Walead Mosaad – Day 7 30 Juz in 30 Days
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AI: Transcript ©
So
we are in the 6th or 7th night
of Ramadan insha'Allah
and we're looking at Alju's Saba,
the 7th part from 30 parts
of the 30 parts of the Quran.
And the end of the 7th juz corresponds
with, or the beginning of the 7th juz
corresponds with the end of Surat Al Maidah.
And we saw particular themes in Surat Al
Maidah that dealt a lot with,
Akhem, with legal rulings,
specifically pertaining to Ayatul Wudu.
The Ayat dealing with Wudu and some of
the dietary
laws and practices that came at the beginning
of the Surah and also some of the
dealings with
Ahlul Kitab and the admonitions towards Ahlul Kitab
and also towards the Ummah of Muhammad based
upon the past
actions of Ahlul Kitab, the people of the
book.
And the end of Al Maida is the
last few pages of Al Juz' Saba, the
7th truth. And then we go into Surat
Al Anam,
which is the
longest Meccan Surah. So unlike the others,
the other tall or or long Surahs,
that begin the Mus'haf, that begin,
the order of the Quran. We find Surah
Al An'am,
which means the,
the, piece of
burden or the animals that we eat also
also referred to as an alam because there
are akem, there are legal rulings pertaining to
the alam
in Surat Al Anaim.
But Surat Al Anaim also has other characteristics
as we said it is Meccan, so there
is a lot dealing with aqidah, a lot
dealing with what Muslims believe, what they hold
to be true.
The verse of shahada
that, Allah
asks who is what is the greatest sign,
what is the greatest witness upon all of
this, And Allah answers in affirmative about himself.
Allah who is the biggest,
source of shahad of witnessing, inshaAllah
will see that.
And Kabal Akbar who was one of the,
members of the Jewish tribes who converted to
Islam, he said the beginning of Surat Al
Anam or the Surat Al Anam is very
much like the beginning of the Tawra.
Praise to the one who has created the
heavens and the earth and has also made
light
and darkness or darknesses and light. And so
that's the beginning of elanam which we'll also
take a look at, but first
we will
explore some of the verses and themes in
the end of
Surat,
Al Maidah.
So if we go to
verse
87,
Allah Subhanahu Wa Ta'ala says,
So this particular 2 verses addressing the issue
of
tahreem of tayibat
and as we saw early with Bani Israel,
when Allah Subhanahu Wa Ta'ala says about the
prophet Israel or,
Yaqub alayhis salam,
All of the atayimah, all of the food,
all of the lawful things that were already
made lawful for Bani Israel
were lawful for them before the revelation of
the Torah, except for that which Israel made
prohibited upon himself.
And that is Ibn Yaqub, alayhis salam, the
father of Yusuf
and the son of Sid Nayak, also prophets
of Allah Subhanahu Wa Ta'ala.
And so we see in previous shariah there
was this kind of inclination or perhaps even
impulse,
to take vows of
abstinence.
And so
celibacy also we find in some of the
Prophets.
Sidna Yahyaq and Nabiyan wa Hasurun minasalihin, he
was a Prophet and also
did not take a wife. Sid Nays alaihi
salam during his lifetime did not take a
wife.
Setina Mariam, when she had the miraculous birth,
she said,
I have vowed silence so today I will
speak to no one and that's when Allah
Subhana Wa Ta'la and Taqahu,
Fil Mahid, when Allah Subhana Wa Ta'la gave
him the ability to speak while he was
still a suckling infant in the cradle.
So amongst the people of piety, some people
of piety was to try to make things,
more difficult upon themselves in order to reach
a higher Maqam, a higher place with Allah
Subhanahu Wa Ta'ala. And that impulse was there
in previous
Sharaa'ah.
So one of the asbaab musool that is
mentioned in the Tafasir, this particular verse, You
a yuladheena amanu. Oh you who believe laatuharimu.
So this is speaking directly to the believers,
it's not talking about Ahl Kitab, it's talking
about the believers in Muhammad salallahu alaihi wa
sallam. La tuharimu do not make haram tayibati
Things that are tayib,
right? That which Allah Subhanahu Wa Ta'ala has
made good and pure.
That which Allah has made halal for you.
