
the Quran, he's a prophet, a great prophet
of Allah subhanahu wa ta'ala.
So each prophet is named specifically, you have
to believe in them specifically.
And you ask for Prophet Muhammad sallallahu alayhi
wa sallam, there are specific things you have
to believe about Prophet Muhammad sallallahu alayhi wa
sallam to be considered a Muslim.
You have to believe that he is the
final messenger.
If you believe that he's not the final
messenger, you haven't believed in him properly.
You have to love him more than anyone
else.
You have to love him what?
More than anyone else.
That's part of your iman.
You have to believe every single statement that
he said is true.
Whether it relates to the past, to the
present, to the future, to the world of
the unseen.
You have to obey him in whatever he
has told you.
You have to stay away from anything that
he told you to stay away from.
And that you do not worship Allah except
in the way that he told you.
That you do not worship Allah except in
the way that what?
The Prophet sallallahu alayhi wa sallam told you.
That's what it means.
Then, We do not distinguish between any of
the messengers.
What does that mean, we do not distinguish?
There is some level of distinction that we
do make.
Who's the greatest messenger?
Who's the greatest messenger?
Muhammad sallallahu alayhi wa sallam.
Isn't that a distinction?
Yes.
But what it means is we don't distinguish
between them in a manner that is divisive.
In a manner, this is why the Prophet
sallallahu alayhi wa sallam used to always say,
Do not say I am better than Musa.
Do not say I am better than Yunus.
Do not say I am more virtuous than
Yunus.
Why?
Because we are meant to help all the
Prophets in high regard.
And also, we as Muslims are different than
the Christians and the Jews that came before
us.
In what way?
Some of them, they rejected some Prophets.
Each one of them rejected some Prophets.
They both rejected Prophet Muhammad.
The Jews rejected Prophet Isa.
The Muslims, they accept all the Prophets.
Because there is a difference between one and
the other among the Prophets.
But it shows what?
That they love the Prophet sallallahu alayhi wa
sallam.
Should we feel the same when Prophet Isa
is insulted?
You'd feel the same.
This is why there was a man, he
said, They drew pictures of Muhammad.
Yallah, we'll draw pictures of Jesus.
You know, that person is misunderstanding this.
He's misunderstanding that all the Messengers, we hold
them in high regard.
Because there is a difference between one and
the other among the Prophets.
And they said, We hear and we obey.
We seek your forgiveness, O Allah.
Forgive us, O Allah, a forgiveness that came
from you.
And to you we shall return.
Allah's burden is not a person beyond that
which is scope.
What does that mean?
What does it mean that Allah does not
burden us more than He can do?
If someone comes to us and tells us,
I can only pray twice a day.
That's all I can do.
It's in the Quran, my brother.
Leave me alone.
Someone says, I will only fast 10 days.
That's all I can do.
Especially in the summer, long hours, 10 days.
Right?
Someone could misunderstand this ayah.
So what does it mean when Allah says,
Allah burdens not an individual beyond their scope
and their ability.
It means that the obligations that Allah has
given us are all things we can do.
That's what it means.
The obligations that Allah has put upon us
are all things that we can do.
And if circumstances stop us from doing them,
Allah makes things easy for us.
It means that you have to pray standing
up.
But if you can't, you can sit down.
It means you have to fast in the
month of Ramadan.
But if you're traveling and it's causing you
difficulty, you can break your fast.
That's what this ayah is talking about.
لا يكلف الله نفسه إلا وسعها That Allah
will make things easy for us when the
circumstances demand.
But all of the acts of worship are
easy for us.
Allah did not burden us with responsibility and
worship that we cannot do.
Hence why the responsibility of tracking and being
on top of even your thoughts and even
your desires has been lifted from us.
Why?
Because Allah does not burden us more than
we can bear.
Does that make sense?
لا يكلف الله نفسه إلا وسعها لها ما
كسبت وعليها ما اكتسبت And each soul gets
its reward from the good that it has
earned and will be punished for the evil
that it has earned.
رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِيْنَ أَوْ أَخْطَأْنَا O
our Lord!
