Zia Sheikh – Tafseer Of Surah BaniIsrael Session 12

Zia Sheikh
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The importance of learning and following Shaytan's instructions to avoid hurtting others is emphasized. The dispute between two Muslim brothers resulted in their loss of respect, but the Shaytan's use of "has" and "has" to indicate closeness and love for customers is emphasized. The importance of protecting oneself in pursuing negative activities and destroy oneself is emphasized, as well as reciting Shaytan's words to ensure the best of intentions. The best of intentions is given by the Prophets, and the recitation of the Zaboor's is discussed.

AI: Summary ©

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			And today inshallah we're going to be starting
		
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			from ayah number 53.
		
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			Allah subhanahu wa ta'ala in the first
		
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			ayah, He addresses all of the servants of
		
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			Allah subhanahu wa ta'ala and says, waqul,
		
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			telling the Prophet a.s.w. Tell them
		
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			or say to them, O Prophet of Allah,
		
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			O my slaves, yaqulu allatihi ahsan, they should
		
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			say the things that are good.
		
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			Meaning, whenever any kind of dialogue, any kind
		
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			of talk, any kind of conversation takes place
		
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			between people, it should always be done in
		
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			a cordial, in a friendly way and without
		
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			any kind of abuse, without any kind of
		
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			cursing, without any kind of swearing, without any
		
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			kind of bad conversation between the people.
		
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			So this basically prevents problems happening in society,
		
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			within communities, within brothers, if only people are
		
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			courteous and polite with each other.
		
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			So there's two ways of doing things in
		
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			a conversation when you want to get your
		
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			point across.
		
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			Either you can say it in a rude
		
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			way and get your point across that way
		
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			and run the risk of having an argument
		
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			with somebody and hurting somebody's feelings or you
		
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			could say the same thing in a polite
		
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			and respectful way and get your point across
		
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			in a way that doesn't hurt anybody's feelings.
		
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			So this is what this ayah is about.
		
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			We see this from the sunnah of the
		
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			Prophet a.s.w. that even when people
		
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			were very harsh with him and gave him
		
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			a very hard time, he would still be
		
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			very respectful and very polite to them.
		
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			Many instances that you can see in the
		
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			sunnah of the Prophet a.s.w., once
		
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			the Prophet a.s.w. was coming back
		
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			from an expedition, a Bedouin came to him
		
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			and grabbed him by his shirt or his
		
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			sheet that he was covering himself with and
		
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			he pulled him so violently that the side
		
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			of the sheet actually left a red mark
		
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			on the side of his neck.
		
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			And he told him that give me from
		
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			some of the ghanaim, some of the spoils
		
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			of war that you have got in this
		
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			war, give me a share of that.
		
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			Now just imagine if we were in that
		
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			kind of a situation, somebody out of the
		
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			blue just comes and grabs you by the
		
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			shirt and pulls you and hurts you to
		
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			a degree that it leaves a bruise or
		
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			a mark.
		
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			How would we react to that?
		
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			Just think for a minute, the Prophet a
		
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			.s.w., he smiled and he ordered the
		
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			Sahaba to give him what he wanted.
		
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			Another incident was actually a Jewish person who
		
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			had seen from the things that he had
		
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			read in the scriptures that all of the
		
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			indications of the Prophet a.s.w. were
		
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			in the Prophet a.s.w. and he
		
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			said there was one thing that I had
		
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			not seen in the Prophet yet and I
		
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			had not evaluated him for that, I had
		
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			not tested him for that, so I thought
		
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			that I would test him.
		
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			I had given him a loan of some
		
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			dates and I had got the promise from
		
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			him that those loans, those dates would be
		
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			returned at such and such a date but
		
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			I went earlier than the due time and
		
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			I demanded that he give me the dates
		
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			at that particular time and I accused him
		
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			of trying to wriggle himself out of not
		
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			paying that debt back right in front of
		
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			everybody.
		
