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Clarification for Everything - Episode 5: Meanings in Part 5 of Surah An-Nisa - Recording

June 8, 2018

A Ramadan series in which we ponder the meanings of the Holy Quran as we seek to complete it. In these episodes, we present a specific meaning in a live broadcast on our Facebook page and ask you to identify a verse that carries this meaning or answers a question. The live broadcast will be on our Facebook page, at exactly five o'clock, God willing, on all days of Ramadan 1439 AH corresponding to 2018 AD

Personal Facebook Page https://www.facebook.com/EyadQunaibi

Twitter Account @Dr_EyadQun

Introduction and Announcement of Winners

Peace be upon you, may God bless you, brothers and sisters, and welcome to the fifth episode of your program "Tibyanan Lekul Shay" and the competition "Tibyanan Lekul Shay".

We start by announcing the winning brothers in yesterday's competition:

First question: Sister Qatrat Al-Nada.
Second question: Brother Umar Sabbagh from Jordan.
Third question: Brother Ishaq Sanduqah from Jordan.
Fourth question: Sister Qatrat Al-Nada and Sister Israa Mahmoud from Jordan.
Fifth question: Brother Said Muhammad from London, and Muhammad Jaballah from Egypt.

Regarding the difficulty of the questions, there was strong objection to the idea of making questions from any part of the Quran, so we will currently remain within the framework of "Today's Part" with the addition of only one question from other parts gradually so that we can all cooperate in contemplating the verses.

First Question: Preferring the Disbeliever Over the Believer

Question: We see some polytheists or atheists being preferred over Muslims on the grounds that they are more humane or have better morals; mention a verse that can be used to refute these people and show them that God has condemned those who prefer a disbeliever over a believer.

Answer: The verse is verse 51 of Surah An-Nisa: "Have you not seen those who were given a portion of the Scripture, who believe in sorcery and evil, and say to those who disbelieve, 'These are better guided in [their] way than those who have believed'?"

Explanation of the Meaning: Ibn Jarir Al-Tabari mentioned on the occasion of its revelation that Ka'b bin Al-Ashraf (from the Jews of Medina) came to Mecca, and the polytheists said to him, "We are the people of hospitality and leadership, and you are the people of the Scripture, so are we better than Muhammad?" He said, "Rather, you are better than him and more rightly guided." So the verse was revealed condemning this behavior.

The believer - even if he has bad qualities - his monotheism makes him better than the atheist or polytheist. And it is not said about the defiant disbeliever that he is "humane" as long as the argument has been presented and rejected, for monotheism is the root of virtue.

Second Question: Divine Legislation and Mercy Towards Human Weakness

Question: Some young men and women do not adhere to God's command regarding dealing with the opposite gender (such as lowering the gaze or improper mixing), and if they are advised, they say, "I am human, of flesh and blood, and the temptation is severe." Mention a verse that shows that God has not legislated these boundaries except that He knows what we have of inclinations, and that these boundaries are a mercy and a relief for us.

Answer: The verse is verse 28 of Surah An-Nisa: "Allah wants to lighten the burden for you, for man was created weak."

Explanation of the Meaning: This verse comes after verses that regulate the relationship between men and women. Allah, the Exalted, tells us that He wants to explain to us, guide us, and forgive us, while those who follow their desires want us to deviate greatly. The divine legislations are not a restriction, but they are a "relief" because Allah knows human weakness and natural composition, so He has set this system to protect him from destruction and psychological disturbance.

We know the extent of temptations, unemployment, and delayed marriage, and we blame those who withhold people's sustenance and hide the Sharia, but this does not justify committing sin, but we must cooperate in righteousness and piety.

Third Question: The Nature of the Self in Disobeying the Command

Question: Mention a verse that shows that some people commit prohibitions (with haste) more than if they were commanded to do so by a legal order.

Answer: The verse is verse 66 of Surah An-Nisa: "And if We had ordained for them, 'Kill yourselves or leave your homes,' they would not have done it except a few of them."

