The Message of The Quran #2
Date:
Channel: Yasir Qadhi
Series: Yasir Qadhi - The Message of The Quran
File Size: 46.24MB
Episode Notes
In the second part of The Message of the Quran, Shaykh Dr. Yasir talks about Juz 2 of the Quran!
Related
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- Mirza Yawar Baig – Ramadan Reminder #25
- Ali Hammuda – A Dhul Hijjah Series Day 9 – This is The Grand Day of ‘Arafa!
- Omer El-Hamdoon – 06 Garden of the Aware Course
- The Deen Show – Hollywood Actor Recite the Quran after HE TRIED SO HARD TO DISPROVE ISLAM
- Sajid Ahmed Umar – In The Company Of Allah #6A The Name ‘ar-Rabb’
- Khalid Yasin – Fighting The Enemy Within 002
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said I want a kumada hammer to lie here. Why would I care to Alhamdulillah wa salatu salam ala rasulillah who Allah Allah, He will be here woman, where am I bad. So yesterday we summarized some of the main goals of surgical Baccarat, with emphasis on the first half of sorts of Baccarat. And because sorted by color is the longest surah in the entire Quran, we will be spending today with the second half of pseudo Baccarat. And this is the only time really that we're going to be spending two full episodes on one surah. From now one, we're we're going to try to go around a surah per episode. And then maybe eventually we'll get to three, four or five suitors per episode, when we get to do an
AMA we're going to be doing like 15 sutras or 20 suit as per the last episode. So that's how we're going to be doing this. And I think you've already gotten a feel for our style for the style we're going to be using. And that is that we're not going to be going verse by verse, as I said, we got I got a few comments on him that are most people were appreciative of this new style, I just need to clarify and explain that I'm not going section by section verse by verse. This is exactly as the title says it is attempting to be a summary of the entire section that we're going to be reading. And what that summary means is that I'm going to be explaining broad motifs, I'm going to be talking
about the content for somebody who might not have read this surah before. And once in a while, very rarely, I'm gonna pause it a verse and go into a little bit of detail. But generally speaking, we're just going to try to bring together various aspects of the surah. So that when in sha Allah, you all read the surah because that is the goal, not just to listen to my lecture, but then to read the surah that we have more of a background information, and then we can appreciate and connect the dots together. Continuing from where we left off yesterday. Yesterday, we had mentioned a number of stories that sort of Bukhara says, and then at the end of all of those stories, Allah has a very
beautiful visors. Bukhara tilicho. Mattoon for the harlot. Those were the communities they have passed away. Those were communities of the past, Lucha Marchesa, but they're going to have to face up to what they have earned. If they've done good good for them. If they've done bad that's on their account, let her Makassar but wider comb, maka sub tomb and you are going to have to be held accountable for what you have done, what not to do now, can we imagine you are not going to be questioned about what they have done. And this verse really teaches us one of the fundamental messages of the entire Koran, and that is you are going to make your own destiny by the will of
Allah subhana wa Tada. It doesn't matter what your ancestors did. It doesn't matter what happened 1000 years ago, you cannot blame the past for what you are doing today, the hammer castle, but the past has its own history. They have to answer for what they have done. today. It's me and you, we are standing, it's our day to day we can make or break it. It's what we do that counts. We're not alone on my camera, I'm alone, you are not going to be held accountable for what they have done, nor will you be blamed for what they have done. Nor can you yourself, take off the blame for yourself because of what they have done. You are your own individual. I am my own individual and Allah is
going to ask us what we have done doesn't matter what our ancestors doesn't matter doesn't matter what the future holds. That's one of the main messages of the Koran. Now we're going to start off today as well from the middle of the suit around the second Jews. And the second journal has around four pages dedicated to a very interesting topic and that is the change in the direction of the Kabbalah the change from Jerusalem from baytril mark this
to Makkah, and Allah subhanho wa Taala mentions in the Quran for the narrow, Luba wotja, hiccoughs sama, we have seen your face looking up to the heavens, we've seen you wanting to change the direction of the Qibla. And so from now on, we're going to face you, we're going to send you in a direction that you love for well, Lee, would you hook a shot or I'll message you then how long? Go ahead and turn your face towards mestu that held on in Mecca. And this is a very, very significant significant juncture in this era. Why? Because for 13 years, the Muslims would face baytril mock this, they would face the Qibla of Jews and Christians, they would face the Qibla of the fates
before them and that is Jerusalem, then. And of course, the Prophet says and we know from this era, that he would, of course use the Kaaba as a middle that he would face the Kaaba and then he would only pray towards the wall that was the opposite of Jerusalem. So it's as if he has two birds with one stone. He's facing the Kaaba and he's facing Jerusalem. However, when you go to Medina, Jerusalem is up north and the Kava is down south. So you have to turn your back to Mecca, and then you're facing Jerusalem and our Prophet system, he wanted to face the original Qibla he wanted to face the Tabler of Ibrahim alayhis salam, and he would make dua to Allah subhanho wa Taala. And so
for two and a half pages, Allah is talking about this issue of the change of Kabbalah, and it is a very significant a significant moment of the Sierra. Why? Because by the announcement of changing the Tabler, Islam is coming to age, Islam is now being given its independence. Yes, the roots of Islam are in Judaism and Christianity meaning the line of prophets. Yes, the roots of the theology of Islam. They go back all the way to Jerusalem, there is a continuity and our Prophet sallallahu alayhi wa sallam is coming at the end of a long line of many, many biblical prophets. There has been no prophet since Jesus until our Prophet Muhammad sallallahu alayhi wa sallam, and Jesus is at the