And do not go beyond bounds.
And eat from that which Allah has given
you in sustenance.
That is halal
and tayib.
And also have taqwa of Allah subhanahu wa'ala,
the ones that you are believers in.
So it is said that there were 3
of the Sahaba,
and amongst them in some of the way
was Sid Nalib and Nabi Talib.
And when they saw the aestheticism of the
Prophet
and
the the high maqam and the high station
of spirituality that he's in, they said, how
can we possibly reach such heights? Then maybe
we need to do something more for ourselves.
So one of them said, I will never
marry,
and one of them said, I will fast
every day, And a third one said, I
will not sleep at night. I always keep
the night vigil, qiyamil layl, every night. And
so when the prophet
heard about this, he said,
I sleep and I and I also pray
the night. I marry women
and sometimes I fast and sometimes I don't
fast.
And and I have the most taqwa amongst
you for Allah Subhanahu Wa Ta'ala.
So Whoever deviates from my sunnah or seeks
something other than my sunnah in a sunnah
in the general sense, not sunnah in the
sense of that,
which you get rewarded for in a voluntary
sense, but in the general sense,
then they are not from me. And so
this verse relates to that. So do not
make haram,
that Allah has made hadar.
So the way of Muhammad
is
deen wasat wadeen al Hanif.
Ahabuddin alAllahu ta'ala al Hanafiya samha in one
of the ahadith. The most beloved of Deen
to the Allah Subhanahu wa Ta'ala is Al
Hanafiya,
the pure and the tolerant, samha, the
facilitated
that is made facilitated to follow.
And so,
the perhaps monasticism
or the Rahbaaniyah
that will come later in Surat Tovah, Abtad
A'uh, Me'katabna'araimin
kab, that some of the people of Ahl
Kitab, the monasticism,
separation from society,
vows of silence, oaths of silence, vows to
not,
mingle or mix with people and live in
faraway places that were called monasteries.
Though that may have been a previous practice
from communities before Islam, that was something the
prophet
did not allow. And he said, la arabaniyah
fil Islam.
So the arahbaniyya then instead of being in
a physical sense was in the metaphysical sense.
Arahbaniyafil
kullub
kono rabbaniin
as Surat al
says, be God like or Lord like within
your hearts. So have detachment and have piety
and have mehabba and have
indifference to people's praise or lack thereof
in your hearts, but at the same time
be amongst the people.
So you find in our
Islamic history, very very few places have been
built in terms of Masajid or Zawayyah or
any sort of religious institution that was put
far away as a dedicated place, far away
from
society.
Most of the time, even the Zawayyah,
even the
Sufi lodges were built within the confines of
the city
and and within
much foot traffic that people can come and
go within them. And rarely did you find
them that they were both far out or
far away in that sense.
So, the tayybet are there and believers are
supposed to take,
you know, a part of the tayibat, of
that which is good and pure.
And then when Allah says,
so eat from that which Allah Subhanahu Wa
Ta'ala has designated for you as halal and
tayib.
And then the question becomes, is the tayib
a
sifa?
Is it a adjective of halal or are
they 2 separate things? And you could think
of them as closely related. Halal is that
which Allah Subhanahu Wa Ta'ala has made, has
made
lawful for people to consume.
Amataayb
it is could be considered an adjective of
the halal, so there's nothing that is halal
except that it is tayib,
that it is tayib, that it is pure
and good. And pure and good does not
just mean the thing that we consume itself,
Islam also looks to how the thing was
procured, the animal that is. Where was it
raised? How was it raised? How was it
slaughtered?
What sort of
impact, environmental
and otherwise,
does the raising of that animal
have upon society, have upon communities?
And not just for people living at the
time, but also people are yet to live,
what we call today sustainability.
So all of these things were considered in
the prophetic sunnah,
And no fire would be kindled in his
house for 2 months 3 months. So oftentimes
he subsided on something other than meat. And
most of the time they consider their staple
to be
So something of bread and then the prophet
ate mostly barley bread. They didn't have al
khubs and manhoo. They didn't have sifted flour
in their time so their bread was coarse
and it was made from barley.
