Zia Sheikh – Tafseer of Surah AnNahl ayah 61 onward 12102015
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The transcript discusses various myths and their origins, including the concept of "the culture of the beast" and its potential implications. It also touches on the use of animals in past events and the potential consequences of the "immediate of something" concept. The transcript describes a situation where a man is upset because he has caused harm to people, and the transcript describes the worst.
AI: Summary ©
A'udhu Billahi Minash Shaitanir Rajeem.
Bismillahir Rahmanir Raheem.
وَلَمْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ مَا تَرَكَ عَلَيْهَا
مِن دَابَةٍ وَلَكِن يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمَّى فَإِذَا
جَاءَ أَجَلُهُمْ لَا يَسْتَأْقِرُونَ سَعَةً وَلَا يَسْتَقَدِمُونَ وَيَجْعَلُونَ
لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَنْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ
الْحُسْنَى لَا جَرَمَ أَنَّ لَهُمُ النَّارَ وَأَنَّهُم مُفْرَطُونَ
فَاللَّهِ لَقَدْ أَرْسَلْنَا إِلَىٰ أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ
لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ
وَلَهُمْ عَذَابٌ أَلِيمٌ وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا
لِتُبَيِّنَ لَهُمُ الَّذِي اغْتَلَفُوا فِيهِ وَهُدًا وَرَحْمَةً لِقَوْمٍ
يُؤْمِنُونَ وَاللَّهُ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ
الْأَرْضَ بَعْدَ مَوْتِهَا إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ
يَسْمَعُونَ Insha'Allah we are starting from ayah
number 61 of Surah An-Nahl and as
we've mentioned throughout the surah this is a
Meccan surah and the qualities of the Meccan
surah is that it talks about Tawheed denounces
shirk, talks about the greatness of Allah SWT
and basically the theme has been going along
that last week we were talking about the
issues that the disbelievers, the kuffar of Quraysh
were attributing to Allah SWT that were untrue
like the fact or the myth that they
propagated about him having daughters and the angels
were actually females and they were the daughters
of Allah SWT but Allah SWT responded back
to them saying that how can you make
daughters for Allah SWT and you yourself don't
want daughters for yourself that's an unfair thing
and obviously foolishness so here again we are
going to talk about similar issues but first
Allah SWT he answers a question that many
people have that why is it that Allah
SWT doesn't punish certain people certain individuals, certain
nations for the sins that they commit so
there are many answers for that but firstly
let's go through the translation and try to
derive everything from that so Allah SWT says
if Allah SWT he persecuted people because of
their wrongdoing so yuakhid it's from the word
muakhida muakhida means when there is a crime
being committed or the punishment is being given
and this is because of the problems which
are occurring in a bilateral fashion meaning from
two sides so Allah SWT is not just
going to punish people without any reason it
has to be preceded by a person doing
something wrong disobeying Allah SWT and then after
that Allah SWT is going to punish that
person so muakhida means that on one side
something happens and then as a revenge for
that or as a punishment for that something
else happens so Allah SWT he says in
another verse of the Quran the dua Allah
or our Lord do not make muakhida of
us, do not punish us in nasina if
we forget or disobey Allah SWT if we
make a mistake then do not punish us
so muakhida again it is when one side
does something wrong and then somebody takes revenge
or punishes from the other side so Allah
says that if Allah he wanted to give
this punishment because of the wrongdoing of people
because of the dhulm of people then ma
taraka alaiha min darba no creature would be
left on the earth Allah SWT would basically
destroy everything and even the creatures the animals
would not remain the question may be that
how come Allah SWT is mentioning the creatures
so this can have actually two meanings one
meaning is that Allah SWT will destroy everything
even the creatures they will be punished and
another meaning could be that the humans remain
but the creatures, the cows, the camels, the
horses and the sheep and the goats, the
chicken everything that a person benefits from that
is destroyed by Allah SWT and the person
is left helpless so why then the question
is why Allah mentions the creatures and not
the humans themselves because the creatures are things
through which the human being benefits so just
imagine now that there are so many things
that we benefit from in terms of dairy
products from the cows milk, cheese, butter, everything
which is related to dairy that comes from
cows if Allah SWT destroyed all the cows
then what would we do?
life would seemingly just become impossible for us
because of our reliance upon these things if
Allah SWT destroyed all the animals then how
could we eat meat that we are so
used to it it's such a staple in
our diet that at least we have to
have it a couple of times a week
so how could we survive without that meat?
