Tafseer Juz E Amma Surah Al Kauthar A River Lake In Paradise

Navaid Aziz

Channel: Navaid Aziz

Topics: Tafsir

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© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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him in an hamdulillah who wants to know who won the stock photo winner how to be a human surely unforeseen a woman sejati armanino Maria de la Fernando de la vida de la, la la la la la la la sharika wa shadow under Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira ama God, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.

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So, we continue on with our Tafseer of su to the culture of delight Allah circle kosher if you look at certain closer as we discussed in SOTA Nikolas when Allah subhanho wa Taala revealed sort of a loss. It was a defense of Allah subhana wa Tada. So Allah subhanaw taala talk to the Messenger of Allah sallallahu alayhi wa sallam, how to defend Allah subhanho wa Taala against these atrocious allegations of Allah having a son and Allah being the third of three. Now when it comes to circle culture, you'll notice over here that Allah subhana wa Taala is doing the opposite, that rather than defending himself through the tongue of the Messenger of Allah sallallahu alayhi wasallam here the

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Messenger of Allah sallallahu alayhi wa sallam is being defended directly by Allah subhana wa Tada. So you'll notice that sort of a Colossus started off by saying, call it start off by saying say, what is inserted kosher? Allah subhanaw taala begins the dialogue all by himself, because this is Allah's dialogue towards those who hated and disliked and said bad things about the Messenger of Allah sallallahu alayhi wa sallam. So that is the first thing to take notice of the reason of revelation of this surah. The scholars of Tafseer the different Why did Allah subhanho wa Taala actually reveal this sutra down, and it generally comes down to one general context. And that was

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the coresh saying bad things about the Messenger of Allah sallallahu alayhi wa sallam, more specifically, saying that since the Messenger of Allah sallallahu alayhi wa sallam did not have any male descendants live and continue on, then his lineage would be cut off, and he would soon be forgotten, and his soon would be forgotten. Even his half one of the famous scholars of the sila, he mentioned that the reason of revelation of this surah was the Ria was one man by the name of an artist of the wild. So if you've heard of the famous hobby of the 11, out of the last in the last, they came from this man, who was from the leaders of the koresh, and you notice, you know the big

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difference of Anima there are lots of Noah, he hates the Messenger of Allah sallallahu alayhi wa sallam, and he says very bad things. But then you look at the likes of us. And I've done a number of last. And these are two companions, who combined the the narrative, a large portion of the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam. So you see how even from a rotting tree, Allah subhanho wa Taala can bring about such an amazing fruit. So what happened with the last of the while? He was once in the gathering of the Cornish and the Quraysh said something about the Messenger of Allah sallallahu alayhi wa sallam, and he said, and he responded by saying, forget this

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man. You know, there's no point to mentioning this man, that not only has he been cut off from his tribe and his family, but look at what is happening to his male children as well, that even God Himself is cutting off his remembrance, and he shall not be remembered. So Allah subhanho wa Taala, he sent it down the solar solar tokota. That is what Urbanus haka mentions. Now the beginning of this surah you'll notice Allah subhanho wa Taala he starts off by saying in our clinical kelser, that if you read the translation, it says, We have granted you or Mohammed alcocer now starting off with our discussion, the word over here, verily we, now when Allah subhanho wa Taala uses the term

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we over here is Allah subhana wa Taala using it for grand door, meaning that because Allah subhanho wa Taala is the great majesty he is using the plural we over here or is Allah subhana wa Taala using it, because the angels are involved in this act. So if you remember previously when we discussed the term in, in our the plural in the Quran, when Allah subhanaw taala uses the plural Is it because it is because of grandeur or is it because of the involvement of the angels? And in this case, you will see that both of them are possible both of them are possible, even though the scholars of Tafseer they generally prefer one over the other. And the first opinion is that the end now the plural over

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here is used because of grandeur that Allah subhana wa tada is showing his greatness and that is why he is using the term we and then the second opinion was that the term the plural is used because of the involvement of the angels over here. So now the question would arise how you know

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Correct is the first opinion. And number two, if it is because of the involvement of the angels, where are the angels actually involved, and we'll get to that in a second with the lights on. So now speaking about the granddaughter of Allah subhanho wa Taala. We Allah subhanaw taala shows his granddaughter in this sutra, particularly by the change in transition. So the first thing you want to notice is that he starts off by using the first form. So it says in there are plenty NACA and COVID, that we have given you all, Mohammed alcocer. So he's speaking directly to the Messenger of Allah sallallahu alayhi wa sallam, and then you look at the second verse, And Allah subhanho wa

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Taala goes on to say, for suddenly lira beaker Wanda, and then pray towards or for the sake of your Lord and sacrifice. So here all of a sudden, Allah subhanho wa Taala goes into the third person, it's no longer direct communication. And again, Allah subhanho wa Taala shows his granddaughter over here, because if a human being was to use this form of speech, it would look silly, you know, what type of person speaks in the first person and then changes to the third person, it doesn't make sense. Whereas Allah subhanho wa Taala and his granddaughter, he shows that for someone with the Kibriya of Allah subhana wa tada with the greatness of Allah subhanho wa Taala whether Allah speaks

