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Peace be upon you and mercy and blessings of Allah, and welcome to the eleventh session of the program "Tabyanan Lekull Shay'." This competition is in its third season, and today we will have questions from parts ten, eleven, and twelve, by the will of Allah the Most High.
In the title, it is written parts 11 and 12, but some questions remain from part ten, so prepare yourselves for the competition to be beneficial and varied. Brother Diaa blesses the new "microphone," may Allah bless you, it is not entirely new but it appeared on the screen to produce the sound in the purest way, if Allah wills.
Pray upon the Messenger of Allah; in the name of Allah, the prayer and peace be upon the Messenger of Allah, we begin, honored guests, with the questions as we have accustomed you, and we have today 12 questions.
We begin with the usual question, which is somewhat long, so focus with me, may Allah honor you. It is customary in human disputes that one harbors hatred for another and seeks to harm and eliminate them. However, in the Quran, you find hatred for the disbelievers and hypocrites linked to their evil deeds, not their persons. They are detestable as long as they persist in their disbelief and disobedience. However, the Quran opens the door for them to abandon this disbelief and disobedience, so that the hatred and anger may be removed from them.
Look, for example, to the saying of Allah the Most High: "Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then indeed, Allah is an enemy to the disbelievers," and He did not say, "then indeed, Allah is an enemy to them"; to indicate that the enmity is towards them for their disbelief. If they desist from this disbelief, the enmity is removed, as He said, the Most High: "Say to those who disbelieve, if they cease, their past will be forgiven for them."
The question is: Mention from the three parts (10, 11, 12) a verse that has this characteristic; that hatred for the disbelievers and hypocrites is associated with their disobedience, so if they leave it, Allah repents towards them.
The answer is the saying of Allah the Most High: "They swear to you to please you with their tongues, but their hearts are averse. And most of them are defiantly disobedient." The place of the evidence: "But indeed, Allah is not pleased with the defiantly disobedient people." Imam As-Sa'di, may Allah have mercy on him, made a subtle point saying: "And He did not say: but indeed, Allah is not pleased with them, to indicate that the door of repentance is open, and that if they repent, Allah will repent towards them and be pleased with them as long as they are not persistent in their defiance."
And Ibn Ashur, may Allah have mercy on him, said: "The speech contains news and its evidence, because it results in: if you are pleased with them, then indeed, Allah is not pleased with them because Allah is not pleased with the defiantly disobedient people, so if they leave their defiance, Allah will be pleased with them."
Question: An action that is repeated three times in an eye-catching manner in two consecutive verses, which feels like the servant's urgent need for Allah's guidance, and reminds us of His saying, the Most High: "And know that Allah intervenes between a man and his heart." Mention the place where the action is mentioned with two similar conjugations in one sentence (four words).
The answer is His saying, the Most High: "Then He repented towards them so that they may repent." The Quranic context in Surah At-Tawbah says: "Indeed, Allah has turned in forgiveness to the Prophet and the emigrants and the helpers..." then He said: "And to the three who were left behind..." then He said: "Then He repented towards them so that they may repent."
There are three repentances mentioned here; Allah's repentance towards them first is His guidance to them, where He removed the barrier and did not intervene between them and their hearts so that they may repent sincerely, so He guided them and they repented, so Allah repented towards them in acceptance and reward.
Ibn Al-Qayyim, may Allah have mercy on him, said: "The servant's repentance to Allah is surrounded by repentance from Allah to him before it and repentance from him after it, so his repentance is between two repentances from his Lord; preceding and succeeding. For He repented towards him first as permission and guidance and inspiration, so the servant repented, so Allah repented towards him secondly in acceptance and reward."
Question: Some people despair of Allah's mercy because they have a sin that they habitually commit, and they say: "My heart is not afraid of my Lord, and my righteous deeds will not benefit me, and I am a hypocrite." Mention a verse that opens the door of hope for him in mercy as long as he does righteous deeds (from parts 10, 11, 12).
The answer is His saying, the Most High: "And others have acknowledged their sins and mixed a righteous deed with another evil. Perhaps Allah will repent towards them. Indeed, Allah is Forgiving and Merciful."
Ibn Kathir said: "That is, they acknowledged their sins and confessed them between themselves and their Lord, and they have other righteous deeds, so these are under Allah's pardon and forgiveness. And this verse, although it was revealed about certain people, is general for all sinful, erring people who are sincere."
Question: There are characteristics that can be perfection and can be a deficiency depending on the situation, so Allah is not described by them at all and they are not negated from Him at all. Such as deception, trickery, and mockery; they are perfection if they are in response to the actions of the disbelievers and a deficiency if they are initiated. But there is a characteristic that is "deficiency" in every situation and Allah is never described by it, even in response to the actions of the disbelievers. Mention the verse that indicates this.
The answer is His saying, the Most High: "And if they intend to deceive you - then they have already deceived Allah before, so He empowered over them." Allah did not say, "so they deceived them," because betrayal is never praiseworthy in any situation, it is deceit in a position of trust and it is blameworthy. As for deceit, trickery, and mockery of the enemy, it is a characteristic of perfection because it indicates perfection of knowledge, power, and sovereignty, and therefore it is mentioned in the Quran as restricted: "And they plan and Allah plans," "Indeed, the hypocrites deceive Allah, and He deceives them," "Allah mocks them."