And if they had some zayt,
right, some oil or some khel or something
vinegarized
And the prophet when on the day that
he entered into Mecca
and he went to his
relatives house and all she had was
some
and some
He said, no house that has both of
these things, vinegar and bread can be considered
to be poor. This is considered to be
something that you have your kut, right? You
have your daily bread, so to speak.
So modern approaches to procurement of meat and
how meat is raised and where it's raised
from, I think is often at odds with
with this prophetic sunnah. And obviously, the way
that even other foods
are manufactured today,
processed foods and especially ultra processed foods, and
much of the evidence that indicates that these
things can be carcinogenic
and are not healthy,
and are designed in food labs so that
people may buy more of them,
without much nutritional value. These are things that
are part of the din,
not just
food preference, but we consider them part of
the din. So it's better to eat less
and eat whole foods, nutritious foods than to
eat a lot of things that have little
nutritional value, and I think this verse
points to that concept in general. You know,
every verse in the Quran, you can always
think of it as an institution,
Underneath of which come many many other other
branches, you know. This is the nature of
the Quran.
We have not left anything out of the
book. So everything in the Quran
has what you need to,
to live the good life both in this
life and in the next life, Wallahu 'ala.
So let's move ahead,
a little bit.
And we see quite a number of verses,
that come beginning with verse
93,
94,
95,
96 that deal with Asayd.
And I'll just kind of read through them
and give you the basic,
meaning of them. And some of the they
said,
these particular verses from 92, 93 up until
96,
they are the most
difficult verses in terms of meaning and also
in terms of their
Arab, in terms of the,
grammatical,
analysis of these verses, which is interesting.
So this begins
with
verse 93,
There is no blame upon those who do
who believe and do righteous works.
In that which they eat.
If they have taqwa, in other words taqwa
avinmuharramat,
things that are haram.
So it's not an open
invitation to eat whatever you want if you
have taqwa. No, the very meaning of taqwa
is to void that which Allah has made
haram.
And they believe
and then above
So some of the Ulema here said this
is an indication of the 3 Maqams,
of Maqam al Islam, wal Imaan, wal Ihsan.
So when Allah
says,
This is from the actions of the limbs
which is the Maqam of Islam.
Here without mentioning that
is the Maqam of Iman.
Then they have Taqwa and Ihsan. They practice
Ihsan.
So Allah in this verse he didn't say,
yuhibbulmunineen,
he said, yuhibbulmunmarsineen.
So ihsan is a branch of iman, but
it's to do iman, to do Islam in
the most perfect way, as was mentioned by
the Prophet in the hadith of Jibreel when
he asked them, mali hasid, qala and tawbudalak
and nakatharah,
which is to worship Allah Subhanahu Wa Ta'ala
as if you see Him. And so those
3 maqams are mentioned in this verse in
the context of
food consumption.
Then
Allah
So basically again reiterating,
a sayd which is to hunt, why you
are in a state of ihram And that
not only includes animals that are actually hunted
but to kill any sort of animal. So
if you're in a state of ihram,
it would be a violation of ihram even
to kill something like an ant.
Unless
it's
an animal that is dangerous and can and
and and prove to be dangerous to like
a scorpion or snake or something like that,
if it's posing a threat. Otherwise it's haram.
However one can fish,
which is the verse that comes after,
So it's food for you and those who
are traveling with you.
And the side of the Ber is haram
for you,
which is the side of the hunting things
on land as long as you're in the
state of
And havetaq of Allah subhanahu wa ta'ala, the
ones upon which you upon whom you will
be gathered.
Then in verse 100, Allah Subhanahu Wa Ta'ala
says,
Allah Subhanahu Wa Ta'ala says,
say that the khabith and the tayib, here
the theme of tayib comes again, and khabith
is the opposite of tayib. So the impure
and the pure
cannot be
the same. Even if you are pleased or
contented with the kathra,
with the
multitudes of chabith or the easy availability
of the chabith, is another way you can
think about it.
And UHRA said, yes it pertains to how
one procures their food and its consumption but
also all things. It could be about Arufakaat,
Azdikaat,
It could also be talking about people you
take as friends and people you take as
companions and
and anything else, how you spend your time.
There are many silly ways to waste one's
time.