end of many dozens of prophets that came from the time of Moses up until Jesus non stop continuously. There had been a whole series of prophets that the Old Testament talks about, and the New Testament references and then our prophets of Allah who I sent him comes, and he is proclaiming the message of those prophets. And he is saying, I am following their footsteps. But even as he's following their footsteps, the faith is not Judaism, nor is it Christianity, it has to come to its own. And that is why Allah subhanho wa Taala is saying, so now turn your face away. It is not just a symbolic move. It is not just a move that is demonstrating that Islam is coming to its own fruition,
but it is also demonstrating a very beautiful point. And that is listen to this carefully. Islam is breaking away the original Qibla for before the coming of the process was Jerusalem, but the original before Jerusalem was muckety muck was the base before is how can you establish Jerusalem their grandfather, their father Ibrahim established America. And so Islam is indeed continuous. Yes, but Islam is the original Islam is the real deal. Islam is the orthodoxy that all the other faiths really seek. And so Allah subhanho wa Taala is saying, go ahead now and turn your face towards the people that work for Mr. Clinton wherever you are in the world than face Mecca. And that is why maca
has become the global symbol of the oma wherever they are, they turn and they face towards Mecca. But Allah xojo also reminds us in the section of verses verse 177, verse 177, Allah subhanho wa Taala says in all of this after two pages, three pages of telling us face Mecca wherever you go face Mecca, then Allah says, lay sell VIERA, and to elude you Octavian mesh with mercury, don't get so involved in the legal issues of which direction is Makkah east and west for a NEMA to aloof with Emma Jolla, whichever direction you are in, you will find a list of Hana with Allah. True righteousness is not just in observing the outer law. It's not just in following the letter of the
law. There is something beyond this. Yes, the letter of the law is important. Yes, if a law says x, we do X, but there's always a higher purpose. There's always something more than this, do not just implement the law and neglect all other things as well, because that is a type of fanaticism, that ultra literalism where people only worry about what the text says, without understanding the implications. That is a problem. So Allah says in verse 177, righteousness is not in good does not consist of turning your face Easter West. No, true righteousness is what is he who believes in Allah and the Last Day and the angels and the scriptures and the prophets. He who gives his money even
though he
loves it to the relatives, to the near to the orphans, to the needy, to the homeless, to the beggars, for the freeing of the slaves. He who offers the prayers gives us a cap. He who fulfills his promise, whenever he promised is He who is patient in the face of perseverance of persecution of hardship in the time of conflict. Those people Allah says, are the real sincere people, and those people are the ones who are pious. This is a powerful verse, yes, indeed, we have to live up to what the law says. But let us not lose the religion in the law. The law is a part of the religion, but the religion is more than just the laws. And so Allah is saying, Don't become just obsessed with
which direction is the Qibla. And then that is it, the criminal is one aspect, go ahead and face the garba. But then Islam is more than just that. So you know, there's this supposed conflict between the letter of the law and the spirit of the law. for Muslims, we emphasize both, and if any group amongst us emphasizes one, to the laxity of the other emphasizes one while ignoring the other. And by the way, we do have these extremist strands in our faith tradition, where sometimes people emphasize the law and they forget the Spirit. And then we have the other group, that they emphasize the spirituality and they neglect the law. And both of these are wrong, and the Quran is very clear
in this regard.
The sudo also then, tells us this is the only surah in the Quran, where Allah subhana wa tada mentions explicitly the details of Ramadan, and the fasting of Ramadan. And because we're in the month of Ramadan, it does behoove us to pause just a minute or two and talk a little bit about the verses of Ramadan. And of course, Allah subhanho wa Taala tells us the procedure of fasting suta buckler, verse 187, Allah says, For kulu, wash, Rabu, go ahead, eat and drink until the white streak of the dawn can be extinguished. It can be distinguished from the black streaks of the dawn and the meaning here until you see the white streak of the horizon, that the dawn that the sun is rising up
that is called the real dawn and that is the time when the sun is the the rays of the sun have become absolutely horizontal. So Allah saying go ahead and eat and drink and be intimate with your spouses until that time. Then, once that time happens film, Tim mausoleum Elaine then continue to fast until it is night until the sun sets. We were also told just like I said three minutes ago, that is not just the legal aspect, there is a higher aspect. So we are told when it comes to fasting, that oh you who believe fasting has been prescribed for you, so that you may achieve God consciousness. The Fast is indeed important, but there's a higher purpose. The Fast is a mechanism.
And the higher purpose is the achieving of the spirituality of God consciousness. And in all of these verses about the legal aspects of fasting, smack dab in the middle, once again, Allah manifests that Islam isn't just about the laws, the laws are there. But there are many exemptions. There are many times when you don't have to follow the law. Anytime there's a genuine hardship there is an exemption and therefore even in the verses that commanded us to fast right in the middle of those verses, Allah subhana wa tada says, Whoever cannot may feed a poor person, Allah subhana wa tada says, Whoever is sick from uncanny Midian OSF or whoever is sick, whoever is traveling, they
can make it up later. And then we are told and this is a key phrase, memorize this verse, at least in English understand it, you need to learn how to use raw, well, are you ready to become an Rasul? Allah wants to make things easy for you. Allah does not want to make matters difficult. Allah does not desire hardship. The religion of Islam is not a religion of pain. It's not a religion of suffering. Yes, there are chores, yes, there are responsibilities. Yes, there's devotions and rituals that you know we have to wake out of bed we have to do will do. But all of these things, they are reasonable, they are not unreasonable. Allah does not want to make things difficult for us.
