Zia Sheikh – Tafseer Of Surah BaniIsrael Session 4
AI: Summary ©
The speaker discusses various hadiths related to Islam, including predictions of death and promises of satisfaction, people held accountable for actions, and the need for people to act with their children. They provide examples of hadiths used in front of Allah's law. The importance of not giving any false advice or false predictions to anyone is emphasized, along with the use of weak hadiths as evidence of weakness and the timeframe for the end of the day. The importance of the rainbow and the use of the cloud as bridges to the world is also discussed.
AI: Summary ©
I love you.
Right.
A'udhu Billahi Minash Shaitanir Rajeem Bismillahir Rahmanir
Raheem Man Ihtada Fa Innama Yahtadee Li Nafsih
Wa Man Zalla Fa Innama Ya Zillu Alayhaa
Wa La Taziru Waziratun Wizra Ukhraa Wa Ma
Kunna Muazzeebeena Hatta Naba'aka Rasoola Last week
we were doing and got up to ayah
number 15.
And I had promised that I will talk
in detail about ayah number 15 this week
because there is a subject of discussion at
the end of it in which Allah SWT
says Wa Ma Kunna Muazzeebeena Hatta Naba'aka
Rasoola We are not going to punish people
until we send a prophet.
So there are a few situations that occur
here.
Firstly we have people who die in childhood.
We have situations where there are people who
come in between prophets.
There are people who are Majnoon, who are
not mentally stable.
You have situations where people are disabled.
So what about these situations and what's going
to occur?
And all of this discussion takes place under
the subject of Wa Ma Kunna Muazzeebeena Hatta
Naba'aka Rasoola That we don't punish until
we send a prophet.
So this ayah, again I will do the
translation and then the explanation of the last
portion.
Allah SWT says Whoever is guided, he is
guided for his own benefit.
And whoever is misguided, then he is misguided
against himself, against his own nafs.
Nobody will hold the weight of anybody else
on the Day of Judgement.
Meaning, everybody is accountable for his own actions.
Except for those people that compelled others to
do bad deeds, that pushed others to do
bad deeds, then for those people, the situation
is that the fact that they compelled others
to do bad deeds, that is a bad
deed by itself.
So they will be also held accountable for
that and they will be punished for that.
And then finally Allah says And we don't
punish until we send a prophet.
So this is the thing that we are
going to discuss.
What does that actually mean?
So there is a few hadith that I
am going to cover and then after that
I am going to explain the different opinions
of the scholars based upon those hadith that
I am going to mention.
The first hadith is related by Imam Ahmed,
He narrates from Aswad ibn Sari There is
going to be four kinds of people that
are going to stand in front of Allah
SWT and they are going to plead their
cases.
Who are they?
A deaf person who could not hear anything.
A person who was mentally deficient.
A person who was severely old.
And a person who died in the fatrah.
Fatrah means a long period that takes place
between the coming of two prophets.
So he didn't actually meet a prophet and
in the meantime his people became misguided and
he was born and died in that period
in which there was no prophet.
So these four people, they are going to
plead their cases in front of Allah SWT
on the day of judgement.
The deaf person is going to say, Oh
my lord, Islam came, I didn't hear anything.
The prophets came, the messengers came, the scholars
came, I didn't hear anything.
So why should I be held accountable?
The mentally deficient person is going to say,
My lord, Islam has come and the children
are throwing stones at me.
Islam came and all this while, children used
to throw dung at me.
Meaning, I was the village madman and people
used to, kids even, used to throw pieces
of dung at me, ridiculing me because of
my foolishness and because of the fact that
I was crazy.
So why should I be held accountable?
The severely old person is going to say,
Oh Allah, Islam came, I didn't understand anything
because I was old and I couldn't understand,
I didn't have that capacity anymore to understand
and internalize anything.
The one who died in the state of
fatrah, in the time between the prophets, he
is going to say, He is going to
say, He is going to say that no
prophet came.
