Walead Mosaad – Day 6 30 Juz in 30 Days
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The transcript covers various topics including animal slaughter, animal behavior, and hunting. It includes a mix of disconnected sentences and phrases covering various topics including animals, animal slaughter, and hunting. The conversation includes references to different topics including animal slaughter, animal behavior, and hunting. The speakers emphasize the use of Allah's name over it and suggest using his name over it. The conversation ends with a stop.
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We are reaching towards the end of the
1st week of Ramadan.
So you may be praying the tawwih tonight
with the 5th or the 6th part of
the Quran, 6th Jews. And we'll be looking
at the 6th Jews of the Quran in
our daily reflections on
the 30 Jews in 30 days.
And this Jews encompasses the end of Surat
in Nisya,
and we had talked about that in the
5th juz, and also the beginning of Surat
Al Maidah.
Surat Al Maidah.
And we see several themes here. The beginning
of Surah the last verses here that we
see in the 6th jewels of Surah Al
Nizat.
We see some of the adab associated with
aljara bisu which we'll talk about in a
little bit about when can one be,
forthwith and forthcoming about corruption and wrongdoing that
has happened to them.
And we also see the hitab,
the address to Ahlul Kitab which we see
as a constant theme
throughout both Surat Al Nisa and Surat Al
Ma'ida.
And we also see in Surat Al Ma'ida
the story of Qabil and Habil,
otherwise known as Cain and Abel, the 2
sons of
or 2 of the sons of Adam, alayhis
salam, the first man and the first prophet,
alayhis salam.
And we see some of the dietary laws
also beginning of Surah Al Maidah,
Hotrimat alikulmayta ila akhiril aya,
and also the,
the verse of is also mentioned in
that we'll also,
be looking at insha'Allah as a theme.
And just as a general theme, and you
might have noticed in your recitation thus far
from Surat Al Baqarah all the way now
to Surat Al Nisat that Ahlul Kitab are
mentioned often. And sometimes the address is actual
actually addressing Ahlul Kitab
who are the people of the book and
generally,
acknowledges being the Christians and the Jews
of that particular time.
And
one of the things that,
the prophet
in one of the hadith
and that he told the Muslims, his ummah,
that you will follow,
this group or these people just like the
lizard follows in the lizard hole.
And then the Sahaba asked,
who were you talking about?
The
Jews and the Christians? Then he said, Femen,
who else?
So the Quran is reminding us and inviting
us not to fall into the same traps
and the same pitfalls that happened to the
communities before us, the nations before us.
And as a matter of point,
all of the people who are living now
and all of the people who lived after
the time of the prophet Muhammad salallahu alaihi
wa sallam, after he was a prophet, are
the ummah of Muhammad salallahu alayhi wa sallam.
So an umatidawah, umatilistijaba.
Whether they are the people who are still
yet to be called to the teachings of
Muhammad salallahu alayhi wa sallam or they have
already answered the call of the teachings of
the prophet Muhammad sallallahu alayhi wasalam.
So,
our understanding then of Ahlul Kitab and the
community of, yes, does have a standing and
even till this day, but in terms of
the ummah,
in terms of the community,
they are going to be following their community,
their prophet, and their prophet is Muhammad sallallahu
alaihi wasallam. Whether they choose him,
willingly and voluntarily or whether on the day
of judgment, they will come to know and
come to learn that he was indeed their
prophet all of the time.
So many of these verses are also a
warning to the believers that we should not
fall into the same missteps
and mistakes that our predecessors
have fallen into, though the prophet sallallahu alaihi
wasallam prophesies that we may eventually actually do
that, which we have.
But nonetheless,
we do our best and we try to
follow our Prophet
as best as we can and try to
encompass his teachings both in word, in deed,
and in spiritual state.
So the beginning of, this Jew's asad is
the 6th
part of the Quran
begins with
Allah does not love Al Jahr,
outspoken,
mentioning
Here
with evil
or of evil can be interpreted in a
couple of different ways. The Mufassirun,
the exodus of the Quran, they said here
that,
a possible interpretation is that something that it
was a madulama,
something that was,
a zun
visited upon you, then you have the right
to seek,
retribution. Then you have the right to seek
justice on yourself, on your behalf.
And that also is a theme that we
see throughout the Quran,
to seek justice. But to seek justice via
the proper channels,
via the proper channels. So sometimes seeking justice
can be at the level of,
an individual,
if it's something that can handle be handled
personally between individuals.
And those would would be for minor things.