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in the first person, or in the third person, then it doesn't make a difference. Because even the the knowledge of language, it emanated back from Allah subhana wa Tada. So here is how Allah subhanho wa Taala shows his grand nature by being able to change the person that he's speaking to. So it's in the first person and it changes to the third person. Then the second issue we look into is the the presence of the angels that we mentioned previously in a previous halaqaat, that when Allah subhanaw taala uses the plural in the Koran, a lot of people think that this plural is just for granddaughter, but in reality, this is not the case, when Allah subhanaw taala uses the plural, a

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lot of the times it is because of the presence of the angels. So when Allah subhanaw taala mentions the revelation of the Quran, you'll notice that the plural is used over here, when Allah subhanho wa Taala mentions creation, you'll notice that sometimes the plural is used over here as well. So now the question would arise, why would Allah subhanaw taala use the plural in this situation in the giving of alcocer and this leads us to our discussion of in actuality, what is alcocer? When Allah subhanaw taala refers to alcocer what is actually being referred to over here, and the scholars of tafsir differed on two opinions, they differ on two opinions. Opinion number one was that this co

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author is a river in Paradise, in which the Messenger of Allah sallallahu alayhi wa sallam, he described this river in Paradise, being whiter than milk, its fragrance being sweeter than that of musk and its flavor being sweeter than that of honey. And he describes the cups that are in this river by saying that its cups are like the stars, meaning that's how many they will be and that is how beautiful they will be as well. And this is narrowed in hell Bacardi in under the chapter of dipsea were once the Messenger of Allah sallallahu alayhi wa sallam was sitting just silently and quietly, then all of a sudden he raised his head with a big smile. So they said the art of swallow

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what is it that is making you smile? What is it that is making you smile? And he says that Allah subhanho wa Taala sent down upon me sortal culture, and he asked them, Do you know what alcocer is? And then the Messenger of Allah sallallahu alayhi wa sallam went on to explain that it was this river in paradise. So that was the first opinion. And this opinion was narrated by a lot of the Sahaba and a lot of the time between. So you have Abdullah bin Amma, you have Ayesha, you have Abdullah bin abass. You have Mujahid and Abu Alia. All of these people they narrated that I'll co author is this river that Allah subhanho wa Taala gave to the Messenger of Allah sallallahu alayhi

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wa sallam in paradise. Then opinion number two is that alcocer it comes from a linguistic word, which is you know, to be plentiful. keturah means to have a lot of something. So here they said that the coaster that has been referred to over here is the great abundance of good that Allah's Messenger sallallahu alayhi wa sallam has been given has been given, and they use their proof for this. Another Hadith inside Sohail Bukhari, which is under the chapter of Tamam we're Jabara the Allahu anhu. He says, that I have been that the Messenger of Allah wa sallam said, I have been given five things. I've been given five things that no prophet or messenger was given before me, I was

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getting five things that no prophet or messenger was given before me. The first of them is that when I go out for war, the enemy starts to fear me one month in advance, when I go out for war, the enemy starts to fear me one month in advance. Number two, is that the Earth has been made a Masjid and a purification for me, so that wherever a man may the time for salami come, he can pray his Salah at that time, in that very place. So that was number two, that the Earth was made pure and

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message for the Messenger of Allah sallallahu alayhi wa sallam, and those that follow him. Number three, is that the Messenger of Allah sallallahu alayhi wa sallam he mentioned that he was given the intercession, he was given a shofar. And we've mentioned this previously, that the Shiva the Messenger of Allah sallallahu alayhi wa sallam is in fact two types, a shafaq and Cobra, which is where the Messenger of Allah sallallahu alayhi wa sallam will begin the day of judgment, and then the lesser type of shefa, where Allah messenger sallallahu alayhi wa sallam will intercede on behalf of the believers, either increasing the rank in Paradise, or decreasing their punishment in the

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Hellfire, or in fact, having them taken out from the Hellfire and entered into paradise. So these are the three types of minor stuff are given to the Messenger of Allah sallallahu alayhi wasallam. Then the fourth thing, the fourth thing that he mentions is that his oma is now allowed to take from the spoils of war. What does this mean? What this means is that if you look inside of the Koran, you'll notice the previous nations from the time of Tao de la Salaam, from the times of Solomon, the times of Moosa, every time they went to war, and they won the war, anything that they want from that war, the spoils of war, whether it was wealth, whether it was you know, any type of armor or or

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jewelry or anything like that, they were to gather it in one place, and they were liked it a fire, they weren't allowed to take from the spoils of war, whereas with the Messenger of Allah sallallahu alayhi, wa sallam, Allah subhanho wa Taala now allows him to take from the spoils of war, and that is why when the Muslims they went out for war, and if they gained anything, it would be divided into five categories, it would be divided into five categories, whereas previously, it was to be destroyed it previously it was to be destroyed. Then the fifth and last thing the Messenger of Allah sallallahu wasallam mentions is that all of the previous prophets and messengers, they were sent to

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specific groups of people, they were sent to specific groups of people, whereas I was sent to all of the creation, generally speaking, was I was sent to the creation, generally speaking. Now reflecting on this part, the general lesson that you derive from this is that the Messenger of Allah sallallahu alayhi wa sallam is telling us that he will have the biggest following in the Hereafter, generally speaking, that is what he is telling us. But the subtle note behind this behind having the biggest following is that when you have the biggest following, it means you have the greatest opportunity to guide the people towards good and when you guide the people towards good, whatever act of goodness