And they are all going to say, all
of these four people, they are going to
promise to Allah SWT, they are going to
take an oath to Allah SWT, for you
to say to him, So Allah SWT is
going to give them the message that go
enter the hellfire.
You know all four of them, all four
groups of people, they are going to be
told, enter the hellfire.
The Prophet SAW said, The Prophet SAW said,
I swear by Allah, that if they had
entered that fire, then it would have been
cold and a means of peace for them.
So that's the first hadith.
The second hadith, The second hadith, The Prophet
SAW was asked about the children of the
Muslims, meaning when they pass away, what's going
to happen to them.
The Prophet SAW said, They are going to
be with their forefathers.
He was asked about the children of the
Mushrikeen.
He said, They are going to be also
with their forefathers.
The Prophet SAW was asked, What are they
going to do?
What's going to happen to them?
Allah SWT knows best about them.
So that was the second hadith.
The third hadith, On
the Day of Judgment, people are going to
be coming with their sins and their misdeeds
in front of Allah SWT.
And they are going to present a case
to Allah SWT, and they are going to
say, Oh Allah, you didn't send any Prophet
to us.
And no command of yours came to us.
If you had sent a Prophet to us,
we would have been the most obedient of
your slaves.
Allah SWT is going to say to them,
If I command you to do something, are
you going to do it?
They are going to say, Yes, of course.
Allah SWT is going to command them to
enter into the Hellfire.
Go to the Hellfire and enter it.
When they get close to it, they see
it fearsome and making noise, and you know,
like a fire that's really raging.
It's making a huge sound.
They are going to go back to their
Lord.
They are going to plead to Allah SWT,
Oh Allah, take us out from this situation,
protect us from this situation.
Didn't you say that you are going to
obey me if I ordered you to do
something?
Allah SWT is going to tell them again,
Go to the Hellfire, enter it.
So at that time, they are going to
go, they are going to see it, and
they are going to come back again.
To say, we cannot do it, oh Allah.
Allah SWT is going to then tell them,
Get into that Hellfire in the state of
disgrace.
The Prophet SAW said, If they had entered
it the first time, it would have been
cold and a means of peace for them.
The next hadith, The Prophet SAW said, All
the children are born on the fitrah.
This is the next hadith.
People are going to say, Oh Prophet of
Allah, people said, Oh Prophet of Allah, what
about the children of the mushrikeen?
Are they also born on Islam?
The Prophet SAW said, Even the children of
the mushrikeen.
The next hadith, Narrates from Bani Suraym, she
said, My uncle, he narrated a hadith and
said, I asked the Prophet SAW, Who is
going to be in Paradise?
Prophet SAW mentioned four people.
He said that the Prophet is going to
be in Paradise.
The martyr, the shaheed is going to be
in Paradise.
The maulood, meaning a child, is going to
be in Paradise.
And waeed, waeed means, Those children that were
buried alive by their parents, like the children,
like the girls, they were buried alive, she
is going to be in Jannah.
So basically the children are going to be
in Jannah, according to this hadith.
So, These are the hadith that are mentioned
about this topic.
Now based upon these hadith, there is a
difference of opinion.
That some scholars, they say, that the children
of the mushrikeen, they are going to go
to the hellfire.
Some say no, they are going to go
to Jannah, and some say tawakuf, meaning, we
don't say anything.
There is one particular argument that has been
presented, that is, that Ibn Kathir mentions, he
says, that Ibn Abdul Barr, he says that
the majority of the hadith that are related
about this issue, they are weak.
Okay, so they cannot be used as proof.
He basically makes an argument, and Ibn Kathir
responds to that argument.
So the first argument is, that all of
these weak hadith are weak.
Okay, the second argument is, that the day
of judgment is the day of jaza.
It is the day of recompense.
It is not the day of taklif, where
people are ordered to do things.
So in these hadith, we see that Allah
SWT is telling people to go to the
hellfire.