And whenever there's genuine difficulty, whenever there's genuine hardship, guess what the law becomes lacks, you can't fast you're gonna fall sick, you're pregnant, you're traveling this and that. Don't worry about it, make it up or pay money, whichever the case might be. And both of these exemptions are explicit in the Koran. And by the way, when we're on the topic of animal bond and fasting, it is very important that we look at that page, please read that page in the middle or before and after, excuse me, before and after the verses of fasting. Allah mentions two other aspects that are related to Ramadan. So let's not forget those aspects. The first of them Shahada
Ramadan, I let the moon Zilla fi Hill core on the month of Ramadan is when the Quran came down. Then Allah says whoever is able to fast so Koran is mentioned before fast
Sting, there is more of a linkage in the Quran with the Quran and Ramadan than with fasting and Ramadan. So Koran and Ramadan are linked together directly the Quran and Ramadan are linked together more so than the fast and Ramadan. So this is one point. Therefore from this we derived that we all know this Ramadan is the month of the haoran. Ramadan is intrinsically related to the Quran. And then the second point as well again in the context of the verses of fasting, Allah subhana wa Taala mentions another beautiful verse, it kind of seems out of place, but it is so essential to the spirit of Ramadan. And that is verse 186, what he does, about the need for inequality. Now this
verse is not directly linked to Koran, nor to Ramadan, nor to fasting, it kind of seems out of place, but then it really embodies the spirit of the fast if you're if my servants asked you about me, then tell them why they're solitary by the end, if my servants asked you about me, then indeed I am close for in need corrib eg Buddha was either there and I will respond to the call of the one who calls out to me the one who makes to our to me, whenever he makes to our to me, I will respond to his call. So let him pray to me, let him call me, let him beseech me, and let him let him worship me so that I can respond unto him. So this verse tells us that making dua to Allah beseeching Allah
asking Allah for our needs, it is one of the core components, not just a religiosity, but especially of the month of Ramadan. So in this section, Allah mentions Koran, Allah mentions fasting and Illa mentions, these three things are all linked to the month of Ramadan. In the section as well that we're covering today, Allah subhanho wa Taala mentions another very important historical fact. And it is a cultural manifestation of the Battle of truth with falsehood, and it is true in the past, and it is true today, and it's going to be true tomorrow as well. And that is the following verse 170. Allah says that when it is said to them, follow what Allah has revealed, without pleading with
Toby Rama ends at a law. They reply Paulo, Bella tiberium, Elijah denied he,
they say, No, we will follow what our ancestors have given us, we're gonna follow the way of our ancestors, then Allah says that, what if their ancestors did not understand anything? What if their ancestors were themselves not guided? What if their ancestors didn't know as well as the Quran is coming and teaching them? Now this is a huge lesson for all of us here. Why? Because the majority of time when people reject the truth, it is because it clashes with the religion or the culture, or the morality or the ethics that they themselves have, have absorbed from the timeframe that they're in. And their limited minds cannot think beyond their own timeframe beyond what they have inherited from
their own ancestors. And you know, here we are criticizing those Quraysh that why couldn't they see through? Why couldn't they? They lift up the blinders and say that Alan knew best the profitsystem knew best, just because they were born in paganism. Why did they have to accept paganism, so we criticize them. And we don't realize that sometimes Me and you, we fall prey to the same paradigm the same problem, just because everybody in our culture has accepted something as ethical as moral, they've accepted a certain value as positive. And then the Quran comes in clashes with that, and we think Hold on a sec, that doesn't make any sense. I know for a fact because my culture says so that
x is true. Now the Quran is coming and saying x is not true. And then we problematize the Quran, don't we see, we are falling into the same paradigm. And Allah says in the Quran, what if your ancestors were wrong? What if your culture is wrong? What if the morality and and you know, here's the irony, and I have to say this explicitly, the orangish at least they had 10 generations of ancestor that they can say, you know, what, we have a solid tradition, we have a solid paganism, we have a solid idolatry that we've inherited for a millennia, at least they have a long tradition, not that it makes it right. But I'm saying the culture of our times, when they criticize the Koran. It
doesn't even go back 20 years, 30 years, one generation ago, and certain values, certain morality, certain sexualities, certain notions of family, certain notions of liberalism and whatnot have become invoked. And then we believe that is the end all and be all and we're going to base the validity of the eternal speech of Allah based upon the ephemeral or the temporary nature of our values, and our values are changing night and day. They change from year to year. They change from generation to generation and
That is why we need a force, we need a speech that is beyond the speech of men to tell us right from wrong. And so Allah is saying, Don't base truth on what your culture says, think, think about this Think long and hard, don't be so blind, that just because everybody is saying it, it doesn't make it right. And Allah says in the Quran, that what if your ancestors were wrong and didn't understand? What if your ancestors were not guided? And so the Quran is coming who deadliness This is what the guidance is, this is what will tell us right from wrong. And also, the Quran tells us in the same series of verses that you know, on the day of judgment, your culture, your people, your ancestors
will not save you so little Bukhara that Allah says in the Quran, that on that day is Deborah alladhina to be Roman and Latina Tabby are worried about what's been going on that day, those who are followed will disown themselves from those who follow them, they're going to say it's not our fault that you followed us. And the both of them are going to see the punishment of Allah subhana wa Tada. And all ties will be severe severe between them. What is this notion here? The notion is that on the Day of Judgment, later, people are going to blame the earlier people. Later, people are going to say, a lot. It's not my fault. My culture did this, my people did this, my ancestors did this.