رَبَّنَا By the way, my brothers and sisters,
the word رَبَّنَا is often used by Allah
and His messengers in the Quran as a
means of dua.
The prophets, when they're making dua, they often
use Allah's name, Rabb.
Let that be the name you always use.
You find Prophet Noah, رَبِّ خَفِرْ لِي وَلِي
وَارِدَيَّ وَلِي الْمُؤْمِنِينَ Prophet Ibrahim, رَبَّنَا وَجْعَلْنَا
مُسْلِمَيْنِ لَكَ Among the greatest names to use
when making dua is Allah's name, Rabb.
Here, رَبَّنَا O our Lord!
It's not just Lord, by the way.
That's a translation that's very lacking.
رَبَّنَا means O our caretaker, our nurturer, our
creator, and our Lord.
So it's all of that.
But you say that with رَبَّنَا.
رَبَّنَا لَا تُؤَاخِذْنَا إِن نَسِيْنَ وَاخْضَنَا O Allah,
do not hold us accountable and punish us
if we forget or if we fall into
error.
What does it mean to forget?
Allah subhanahu wa ta'ala does not hold
you accountable if you forget.
There's a hadith by the Prophet ﷺ said,
My people, there are three things that they
have been forgiven for.
And نسيان was one of them, what they
have forgotten.
وَالْخَطَأُ وَالْنِسْيَانَ وَمَسْتُكْرُهُ عَلَيْهِ الخطأ, that which you
do by accident.
وَالْنِسْيَانَ, when you forget.
وَمَسْتُكْرُهُ عَلَيْهِ and that which you are forced
to do.
Those three things, Allah subhanahu wa ta'ala
does not hold you accountable.
Someone forgets to pray Fajr, he forgot.
Realized it in the afternoon when they didn't
pray Fajr.
Allah doesn't hold you accountable because you forgot.
And that's part of being a human being,
to forget.
To forget is part of being a human
being.
And Allah does not hold you accountable for
your forgetfulness.
Earlier we were talking about ayats related to
loans.
If you forget to pay the person back
on time and you forgot the time it
was, Allah doesn't hold you accountable because you
forgot.
وَأَخْطَأْنَا, when we do something by mistake.
Something you didn't mean to do and you
did it.
Something you didn't mean to do and you
did it.
A famous example of that is the man
that became so happy and what did he
say?
Oh Allah, you are my slave and I
am your Lord.
Did he mean to say that?
If he meant to say that, it would
have been disbelief, right?
Allah forgives that we do by mistake.
رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِسْرًا Oh Allah, do
not burden us with, do not lay upon
us burdens that we cannot carry.
Like the people that came before us.
رَبَّنَا لَا تُحَمِلْنَا مَا لَا تَقَتَلْنَا بِي Oh
Allah, do not burden us with something that
is greater than our strength.
يَا أَللَّهِ وَعْفُو عَنَّا Pardon us.
الْعَفُو is that the sin is completely forgotten
about and removed.
وَعْفُو عَنَّا وَغَفِرْ لَنَا Oh Allah, forgive our
sins.
وَارْحَمْنَا Oh Allah, show us mercy.
أَنتَ مَوْلَانَا Oh Allah, you are our supporter
and our protector.
This is a very powerful and beautiful dua.
When you are truly asking Allah SWT, Oh
Allah, we need you.
We need you.
We have no one else but you.
Oh Allah, we are weak and we have
shortcomings.
Forgive us.
وَعَفُو عَنَّا وَغَفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلَانَا فَنَصُرْنَا
And give us victory over the disbelieving people.
Say ameen.
With that, my beloved brothers and sisters, we
conclude this beautiful surah, surah al-Baqarah.
So many lessons, so many benefits, so many
values, so many morals, so many stories that
we've learned.
It's been a journey.
It's taken me two and a half years
to finish surah al-Baqarah because we were
going very slow.
So I ask Allah SWT to make us
among those that act upon the Qur'an
and live by it.
I ask Allah SWT to make us among
those that the Qur'an is a hujjah
for, not against.
I ask Allah SWT to make us among
those that act upon all of its values
and morals and those that are forgiven.