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they do, you get the reward for it as well. And this is why Allah subhanho wa Taala, he raises the status of the Messenger of Allah sallallahu alayhi wa sallam, through the reward of the good actions that the people did in following the messenger of Allah, Allah, Allah, Allah, Allah. So this was the fifth and last thing, the second opinion, this was narrated from say dibujo bird, and

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you know, quite a few of the Tabby in it from the students of, of the Lebanon bus from afar and a crema and other than them. Now, the interesting thing to look at over here is, this is like the development of tafsir happening right here. And you may not notice how so that when you look at Islam from a physics perspective, you'll notice that when you analyze language, there's three types of analysis that will take place. So when the word is used by the Messenger of Allah, sallallahu alayhi, wasallam, or a word is found in in the Koran. This word is analyzed according to three categories. Number one, it is analyzed according to the Sharia, it is analyzed according to the

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Sharia. So for example, when the word Salah is mentioned, we all understand the term Salah to mean that you start off your actions by saying Allahu Akbar, then you go, you recite Surah Fatiha, you go into loco you get up you go into such that, that is what Salah, and they showed a sense means correct? If you were to look at it in a linguistic sense, the word Salah it just means to do our. So you'll notice that the first type of analysis that takes place is looking at words from a shadow, a sense, meaning from a religious sense, did Allah subhana wa Taala or his messenger or the scholars define this word for us? So that is how you analyze words. The second level is that if you don't

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find an analysis of the city, I mean that the city I did not define this word for you. Then you define this word, according to the customs of the people. You define this word according to the customs of the people. So when Allah subhanho wa Taala he tells us about the way we treat our wives. Why should ohana build models that treat your wives in goodness? The goodness over here that Allah subhanho wa Taala is referring to is not something that is prescribed or described by the Cydia, but rather it is described according to the customs of the people. So whenever the shedding the whatever the customs of the people considered good, that is the way the wife should be treated in terms of

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goodness. And then the third level of analysis is that if the Sharia hasn't defined it, and then there is no set description due to the question

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Of the people or to their customs, then you go into a linguistic analysis, then you go into a linguistic analysis, then you go into a linguistic analysis. So now, looking at this verse, you'll see that this is where in the the scholars have developed their understanding of tafsir differently from their understanding of filk. And what I mean by this is that had they taken the approach of understanding, then as soon as the Messenger of Allah sallallahu alayhi wa sallam described what alcocer is, all of the scholars of Tafseer would have said that our culture is a river in Paradise, that the Messenger of Allah sallallahu alayhi wa sallam has been given, but if you look at what

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sizable Jabara achema and and I thought, they all said that it is the goodness from Allah subhanaw taala, or the great abundance of goodness that Allah subhanaw taala gave the show over here, one of the first incidents where the principles of Tafseer differs from the principles of filk. So when you study filk, what you're trying to find is, what is the correct opinion. But when you look at tafsir, you're trying to find what would give the Koran the most eloquent and elegant meaning. And this is what you see over here, so that even though the Messenger of Allah sallallahu alayhi wa sallam had said that Al COVID is specifically a Reverend paradise, they did not hesitate in coming up with a

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second opinion and saying, No, it is not just a river in Paradise, but it is in fact, all of the goodness that Allah subhanho wa Taala has given the Messenger of Allah sallallahu alayhi wa sallam, so that when you analyze the Koran it's not about finding out what is right and wrong. But it is about finding the most elegant and eloquent meaning for the Koran. And in terms of elegance and eloquence, to say that Allah subhanho wa Taala gave the Messenger of Allah wa sallam a great abundance of goodness is more eloquent than just saying that Allah subhanho wa Taala gave his prophet and messenger a river in paradise. And this is why you see Seidman, Schubert, he was asked

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about this, he said, there are a group of people that are saying that COVID over here is river is referring to this river in paradise that the Messenger of Allah sallallahu alayhi wa sallam was given and say that in Joburg, he goes on to say that in this river, el COVID, is in fact, just one of the aspects of the greater good that the Messenger of Allah sallallahu alayhi wa sallam has been given. And that is why when you study the signs of Tafseer, even further, you'll see that the size of tips here is not as black and white as fuck, or as aqeedah. Whereas in tafsir, there's a wide room for a difference of opinion, especially when we get to the next verse. So when we get to the

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next verse, For suddenly little bigger 100, you'll see that there's so many opinions in terms of what is the mean over here? What is the Naha mean? Over here, and we'll get to that. Now concluding with this first verse, this term of alkota determinable Kota. And one of the narrations that was mentioned, the Messenger of Allah sallallahu alayhi wa sallam is shown this river of El COVID. And then while he's at this river, he sees all of the believers. And then the angels are depriving some of the believers from drinking from this river, or, in fact, not some of the believers, some of the people from drinking from this river. So the Messenger of Allah sallallahu alayhi, wa sallam, he

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asked the angels, why are you preventing these people from drinking from this river, and the angels respond, you do not know what they innovated after you, you do not know what they innovated after you. And here in this sort of You see, again, one of the great consequences of innovation in the dean, one of the great consequences of innovation in the dean, and you know, I hope that one day be the lights Allah, we can have a separate session just talking about innovation, and how do you decipher and define what is innovation in Islam, but we'll give it you know, a simple definition that has two points to it a simple definition that has two points to it. Number one, it is any