probably we can survive but life would be
so difficult and in the old days they
used to actually use animals for plowing and
travel, everything they used to rely upon the
animals for everything that they did so if
Allah SWT removed the creatures then basically this
would be a bigger punishment than even destroying
the humans because they would be living a
life of torture so Allah SWT would not
leave any creature if the time came for
him to punish then he would not leave
any creature on the earth but Allah SWT
he delays the people, the wrongdoers until a
fixed time so now this is the question
that why does he delay things until a
fixed time why doesn't he just immediately punish
a person who is wrongdoing why doesn't he
punish a person for kufr disbelief, shirk and
so on so much wrong is going on
around us in terms of perverted lifestyles and
sins being constantly committed why doesn't Allah SWT
give punishment to such people who are doing
these things so remember that Allah SWT he
is Alimul Ghayb he knows what is going
to happen in the future and many of
the people that were hard core disbelievers against
the Prophet SAW they actually went on to
become Muslims Khalid ibn Walid who went on
to become known as the sword of Allah
SWT he was a staunch disbeliever so much
so that he was instrumental in the difficulty
that the Muslims endured in the battle of
Uhud but he went on to become a
very very strong believer and through him many
victories many conquests took place and he became
known as the sword of Allah he used
to say about himself that there is no
part of my body that has not been
injured in battle but he died obviously he
died a natural death and he was crying
at the time of his death saying that
look at me I am dying in my
bed like a woman so obviously because of
the fact that he was known as Sayfullah,
the sword of Allah then he could obviously
not be defeated in the course of battle
so he died a natural death so that's
one example Abu Sufyan that's another example open
enemy, staunch enemy he didn't become Muslim until
the conquest of Mecca Ikramah ibn Jahl Ikramah
who is the son of Abu Jahl he
became Muslim also after the conquest of Mecca
then you had Hind ibn Utbah he became
Muslim also after the conquest of Mecca but
all through the prophethood of the Prophet they've
been giving him a hard time they've been
persecuting him trying their best to destroy him
but Allah didn't destroy them didn't bring a
punishment down because he knew that ultimately they're
going to become Muslims so similarly Allah he
knows that many people who may be committing
sins today they may make Tawbah tomorrow they
make Tawbah in 5 years 10 years, 20
years but before they die they may make
Tawbah so he knows that so he lets
them go and he allows them to make
that repentance in the future but once the
time comes and they haven't made Tawbah then
it's too late and
when the time comes then that time is
not delayed that time is not delayed nor
is it brought forward so the question is
that it's not delayed but what does it
mean by brought forward what does it mean
so there's actually a hidden you know the
hidden wording in there, implied wording that if
when the time comes for those people then
it is not delayed and if it hasn't
come yet it's not going to be brought
forward yet so this is what the implied
meaning is that once the time comes say
for example their death is written today then
it's not going to be delayed but if
it's not written today then if the time
is not written today then the time is
not going to be brought forward to make
it today this is how you understand the
meaning of this verse it goes on and
they make for Allah SWT that what they
dislike, this can have many meanings one meaning
is what we read last week that they
make for Allah SWT daughters and they themselves
don't like daughters and another meaning is that
they give in charity something that they dislike
this is a big problem that we have
in our society as Muslims yes we put
out boxes for used goods and used things
and so on but the question is that
why should we give away those things in
charity that we dislike and don't want to
use or don't want to wear or don't
want to utilize or don't want to be
seen using so that's the question that we
should have we should give in charity something
that is presentable and something that we like
as Allah SWT says حَتَّى تُنفِقُوا مِمَّا تُحِبُونَ
you will never attain righteousness until you give
from those things that you love give in
charity what you love, you love money give
money in charity, you love your car, give
it away in charity you love your property,
give that away in charity, that's the means
of getting closest to Allah SWT, but at
the very least don't give things that you
basically want to throw away and you want
to give those in charity this is really
not appropriate or at the very least if
not giving the best of your wealth at
least don't give the worst of your wealth
and give like the medium type, middle the
middle road, so this is the second meaning
وَيَجَعَلُونَ لِلَّهِ مَا يَكْرَهُونَ they make for Allah
SWT what they themselves dislike وَتَصِفُوا أَلْسِنَتُهُمُ الْكَذِبَ
أَنَّ لَهُمُ الْحُسْنَةُ their tongues their tongues they
say lies their tongues they say lies أَنَّ
لَهُمُ الْحُسْنَةُ that they have good in this
world so this is again a big major
misconception that many people have that I have
a very good lifestyle, I have a very
good job, I'm making a lot of money,
I have a big house I'm driving a
nice car, I have a beautiful family, I
have a big bank account I have a
huge 401k okay so a person thinks to
himself that if Allah is displeased with me
then how come I'm having all of this
Allah SWT is saying that their tongue is
lying to them that they have a good
worldly life, this is no guarantee that Allah
SWT is pleased with with us if we
have a good worldly life, this is not
what an indication of the pleasure of Allah
SWT, yes we should regard these things as
blessings and we should be grateful for those
blessings but gratitude entails that we obey Allah
SWT much more and not disobey Him okay
so this issue of having a good life,
the disbelievers they used to think to themselves
that how come I'm not being punished by
Allah SWT He must be pleased with me
somehow, that's why He's not punishing me and
that story you probably heard it before right