رَبَّنَا لَا تُؤَخِذْنَا إِنْ نَسِيْنَا أَوْ أَخْطَأْنَا رَبَّنَا
لَا تَحْمِلْ عَلَيْنَا إِسْرًا كَمَا حَمَلَتَهُ عَلَىٰ لَذِينَ
مِنْ قِبْرِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا تَوَقَطْ
لَنَا بِهِ وَاعْفُوا عَنَّا وَاخْفِرْ لَنَا وَارْحَمْنَا أَنْتَ
مُولَانَا فَانْصُرْنَا عَلَىٰ ٱلْقَوْمِ الْكَافِرِينَ وَأَخْفِرُ دَعْوَانَا
أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ الحمد لله الذي
بنعمته تتم الصالحات A few announcements I'd like
to make First of all, I'd like to
thank Allah SWT for allowing us to be
here For allowing us to finish Surah Al
-Baqarah And for allowing us to come together
every Monday And inshallah spend some time with
the Quran I have hope that I continue
Al-Imran and other surahs But for the
time being We'll conclude Surah Al-Baqarah here
And I will be starting a seerah class
on Fridays I will be starting a seerah
class I encourage you all to attend and
spread And on Mondays there will be a
fiqh class Which I encourage you all to
come So there will be a basic fiqh,
fiqh of purification, fiqh of salah, fiqh of
fasting Throughout the year from September to September
Every Monday if you attend after Maghrib There
will be classes related to fiqh That you
can benefit from Things that you need to
know related to your ibadah And on Wednesdays
there will be an aqeedah class Again, things
that you need to know as it relates
to your belief And every Friday we conclude
the work week With a session on the
seerah of our beloved Beloved Messenger Muhammad SAW
If you follow our social media inshallah You
will see some announcements related to that So
I hope to see you all in those
classes inshallah Bring your families and inshallah try
and benefit from that program So that's the
announcements Again, Mondays will be fiqh Wednesdays will
be aqeedah And Fridays will be what?
The seerah of our Prophet Muhammad SAW And
after that inshallah I will see if I
can squeeze in one of the weeks to
continue the tafsir I would really like to
If not, inshallah after I finish the seerah
We will pick up the tafsir again But
maybe in a quicker rate To try and
finish the whole Quran bi-idhnillah al-bari
Let me read some of the questions inshallah
And we conclude here Ayah 285 and 286
abrogate just ayah 284 or others The abrogation
that we discussed in this class was on
ayah 284 Specifically as it relates to Not
being held accountable over the passing thoughts And
the desires that we conceal That we do
not act upon But they just happen inside
of us Allah SWT does not hold us
accountable for it And when will the seerah
classes begin?
And will they be interactive for sisters?
The seerah classes will begin on the 13th
of September, Friday Not this coming Friday in
this week But the Friday after inshallah And
they will be We will try and make
them interactive There will be a 15 minute
Q&A For every class inshallah that happens
from this masjid So inshallah you can always
engage through the Q&A Were any of
the messengers you tested with extreme sadness?
Or any tests that were similar to it?
Yes!
Immediately what comes to mind is Prophet Ya
'qub And how sad he was to the
point where he cried so much That he
couldn't see anymore And he complained to Allah
I complain my sorrow and my extreme sadness
to Allah SWT I complain my sorrow and
my extreme sadness to Allah And
it is something everyone should know For example
if someone says today Sheikh I only thought
prayer was haram I didn't know why it
was haram We will not accept that from
them Right?
Because that is something everyone should know Or
Sheikh I did not know that you have
to pray salah on time I thought you
could pray anytime Things like this Everyone should
know You will have no excuse But things
that are a bit more harder to know
and to understand You are forgiven for those
as well inshallah So that covers the questions
for the sisters Again all of you Jazakumullah
khair for attending May Allah SWT accept it
from us May Allah SWT make us the
people of the Quran And those are the
announcements related to the new classes Alhamdulillah Alhamdulillah
Alhamdulillah that we managed to finish this program
And this tafsir Wallahi a blessing from Allah
SWT May Allah make it sincere and accepted
from me May Allah SWT accept it from
all of you May Allah SWT forgive for
any shortcomings I have had Jazakumullah khair We
conclude here