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action that is done to seek reward from Allah subhanho wa Taala any action that is done to seek reward from Allah subhanho wa Taala that was not approved of or done by the Messenger of Allah sallallahu alayhi wasallam. So it is any action to seek reward from Allah subhanho wa Taala that was not done by or approved by by the Messenger of Allah sallallahu alayhi wa sallam and this is what would be classified as innovation. So anything that the Messenger of Allah system did not to do, and did not approve of, and you do it with the intention of seeking reward from Allah subhanho wa Taala. This is what would be classified as innovation. We move on to the second verse Now, where Allah

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subhana wa tada says, For suddenly lira beaker one have that therefore turn to prayer in your Lord and sacrifice to him. By show of hands, how many people attended the seal of sola Fatiha here? The seal of saw fit here? Quite a few of you. Okay, excellent. Someone remind me what is the difference between hemp and sugar? What is the difference between hemp and sugar?

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Are you go ahead

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Excellent,

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excellent. So, Hamed is praising someone for the intrinsic qualities and characteristics that they have. Whereas sugar, it is a response to something good that they have done for you. So you'll notice that Allah subhanho wa Taala he starts off this verse, by using the Fab Four suddenly lira beaker, one of the fell over here is indicative of the fact that it is a response to what previously took place. So it is indicative of that it is a response to what previously took place. Meaning that now that Allah subhanho wa Taala has bestowed these great blessings upon the Messenger of Allah sallallahu alayhi wa sallam, the response that the Messenger of Allah sallallahu alayhi wa sallam

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should have is that of gratitude, and how does he represented that gratitude by praying and by doing that, by praying and by doing that, so the term Salah over here for solidly Arabic, this had no difference of opinion, it is referring to Salah that he should pray to Allah subhanho wa Taala as a an act of gratitude, and this is in accordance to the Hadith of the Messenger of Allah sallallahu alayhi wa sallam that that hadith of Isola della Ana, will the Messenger of Allah sallallahu alayhi wa sallam is praying the whole night that his feet are sweating, his feet are cracking. And then he asks, she asks and yada Salalah Why are you praying when Allah has forgiven all of your previous and

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past sins? He responds by saying what what does he say?

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Should I not be a grateful slave? Kunal abdun, shokudo, that should not be a grateful slave as a response to this command and sort of co author should not be a grateful slave by praying to Allah subhanho wa Taala. Now we get to the second part of this verse, and this is the term Nah, this is the term not. So now generally speaking, the term not how to linguistically means to put your two hands together. And to press something down linguistically means it is to put your two hands together, and to press it down. Now, in a sense, when you talk about Naha in the books of folk, it means the sacrificing of a camel, it means the sacrificing of a camel. So when you sacrifice let's

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just say a chicken, a goat, a sheep a cow. This is known as the dub, or the Bihar, okay. And when you sacrifice a camel, this is known as na, this is known as na. Now the difference between the two, that when you sacrifice a sheep or goat or a cow, what you're doing is you're taking a knife, and you're cutting its neck, making sure you're hitting the archery and the windpipe, you're hitting the archery and the windpipe. Whereas when you sacrifice a camel, in Islam, you're not using a sword or a knife, but rather you're using a spear, and you're using your two hands, and you're pushing it into the throat of the camera. And this is what is known as na so it's taking its linguistic

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definition, you're using two hands, and you're pressing, and that is why it is called na. So now if you take this understanding of that for solid, a little bigger one had, the number over here would mean that sacrifice camels for the sake of your Lord, sacrifice camels for the sake of your Lord. And you see that the Messenger of Allah sallallahu alayhi wa sallam did this as well and hydrated with that, and hydrated with that when he did his spiritual pilgrimage. Does anyone remember how many cameras he sacrificed? Who remembers

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100 cameras, he sacrificed 100 cameras 63, of which he did with his own hand, he sacrificed 63 cameras by himself, and then the remaining he gave to God Allahu anhu, to sacrifice. So that is when that commandment was fulfilled. And it was based upon this understanding that the scholars of Tafseer and they use this particular verse, as a proof for the day of attack, as the proof for the day of evil, that Allah subhanaw taala says for suddenly, lira bikaner that pray first, and then go and do your sacrifice. And the Messenger of Allah says and further affirmed this, that on the day of aid, if you were to do your sacrifice, before the Salah, it would not count as one of the rituals of

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eat, whereas it would just count as a general sacrifice, but when you do your sacrifice after the sell of eight, this is when it counts as a sacrifice and the fulfilling of the rituals. So now, let us get to the different opinions of what the term not means, but the term not means opinion. Number one, they said that it was referring to the slaughtering of the camels. This was the opinion of anisette nomadic, of a bus of a crema of a thought of and hustle bustle of Qatada and Majid. All of these famous predecessors held this opinion that it is referring to the slaughtering of the camels.