You know, someone
forgot
to pay you back a loan or something
like that or you're trying to get the
the debt repaid
or someone may have said an unkind word
to you, then you can or even between
spouses, then there can be reminders and rejoinders
between them.
But if we're talking about justice that involves
an authority, someone in authority authoritative position, like
a ruler, like the police,
someone of that level of authority, then it
is not halal. It's not permissible for you
to go seek that on your own. So
jahrabisu
in this case would be to present your
case.
So that's why the verse ends
from just mention it.
Otherwise,
to speak ill of things and ill of
people and ill of other things is not
from the,
adab of Islam.
And
Allah Subhanahu Wa Ta'ala hears all things and
he sees all things. So whatever is said,
no one is going to escape it.
And it said in one of the asbaab
nuzul of this particular verse,
one of the circumstances that is narrated of
this particular verse is that Abu Bakr Siddiq
was,
some of the Quraysh were speaking to him
and actually reviling him and cursing him in
a very ill way,
And Abu Bakr as Siddiq and the prophet
were there and the Abu Bakr as Siddiq,
yeah, he refrained from responding to them for
a while. And then eventually he he responded
back to them. At this point the prophet,
salallahu alaihi wasalam, sort of turned away.
And then Abu Bakr said, did he ask
the prophet, salallahu alaihi wasalam, why did you
turn away? He said, I saw the angels
responding
to them until you actually said something.
And that brings us to the second part
of,
or the second verse here in relation to
this.
In Tubdu Khayran, autukfuhu.
So
if you bring out good, if you're outward
with it,
or you conceal it.
So here there's a shard and you may
ask, well where is the Joab'esh shard in
Lu'Arabiya? Like what is the condition? If you
are to bring out good or you're to
conceal the good or you are to pardon
or you're to pardon others for the evil
that they have done or visited upon you?
Fa'inna Allah
khanahu and khadira. So
that indicates then Joabishart is to be rabbani,
is to be more like Allah Subhanahu Wa
Ta'ala. As we saw Surat
earlier on.
Be more rabbeni in the jamaily attributes, the
beautiful attributes of Allah Subhanahu Wa Ta'ala
which include this al aafu,
wal rahma fa innallaha kanafu 1, which means
he is most clement, khadiran, but he has
complete ability.
And they said those two things go together
because you cannot be clement with someone or
pardon someone if you don't have the ability
actually to seek retribution
or to visit upon them something similar to
what they visited upon you. Then in that
case it might be fear, it might be
incapability.
But it's not Afu.
So they say
So to be clement or clemency
is with
ability to do otherwise.
Then otherwise where is where is the intention?
Where is the niya? To actually be clement
with someone.
So and also
and to pardon others is closer to taqwa.
Why is it closer to taqwa?
Because it's very difficult.
Oftentimes you just seek the
requisite amount of justice that will be commensurate
with the Madhulama, with the wrong that was
done to you.
But when things are done wrong to us,
it stirs within us a type of passion
not just for justice but also revenge
in Tikal.
And that
passion for revenge may take you over bounds
such as now that you are no longer
just the Madloom,
the one who is wrong, but you now
become the
Valim,
then you now become the Valim. We will
see later on in the beginning of Surah
Al Maida about Kabil and Habil
that Kabil killed Habil
and Habil said,
I will not extend my my hand towards
you to to do the same as you
did to me. And we'll talk a little
bit more about that. But that was a
form of fadila,
a form of virtue, and a form of
afu, that he did not want to be
a participant in the sin of 2 brothers
fighting each other, so he rather have been
killed than to defend himself.
But we'll talk more about that when we
get to those particular verses.
We have talked about this
difference between tafdil,
between
certain prophets being giving certain virtues
or certain things that other prophets were not
given. Like we say, so with Nimbusa alaihis
salam, Kalimullah, the one that was spoken to
by Allah Subhanahu Wa Ta'ala. And saying Ibrahim
Khalilullah,
the friend of Allah Subhanahu Wa Ta'ala and
the prophet
Sayedna Habibullah, the beloved of the of Allah
Subhanahu Wa Ta'ala.
But there's a difference between tafdil
with taflika.
So the end of Surat Al Baqarah,
So the tafrika or the taflik is to
say this one was a prophet and this
one was not.
So they're all prophets and messengers. All 25
mentioned in the Quran were prophets and messengers.
As the verse will come later. Some of
them that we have been told about, some
of them we have not been told about.