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			I basically used such words that would have
		
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			been embarrassing for anyone.
		
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			So the Prophet a.s.w. and Umar
		
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			a.s.w who was sitting there and
		
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			when he heard this Jewish person being rude
		
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			to the Prophet a.s.w. he got
		
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			up and he took his sword out and
		
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			he said just give me permission O Prophet
		
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			of Allah and I'll finish him right here
		
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			and now.
		
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			The Prophet a.s.w. told him put
		
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			your sword away and he said give him
		
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			back his loan and for using these harsh
		
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			words against him O Umar make sure you
		
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			give him extra so that his feelings are
		
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			not hurt.
		
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			And this was enough for the Jewish person.
		
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			He realized that all of the qualities that
		
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			he had seen in his scriptures were found
		
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			in the Prophet a.s.w. and he
		
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			became Muslim there and then.
		
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			So these are incidents of the Prophet a
		
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			.s.w. life that we should take a
		
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			lesson from and in our discussions, in our
		
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			dealings, even in our disagreements our disagreements should
		
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			be in such a way that we don't
		
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			hurt anybody's feelings and we disagree in such
		
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			a way that our respect for each other
		
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			and our love for each other is not
		
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			diminished.
		
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			Everybody disagrees from time to time.
		
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			There's nothing wrong with disagreeing but the way
		
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			to disagree is something that we need to
		
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			learn.
		
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			As they say agree to disagree.
		
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			So Allah a.s.w. says وَقُلْ لِعِبَادِي
		
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			يَقُولُ الَّتِيهِ أَحْسَنُ Tell them O Prophet of
		
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			Allah, or tell My slaves that they should
		
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			say words that are good.
		
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			إِنَّ شَيْطَانَ يَنزَغُ بَيْنَهُمْ Because the Shaytan, he
		
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			tries to intervene between them and he tries
		
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			to make people fight.
		
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			He tries to make people argue.
		
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			It's mentioned in a hadith لا يُشِيرَنَّ أَحَدُكُمْ
		
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			إِلَىٰ أَخِيهِ بِالصَّلَاحِ فَإِنَّهُ لَا يَدْرِي أَحَدُكُمْ لَعَلَّ
		
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			شَيْطَانَ أَن يَنزِغَ فِي يَدِهِ فَيَقَوْا فِي حُفْرَةٍ
		
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			مِّنَ النَّارِ Nobody should point a knife, any
		
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			weapon towards his fellow Muslim brother.
		
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			So a knife, nowadays a gun, anything should
		
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			not be pointed at your Muslim brother.
		
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			The hadith says because a person doesn't know
		
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			when the Shaytan might try to intervene and
		
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			push the person and provoke the person into
		
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			doing something that is inappropriate and land himself
		
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			into the hellfire by doing that.
		
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			So Islam is a preventative religion.
		
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			It makes us stop short of doing things
		
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			way before they become a problem.
		
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			And this is one of those hadith that
		
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			indicate that.
		
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			That we should not even point a weapon
		
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			at somebody let alone take the weapon out.
		
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			Okay, so this is one thing.
		
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			And another hadith, the Prophet ﷺ said المُسْلِمُ
		
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			أَخَلْ مُسْلِم لَا يَظْلِمُهُ وَلَا يَخْضِلُهُ التَّقْوَى هَا
		
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			هُنَا And the hadith goes on to say
		
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			وَقَالَ بِيَدِهِ إِلَى صَدْرِهِ And he pointed to
		
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			his chest.
		
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			A Muslim is the brother of a Muslim.
		
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			He doesn't oppress him and he doesn't disgrace
		
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			him.
		
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			The taqwa is here.
		
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			Taqwa is in the heart.
		
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			The Prophet ﷺ mentioned that.
		
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			But the point is that a Muslim should
		
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			never disgrace any other Muslim.
		
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			He should not insult him in any way,
		
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			shape or form.
		