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Opinion number two is that when you are inside of Salah, then clasp your right hand over your left hand and press down. So remember, go back to the linguistic meaning. We said that it

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To use both of your hands and to class down. This was the opinion of the law. No, this was the opinion of the law. No. And this has a strong chain of narration, that when you build the lights out, I pray you guys have a tough week of reading of civil code to be one day, when you read the civil code to be the two narrations are mentioned, one of an era, the long line, which is completely General, that it is the classroom of the hands on the body inside of Scylla, you take the right hand, put it over the left hand, and you close down, meaning that you don't displace it, but you actually clamp down and you push down. And this is what is referring to. Then you find another

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narration inside of Cyril court, Toby was referring to our beloved Ibis and Allah The Allahu anhu. That he said that the term not over here is that once you've established the salah, then take your right hand and your left hand and put it on your neck and press down. The meaning you know, the general opinions that we know of is that you put it on your navel above your navel, below your navel or even on your chest. Here are Leon De La Hoya and Abdullah bin Arbus, it is reported from them that they said the number over here that has been referred to is that take your hands and put it on top of your neck. Now this has a weak chain of narration, and none of the predecessors nor any of

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the schools of filk Have you ever adopted this opinion? And this goes on to show us that if a person was to just open up a book, and try to devise a derive rulings effect on them by themselves, what danger could come about that a person could read it to me, and he thinks that since the man of course will be reported it from Ali and then and they were companions of the Prophet, then I have the right to act upon this. But and you can imagine that if you're praying next to someone how awkward it would be that you're praying like this and Salah, and you're like, What on earth is this guy doing? Where did he learn this Salah. So it shows you the dangers of doing that, that when you

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want to implement something in your life, it is good to read from your book, increase your knowledge, but before you implement it in your life, you want to affirm it from a scholar someone more knowledgeable, that this is something that is actually legislated in Islam, that this is in fact something that is actually legislated inside of Islam. So that was opinion number two that Alia rhodiola. Juana reported that it is the clasping of the hands, in Salah, it is the classical of the hands in Salah

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opinion number three, they said that it is to raise one's hands to the neck. So when you do the community around, you raise your hands to the neck and that is what the knot is referring to. So when you pray to Allah subhanho wa Taala you raise your hands to the neck and this is what is referring to and this is narrated by one of the predecessors Abu Jafar Al Baqarah, Abu Jaffa alberca, this is narrated from him. And then the fourth opinion on this the popular opinion is that when you pray, the number over here means that your neck should be facing the Qibla that your neck should be facing the Qibla. So you'll notice that all of these opinions they have something to do

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with the neck because that is what the know how to actually is. It is referring to the neck over here, and I'll follow one of the famous linguists he held the opinion that when Allah subhanaw taala says for solidly lira beaker one tab, it means that another over here is that when you are praying that your neck should be facing the Qibla IE you should be facing the Qibla and the correct opinion and Allah subhanaw taala knows best that it is the first opinion in this matter. Even though difference of opinion is is allowed. The strongest opinion seems that it is the first opinion that since Allah subhana wa Taala is commanding an act of gratitude since Salah has already been

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mentioned. Then Salah encompasses all of the other acts of Salah in terms of the raising of the hands, the placing of the hands and the facing of the Qibla they're already encompassed inside of Salah. So then, as we learned in a previous lesson, in Tafseer CS o Lamanna taketh that establishing a new meaning for the Koran or a new meaning of the verse is given precedence over repetition or emphasis. So here we would say that the correct opinion would be opening number one is that not only should you pray to Allah subhanaw taala out of gratitude, but in fact, you should sacrifice for the sake of Allah subhanho wa Taala out of gratitude, as well you should sacrifice to Allah subhanho wa

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Taala for the sake of gratitude, as well. Which leads us into the last verse, which is in the shiny occur, who would enter in a shiny aka who and after that the one who opposes you, for the one who hates you, He is the one who will be cut off he is the one that will be cut off. And as we mentioned at the beginning of the sutra, the general context of this sutra is that the people that oppose the Messenger of Allah sallallahu alayhi wa sallam and said bad things about him. They criticized him for the fact that he had no male lineage to continue on his lineage after he passed away, and this is what they criticize him with. So here Allah subhanho wa Taala. He mentions over here that oh

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Mohammed, not only have I affirmed the goodness for you, and a great abundance of goodness for you at the beginning of the surah but at the end, we conclude this sorta by saying that the one who opposes you

00:30:00--> 00:30:41

He is the one that will be cut off from all goodness that he is the one that will be cut off from all goodness. So listen, I know Tyler concludes with this last verse, as a form of comparison between the first verse where in the first verse, Allah subhanaw, taala affirmed a great abundance of goodness for the Messenger of Allah. And this last verse, Tyler is denying any form of goodness for the one that opposes the Messenger of Allah sallallahu alayhi wasallam. Now this last verse, the scholars differed, who is this last verse referring to that the one that opposes the Messenger of Allah, He is the one that will be cut off. And again, we go on to four opinions. The majority of the

00:30:41--> 00:31:17

setup the majority of the predecessors, they held the opinion that this verse was referring to and asked him to widen the opinion we met the person we mentioned at the beginning of the sutra, that why this sutra was revealed was because I will ask him the while. Also, this verse in particular, is addressing an asset in the wild. This was the opinion of the majority, including a bonobos, including side by side with the Messiah, and other than them, opinion number two, that this verse is referring to one of the leaders of the corporation by the name of capital, Ashraf, that this opinion is referring or this verse is referring to cabin or slough. Opinion number three, is that it is a

00:31:17--> 00:31:51

group of the kurush It is not just one individual, it is a group of the koresh. And then the last opinion is the opinion of Amanda tabari. And this is something very important to understand when you analyze the Quran. In Ama tabari Rahim Allah He concludes this discussion by saying that yes, the predecessors differed over who this verse was specifically revealed about, but the lesson we want to derive is that we should not look at who it was revealed for, but who will it continue to apply to, and he mentions a very important,