So we believe there were many more prophets
than the 25 mentioned. Whether they are actually
a 124,000
as mentioned in some of the hadith,
including 3313
of those being messengers
or not. We're not burdened with knowing the
exact number, but it is our atida that
we believe in all of them. But there
are people of Ahl al Kiteb before us
who made a distinction between certain prophets and
others. Some disbelieved in Jesus and some believed
in Jesus.
Some believed in Muhammad like Muslim zoo, and
some disbelieved in Muhammad. So this verse
is
saying,
The ones who disbelieve in Allah
and His messengers,
and they want to make this distinction between
Allah and His messengers because Allah sends His
messengers.
And they say, We believe in some.
And we disbelieve in some
and they're seeking what they think
is a middle way between those two things
and Allah corrects that notion.
They are truly the disbelievers.
And
we have prepared for the most grievous punishment.
And the ones who believe in Allah and
His messengers.
And they make no distinction between them and
that they're all prophets and messengers.
They will be given their reward.
And Allah
is Most Forgiving
and
most merciful.
I also want to look at this part
that comes here a few verses later
that talks about the this is the one
area of the Quran, one part of the
Quran where the crucifixion of Jesus or lack
thereof or the crucifixion in general
is mentioned.
And this begins with,
talking about
the Jewish tribes before of any Israel,
Beginning with
So the Jews of that time,
as they asked Musa, as they asked Moses
before
that,
Arin Allah Hajjaharah. Let us see Allah come
physically in front of us, that we can
see with our own eyes. So they also
asked the prophet, salallahu alaihi wasallam, the Jewish
tribes who live in Medina, yasaruqahil kitab and
tunazdaalayhi
kitab and minasameh.
Bring down a book from the sky that
we can see in the same way that
Musa alaihi salam received the Torah
behind the burning bush.
What was
Then Allah says to them, they asked Moses
something bigger than that.
They said, Let us see Allah with our
eyes.
Then the saiqa,
then the punishment took them
by their dhun, by way because of what
they did and the wrongdoing.
Then they took the golden calf as an
idol
and this was right after they crossed the
Red Sea.
And then Allah SWANH says, We even dismissed
that, we pardoned that, we were clement with
that.
Musa, Sultan and Mubina, but we gave Musa,
the Sultan and Mubine, the great authority over
them.
And then
Allah summarizes what happened
at all of that. This is coming up
to Isa
so their breaking of the covenants and their
disbelief in the a's of Allah
and their murder of the prophets without any
right.
And they said our hearts are covered.
Allah has stamped that upon their hearts and
very few of them will come to believe.
And their disbelief and what they said about
Setina Mariam
Mariam al Batool alaihis salam. Buhutan and adima.
Al buhutan is to make something up, a
fari'ah,
a lie. And we know what the lie
was about Mariam, that somehow Jesus was not
a miraculous birth and the belief of Muslims
and all of us is that Jesus was
a miraculous birth without father.
In the
the hulk of Adam is the same as
the hulk of Jesus, as the Quran later
states.
The creation of Adam is similar to creation
of Jesus. Adam was without mother or father.
Jesus
without father.
And for what they said,
all of this that happened to them, and
for what they said that we have killed
Christ
the son of Mary Rasulullah,
the messenger of Allah.
That's what they said
and then the next part is what Allah
says,
But they did not kill him nor did
they crucify him. Rather it was made to
look like that.
So and they said, We killed Jesus the
son of Mary, the messenger of God. And
then Allah says,
They did not kill him nor did they
crucify him.
It was made to look like that. There
are various interpretations from the Alemah about what
this teshabuh looked like. How was their Teshabi?
What what actually did they see?
One possible,
interpretation and when I say why is there
various interpretations,
yes, there are
recountings of this particular story maybe in the
israel yet, but we don't which was things
that were narrated by the Bani Israel themselves
or by Ahlul Kitab, which the prophet
said, don't say that they're wrong, don't say
that they're right.
Don't say that they have been truthful, they
have lied. We just don't have
the way to determine their veracity but they're
taken into consideration sometimes
when we consider a certain number of the
back stories that may pertain to some of
these verses.
So all that we know for certain there
was a teshbi, shubbi halam, and that Jesus
himself certainly was not crucified. Wa maqatayaluhu
yaqina. Certainly he was not crucified.
So one interpretation
is that Isa
said to the Hawariyin,
he said to his disciples around him, which
one of you will take upon my likeness
and will be the one who will die
on the cross rather than me and will
be a sacrifice for Jesus alaihis salam and
for the Ummah. And that's
one interpretation.