That is the day of recompense.
It's not the day in which people are
supposed to be, you know, ordered to do
things.
They are supposed to be just punished or
rewarded.
So it doesn't make sense.
That's the second argument that he has.
And the third thing is, that to jump
into the fire, it is not in the
ability for the people to jump into a
fire.
Allah SWT doesn't burden a soul beyond its
capacity.
So all of these things, according to Ibn
Abdul Bark, doesn't make sense.
However, Ibn Kathir, he responds to that, and
he says, that hadith of this situation, there
are some hadith which are strong, and some
are weak.
But the thing is, the issue with weak
hadith is, that when there are plenty of
weak hadith, they actually fortify each other.
They strengthen each other's argument.
So all of these hadith when combined, they
can actually be used as an argument.
So this is the thing that he says.
He says, إِنَّ حَدِيثَ هَذَا الْبَابُ مِنْهَا مَا
هُوَ صَحِيحٌ كَمَا قَدْ نَسَى عَلَى ذَلِكَ كَثِيرٌ
مِّنْ أَئِمَّةِ الْعُلَمَاءِ وَمِنْهَا مَا هُوَ حَسَنٌ وَمِنْهَا
مَا هُوَ ضَعِيفٌ يُتَقَوَّى بِالصَّحِيحِ وَالحَسَنِ So he
says, there are strong hadith, there are strong
hadith, and there are weak hadith, and the
weak hadith are actually strengthened by the fact
that there are strong hadith mentioned already.
وَإِذَا كَانَتْ أَحَدِيثُ الْبَابِ الْوَاحِدُ مُتَّصِلًا مُتَعَاضِذًا عَلَى
هَذَا النَّمْتِ أَفَادَتْ الْحُجَّةُ عِنْدَ النَّاظِرِ فِيهَا When
there are many hadith, they basically strengthen each
other.
Okay, so the person who reads them, they
can derive a proof from it.
The second argument was, that the Hereafter is
the place of Jazaa and recompense.
It is not the place of Takleef.
So he responds and says, that there are
other ayat in the Qur'an in which
Allah SWT commands people to do things.
Allah says in the Qur'an, يَوْمَ يُكْشَفُ
عَن سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِعُونَ Allah
SWT is going to remove and open his
shin, whatever the shin means, and however it
is, we don't know.
But Allah SWT is going to open it,
and people are going to be commanded to
make Sajdah.
And the Munafiqeen, they are not going to
be able to make Sajdah.
So here Allah is commanding people, right?
So this is an example of Allah commanding
people on the Day of Judgment.
And people either being able to make Sajdah,
the Mu'mineen will be able to make Sajdah,
and the Munafiqeen will not be able to
make Sajdah.
So this again counters the argument.
It's mentioned in Sahih Hadith, that the Mu'mineen
are going to be prostrating to Allah SWT
after the command comes on the Day of
Judgment.
And the Munafiqeen is not going to be
able to do that.
In fact, the Munafiqeen's back is going to
become stiff.
And each time he tries to bend over
to make Sajdah, he's going to fall on
his neck.
He's not going to be able to make
Sajdah.
And it's also mentioned in Sahih Hadith, in
Bukhari and Muslim, about a man who's going
to be the last of the people of
the dwellers of the Hellfire.
The last of the people that are going
to enter Paradise.
You've probably heard this Hadith before, right?
This person who's going to come out of
the Hellfire.
So Allah SWT, He's going to plead to
Allah SWT that, Oh Allah, take me just
a little bit closer to Jannah.
I just want to see it a little
bit.
So Allah SWT is going to tell him,
Are you going to ask me for anything
after that?
So he's going to say, No, I'm not
going to ask you anything.
So then, after a while, he's going to
be sitting close to Jannah.
He's going to say, Oh Allah, take me
just into the boundary of Jannah.
So Allah SWT is going to say, Didn't
you tell me that you're not going to
ask me again?
So make sure you don't ask me again.