00:31:53--> 00:32:33

I guess, guidance, or principle in tafsir, a laborer to be our mommy love libido. So some of the lessons are derived from the generality of the wording of the verse, and not the specific reason of Revelation. So when you look into the Koran, yes, there may be a certain reason why this verse was revealed, but the ruling is not restricted to that specific reason alone, rather, the general, the generality of the wording is what we what we want to look at. So here Allah subhanho wa Taala says, In the Shania Kahan chapter, that the one who criticizes you the one who hates you, the one who opposes you, He is the one that will be cut off. So when the scholars of Tafseer different over who

00:32:33--> 00:33:10

it was referring to, that discussion should not just end over there. But in fact, it continues, that anyone who opposes hates and criticizes the Messenger of Allah sallallahu alayhi wa sallam, then Allah subhanho wa Taala will take away all forms of goodness from him, that in this world, he will face a life of discomfort and a life of hardship. And in the Hereafter, he will have no reward in Paradise and no form of good deeds, you'll no have no reward in Paradise, and no form of good deeds, because this is something that would, even if you claimed to be Muslim, would expel him from the fold of Islam will expel him from the fold of Islam.

00:33:11--> 00:33:48

So what I want to conclude with are two general lessons from the sola and we open up the floor for q&a between lights Allah, number one is that Allah subhanho wa Taala. He tells us in the Quran, that Allah subhana wa Taala will defend those people who have a man, he will defend those people that have a man. And here you see this in the Messenger of Allah sallallahu alayhi wa sallam that the Quran said something bad about the Messenger of Allah, Allah subhanho wa Taala sends down this verse. And you'll notice that throughout the Koran, the throat The sooner Allah subhanho wa Taala gives us examples of how he defended the believers. So you have the example of meridiem, that they

00:33:48--> 00:34:29

accused Maria of adultery and fornication, but Medina was innocent of this. So what does almost I know Donna do? He sends her a miraculous baby that speaks in its cradle that speaks in this cradle. Example number two, and the story of the bottom edge, the story of the people who are thrown into the trenches and burnt a life. There is the story of that baby that speaks to his mother that say that all mother Be patient, a great reward awaits us or mother Be patient, a great reward awaits us. So even in that moment of fear, Allah subhanaw taala sends solace through a baby that normally wouldn't speak Allah subhanho wa Taala allows it to speak. Then you look at the story of algebra age

00:34:29--> 00:34:59

that is mentioned in Sahih Bukhari that'll generate he was a righteous man and the people they became jealous of a judge that this man he dedicated his his whole life to worshipping Allah subhanho wa Taala. And what ends up happening was that's why this is such an important lesson. That one deal grh he's praying Salah, he's just praying salah and this is unlawful salah and his mother is calling him at the time saying she's saying George, come here, George come here. And George he delays in responding to his mother. He continues to pray and eventually his

00:35:00--> 00:35:40

Mother makes against him, his mother makes against her as finalists, such a powerful. She says, I pray that my son does not die, accept after being having been afflicted by the trial of a prostitute, except after having been tried and afflicted by the trial of a prostitute. Lo and behold, a prostitute comes to old age, and she tries to seduce him, but gerade refuses. So the the people that paid off this prostitute to seduce him, the prostitute thinks, let me just go and sleep with someone else. She goes and sleeps with someone else. She eventually becomes pregnant. And now the people develop the story, that it was George age that got this woman pregnant. And you know,

00:35:40--> 00:36:17

this is what the people like to do with the righteous people that any opportunity that they can get to slander them or to defame them, they will take this opportunity. So they started saying, you know what, it was jurists that got her pregnant. And this is what the woman is saying as well, because they paid her to do this. So she continues spreading this to the people, they eventually destroy the temple that george will use to worship Allah subhanho wa Taala. They completely destroyed it. And gerade is left humiliated and disgraced. And he can't do anything to defend his honor. Lo and behold, what does Allah subhanaw taala do? When this baby is born, the baby speaks by the will of

00:36:17--> 00:36:53

Allah subhanho wa Taala and says that my father is such and such man, and God is innocent, the miraculous nature. So here you see that Allah subhana wa Taala will defend the honor of the faithful and the believers. And this is a lesson for us that from time to time, we may be in a predicament where people see things that are inaccurate or bad or factually false about us. And you may think that the best response that you can have is to defend yourself right away. But here Allah subhanho wa Taala teaches us that let Allah subhanho wa Taala defend you. Allah subhanho wa Taala if a person has faith, and is truthful and has token, then Allah subhanho wa Taala will send people to

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differentiate on your behalf and he will use his creation to defend you as well. Lesson number two,

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is that here Allah subhanaw taala. He starts off by saying in our tiny NACA el COVID, that we have given you

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know, generally speaking, since the Quran was revealed to the Messenger of Allah sallallahu alayhi wa sallam. People think that when it is mentioned in the second person, that the second person automatically means the Messenger of Allah sallallahu alayhi wa sallam. Whereas in reality, Allah subhanho wa Taala didn't just send the Koran to the Messenger of Allah, he was the point of reference who it was revealed to do, but it was revealed for all of the believers. So here when Allah subhanho wa Taala says, We have given you a culture, it is not just restricted to the Messenger of Allah sallallahu alayhi wa sallam, but in fact, it encompasses all of us, as well as