those two men mentioned in Suratul Kahf where
a person who doesn't have too much and
a person who has a lot gardens and
he has rivers flowing through those gardens and
those trees that are giving trees and what
does he say that I don't think this
is going to ever finish and Allah SWT
is not going to punish me if even
if the day of judgment is going to
come I still think that Allah SWT is
going to do good with me because He's
doing good with me in this world this
is not what we should be thinking we
should be thinking how is our relationship with
Allah SWT in terms of our obedience to
Him so their tongues lie that they have
good in this world no doubt that for
them specifically there's a hellfire and they're going
to be mutaqaddimoon, mufratoon means they're going to
be sent forward and they are going to
be put into it meaning they're going to
be advanced toward the hellfire, the word la
jarama is from the word jareema jurm, jurm
means crime, so basically what it means is
that there's no crime in saying the following
that is going to be mentioned and it
is translated as no doubt but the original
wording is jareema, jurm so la jarama no
doubt means there's no crime in saying that
they are going to have the hellfire mufratoon
is from the word farat when we have
a janaza and we are praying for the
person who is a child who passed away
in childhood we say this is a dua
that we make for the deceased children who
passed away before us, we make dua that
oh Allah make him a farat for us,
farat means that an advanced form of reward
for us, that we've sent forward we've displayed
patience on his or her death so Allah
make him a source of reward for us
because we are patient after losing him and
after you've taken him away from us so
this word mufratoon it is from that same
farat that means that something that is sent
forward and advanced Allah SWT then goes on
to say Allah
SWT swears by himself and remember he takes
oaths throughout the Quran by different things different
things that Allah SWT takes an oath by
and it's very seldom that he takes an
oath by himself so when he's taking an
oath by himself it means that what is
going to be mentioned after that is very
very serious indeed and a very important point
that is going to be made Allah SWT
swears that indeed we sent to the nations
that came before you oh Prophet of Allah
we sent many prophets we sent prophets to
all of humanity before you oh Prophet of
Allah, now the question that comes to mind
there is people that have studied philosophy know
different opinions of different philosophers that say that
the human being really doesn't need any type
of divine guidance to tell him what is
right and what is wrong we have instilled
in us a gauge that makes us differentiate
what is good, what is bad so we
know that stealing is bad we know adultery
is bad we know that lying is bad
so we are supposed to know what is
good and what is bad so that gauge
within us, it is enough for us that
why do we need any prophets or divine
guidance so that is true to a certain
degree but the problem is what if the
whole of society becomes so corrupt that to
differentiate between good and bad becomes impossible what
if society becomes so corrupt as it is
today that adultery becomes an acceptable form of
intimacy between a man and a woman what
if society becomes so corrupt that that same
genders are you know being intimate with each
other and it is an acceptable form of
intimacy what if that happens and we are
seeing that it is happening that society becomes
so corrupt that corrupt things become the norm
then what is going to happen at that
point that human tendency becomes contaminated and it
becomes corrupt to such a point that a
person cannot differentiate between right and wrong anymore
so at that point Anbiya A.S. was
sent so obviously we know that our beloved
Prophet S.A.W. is the last prophet
there is no prophet to come after him
so the responsibility then falls on each one
of our shoulders the responsibility falls on our
shoulders to give dawah to people and invite
people to tell them what is right and
what is wrong before this Anbiya A.S.
was sent and they told the people to
do good and to differentiate between right and
wrong and because our beloved Prophet S.A
.W. is the last prophet there is no
other prophet to come after him that responsibility
falls on our shoulders Allah S.W.T.
describes this nation as the best of nations
that was sent for the benefit of mankind
and why because this Ummah does what is
known as Amr Bil Ma'ruf An Nahyan
An Munkar ordering people to do good and
forbidding them from evil meaning guiding them towards
good so Allah S.W.T. says addressing
our beloved Prophet S.A.W. indeed we
sent two nations before you so Shaitaan he
beautified their deeds for them so this is
again the Shaitaan he whispers in our ears
tells us what is good he makes it
bad and what is bad he makes it
good and he makes us think that what
we are doing is good but on the
day of judgement what is going to happen
he is going to wash his hands of
us and he said Allah S.W.T.
describes that discourse he says that
Allah S.W.T. he promised you the
true thing and I promise you too but
I broke my promise to you and there
are many many verses that talk about the
discussion that will take place between the Shaitaan
and the humans on the day of judgement
the Shaitaan will basically say that you shouldn't
have followed me I simply called you and
you responded to my call don't blame me,
blame yourselves so this is what is going
to happen on the day of judgement Allah
S.W.T. says the Shaitaan is going
to be their friend on the day of
judgement and the friendship of the Shaitaan on
the day of judgement is not going to
help them ok, so obviously no other friend
is going to help on the day of
judgement except only Allah S.W.T. himself
close close friends are going to be enemies
to each other on the day of judgement
except for the people of Taqwa, so Allah
S.W.T. says the Shaitaan has beautified
for them their deeds he is their friend
today, meaning a friend which can give them
no benefit and for them specifically is a
very painful punishment there were a couple more
verses but inshallah they have a lot of
details so inshallah I am going to stop
there we will continue with this next week
I pray that Allah S.W.T. gives
us to understand and practice what has been
said and heard