So he's going to say, Oh Allah, I'm
not going to ask you again.
After that, he's going to keep on asking
until Allah SWT is going to bless him
with a Jannah which is ten times bigger
than this world.
So we see that even in the hereafter,
Allah SWT tells him not to ask again
and again.
So Allah is commanding him, right?
So we see from this that Allah can
command in the hereafter.
So this is a further proof that it
is within the capability for Allah SWT to
do that.
So there should not be any argument.
The second thing is, the third argument that
he had is, Allah SWT commands people to
jump into the fire and Allah should not
be telling people to do something which they
are not capable of doing.
لا يُقَلِّفُ اللَّهُ نَفْسًا إِلَّا أُسَعَهَا But then,
it's a very common knowledge and mentioned in
many hadith that there's going to be a
bridge over the hellfire which is going to
be finer than a hair and sharper than
a sword.
And everybody is commanded to cross over that
bridge, right?
So, to the mind, this is something that
is impossible.
So how come Allah SWT is telling people
to do something impossible?
This is an example of that.
Some people are going to cross it at
the speed of lightning and they're not going
to even realize.
Some of them are going to be walking
across, some of them are going to be
running across, some of them are going to
be falling into the hellfire.
So this is known in sahih hadith which
Allah SWT commanded them to do.
So again, Allah can command people to do
something which is impossible in the hereafter.
So again, all of the arguments that Ibn
Abdul-Bal presented seem to have been nullified
by Ibn Kathir.
So then, the summary is that there are
now three opinions.
The first opinion is that the people who
died in childhood or they didn't get a
message from Allah SWT, they're going to be
in Jannah.
This is actually the opinion about the children
of the mushrikeen.
This is specifically about that.
The first opinion is, they're going to be
in Jannah.
And there's a hadith in which on the
night of Mi'raj, the Prophet SAW, he
saw Ibrahim SAW and surrounding Ibrahim SAW were
children.
And these were the children that had passed
away.
The Prophet SAW asked Jibreel SAW, who are
these children?
Jibreel SAW answered and said, these are the
awlaad, these are the children of the mushrikeen.
They are with the Prophet Ibrahim SAW.
On the right hand side were the muslimeen,
the kids of the muslims.
On the left hand side were the kids
of the mushrikeen.
So this is the first opinion.
And based upon that opinion, based upon that
hadith, the scholars say that the children of
the mushrikeen, they're going to be in Jannah.
The second opinion is that they're going to
be with their forefathers, with their fathers in
the hellfire.
And this is proven by a riwayat of
Abdullah ibn Abi Qais who narrates that he
came to Aisha RA and he asked her
about the children of the kuffar.
Fa qalat, qala Rasool Allah SAW, hum tabu
'un li aba'ihim, they're going to be
following in the footsteps of their fathers.
Fa qultu ya Rasool Allah, bila a'mal.
So Aisha RA says, I asked the Prophet
SAW that even without doing deeds, Fa qala
Allahu a'lamu bima kanu a'mileen.
Allah, the Prophet SAW responded by saying that
Allah knows best what they would have done
in the future.
So this is the second opinion, that they're
going to be following the footsteps of their
fathers.
And the third opinion is, at tawakkuf feehim.
Tawakkuf means that we stay silent.
We don't know, we're not sure, so we
stay silent about them, and we don't say
anything.
And they, what the Prophet SAW said is,
Allahu a'lamu bima kanu a'mileen.
Allah knows best that what they would have
done.
The third group also takes that as a
dalil.
Allah knows best, so we stay quiet.
We don't say anything about it.
So this is the summary of that ayah,
that wa ma kunna mu'adhibina hatta naba
'ata Rasoolah and the opinions surrounding it.
InshaAllah we'll continue with the tafsir of the
following ayahs from ayah number 16.
Next week, I pray that Allah SWT gives
us sufiq to understand and practice what has
been said and heard.
Al Fatiha.