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			And then the ayah goes on to say
		
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			إِنَّ شَيْطَانَ كَانَ لِلْإِنسَانِ عَدُومًا مُّبِينًا Indeed the
		
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			shaitan, for the human being, is an open
		
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			and clear enemy.
		
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			So, obviously the shaitan is going to try
		
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			to work his tricks into relationships between a
		
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			husband and wife, between brothers in a community
		
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			and create rifts and create difficulties, create arguments.
		
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			Remember that whenever arguments and disputes take place
		
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			in any society or in any family, the
		
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			khair and goodness is removed from that society.
		
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			Remember the hadith of the Prophet ﷺ that
		
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			he was actually seeking Laylatul Qadr and he
		
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			was making i'tikaf for Laylatul Qadr to find
		
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			out when Laylatul Qadr is.
		
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			And he emerged from his tent in which
		
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			he was making i'tikaf and he saw two
		
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			people arguing, two people fighting with each other
		
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			and the information that he had for Laylatul
		
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			Qadr was removed from him because of that.
		
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			So just imagine, because of two people arguing
		
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			we've been deprived of the knowledge of Laylatul
		
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			Qadr until the Day of Judgment.
		
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			Just imagine that.
		
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			So this is the result of a disagreement
		
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			taking place between two people, people arguing and
		
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			insulting.
		
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			We have lost the knowledge.
		
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			So just imagine the fights that take place
		
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			in communities, lawsuits that take place and disagreements
		
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			that take place and the police are called
		
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			in and so many problems that occur within
		
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			communities.
		
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			How much khair and goodness is that community
		
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			being deprived of?
		
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			That is something that we should think about.
		
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			The next ayah Allah SWT says رَبُّكُمْ أَعْلَمُ
		
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			بِكُمْ إِنْ يَشَاءَ يَرْحَمُكُمْ أَوْ إِنْ يَشَاءَ يُعَذِّبُكُمْ
		
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			Your Lord is more knowledgeable about you.
		
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			This ayah is actually connected with an ayah
		
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			that came before.
		
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			In last week's lesson we learnt Allah SWT
		
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			says نَحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ
		
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			إِلَيْكَ We are more knowledgeable about what they
		
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			are listening to when they are listening to
		
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			you.
		
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			Remember in the last week's lesson we heard
		
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			that some disbelievers they used to come and
		
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			secretly listen to the Prophet SAW while he
		
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			is reciting Quran in Qiyamul Layl So connected
		
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			to that Allah SWT says رَبُّكُمْ أَعْلَمُ بِكُمْ
		
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			Your Lord has more knowledge about you.
		
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			And here Allah is saying that Allah SWT
		
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			has the knowledge as to who deserves His
		
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			guidance more and who doesn't deserve the guidance.
		
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			Meaning those people that want guidance Allah SWT
		
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			will give them guidance.
		
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			Those people that don't want guidance they don't
		
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			seek guidance Allah SWT is not going to
		
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			give them guidance.
		
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			This is what it's referring to.
		
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			So Allah says رَبُّكُمْ أَعْلَمُ بِكُمْ And here
		
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			Allah is through the wording He is indicating
		
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			His closeness to us.
		
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			رَبُّكُمْ He is your Lord.
		
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			So whenever in any relationship say a father
		
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			-son relationship the father he has knowledge about
		
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			the son and what kind of habits he
		
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			has what kind of attitude he has and
		
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			what he likes, what he dislikes what he
		
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			eats, what he doesn't eat so the father
		
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			for the child.
		
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			So here Allah is using the word رَبُّكُمْ
		
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			to indicate His closeness to us.
		
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			That your Lord He has more knowledge about
		
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			you.
		
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			After all He is your creator.
		
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			He is your sustainer.
		
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			He is your provider.
		
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			He knows every single thing about you.
		
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			He knows everything that you like and you
		
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			dislike and what is in your heart and
		
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			what you are thinking and you know whatever
		
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			you basically will probably know less about yourself
		
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			than Allah SWT.
		