And so the ancestors are going to say, hey, it's not our fault that you followed us. It's your own fault, and what apartheid became was about, and all links between the two are going to cut off. Dear Muslim, dear young man and woman, whoever you look up to, on the day of judgment, you will come alone, you will have to answer for yourself on the Day of Judgment. You cannot quote a famous person or a philosopher or a thinker, you cannot quote somebody who say, hey, because of him, I followed it. Allah gave you your own independence. Allah gave you your life and your health, Allah gave you your rationality and you into like, you cannot just say everybody's saying it, I'm just going to be
a blind sheep and follow along know what SOHCAHTOA that was applied to him What about all links are going to break on that day, and you cannot blame anybody else. And this is very clear throughout the whole Quran, and especially here in Surah Al Baqarah. Now this section, as well as sorbitol, Baccarat, it brings up a very, frankly, awkward topic, and it needs to be discussed, because there's at least like 20, or 30 verses in this section. And I'm going to summarize some aspects here. And we're going to return to this topic later on. Because there are other sections of the Quran that have this as well, this chapter of Bukhara, it raises for the very first time the reality of
physical warfare and of course of detachment of jihad. And it lays out some very, very explicit rules. Now again, this is a long drawn out topic, but it does need to be addressed because it's right here in the Koran. And Allah says in the Quran, Surah Baqarah, verse 216, coup de vida como que todo como la come fighting is ordained for you. Even though you don't like it. Nobody likes to go to war. War is a dirty business war is not something you want to do. Well, who could who lakum was an Takahashi and but it's possible that you dislike something well who are hydro lakum. And it is for your best interests. And it's possible that you like something and it is not good for you.
And Allah knows, and you do not know, once again, we come across a very, very core onic truth that is embodied in Surah Baqarah.
ethical values don't come from what I like and what I don't like, right and wrong is not based upon what I desire. Sometimes I desire something and it's not good for me. And sometimes what is good for me, I don't want to do it. And that is why once again will La Jolla and then move on to LA to la mode, it occurs at least five times Allah knows you do not know Allah knows you do not know you do not know Allah subhanho wa Taala knows. And so the concept of qatal the concept of jihad. Yes, indeed, there is no denying that in the Koran, there is something there's a notion of a just war theory that sometimes you have to go to war. Sometimes you have to fight to defend. There are
reasons that you go to battle. pacifism sounds really nice. When you're an undergraduate at some University. It's really nice to write papers about pacifism. And we should not be fighting. That's great. But the world cannot and does not run by on pacifism, nations go to war all the time. But the difference is that generally speaking, most nations go to war because of worldly issues because of money because of oil because of natural resources in Islam. So there should be no fighting for the sake of this world. There is no you don't go to war for the sake of this dunya you don't kill people because you want their money. You want to conquer their lands, you want their Oil and Natural
Resources not at all No, it's very clear sort of Baccarat will call to do feasibility law. When if you do have to go It must be for a higher cause and that is for the sake of Allah subhanahu wa taala
And Allah subhana wa tada reminds us again is sort of Bukhara will fit into a shed domina cotton, that Civil War anarchy chaos is worse than going to war and fighting civil war and anarchy and Subhanallah look at what is happening in so many places in the world. And in fact, we can even say again historically. And when Hitler comes in invades Europe, you can't just sit back and say we're going to be pacifist no anarchie is worse than a legitimate war that you have to go and defend. And that is why, look at this verse 251 of Bukhara, so explicit, it's amazing. Allah subhana wa tada is telling us why we have to go to war, sometimes. 251 Allah says, while Lola differ a lot in us about
100,000 left for setting up, were it not for the fact that Allah xojo uses some people to restrain others, ie some people fight others and so therefore, they conquer over them and they stop them for whatever they're doing. Were it not for the fact that one group is used to keep others in check. The whole Earth would have gone into ruin a lot faster than Oh, well I can no longer do Ramadan, Allah.
Allah May Allah azza wa jal is full of Rama and full of mercy towards the creation. And again, the details of the notion of Katana and Jihad are, you know, beyond the scope of this quick talk right now. But let us be very clear in this regard, that in our times in the in the generation that we're born into nations feel very comfortable, they feel morally obliged even to go to war, and to spread their versions of truth, their versions of political systems, their versions of democracy, their versions of liberalism, and they feel morally justified. Three generations ago, two generations ago, they would outwardly say that we're going to christianize those countries and spread our our
religion over there. Well, fact of the matter is, in the time of the whole of Russia, in the time of the oma years when the world was a very different place 1200 1300 years ago, there is no question that the Muslim Omar felt morally permitted to expand the civilization of Islam, not the religion, the civilization of Islam, and the borders of the Empire. But so little Baccarat is very clear, verse 256, you can never use force to spread the religion, law ikura have a dean there is never forcing people in the religion. Sometimes they are the Hoda, indeed they did do Amelia did do this. There's no denying this, they spread the borders of Islam, and they spread the borders so that the
people living in those lines can be introduced to their faith. And slowly but surely, this is what my ancestors and most of your ancestors did, is that slowly but surely interacting with the Muslims, and they convert generation by generation. And this is the point the difference between spreading the civilization and spreading the religion, the religion was never spread by the sword law, a crowdfunding sort of Bukhara is very clear in this point. Now, again, as I said, much can be said and Much has been said. But whoever wants to find a message of peace, and the message of what is called an English legitimate just war theory, will easily be able to extract this from the Koran.