Explanation of the Meaning: The Almighty informs us that the bad nature of some people is inclined to disobey the command. For example, the People of the Book, who were forbidden from killing each other or expelling each other from their homes, rushed to do so in disobedience, and if they were commanded to do so legally, they would not have done it with the same enthusiasm. This applies to many sins today; the forbidden is desired by those with weak souls.

Fourth Question: God's Disregard for the Punishment of His Creation

Question: Mention a verse that indicates that if the servants believe and are grateful, then God has no need to punish them, but the punishment is a reward for evil.

Answer: The verse is verse 147 of Surah An-Nisa: "What would Allah gain by your punishment if you are grateful and believe? And Allah is ever grateful, knowing."

Explanation of the Meaning: This verse is one of the most hopeful verses in the Quran. Allah, the Exalted, is self-sufficient from our punishment, so if faith and gratitude are realized, there is no need for punishment. Allah wants good and mercy for us, and punishment is not an end in itself but is justice that befalls those who turn away and disbelieve.

Fifth Question: Ascribing Virtue to God and Blame to the Self

Question: Mention a verse in which the Quran ascribes virtue to God regarding the good that befalls the Prophet, while ascribing the cause of evil to the Prophet himself (as a lesson for the nation).

Answer: The verse is verse 79 of Surah An-Nisa: "Whatever good befalls you is from Allah, and whatever evil befalls you is from yourself. And We have sent you to the people as a messenger, and sufficient is Allah as a witness."

Explanation of the Meaning: This verse is evidence of the truth of Muhammad's prophethood; if the Quran was from him, he would not have written about himself that evil and harm are from himself. The meaning is that all good and success is purely a favor from Allah, while what happens of affliction or harm is due to human shortcomings or for their purification, and the Prophet conveys this from his Lord with utmost honesty.

Sixth Question: Referring to Other Than God Under the Pretext of "Goodness and Success"

Question: Some people justify turning away from God's judgment and suspending its implementation in the name of preserving social peace and coexistence among people of different religions; mention a verse that speaks of such people and this excuse specifically.

Answer: The verse is verse 62 of Surah An-Nisa: "But when affliction befalls them for what their hands have put forth, then they come to you swearing by Allah, 'We intended nothing but goodness and success.'"

Explanation of the Meaning: This verse responds to the hypocrites who used to leave the judgment of the Prophet and refer to the taghut (such as Ka'b bin Al-Ashraf). When they fell into trouble, they came to excuse themselves by saying that their intention was "goodness and success" and reconciliation between the parties.

Allah, the Exalted, responds to them that the Messenger was sent to be obeyed, and faith is not complete except with three conditions mentioned in the following verse (65):

Arbitration: "Until he judges between them in that which they have differed."
Inner satisfaction: "Then they do not find within themselves any discomfort from what you have decided."
Outer submission: "And they submit [in Islam] completely."

Question Seven: Warning Against Initiating Bad Practices (From Previous Parts)

Question: Mention a verse from the previous parts that warns against "initiating bad practices," where a person leads others in committing a prohibited act or rejects the call to truth, causing others to follow their example.

Answer: The verse is number 41 from Surah Al-Baqarah: "And believe in what I have sent down, confirming what is with you, and do not be the first to reject it."

Explanation of the Meaning: The exegetes said regarding His saying, "And do not be the first to reject it": Do not be the first among the People of the Book to disbelieve in the Quran, so that others follow you in that and you incur both your sins and theirs.

This aligns with the Prophet's hadith: "Whoever initiates a bad practice in Islam and others act upon it after him will have its sin recorded for him." This is a severe warning to anyone who breaks the barrier of modesty or commitment in their environment (such as a girl who removes her hijab in a conservative family or a good village), for whoever follows her will bear her burden before Allah, the Most High.

Closing of the Episode

These were today's questions, and the sisters excelled in their answers. We ask you to share this competition among your friends and family, as the style of competitions develops the ability to deduce and alert the mind, and it is more enjoyable in contemplation.

We have prepared a short video talking about the competition, so please participate in sharing it so that the benefit may spread. We ask Allah to accept from us and from you. Peace be upon you and the mercy of Allah.