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			So رَبُّكُمْ أَعْلَمُ بِكُمْ Your Lord He has
		
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			more knowledge about you.
		
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			إِن يَشَٓى يَرْحَمُكُمْ If He wanted He would
		
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			have mercy upon you by giving you hidayah.
		
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			And if He wanted He could punish you
		
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			by not giving you hidayah by not giving
		
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			you guidance.
		
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			So this giving guidance and not giving guidance
		
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			is not in the wording but the Mufassereen
		
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			have said that this is what is meant.
		
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			The wording is if Allah SWT wanted He
		
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			would give you mercy and if He wanted
		
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			He would punish you.
		
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			So giving mercy by giving guidance and depriving
		
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			you of guidance is a punishment.
		
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			وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلًا O Prophet of Allah
		
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			You've not been sent as a wakil over
		
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			them.
		
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			Wakil in Arabic is somebody that you give
		
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			responsibility to and you give power of attorney
		
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			to.
		
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			And basically a person who's been given responsibility.
		
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			So the Prophet SAW was simply sent as
		
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			a person to warn and to give good
		
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			tidings.
		
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			Just give the message.
		
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			But the Prophet he used to sometimes he
		
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			used to take things very very seriously and
		
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			he used to become upset when people didn't
		
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			used to accept Islam.
		
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			And there are many instances in the Quran
		
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			in which Allah SWT consoles him.
		
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			In Surah Al-Kahf for example Allah SWT
		
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			says that if you know you would destroy
		
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			yourself you would destroy yourself in pursuing them
		
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			because of the fact that they are not
		
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			becoming Muslim.
		
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			And this has been mentioned in a few
		
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			places in the Quran.
		
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			So here Allah says again وَمَا أَرْسَلْنَاكَ عَلِيهِمْ
		
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			وَكِيلًا O Prophet of Allah You've not been
		
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			sent to become a wakil and to basically
		
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			be upon them and on their heads until
		
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			they become Muslim.
		
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			Your responsibility is only to give the message
		
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			whether they accept or don't accept that is
		
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			in the hands of Allah SWT.
		
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			إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتْ وَلَكِنَّ اللَّهَ يَهْدِي
		
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			مَنْ يَشَاءُ وَرَبُّكَ أَعْلَمُ بِمَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ
		
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			And your Lord He has more knowledge of
		
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			who is in the heavens and the earth
		
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			and again this is related to that again
		
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			who is deserving of Hidayah and who is
		
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			not deserving of Hidayah.
		
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			وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَآتَيْنَا دَاوُودَ
		
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			زَبُورًا Indeed we gave some Prophets a status
		
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			over the others and we gave Dawud AS
		
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			the Zaboor we gave him the Zams Okay
		
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			so here Allah SWT is describing the different
		
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			statuses of the Prophets Okay now there is
		
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			one Ayah in the Quran in which Allah
		
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			SWT says لا نفرق بين أحد منهم We
		
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			don't differentiate between the Prophets Okay and in
		
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			a Hadith the Prophet AS he says that
		
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			do not differentiate between the Prophets the Hadith
		
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			is I'm trying to look for it I
		
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			came across it earlier لا تفضل بين الأنبياء
		
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			Do not give Fadl between the Prophets صلى
		
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			الله عليه وسلم So what does that mean?
		
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			Firstly the Ayah لا نفرق بين أحد منهم
		
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			means that we don't differentiate between them in
		
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			Iman We have Iman in all of them
		
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			equally and without any difference Just like we
		
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			have Iman in our beloved Prophet صلى الله
		
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			عليه وسلم We have Iman in Isa AS
		
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			Nusa AS Nuh AS Adam AS and so
		
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			on All Prophets We have Iman in them
		
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			equally لا نفرق بين أحد منهم But as
		
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			for their status Allah SWT says تِلْكَ الرُّسُلُ
		
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			فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ The Prophets We have
		
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			given one status over the other They have
		
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			different statuses Okay Now who are the best
		
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			of the Prophets?
		