And this is the version of mainstream Islam. This is what the bulk of the oma has believed in, and whoever wants to cut and paste and produce a very extremist, a very crazed or a very radical interpretation. You can also do that and we have those fringe movements that are justifying the types of violence that the rest of the oma balks at and they do have their cut and paste and snippets and whatnot. But these people are not reading the Quran the way we are. They're not reading circle Baqarah verse 190, where Allah says, we'll call to feasability la helidon Yokozuna, come while try to in law Hello, you headquartered in, go ahead and fight in the cause of a law not for
Your glory, not for your ego, not for oil, not to spread your versions of liberalism and whatnot, no fight for the cause of a law who who do you fight those who are a threat to you, those who are fighting you go ahead and fight if they're fighting you. And even in that fight? What attracted you don't commit aggression? Don't go beyond the bounds don't go beyond what is reasonable for Allah azza wa jal does not love the aggressor. So, in a nutshell, this is some of the things we need to know about this notion of data and jihad. Also in this chapter, and in this section, the latter half of students Al Baqarah, we come across the very first commandment of what is called the the the
Hadoop laws or the sauce or the the penal codes of Islam. And of course, what are the Hadoop, the Hadoop are punishments that are enacted by a legitimate Islamic state that is judging by the laws of Allah subhanho wa Taala against people, criminals who have done specific crimes against other people.
So murder and rape and stealing these are who do punishments where society is at risk and therefore, the Islamic Sharia has come with punishments to keep such people in check now, sorted Bukhara is the first time that when you're reading the Quran, you will come across your first had to punishment. And so we need to pause here and a little bit talk about this. And once again, this is one of those areas that causes sometimes a little bit of confusion. It is also used by the far right and the extremists to paint Islam in a very negative manner. But once again, you read the Quran, and rather than anything negative will lie he will feel a sense of pride a sense of is, this is the reality and
the truth we should all be proud of. suta Baccarat verse 178 Yeah, you will already know Armando coochie vida como kasasa. Phil Attila. Oh, you who believe the sauce is prescribed for you when somebody is killed when somebody is murdered, because sauce is a retaliation a life for a life and heard Ruben Hillary, well, I would double up Double, double, every single person, whoever they are, whether they're male or female, whether they're slaver, or free doesn't matter, everyone who murders Allah subhanho wa Taala says cootie by the kumoko sauce, that retribution or the penalty of basically the the murderer is going to be executed. So, the sauce here means he took a life. Now,
once he is caught, the trial is done, the evidence is given it is proven that he was a murder, then the penalty for him killing somebody is for this person himself to be executed. And of course, the whole notion of the Hadoop being they say it is backward it is harsh it is this and that and the fact of the matter once again, no not at all. Not at all. Because when you really understand the Hadoop you understand the philosophy of these laws of Islam so panel law you are in all at how perfect this Shetty is, in these very verses about the punishment of murder. Allah says sort of Bukhara with a comb filter, saucy hyah turn. Yeah, Bobby, in this law of execution, there is your
own life in killing the life of the murderer. There is your own life. Yeah, only Al Bab if people have intellect if you only understood, Allah is saying, don't be sheep think, be brave enough to challenge understand. And Allah is saying that in this law of key sauce, there is your own life. Oh, people have intellect what this means if you don't have intellect, you want to understand if you're just going to follow just like an ignorant person just mimic just cry whatever they say sloganeering. Oh Islam is this Islam is that if you're just going to be shallow, then doesn't matter. You're not going to understand, if you have intellect, you're only about reflect and think.