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the many, many blessings that Allah subhanaw taala has given us from our lives, from our families from our wealth, and the greatest of them being our Islam, and then our compensation for our submission to Allah, that Allah subhanho wa Taala gives us paradise, and will allow us to be the light Allah to drink from this river. These are all things that Allah subhanaw taala has given us and will give us busy lights Allah and a similar response that the Messenger of Allah sallallahu Sallam was meant to have for suddenly, lira beaker 100 us as believers in this surah in the Quran, need to have the same reaction that we pray for the sake of Allah subhanho wa Taala. And this is not

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just the five compulsory daily prayers, that is the absolute minimum, but you want to take it to the next level. Try to pray your senators try to put your novel prayers, try to pray your family, try to pay your tahajjud whatever you are capable of doing, do that to be the light Allah. And then the second thing here is the sacrificing for the sake of Allah subhanho wa Taala that the meat that you consume, the meat that you purchase, you want to make sure that it is purchased with the name of Allah subhanaw taala that it was sacrificed for the sake of Allah subhanho wa Taala and this is what Allah subhanaw taala teaches us that our way of expressing gratitude is through these two things,

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praying towards Allah preparing for Allah subhanaw taala and to Allah subhanho wa Taala and number two, that the meat that we'd sacrifice in the meat that we purchase is meat that was sacrificed for the sake of Allah subhanho wa Taala alone that Allah subhanaw taala accept from a soul And forgive us for our shortcomings. I mean, with that we open up the floor for five questions, and then we go for some up Go ahead.

00:39:19--> 00:39:23

So you talked about the slaughtering. Yeah, I just had a question that

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nowadays Yeah, shall we not slaughter

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by hand slurring for example, nowadays.

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There's a lot of companies that have agreement with

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other Muslims and in the factories, which they themselves

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Zilla way of killing animals during a law section that there's a lot of electronic

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All right, should we not Muslim slaughter the way

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definitely I agree with his brother's question. Just for those who

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Here it is that you will notice that a lot of times in the stores, you'll have non Muslim Packaging Companies that put a halal stamp on it. And this may be done through an electronic process and they don't actually cut it by hand, making sure that the ordinary and the windpipe is cut. You know, this is a very valid point that as a Muslim, the best sort of meat that you can ever eat is the meat that you sacrifice with your own hands, that has no doubt about it. This is the ideal case scenario. But this is what ends up happening when you live in urban life, as opposed to a rural life that when you live in the city, where are you going to hide your sheep and your cows and your goats? I mean, you

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can imagine if you tried to hide a sheep or a goat in your, in your house, you know, your neighbors tell you right away that she gets taken away, you get evicted from your building. And this is actually as I mentioned this later, after the Holocaust or my first incident with a sheep, I mentioned that after inshallah we will that haven't been steady. I completely agree with you. as Muslims, we should be earnest that not only on the day of age, should we be sacrificing our own meat, but also outside of the day of eat. We should sacrifice our own meat and encourage the Muslims to eat meat that has no sugar has no doubt about it whatsoever. Just take a look at question number

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two, go ahead.

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Use the word sacrifice.

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Sacrificing means that you sacrifice

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poor

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100 camels that were slaughtered,

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slaughtered animal to eat it? And what does it mean to slaughter in the name of God? versus like sacrificing your wealth? Right, like God's purpose? Actually, excellent. So I mean, both of these terms are our English terms. Right? So there's no and when the in when you look at it from the Sharia perspective, distributed by this question is the difference between slaughtering and sacrificing. So in an English perspective, what you said is completely correct that slaughtering is referring to the physical act of slaughtering, where sacrifices the letting go of the emotional attachment that you have to this very object. So in English, when you sacrifice something, it means

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that you've sacrificed an animal and you've given the meat away to charity, or at least the vast majority of it. Now, in Islam, the general concept is that whenever you sacrifice your meat, it should be divided into three parts apart for you and your family, a part of your immediate family, apart from your friends, and you know, relatives. And then the third part for the poor. Generally speaking, any meat that is sacrificed is meant to be sacrificed in discussion, that only a third word for yourself a third for your family and friends, and then the third for the poor. So generally, that's what is meant to be encompassed. And Illinois Best wishes, I think.

00:42:32--> 00:42:32

Yes.

00:42:33--> 00:42:34

Now?

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Yes,

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we're leaving the country, right.

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Excellent. Generally speaking, when it comes to these sort of issues, I established a general principle that when you look at your work, don't focus on what is allowed and what is disallowed, but rather focus on what is best for you. And the only time you should look at what is allowed and disallowed is in times of necessity. So the general case scenario is that we don't want to look at is eating at these fast food restaurants permissible or not permissible for us, we want to look at it is it actually good for us or not. And so finally, even putting the religious aspect aside, if you look at the way this food is produced, it's not even food anymore, literally, you're eating

00:43:25--> 00:43:35

chemicals and preservatives and all of that. Just to give you one example, there was a famous fast food company without mentioning their name, they took their burger, and they left it outside on the table.