Another interpretation
is that,
the one who betrayed Jesus to the Pharisees
and actually tell them where to find him
and who he was,
And in,
in the Christian narrative his name was Judas.
He is the one that the Shabbat fell
upon. He is the one who was made
to look exactly like Jesus and then he
was the one that was crucified,
and died on the cross.
And then Allah Subhanahu Wa Ta'ala says,
Most people don't realize it but it took
400 years for the church to determine what
exactly happened.
Was Jesus actually crucified? Was it someone else?
Is he divine? Is he not divine?
The ones who differed about it still remain
in doubt.
They have no certain knowledge about it, all
they have is
following suspicion.
But certainly they did not kill him.
Rather Allah raised him.
Wa'in wakan Allah azeiz and hakeema.
How was he raised? We know that night
of Isra wal Mi'raj when the Prophet
visited the Prophets in the 7 heavens, that
he found in the second heaven
Yahya alaihis salam, the cousin of Jesus, and
Isa alaihis salam, both of them.
So it is said that that night of
Islam in Marraj,
all of the prophets of the prophet
met and led in prayer, for example, Fil
Aqsa,
were
likeness of the souls of those people because
they all have passed away, except for Jesus
who was there himself. Wallahu Alaihi is what
the
And there will be from the people of
Ahlul Kitab,
except that they will believe in him before
he passes away. So we believe in the
second coming of Christ that Isa alaihis salam
will return and he will kill the antichrist,
Al Masih Ad Dajjal,
and then he everyone will know that he
is a prophet of Islam. He will follow
the Sharia of Muhammad salallahu alaihi wasallam.
He will marry, he will have children,
and then when he passes away alaihi wasallam,
he will be buried next
to the Prophet in in Madinah. Fir Hozh
al Sharifa insha'Allah.
And so
at that point people won't believe in him
and know who he truly was.
And then the day of judgment, he will
bear witness
upon them.
As Allah is going to say to Isa
alaihis salam,
call subhanak? I cannot say except that which
you have taught me.
So he will be a witness and bear
witness upon the,
the ummam, the communities, the nations on that
day.
So I want
to go ahead now to Surat Al Maidah.
Which begins with
So you believe,
fulfill your covenants and your oaths.
So the the beasts that are enham, that
are lawful for you to eat and to
raise for meat,
are mentioned here.
They're all lawful
except those that are gonna be specifically mentioned
which will come in the
next
verse.
And also
not while you hunt them and you are
in a state of ihram. So amongst the
akham, the legal rulings is that if one
is in the state of ihram, in other
words they're doing their hadra or their umrah,
they are not allowed to hunt or to
kill an animal until
until they get out of their Ihram.
Allah Subhanahu Wa Ta'ala is the one who's
going to determine these legal rulings as He
pleases.
So this is a Midinian surah
and this verse that comes, the third the
second verse, O you who believe
do not
transgress against the sha'irullah,
which are the signs of Allah subhanahu wa
ta'ala. This is love za'am
and then comes the hasth and the more
specific understanding of that. Walashahharal
haram or the sacred months. So the sacred
months were observed before
the prophetic teachings, before the prophet Muhammad salallahu
alaihi wasallam talked about them, most likely from
the time of Ibrahim alaihi wasallam. And we
know that there are things in Sharaham al
Kablina, the the sharia of those before us
that are affirmed by Islam and amongst those
things are the sacred months.
So Rajab, the sacred month and Dhul Qadah
and Dhul Hijjah and Al Muharram are the
sacred months. And they were made sacred because
those last 3 months that are together were
the months that people would be traveling to
Hajj and so they wanted to travel in
a caravan. They would be safe from harm
from,
raiding,
tribes
and and raiding, parties that might take their,
their wealth and their camels and their caravan
wealth with them. So this was kind of
an institution that was institutionalized in the Arabian
Peninsula and here the Quran is instructing the
believers to continue to observe that.
And the hadi is the sacrificial animal bearing
with you to our hajj.
Also a type of animal that you have
a kind of a bell tied around it
to indicate that it's for the hadi.
Wala Amin Al Baytul Haram or those who
are seeking the Baytul Haram
they are seeking to go there.
They are seeking the virtue from their Lord
and Ridwan.
So this ayah was before
that
the mushrikeen were not allowed to be anywhere
near the Haram sometime after this. But before
that, those who wanted to make pilgrimage, the
verse is telling them that they should be
allowed to do so, and that the Muslims
should not stop them from preventing from doing
so. And many of them wanted to because
they still had the memory of when they
were stopped from making the ummrah the year
before or the year of Salher Hudaybiyyah,
and then they came back the next year.