And Allah azzawajal is telling us in this law of this sauce, there is your own life. And of course, the meaning here is very, very obvious. When the punishment for the murder is so harsh. It will cause a potential murderer to think twice, it will cause somebody say you know what, I don't want I don't want to go down that route. If they're very angry at somebody, if they want to do something wrong, they themselves will be kept in check. And so not only will their murder, not murder, if he knows that there's a possibility that his own life is going to be forfeit, but the life of the murder himself will be saved. In other words, this law of loss is saving two lives at the cost of
just the law. And that is not only the murdered but the murderer. What a conflict saucy hi attune. Yeah, Julian Albert. And of course, we can also point out here that the Sharia of Islam has a very high bar to prove any crime it's a very difficult thing to to prove. And yes, indeed, once it is proven, the punishment is going to be enacted. But then, and here's a really amazing reality smack dab in the middle of the verses of casaus right in the middle of those verses, Allah subhana wa tada has a phrase here, which again, when you read it, you don't fully understand because we don't know the context, meaning the average person who might not understand it, but of course, the scholars of
Islamic law, the books of the year, they go into this detail, Femina. roofie Allah homeopathy, he shade on Fatima and Bill Murphy will undoubtedly be our son, whoever is forgiven by his brother, then let him follow up that forgiveness with goodwill and let him pay the penalty with your son with excellence. What is this cryptic phrase here? Whoever is forgiven, let him follow up with good manners. Let him pay the debt with their set. What is this cryptic phrase here? in the Koran in Surah? Al Baqarah. Listen to this. Yes, indeed, the murderer, if he's caught, if it's proven, he deserves to be executed. But Allah is saying
if the family of the deceased decides to forgive, if they realize that you know what, we're not going to get any
By killing one more person, then that's good for them. And the one who was the murderer should feel indebted to that family, and should follow that up with good actions and remorse, and then follow that up by paying a financial penalty, a debt. And in Islamic law, it goes even more detailed than this. It's really amazing and fascinating, and sort of the buckler is the basis for all of these laws. So I'm just going to briefly mention that in an ideal Islamic Candyland, where all of these laws are enacted. So, suppose the murderer is caught, he is found guilty. Now, the rite of execution is in the hands of the family of the one who was murdered. And so that family will be brought by the
judge. And according to some books of law, each family member, each one of the inheritors men and women by the way, men and women will be brought forth and the judge will ask them, you want to forgive for the sake of Allah, if you forgive, it is better, the judge will remind them what the Quran itself says that, that, that Allah subhana wa tada says, In the other sort of southern Israel, that if he forgives, it is better for him. It's very explicit that Allah is commanding us or encouraging us to forgive even this crime. So the question arises, what if there's 10 family members, and they don't have unanimous consensus what happens then our Islamic law says, if there's
10 family members, and even one of them says, I'll forgive for the sake of Allah, then the rest are obliged, because you cannot save one ninth, you cannot save one 10th excuse me, if one person of the entire family says I want to lose reward, then that person is not going to be executed. But then you're going to say that's not fair. How about the other nine they're angry, they want their their retribution. And this leads us to what Allah is saying, for development. da en la BSN, he has to repay the debt with excellence because if they are forgiven for the execution, there is a penalty that will come that is a financial penalty, and it's a huge penalty in Islamic law. 100 camels back
in the day, these days, they have the dollars and the equivalents, but 100 camels back in the day, that is a mini fortune, and of course, this person would have to spend the rest of his life paying off that debt because that's the point you don't just get off scot free. But seeing all of this as soon as baccata we learn that there is indeed harsh penalties there's no question about it, you know, there's the laws are there. But the fact of the matter is that these laws are rarely implemented. And even at the very last minute, one family member can stand up and say, I forgive for the sake of Allah and forgiving for the sake of Allah is encouraged in the Koran that when you
forgive Allah will forgive you. So the whole philosophy of Islamic punishments is so radically different. The goal of the punishment is not to to to have vengeance. It's not to persecute and kill. No, the goal is what a comb filter, saucy hyah tune to have a civil society in which you don't have to worry about murder and rape and pillaging and plunder and stealing. No, you want to say in a civil society what a Conficker saucy Hayato. So when you have the harsh penalties in the book, which are rarely actually implemented that says you just say on the side, but the penalties are there. Everybody knows. And yes, every once in a while the murder will be executed every once in a while
the rapist will be every once in a while. So everybody knows. And yes, it seems very harsh. But in that harshness, the crime rate goes down, the murder rate is almost non existent, people are safe. And that is what Allah is saying is sort of the bacara walakum philcare, saucy heya tune. Yeah, Barbie that people have intellect understand there is wisdom. And there is benefit. And there is life for you in this regard. Another motif in the last few pages of pseudo Bukhara and in fact around four pages, or three and a half pages right before the ending of suta bacara. It's all about charity. And it's all about monetary issues and the prohibition of Riba of interest, and also the
issue of contracts. So the whole issue comes up monetary issues, and especially now when it's been just a little bit about charity, because these verses are the main verses that we always hear at the Islamic fundraisers that you know, the the, the the, the the verse that Allah says in the Quran, that whoever gives, it is like one grain that is going to give
Excuse me, is one grain that's going to sprout forth a plant of seven branches, and every branch is going to have 100 seeds. So in other words, one grain will potentially bring back 700 grains after that. And so the point being that every penny you give or every dollar you give or every dollar every cent you give, you might be rewarded 700 times more than this. In verse 254. Allah subhana wa tada says, Oh you who believe spend from the wealth we have given you. 10 verses later, Allah says