But they cannot be the same as the
tayib. It cannot be the same as the
way that one spends their time in a
way that is pure and that is good.
So do not think they are the same.
So look for the tayb and avoid the
khabith.
Then Allah Subhanahu Wa Ta'ala says,
So Allah Subhanahu Wa Ta'ala says, oh you
who believe do not ask about things. If
it were revealed to you, would bring you
or It would bring you something displeasurable.
And if you ask about it in the
time of the revelation of the Quran,
it may be revealed to you and Allah
has pardoned you from it.
Allah is Most Forgiving and He is Most
Clement.
They say one of the isbabbuzul of this
particular verse
is that the sahaba sometimes would ask the
Prophet
about certain things. So when the Prophet for
example, on one occasion mentioned the Hajj,
one of the sahaba said, aqul aaminiya Rasulullah.
Do we make hajj every year
or just once? The Prophet
was quiet
and then he asked again, aqul amniya Rasulullah
the second time every year he said he
was quiet.
Then he asked the 3rd time, and
then the prophet responded this time he said,
If I were to say yes, then it
would be
obligatory
upon
you.
And you are not able to do that.
So
here was the injunction, don't ask about things
that have already been made clear for you,
don't seek
more than what already has been stated to
you because Allah Subhanahu Wa Ta'ala has pardoned
you. But there is a subtle indication in
Ishara. If you do have the ability to
go more than once in your lifetime, then
obviously it's a good thing to do, but
it's not an obligatory act
upon everybody else.
People before you, the communities before you have
asked about this
and as a result they went towards kufr.
And we know what Allah Subhanahu wa Ta'ala
is talking about here. Bani As Sala'ir,
when they asked about the calf or the
cow that they're supposed to slaughter,
and their prophet told them, Any cow.
And then they said, We're not sure, give
us more detail about what cow is. And
then said, we're still not sure, tell us
what color it should be.
And then they got it until the most
valuable cow that they have was the one
to be sacrificed.
So,
it's almost that in of itself is like
an institution too.
Don't ask about things that have already been
clear and then to find out more about
it because it may bring you harm.
Then the verses actually that I wanted,
or actually before that let's read verse number
105 where Allah Subhana Wa Ta'la says,
Here
means be concerned with your acts, your deeds,
your words, your states.
Those who have gone astray
will not bring you harm
if you are upon guidance.
To all you all of you will return
be turning to Allah Subhana Wa Ta'ala.
And then he will show you that which
you have done and all will be revealed.
So this type of verse is kind of
a verse I say of solace and resolve.
It shows us as believers that despite all
of the things that are going on around
us, the most important thing is that we
are concerned with what Allah Subhanahu Wa Ta'ala
seeks from us. And therefore upon guidance,
here what is the harm that is not
going to come to us if we are
guided?
Harm of the soul, first and foremost. Could
we be physically harmed? Can we be
hurt in other ways? Certainly, and we see
that happening all the time.
But if our resolve is strong and our
faith in Allah Subhanahu Wa Ta'ala is strong,
then none of those things can affect us
in terms of our iman, which is the
most important thing. And so we have to
cultivate our iman, we have to practice iman.
As the sahaba said to another,
come with me, let's go do iman for
an hour. Let's cultivate it, let's make it
stronger, let's initiate and institutionalize
spiritual routines and practices in our daily life.
That so when we are confronted with
difficult situations, when
as they referred to,
things that come down to us that test
us, then we'll be ready for them, Insha'Allah.
So actually when I misspoke earlier, I said
the verses that are the difficult for E'raab
are these that are coming right now. Where
Allah Subhana Wa Ta'la says,
So just briefly what is these next few
verses that go all the way up to
verse 108,
from here from 106,
and the Sabah Abdul is that,
a group of the haba were together travelling
and
one of the men started to get ill
and felt very sick, and he felt that
maybe this was it for him. So he
wrote, I will see you. He wrote how
his wealth should be
distributed and likely before
Ayed
al Farahid, before
the the the verses of inheritance were revealed.
And so he wrote it down, and he
gave it to his 2 companions, and he
actually passed away on the
trip. And so they come back and he
had his things with him, they were all
with him when they're travelling, they come back
to Medina,
and then they tell,
the 2 companions
distribute whatever was to be distributed.