So this was still fresh in their minds
but,
Allah Subhanahu Wa Ta'ala had other
plans in mind for them and so this
was the ruling that was issued at the
time.
If you're outside of your uhram then you
can hunt.
What we just referred to earlier. Do not
let the hatred of people
for you
or you for them, and sadoq umalil Masjidil
Haram, that they stop you from going to
the Masjidil Haram, and ta'taru.
Do not use that as an excuse to
incur injustice against them.
And cooperate in Birri
and taqwa, in righteousness and in taqwa.
Not something in sin or They said,
includes things that you transgress against Allah and
against people,
when you transgress against people. So it's like
visit violence upon them, to be violent with
them.
And Haftakk of Allah Subhana
Wa
Ta'la.
Allah has a strict punishment.
Then we have here the a that tells
about the dietary practice. Hudrimat Aliikumul Maita.
So it has been haram or forbidden for
you, the Maita, things that have not been
slaughtered properly.
Waddemu
and blood. So here it's talking about free
flowing blood, should not be used, and the
Arabs used to do in jahiliyah
when they didn't have anything to eat, they
would have like a slight incision in the
leg of the camel
and extract blood and then fry it over
fire and eat it. And that was a
forbidden practice afterwards.
The meat of swine.
And that which has been consecrated or dedicated
for other than Allah Subhanahu Wa Ta'ala.
Is
the animal that dies by strangling.
Walma'ukuda.
That one that has killed by
a blunt force like a stick.
Wal mutaradiya,
that which has fallen from a high place
like a cliff.
That which has been gored by another animal
with its horns.
And that which an animal of prey has
eaten.
Except that which you have slaughtered.
So here could
be the meaning of
rather that which you have slaughtered you are
allowed to eat.
And that which has been slaughtered out of
They had like some sort of platform that
they would slaughter animals upon and that the
blood flow. This was an idolatrous practice that
was forbidden by Islam.
Islam.
Here is that they would be divining arrows.
So they'd have an arrow that say yes,
an arrow that say no when they wanna
make a decision, and an arrow that didn't
have anything on it. And then they would
draw the arrows and with the decision to
make. So all of those practices were forbidden.
All of that is fisk. All of that
is corruption.
And it said that this particular verse was
revealed on the day of Arafah and Hajjatul
Wudah, when the Prophet delivered his farewell sermon.
So that's what Dayom is. This day,
This day the disbelievers,
they have lost all hope that they can
overcome you and stop you from this mission.
So do not fear them.
And fear Allah.
And in some of the other ways this
was the last verse to be revealed to
the prophet salAllahu alaihi wa sallam. This day
I have completed your religion
and I have completed my favor upon you.
And I have been contented with Islam as
your religion.
But if you find yourself in a situation,
and a situation of hunger
and of starvation and you have no other
choice, then all those things that were mentioned
that you're not allowed to eat, then you
can eat.
And there's 2 opinions about how much of
that you can eat. So I'm a Manik
said that you can eat
you can eat until you are satiated. While
Imam al Shafi'i and those who follow them
said that you only eat enough to lift
your state of hunger but not more than
that.
So Allah Subhana Wa Ta'la is most,
forgiving and most merciful.
So then the believers ask, well what is
halal for us for us to eat?
Everything that is tayib, everything that brings benefit
to you is halal.
And the Arabs back then and still to
this day hunt with animals so they had
hunting dogs. So this is referring to the
hunting dogs. So eat from the
and that which you have taught
in other words the canines that you have
taught to hunt
taught properly and trained.
So to hear trained.
So to train them properly.
And then there's some difference of opinion. Is
it only specific to dogs, a hunting dog
itself, or some other sort of hunting animal
can be used?
And many of the auremats said that hunting
falcons also, that you can hunt with a
falcon
as well.
But with the stipulation that comes here,
So eat from that which they have held
without eating from.
So if they eat from the animal, there's
a slight difference between but the medicia they
say that if the animal eats from it,
that means it's not well trained and you
shouldn't eat from it. But if they know
how to go hunt and kill the animal,
usually animals that are small prey
like, you know,
rabbits and
small animals that a dog or a falcon
can get to,
then you are allowed to eat it.
But remember to mention Allah's name over it.
Watakullah,
in Allah, say your his staff, but havetak
of Allah Subhanahu Wa Ta'ala for Allah Subhanahu
Wa Ta'ala will take you
into a reckoning.
So I will stop here, insha'Allah.