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			The best of the Prophets are أُولُو الْعَزْمِ
		
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			مِنَ الرُّسُلِ أُولُو الْعَزْمِ مِنَ الرُّسُلِ which Allah
		
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			SWT has described in Surah Al-Ahzab وَإِذْ
		
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			أَخَذْنَا مِنَ النَّبِيِّينَ مِثَاقَهُمْ وَمِنكَ وَمِن نُوحٍ وَإِبْرَاهِيمَ
		
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			وَمُوسَى وَعِيسَ بْنِ مَرْيَمٍ Beloved Prophets Sallallahu Alaihi
		
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			Wasallam Muhammad Sallallahu Alaihi Wasallam First and foremost
		
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			Nuh AS Ibrahim AS Nusa AS and Isa
		
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			AS These were all أُولُو الْعَزْمِ مِنَ الرُّسُلِ
		
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			These were the highest of the Prophets These
		
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			were the ones that had the biggest conviction
		
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			The best of intentions They had the best
		
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			of convictions in terms of their status and
		
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			also in Surah Shura Allah SWT mentions the
		
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			same Prophets Now, amongst those Prophets أُولُو الْعَزْمِ
		
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			مِنَ الرُّسُلِ There is no dispute amongst the
		
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			scholars that our beloved Prophet Sallallahu Alaihi Wasallam
		
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			is the best of the Prophets in his
		
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			status and now the question is what does
		
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			the Hadith mean in which the Prophet Sallallahu
		
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			Alaihi Wasallam said that do not لَا تُفَضِّلُ
		
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			بَيْنَ الْأَنْبِيَاءِ What that means is that do
		
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			not give priority or status to the Prophets
		
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			based simply on the fact that you like
		
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			one Prophet over the other meaning without any
		
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			proof So for example, a Christian says No,
		
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			Isa AS is the best Prophet simply because
		
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			of the fact that he is the one
		
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			that he follows or a Jewish person, he
		
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			says simply that Musa AS is the best
		
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			Prophet based simply upon the fact that it's
		
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			his Prophet that he is following So this
		
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			giving priority or giving a status is based
		
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			upon what's known in Arabic as عصبية simply
		
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			for the fact that you dislike any other
		
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			Prophet so you give that Prophet a status
		
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			Obviously, we love our Prophet Muhammad SAW the
		
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			most but all the proofs indicate that the
		
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			Prophet SAW was the highest because he led
		
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			all the Anbiya Alim on Laylatul Mi'raj
		
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			and many many other proofs that indicate that
		
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			he was the best of the Prophets So
		
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			Allah says وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَىٰ بَعْضٍ
		
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			وَآتَيْنَا دَاوُودَ زَبُورًا specifically Dawood AS is mentioned
		
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			for the fact that he was given Zaboor,
		
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			Dawood AS was famous for his recitation and
		
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			the fact that it is mentioned that he
		
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			was, his voice was so sweet that the
		
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			birds they used to come and listen to
		
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			his recitation of the Zaboor and some of
		
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			the Sahaba that had the best of the
		
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			voices when they recited Quran the Prophet SAW
		
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			used to say to them وَطِيتَ مَزَامِيرَ Dawood,
		
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			you've been given from the instruments of Dawood
		
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			AS in the beauty of your voice so
		
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			Dawood AS was famous for that, so he's
		
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			mentioned specifically in this Ayah InshaAllah we're going
		
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			to stop over here and we'll carry on
		
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			next week the couple of Ayahs that I
		
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			did recite, they're quite lengthy and they require
		
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			a lot of detail, InshaAllah we'll go into
		
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			them next week, I pray that Allah SWT
		
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			gives us tawfiq to understand Peace
		
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			be upon you