Question: A verse that scholars use from the three parts to indicate that the one whom Ibrahim, peace be upon him, was commanded to sacrifice is Ishmael and not Ishaaq, contrary to what the People of the Book say. What is this verse? And what is the evidence from it?
The answer is the saying of Allah the Most High in Surah Hud: "And his wife standing, she laughed, so We gave her good tidings of Ishaaq, and after Ishaaq, Ya'qub."
Ibn Kathir, may Allah have mercy on him, said: "From here, those who used this verse as evidence concluded that the one to be sacrificed is indeed Ishmael, and it is impossible that he is Ishaaq; because the good news was given about him that he would have a son named Ya'qub, and the promise of Allah is true and without failure, so it is impossible that he would be commanded to sacrifice one about whom it was promised that he would have a son in this condition, so it is certain that the one to be sacrificed is Ishmael, and this is one of the best, soundest, and clearest evidences."
Question: What befalls nations in terms of tribulations is only heeded by the believers, as He said, the Most High, in Surah Qaf: "Indeed, in that is a reminder for whoever has a heart or who listens and is a witness." Mention a verse at the end of a group of stories of the previous nations (from the three parts) that carries the same meaning.
The answer is His saying, may He be exalted (interpretation of the meaning): "Indeed in that is a sign for those who fear the punishment of the Hereafter. That is a Day for which the people will be gathered, and that is a Day [which] will be witnessed." [Quran 11:103]
Ibn Al-Qayyim said in "Al-Fawaa'id": "When He, may He be glorified and exalted, mentioned in Soorat Hood the punishments of the nations who rejected the Messengers and what befell them in this world of humiliation, He said after that: {Indeed in that is a sign for those who fear the punishment of the Hereafter}, i.e., He told us that His punishment of those who reject the truth is a lesson for those who fear the punishment of the Hereafter. But as for those who do not believe in it and do not fear its punishment, that will not be a lesson or a sign for them, for when they hear of that they will say: 'Good and bad have always existed in this world, and so has ease and hardship. Perhaps this is due to astrological causes and psychological powers.'"
Question: We have previously mentioned that neglecting enjoining what is right and forbidding what is wrong may lead to conflict and division. Mention a verse from the three parts of the Quran that indicates that confronting the corrupt (reform) is a means of preserving nations from destruction.
The answer is the saying of Allah, the Mighty and Sublime: "And never would your Lord destroy the cities wrongfully while their people are reformers." [Quran 21:112]
The verse before it says: "{Why then was there not among the generations before you those of lasting understanding who would forbid [people] from corruption upon the earth...}" [Quran 11:116]. If reform, enjoining what is right, forbidding what is wrong, confronting the corrupt, and proclaiming the truth are present, then Allah, the Mighty and Sublime, will have mercy on the nation and will not punish all of them.
Question: Allah, the Exalted, says: "{And had you been harsh and hard of heart, they would have broken away from about you.}" [Quran 3:159], and this is concerning the believers. Nevertheless, Allah commanded His Prophet to be stern towards others; mention the verse in which Allah, the Mighty and Sublime, commanded that.
The answer is His saying, may He be exalted: "O Prophet, strive against the disbelievers and the hypocrites and be harsh upon them; and their refuge is Hell, and wretched is the destination." [Quran 9:73]
Islam is not always "gentleness," mercy, and kindness as some people promote; there are occasions where sternness is appropriate. The believers are "{humble towards the believers, stern towards the disbelievers}" [Quran 5:54], and "{firm against the disbelievers, merciful among themselves}" [Quran 48:29].
Question: Mention from the three parts of the Quran a verse that indicates that a person is deprived of the honor of a certain obedience if he does not comply with the command the first time he is tasked with it, due to his initial disregard.
The answer is His saying, may He be exalted: "Say, 'You will never accompany me. You will never fight an enemy alongside me. You have chosen to sit [back] the first time, so sit [back] with those who remain behind.'" [Quran 9:86]
Due to the evil of their sitting back the first time and their persistence in that state without sincere repentance, they were deprived of the honor of jihad with the Prophet, peace be upon him. This is a warning of the danger of turning away after the guidance has become clear.
In Soorat Al-Fajr, Allah, the Exalted, says: "{But as for man, when his Lord tries him and [thus] grants him honor and ease...}"
Note: The raw text stopped at the beginning of the tenth question, and we will complete its formulation based on the context mentioned in the noble verse:
The verse referred to from Soorat Al-Fajr is His saying, may He be exalted: "But as for man, when his Lord tries him and [thus] grants him honor and ease, he says, 'My Lord has honored me.' But if He withholds from him his provision, he says, 'My Lord has humiliated me.'" [Quran 89:15-16]
The meaning here is that both giving and withholding are trials and tests from Allah, the Mighty and Sublime, and are not evidence of Allah's love or hatred for the servant in this world. Rather, the important thing is to be steadfast and grateful when receiving blessings, and to be patient and content when facing hardship.
Thus, we have reached the end of the questions for this eleventh session of the program "Tabyanan Lilikull Shay'." We apologize for the technical glitch that occurred in the sound during the broadcast, and we ask Allah that these answers and contemplative pauses may be beneficial and useful for all.
We thank all participants from YouTube and Facebook, and we congratulate the winners who demonstrated quick wit and familiarity with the verses of the Noble Quran and their interpretations.
We will meet you in the next session, God willing, with new parts and enjoyable questions. Peace be upon you and the mercy of Allah and His blessings.