Shakiel Humayun – Why did Allah Command TheseTarawih Talk 3 Ramadan 2023
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AI: Transcript ©
We are in Surat Al Baqarah where Allah
Subhanah
is
speaking about
Ayats regarding Hajj
from
190s to the early 200s.
And these verses
we have some indication that relate
to an event that happened in the time
of the prophet Muhammad
which was the treaty of Hudaybia
with the prophet Muhammad
and the companions
wanted to make Ummrah in Mecca,
and they were prevented from entering into Mecca.
And so they made a treaty.
This treaty had some unfavorable terms
for the prophet Muhammad
and the companions
and Islam in general
as the companions thought.
But the prophet Muhammad
wanted to go ahead and sign this treaty
anyway.
Some of the companions were upset. They thought
they were getting a bad deal. Umar Radiallahu
Anhu said
Aren't we on the truth?
Aren't they on falsehood?
Why are we settling for a lesser deal?
Abu Bakr reminded him Radiallahu Anhu he said,
That he's the messenger of Allah and Allah
will never abandon him.
And so Allah Subhanahu
revealed a verse here
regarding the situation that if there's a command
to sign this peace treaty,
the certainty
as Muslims, as believers, we should have that
all the commandments of Allah are for our
good and our benefit.
So
Allah
revealed. Oh you who have believed enter into
a silm.
All of you.
A silm has two meanings. 1 is Islam,
enter into Islam fully.
The second meaning of is
that all you who have believed enter into
this peace and reconciliation
treaty in accord,
all of you
and believe
that it is beneficial
because Allah is commanding it.
And Allah subhanahu says after that
Allah subhanahu wa'ala says, and if you slip
after clear evidence has come to you, know
that Allah is.
You would expect
it to say most forgiving, most merciful. If
you slip, you make a mistake. You accept
You expect Allah to end the verse by
saying he's the most forgiving, most merciful, but
he doesn't.
He says if you slip after clear guidance
comes to you then know
that Allah is al Aziz. He is mighty.
He is hakeem.
He's wise.
He's mighty, meaning if he's telling you to
go ahead and sign this treaty, it's not
a weak deal because Aziz, the Aziz, the
mighty will not tell you to do anything
weak.
So any commandment that comes from Allah, no
one can think this is a weak position.
Obedience to Allah can never be a weak
position.
Then he says he's Hakim, he's all wise,
meaning
that commandment must have the greatest form of
benefit
and the greatest form of avoiding harm.
Allah subhanahu wa'anhu uses this as a preface
for a bunch of ayaats that come after
it
where the fiqh of Islam starts to develop
further
where people say
wine and gambling. They ask you about
menstruation
and having physical intimacy during those times. They
ask you about the orphans.
They ask
all these questions and you have
mandates and aham being revealed
not to marry a mushrik, a polytheist.
One may think why?
Why not wine? Why not gambling? Why not
marrying a polytheist?
So to remove these thoughts of the why
Allah gave
that verse in the beginning
to show
the example of the tree of Hudaybiyyah that
everyone thought a lot of the some of
the companions thought that it was a bad
deal.
But after trusting in Aziz and Al Hakim,
they found out it was one of the
best deals they could have ever gotten.
So sometimes when we have the commandments of
Allah,
we may not understand why, but our trust
in Allah that it is maximizing
benefit and repelling harm
is the crux of the Sharia. And this
is why to one of those questions Allah
subhanahu lays down this principle
that every single commandment that exists in the
Sharia that exists in Islam
has this principle of maximizing
benefit and repelling
harm.
They ask you about
alcohol, wine, and gambling.
Say to them,
the sin in both of these things are
huge, meaning the harm is huge.
And there are benefits in them for people,
but the sin, the harm is greater than
the benefit. So Allah subhanahu wa'ala gave us
the standard of of all
his aham and his commandments how they are
legislated.
So if something has
a greater good and little harm Allah mandates
it. Like fasting for example. There's harm in
fasting.
You get headaches.
In Ramadan, we're deprived of sleep. There's harm.
But the benefit is greater than the harm
where our bodies physical bodies biologically benefit to
a great degree. In the hereafter, we'll be
rewarded
with fasting with unlimited rewards. There's a whole
gate dedicated
for those who fast, arayyan. The benefit is
greater than that minor headache. Anyone who enters
to that through that gate to paradise will
never remember the headache or the thirst.
And if the harm is greater than the
benefit, then it's prohibited like wine and alcohol.
But if
the benefit and the harm are equal,
then the principle on the Sharia says Darul
Mathasid Muqaddam Al Jal Bil Masalih
The repelling harm takes precedence over attaining benefit,
attaining good.
So for example,
the prophet Mohammed Sallallahu Alaihi Wasallam told us
when we make wudu
to sniff in water as much as we
can
in our noses and
then snuff it out
except if you are fasting as the prophet
Muhammad said.
Well, it's to bring in water into your
nose while you're making wudu
except if you're fasting. Because if you bring
water into your nose to a higher degree,
you may have
the risk of swallowing it and breaking your
fast.
So here,
we have good and harm.
We have the good of making wudu
in a recommended way, and then you have
the harm of the fast being broken. So
when they're equal, the repelling harm takes precedence.
So the prophet Mohammed
said, except while you're fasting, do not sniff
the water in all the way up as
you would do it as you would do
on normal days. So all of Allah's commandments
fall under one of these three things, either
it's legislative because the benefit is greater, it's
prohibited because
the harm is greater regardless if there's some
minor benefits in there. Sometimes we look at
the minor benefits and get confused. For years
people were looking at the benefits of alcohol
and drinking, but today they're realizing that the
harm is way greater
and they are now prohibiting. Or number 3,
if the benefit and the harm is equal,
we have to take the course which repels
the harm.