But then the family of the deceased had
some questions and doubts because they felt like
things were missing.
But the 2 companions said, we didn't, you
know, we don't have anything else.
Until
one day in the sukh, they noticed this
very valuable vase
made of silver was sold to someone and
they were asked where did he get it
from? They said, we bought it from these
2 companions.
So then it occurred to them that they
did not tell the truth. So these verses
are talking about the the process that is
there, that there should be 2 witnesses
and that that they should provide their testimony
when they're asked for it. And if,
the family of the deceased found that
whatever that they thought was coming to them
was not there, then they should be brought
to another gathering, another sitting, where they too
should bear make an oath and bear witness
to what was missing
Then Allah Subhanahu Wa Ta'ala says in verse
109,
So these last verses of Surat Al Ma'ida,
Allah Subhanahu Wa Ta'ala says, This is the
day, what day is that? Yum Al Qiyamah,
that all of the messengers will be gathered
and they will be asked,
How did the people react to you? How
did they answer your dua, your call to
the deen?
We don't know, you Allah SWAN, you're the
one who knows. And then Allah says specifically,
Ta'is Ablul Maryam, Jesus the son of Mary,
remember the blessing upon you and upon your
mother as I aided you, bi roohilqudus,
with the holy spirit, here referring to Sayyidina
Jibril, alayhis salam, and that you spoke to
the people while you were an infant,
to kalimun nasafil Mahdi, wakahala and as an
adult.
And I taught you the kitab and the
hikmah
and the tawrat and the injeel
and wisdom
and then you were able to create things
from clay like in the form of a
bird and then it would come alive and
you're also able to heal people,
the leper and so forth.
And also people who were who had passed
away, you bring them back to life even
for a few moments. But all of these
things were miracles that were given
to Isa alaihis salam. And we notice here
that he says, bi izni wa bi izni.
So by the permission of Allah Subhanahu Wa
Ta'ala because Jesus himself was not divine but
it's like an Ishala to those who thought
that he was, that he did none of
that out of his own volition but rather
it was a miracle from Allah Subhanahu Wa
Ta'ala.
And then Allah Subhanahu Wa Ta'ala inspired the
Hawariyin,
the disciples of Jesus, our Isa
to believe in him, to believe in him
as a prophet, and they said we believe
and we bear witness that we are Muslims.
So every single prophet here is a clear
eiyyah, came as a deen of Islam. Their
sharia may have been different from one to
the next, the way that Isa alaihis salam
prayed versus Musa versus Dawood may have been
slightly different, but most likely it had some
form of qiyam and lukwa and sujud and
julus just like our prayer does, but they're
all prophets of Islam.
And then we have the recounting of what
would be called in a Christian narrative, the
Last Supper.
And so here the Hawayiin, they said to
Isa
is your Lord, in other words our Lord,
can is he capable of bringing down a
mai'ida from the sama'a,
a supper from the heavens, from the earth.
He said, Have fear of Allah if you're
truly believers. And the Mufassir and I have
a different opinion about what this actually means.
Some of them said that maybe at this
point in time the Hawayriyun,
the disciples of Jesus, were still a little
shaky in their faith and so they were
asking for
some signs.
Others said no, they were strong in their
faith, but maybe like when Ibrahim alayhis salam
said to Allah subhanahu wa ta'ala,
Show me how
you give life to things that are dead
and we saw that in Surat Al Baqarah.
And so they just wanted to have the
iman al ayanwatahtikh
focal iman at taslim because iman is of
2 types, 2 broad categories.
Iman at taslim is believing in things even
though you don't actually witness it with your
heart,
and then there's the iman of tatiq, things
that you do witness with your heart.
And so, when they asked for this last
supper or this supper to be descended down
from the heavens,
First of all, Isa alaihis salam, told them
to have taqo of Allah if you are
truly believers. They said we need to we
need we'd like to eat from it,
And we have tumatineena of our hearts.
And that we know
by witnessing that everything has been truthful and
we are from the witnesses of that. So
they wanted to bear witness to such a
thing.
And then Isa alaihis salam
asked for this.
So bring down this
that will be aid for us, in other
words something that we celebrate
now and later
for the first of us and the last
of us.