Do you believe spend from the pure wealth that you have earned. And this leads us to a very, very fascinating chapter in the science of Tafseer. And that is that whenever there's a change in wording between similar commandments, there's a lot of benefit to be gained. Here we have two verses that are somewhat similar. And yet, the meaning that we derive from both of them is so much complimentary. Allah is saying, or you who believe spend from the wealth we have given you. In the next verse, barely 10 verses later, Allah says, Oh, you who believe spend from the pure wealth that you have earned. So in the one case, everything we have is from Allah, everything. But in the second
case, Allah is saying, it's not going to rain dollars on you know, mimaki saboten. You have to go out and sweat, you have to go out and earn, you have to go and do the work. It's not just going to come down. Yes, it is from me, but I didn't just give it to you for free, you have to earn it in a halal manner. And that's where Allah says, Man by ye abati Makka septum. So the profundity of putting these two together is very clear. Everything is a lot harder. But it's only going to be a lot further when we do our part to get that other which is also other. Yes, indeed, Allah has destined for us how much money we're going to get. But it was also saying you have to work for your
money. It's not just going to come sitting at home. And these two very minor nuances between these two verses. It's essentially the chapter in the science of the fear of combining all the verses and interpreting the Koran in light of other chronic verses. Also, the the concept of shavon discouraging us from being generous is a very explicit motif in the last verses of Surah Baqarah. Allah says in the Quran as Shay Apollo era to Kumasi, Saqqara, muro cambelt fascia shaytaan promises you poverty and urges you to do immorality shavon He wants you to spend your money and at the same time wants to corrupt you. He wants you to go and drink and that's going to corrupt you and your
money is literally you might as well just burn it. He wants you to go spend money on drugs, on alcohol on evil filth on things that are disgusting, and you're literally throwing your money away. A chef Andre Docomo Fokker morrocan bill fasher will law who you are a Docomo, Pharaoh two men who will follow the law and the law is promising you forgiveness and Allah is promise you even more, Allah says in Surah Baqarah em helppo la horiba where you will be sort of caught, Allah will destroy all blessings of the money earned from interest and Allah will give you more when you give charity, Allah says sort of the Bukhara that Allahu Allah you Latina amanu Allah is the Protector of the
believers. So all of these verses tell us when we choose a law and when we choose to give for the sake of Allah, Allah subhana wa tada will give us even more back and this is something again, very well known. And by the way, once again this notion of literalism versus spirituality. Verse 263, Allah reminds us Yes, indeed, it's important to give, be charitable, but then Allah says, Allah ma rufen, Omar, theologian, Hiram and sada cotton, yes, bajada a kind word, a forgiving gesture, it is better than charity. That is followed by nuisance followed by irritation, followed by reminding people of what you have done. If you want to give charity that's good. If the charity is going to
cause you to be arrogant is going to cause you to feel better than the other person. If it's going to cause you to remind them hey, I gave you this I gave you that if your charity is more of a PR stunt, Allah is saying you know what? Just give a good word. forgive somebody that's better than that type of charity because will love Oh honey Yoon, Allah is Glenny. Allah is the all rich meaning I don't need your charity, give charity and be humble about it, don't give charity and then remind somebody so yes, integrity is important, but the spirit of charity is even more important. And before we conclude sort of Bakara, we do definitely need to talk about the two most important
sections or verses of sorts of Bukhara.
And that is, of course, the first of them. I could see verse 255. I too could see, of course, there's much that can be said about our democracy. Our Prophet sallallahu alayhi wa sallam asked, obey even gab, which is the greatest verse in the Quran, ah, Vaughn ticketor Billa and obey was a half memorize the whole or on and he responded without a moment's hesitation, once he was pressed to answer without a moment's hesitation, or the whole Koran, obey automatically intrinsically fit product and he just recited Allahu La Ilaha Illa who will hire you will kill you. And our Prophet system was so proud that he, you know, tapped him, you know, the way that sometimes we're just happy
and proud and we just tap him. He tapped him on the shoulder and he said, that knowledge has been made easy for you. Yeah, but wounded. Oh, baby.
gap knowledge has been made easy for you. And so he affirmed that the greatest verse in the entire Koran is ayatul kursi. There is no verse one verse that is more powerful than ayatul kursi it contains more than 15 names and attributes of Allah subhanho wa Taala within ayatul kursi as a professor Some said, is also the grand name or the magnificent name of allah subhana wa Tada, our Prophet sallallahu alayhi Salat would recite ayatul kursi every single night before going to sleep. And he said in that beautiful Hadith, and I want this to be our main action item for today's lecture, he said that whoever recites ayatul kursi after every single sila, every single five prayer
of the day that he does, whoever recites ayatul kursi there is nothing that is between him and Jenna, except his own death. Nothing between him and Jenna, except his own death, he's guaranteed Jenna, and ayatul kursi it takes around 15 seconds to recite to ourselves 15 seconds. So by spending one minute a day, one minute a day for reading five times advocacy, we are guaranteed that when we move on to the next realm insha Allah tada Our abode will be gender. how lazy can the person be Who says I'm not going to invest one minute a day to get the eternal agenda. So my action item for today's lecture in particular, memorize ayatul kursi has just one idea, memorize ayatul kursi and
then make it your habit to recite after every slide up before you leave your tasneem you say that asleep before you stand up and leave at least recite ayatul kursi and do some basic Vicar and then rush away make this a part of your habit because we weren't Jen before you go to sleep as well recite Ayatollah Kersey and the Tafseer of advocacy will require another long lecture which I have given online and others have given as well. And, you know, some people have also talked about the ring composition of advocacy, which is an interesting
mechanism as well I don't have any issue with that is it is a it is a type of deceit and that's permissible as well. So you can find this online and you can listen to different series of accuracy but for now, make sure you memorize it and recite it after every swallow. And of course, the other section of suta Baccarat that really we cannot finish this episode without mentioning it is the last two verses of Surah Baqarah. We are told by our Prophet sallallahu alayhi wa sallam that Allah gifted him so the last the Hawaii team and Bukhara the phrase goes to how our team now how our team in some verses it says it and some have said that the third verse as well so basically the last