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Two years went by, and it still didn't go spoiled. No mold grew. There's no presence of bacteria. And it hadn't been real natural food, and would have gone bad in a day or two days at most, but the fact that it remains in its natural state, and over over two years and counting, it shows us that this isn't actual food. This is a chemical composition that tastes like food smells like food, and tells your body it's food. But in reality, it is something that slowly kills you. And I would actually encourage watching this documentary called Fast Food Nation, that what happens to this one individual, when he makes his diet, just eating fast food, that it actually destroys him from the

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inside. He loses his physical abilities loses his strength, he becomes lazy, and you the effect that it has on his mind as well. He feels happy when he eats it. And then when he doesn't eat it, he feels extremely sad. So all of these are negative effects of eating, you know, food that is called food when in reality is just a chemical imbalance. So that is what I would suggest that you're living in a in a country and in the city where you have halal food accessible Yes, it may not be as accessible as other countries and as Muslim countries. But the reality is, you know, hamdulillah if you want to find a shawarma in Calgary, you'll find one of almost You know, every second block every

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third block is weather side here who will encourage this business as well. I saw him in the back before you know we have a shawarma shop just around the corner. So we want to try to encourage the promotion of Muslim businesses. We want to eat that food that is clearly halal that has no doubt

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And it's actually healthy for us, not for a situation ever arises where a person, you know, he hasn't eaten for days and the only thing that is available for him on this long journey of is, is this one fast food restaurant? I would say yes, in that situation, one can look at halal and haram. But until that situation arises, we want to stay away from that. Now, if you want to highlight and hold on perspective of this, then be delighted that when we start up our classes, we'll discuss it in detail at that time. And Allah knows best question number four.

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Yes.

00:45:37--> 00:45:38

Yes.

00:45:43--> 00:45:43

Excellent.

00:45:49--> 00:45:50

So I

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just mentioned

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Then how did the believers drink from it if it's only for the Messenger of Allah?

00:46:06--> 00:46:07

Okay, right, right, right.

00:46:09--> 00:46:10

Right.

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Right, excellent.

00:46:21--> 00:46:21

All right, excellent.

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I have no claim, Rahim Allah, he has a book called hydro da da da da da da da da, that the you know, the journey of the source towards this Blissett land. And he talks about the the code over there. And he mentioned that the co authored, it starts off in general, that it is a river that starts off in general, its source is in Paradise, but in reality, it leads outside of Paradise as well. And that is why even before the gates of Paradise is this is where you will have that gathering. And then those people that claimed to be Muslim, Islam, they will gather there with the Muslims, but then the angels will deny them from drinking. So so this is even before they before they're entered

00:46:57--> 00:47:30

into paradise, because what seems clear is that those people that are prevented from drinking from this river, they're not actually the inhabitants of paradise. They're just people that profess to be Muslim, and show the people that they were Muslim, but in reality, they are destined for the hellfire. Similar claim, Rahim Allah His opinion seems strongest on this issue, that it is a river that starts off in Paradise, but extends out even outside. And that is where the house of the people will be that that's the word they will drink from, but its origin that the pond of the river will be with the Messenger of Allah sallallahu wasallam in Paradise, in the heist of paradise. So I think

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that would solve all of the issues. And Allah knows best. And the most important thing being that and this is from the elements, that Allah subhanaw taala knows the reality and that we hope that Allah spider allows us to witness in the hereafter. I mean, last question.

00:47:47--> 00:47:50

In Defense of property, yes.

00:47:54--> 00:47:56

Or no qualities mentioned about proper moments.

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Other than this,

00:48:03--> 00:48:03

we're

00:48:05--> 00:48:40

Excellent. So the defense of the West in Jerusalem takes place in to put in two ways and two places, number one in terms of affirmation, and number two in terms of denial. So in terms of affirmation, the Messenger of Allah sallallahu alayhi wa sallam is told that we have granted you this great abundance of goodness. So this was specific things in this dunya that were given to the Messenger of Allah so Sonam and in the AFI, Allah has given his own private pond and river, meaning COVID, which means that he will have the highest of Paradise, he will have the highest of paradise. So here let's define what that is guaranteeing him paradise, and what greater promise, good person ever want that

00:48:40--> 00:49:14

you being promised the highest of Paradise, that so that is in terms of affirmation, then in terms of denial, the ending of the solar, that the ones that criticize you, they are the ones that will be cut off, they are the ones that will be denied, they are the ones that will not be remembered. And this is something that you see throughout history, that Subhanallah the ones that criticize the Messenger of Allah, how many of them are actually remembered, like when you think of the name of, you know, the author of The one who remembers this name up until it comes to a lesser time or you studied the CLR you studied dipsea this name is important, this name is not remembered, and he is

00:49:14--> 00:49:32

the one that he ends up getting cut off, and he is the one that ends up being denied. So it is like a historical promise from Allah, that if you criticize the Messenger of Allah, you are the one that will be forgotten, and it is the name of the Messenger of Allah sallallahu alayhi wa sallam that will be wrong that will remain and will always be praised. So this is how to place an affirmation and in denial.

00:49:36--> 00:49:57

No, it is a clear defense that if you criticize the Messenger of Allah, you will be forgotten you will be denied all good. So be careful of criticizing the Messenger of Allah. So that's where the defenses and in terms of the affirmation, all this great goodness that was given to the Messenger of Allah in his life, and he's still to come into here after us. Well, Allahu taala Allah subhanho wa mobium nica shadowline sakurako ilec