Give us this list.
And it's said that, Isa
prayed in his
worn woolen clothing for nights on end, praying
for this to come, with weeping at the
same time, alayhi salaam. Allah
Subhanahu Wa Ta'ala says, I will descend it
upon you.
This will be descended upon you. But if
you are to disbelieve in this, after this
clear sign, then you'll receive a type of
chastisement that
I have not given to anyone else from
Al-'Alabin.
This is what we call min sununillah.
This is from the sunnah of Allah Subhanahu
Wa Ta'ala. When someone asks for a clear
sign, then they are given it. And then
still
they turn away or be away from Allah
Subhanu wa Ta'ala, then their comeuppance or their
adab will be something unprecedented that is not
like someone else. And those of the Hawayiyan
who did steer away from this then that
will be their abode, Allahu'ala.
And then Allah says to Isa, With Qadr
and this will be said to him the
day of judgment or in the afterlife,
O Jesus the son of Mary.
Have you said to the people to take
yourself and your mother
as gods without Allah Subhanahu Wa Ta'ala?
He said Subhanak, how could I?
I cannot say anything that is not truthful.
If I actually said that then you would
have known.
And of course Allah Alamun Ghuyub He knows
everything.
You know what is in within me, I
don't know what's within you. This in Arabic
language is called al mushaakela. Allah doesn't have
nafs.
Isa alaihis salam has an f's but it
means the meaning here, just to use the
same words, that which you know I don't
know and you know what I know.
You know all of the unseen things.
I only said to them that which you
have commanded me to say to worship you,
my lord and their lord.
And I was bare witness upon them as
long as I was amongst them.
And then when you raised me to the
heavens, you
were the one who were vigilant upon them.
And
you are witness to all things.
If you are to punish them, they are
your servants and slaves.
And if you are to forgive them.
To the faqir this is the one of
the most ajib a'as in the whole Quran.
These are the same people who made him
a god and the son of God
and made this trinity
but yet
he will say this to Allah
Subhanahu Wa Ta'ala. If you want to take
them
to task about what they did they are
your servants.
But if you are to forgive them despite
what they did
and despite adding
God's
And the ultimate said here, Isa alaihis sala
didn't say
That's what we'd expect when you ask for
forgiveness for someone then you are,
imploring the attributes of wufran
and rahma within Allah Subhanahu wa ta'ala that
we, we know about Allah. But here he
says,
right? And Aizda is the one who does
whatever he pleases. Al Aziz
does whatever he pleases. Wal Hakim, the wise.
So Isa
knows that what they did.
And to take gods other than Allah is
the worst thing you can do.
There is no worse sin that you can
do. But despite that, he knows that Allah
Subhanahu Wa Ta'ala
So he's appealing to Allah Subhanahu Wa Ta'ala
and that he can do whatever he pleases.
Inaka enterizes with Hakim and the Madhav of
Ahlul Sunnah,
the way of Ahlul Sunnah is that we
make a distinction between Alwad Wal Wade.
Is that which Allah promises in terms of
felicities for the believers.
Allah will not go against that promise. It
will happen.
Which Allah threatens to do,
then Allah Subhana Wa Ta'la can choose to
forgive
what we call.
Is that going to be true for these
followers of
Christianity
who made the Trinity and who made Jesus
the Son of God? Allahu Adam. Nobody knows
for sure. Only Allah Subhanahu Wa Ta'ala knows.
But we know that Isa
will ask for that or at least will
indicate that in the afterlife
when he speaks to Allah Subhana Wa Ta'la.
And then the end of Surah Al Maidah,
This is the day that those who are
most sincere,
their sincerity will
benefit them, the day of judgment.
They will have gardens of upon under with,
rivers will flow and they will stay there
in perpetuity.
Allah is pleased with them and they are
pleased with their Lord.
This is the greatest victory.
For Allah is the
Mulk, which is the sovereignty of both the
heavens and the earth and everything that is
within them.
And he is has power over
all things.
So that is end of Surat Al Maidah.
I did wish to get to Surat Al
Anham,
especially the beginning, so we will postpone that
inshallah to
Jews 8 and we'll talk a little bit
about how Surat Al Anam begins, so we
can continue with