three verses you can say as soon as the Baccarat they are these how our team will Bukhara they will gift it to our Prophet sallallahu alayhi wa sallam on the night episode Mirage from under the treasures of the throne of Allah subhanho wa Taala. No nation before our nation was given something similar to those last verses, and we are told that whoever recites them before he goes to sleep, Allah will take care of him alive, sufficient for him, all of your needs, your worries, your griefs, all of the issues that you have, if you make it a habit to recite the last verses of Bukhara, before you go to sleep, then Allah will take care of him and Allah is sufficient for him. And of course,
how can that not be when what is the very last verse of sudo Baqarah law you can live Allahu nevsun illa was haha. Allah does not placed on you a burden more than what you can bear every single problem that you have, every worry that you have, every grief that you have, and we all have worries and grieves, realize one thing, listen carefully. A law is putting on you a burden only as much as you have the power to carry. The very fact that you're in the amount of trouble and grief and worry that you're in know that a law already knows that you have the strength, the determination, the fortitude, the courage, the faith to handle all of those worries if you didn't have that you
wouldn't be in this situation right now. So whatever your situation is, whatever your your feelings are, realize, Allah has tested me because he knows I can pass the test law you can live long enough since Illa. Allah never sets up a person for failure never anything that you are in know that you have the capacity, the capability by the pleasure and blessings of a law to earn an A plus in any exam but you need to turn to a law and you need to strive to get out of that situation. Now you can live alone Epson Illa de la Hama, cassava to LA hammock Tessa but to its credit is all that it earns and against. It is all that
Since that it commits and then Allah finishes sort of Baccarat with a beautiful drop. And our Prophet sallallahu alayhi wa sallam said every time the servant recites this dua Allah says I have given it to you I have given it to you I have given it to you. This is a guaranteed do which we need to memorize once again and recite every single night, Rob banner law to our hidden in the center of dotnet Oh our Lord, do not call us to task if we forget if we make a mistake, I sometimes do something wrong because I forget it. Sometimes I do something wrong because I intentionally wanted to do it. And it's a mistake, but I've been a while to have millionaire model topcoated in a bit
takadanobaba do not put a burden on us more than what we can bear. What one well, Filipina what Hamner, Oh Allah forgive us, pardon us have mercy on us. And molana You are our Lord and Master and protector. Mola is the one who protects Moeller, is the one who you turn to when you're in trouble until mowlana, you are our molar. And so help us have a law against anybody who is going to harm us, the disbelieving people, anybody who's our enemy or law, you are our molar against them. So this is the conclusion of Susan Baqarah. And one final I that I have to mention, we finished at verse number, of course 286, which is the ending of the bacara. Now let's go and have the surah. And then
let's finish over there. What is the half of 286 143? Let's go to 143. And let us see what Allah says smack dab in the middle of sudo to Bukhara and how beautiful is the middle that Allah says, What karateka john, come on mutton was SATA in the middle that was sort of pseudo Bukhara, the literal verse that is in the middle, literally 286 divided by two 143 140 third verse literally, Allah says, and this is how we have made you a worse off a middle nation, a moderate nation. We said yesterday and today, sir that Baccarat is about building the civilization of Islam. It's about telling the oma what it is in its own and how it is visibly other civilizations. So it's not a
surprise that the very middle of sort of Bukhara, Allah is saying, You are the moderate, the best, the excellent nation we have made you the own mutton was hotter in the West sort of Bukhara Allah says you are the oma, that is what's up why data kulu Shahada, the nurse, so that you may be witnesses to all of mankind, and so that the messenger may be a witness unto you. So we conclude by reminding ourselves dear Muslims, Allah has made us an own mutton was a thought. And what that means, a lot can be said we are a balanced nation. We are in between the two extremes, whatever the two extremes are, we are in between the two extremes of literalism versus spirituality, the two
extremes of being too engrossed in the law versus too engrossed in the spirit of the law, the two extremes between emphasizing only theology versus emphasizing only law, the two extremes between any of their civilizations you find we always find the Muslim Ummah is between the two we want this world and we want the next world as well. Rob Burnett in fa dounia Hassan was an athlete he has an We are the own button was hotter. We are also an exemplary nation, another meaning of what sought the most excellent nation we are the nation that all other nation nations should look up to. And that's why Allah says Lita, kuno shuhada Island, so that you may bear testimony so that you may be a
witness unto mankind. And the point here and with this message, I conclude a law is placing the responsibility on us that when people see us, they should be able to assess their own lives, they should be able to see what is good and bad by looking at us as role models. Allah is saying Lita, kulu, Shahada, adonis, so that you may be witnesses unto mankind. When people see us interact with us, they should see what it means to be a believer in a law they should see the reality of faith of spirituality of decency of dignity, they should see what it means to be a person of true belief in Allah subhana wa Tada. And just by looking at our characteristics, and demeanors, we should bear
witness unto them. And then Allah says, where your corner or pseudo alikum shahida just like don't assume is somebody you look up to? He is your witness unto you. You take him as your role model, you take him as your exemplar, so the rest of the nations should look up unto you and take you as the role model nation. That is our position that Allah has carved out for us. Have we lived up to that responsibility? Have we really done what we're supposed to do? When others look at us? Do they see what it means to be the mutton was sorta because we explained in our last lecture, words don't mean anything. It's the actions and Allah has given us that responsibility.
He's allowed us to reach on button was certain status but only if we do what sort of Baccarat wants us to do of combining all of these various aspects of faith and demonstrating what Islam really and truly is. May Allah subhanho wa Taala bless us to be of the people of the Quran and if the people of suited Bukhara we ask that Allah subhanho wa Taala allows Barker and other employment to come on the Day of Judgment, like to vast clouds and like to flocks of sheep to intercede on our behalf. We ask Allah subhana wa Jalla to make the Quran the light for us in this world and the next initial lozada tomorrow we will continue with the Enron chisako located on Santa Monica