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Clarification for Everything Episode - Session Five
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In the name of God, and prayers and peace be upon the Messenger of God. Sisters and brothers, peace be upon you and the mercy of God and His blessings. May God greet you in this fifth session of the "Tibyanan for Everything" competition. I ask the brothers to confirm the sound quality on YouTube and Facebook so that we may begin the competition with God's blessing.
We have nine questions today, God willing. I reiterate that some of the brothers who participated last season are now helping us formulate the questions, and in the spirit of attributing credit to its rightful owners, their efforts are present with us today. Most of the questions today will be from the tenth part, and we will start with easy questions and then gradually increase the difficulty.
Among the greatest causes of the nation's defeat is the corruption within it over trivial matters during times of ideological conflict. The nation may be uprooted or fought against in its religion, and some of the Muslims may fight among themselves over trivial matters. Disagreement will remain, and the clarification of the truth is required, but mutual hostility and conflict are condemned.
Question: Mention five words from a verse that indicate this. Answer: God's saying: "And do not dispute lest you fail and your strength departs." This point originates from Sheikh Abdul Aziz Al-Tarifi, may God forgive him and all Muslims. Winners: Osama Abu Zainab (Syria) and Saifuddin Abu Aisha (Jordan).
When the trials are easy and acts of worship are simple, anyone can claim faith and obedience. However, the true believer is distinguished from the hypocrite or the weak in faith only in times of hardship and difficult trials.
Question: Mention a verse that indicates this meaning. Answer: God's saying: "If it had been a near gain and an easy journey, they would have followed you, but the hardship was too much for them." This verse was revealed when the Prophet peace be upon him went out for the Battle of Tabuk and some people stayed behind. The distance was far and the journey was difficult, and this is from the wisdom of God in distinguishing the good from the bad. Winner: Muhammad Sabri Al-Nabhiti (Egypt).
Enjoining good and forbidding evil is not only the duty of preachers and scholars, but the duty of every believer, including women.
Question: Mention a verse that indicates this. Answer: God's saying: "The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong." This description is general for all believers, both men and women. Winners: Musab Al-Jirudi (Syria) and Asma Shahin (Germany).
We often yearn for blessings beyond what we have (wealth, children, position, fame), and forget that if God grants us these blessings, we may not be able to fulfill their rights, turning them into a trial for our hearts that destroys us in the Hereafter.
Question: Mention the beginning of three consecutive verses that illustrate this. Answer: The verses from Surah At-Tawbah that begin with God's saying: "And among them are those who made a covenant with God, 'If He should give us from His bounty, we will surely give in charity and be among the righteous.' But when He gave them from His bounty, they became stingy with it and turned away, averse. Then He caused hypocrisy to follow in their hearts until the Day they meet Him for what they broke of their covenant with God and for what they used to lie." Winner: Duaa Badr (Jordan).
Two words mentioned in a verse were a testimony from God regarding the truthfulness of the Companions, may God be pleased with them.
Question: What are these two words? (From the tenth part). Answer: The two words are "and believes for the believers." In God's saying: "And among them are those who harm the Prophet and say, 'He is all ears.' Say, 'He is all ears for good for you. He believes in God and believes for the believers.'" Ibn Ashur said: "Belief for the believers is their truthfulness in what they report." The Prophet peace be upon him only believed them because they are truthful and do not lie. Belief restrains them from lying. Winner: Aya Hajji (Palestine).
One of the best ways to confront mocking words is to use them in a different context and change their meaning; just as they can be used for blame, they can be used in another context for elevation and praise. There is a word that appears twice in one verse, once in a context of mockery and then in a context of praise.
Question: What is this word? Answer: The word is "ear." In God's saying: "And they say, 'He is all ears.' Say, 'He is all ears for good for you.'" The hypocrites said about the Prophet peace be upon him, "He is all ears," meaning that he believes everything he hears without discrimination. God responded by reversing their intent: "Say, 'He is all ears for good for you,'" meaning that he listens to what is reported about you and does not hold you accountable for your crimes, but accepts your excuses at their face value out of mercy for you, so that you may believe. This is from God's zeal for His messenger peace be upon him, where He turned the word into a meaning befitting him so that no trace of their evil speech remains. Winners: Yasser Jad (Egypt) and Omar Abdul Karim (Egypt).
God does not create a heart with a sealed nature from the beginning, but man acquires the sealing of the heart through his evil deeds and his rejection of the call to truth.
Question: Mention a word from a verse that indicates this (from previous parts). Answer: The word is "through their disbelief." As in God's saying in Surah An-Nisa: "Rather, God has sealed upon their hearts through their disbelief, so they do not believe except for a few," and in Surah Al-Baqarah: "Rather, God has cursed them through their disbelief, so they believe only a little." The sealing and veiling occurred only because of their disbelief and disobedience. Here, we are reminded of an observation from the interpretation of Sheikh Ibn Ashur, may God have mercy on him, where it may be understood from some of his expressions in Surah Al-An'am that the disbelievers were created to not accept the truth, and this contains a type of predestination that contradicts the apparent meaning of these verses, which attribute the sealing to acquired disbelief. Winner: Muhammad (Syria - Resident in Turkey).
Among the types of "lam" in Arabic is "lam of cause" and "lam of emphasis." If you say "I am a helper to you," the "lam" is for emphasis. But in God's saying: "Those whom God has tested their hearts for righteousness," the "lam" is of cause, meaning: for the sake of righteousness.
Question: Mention four words from a verse where not knowing that the "lam" in them is a "lam of cause" leads to misinterpretation, such as God forbidding His prophet from taking a strong stance against evil people. Answer: The words are: "And do not be for the treacherous a supporter." The verse (105) from Surah An-Nisa: "Indeed, We have sent down to you the Book in truth that you might judge between the people by what God has shown you. And do not be for the treacherous a supporter." The "lam" here is a "lam of cause" and not a "lam of emphasis." The meaning: do not be "for the sake of" the treacherous a supporter (i.e., do not argue on behalf of them). If the "lam" were understood as emphasis, the meaning would be "do not argue with the treacherous," which is not intended. Rather, the intention is to forbid arguing on their behalf. The story relates to "Ta'ma bin Abi Raq" and the stolen armor and the Jew who was falsely accused, so God warned His prophet peace be upon him not to argue on behalf of these treacherous people. Winner: Abu Usama.
One of Allah's perfections is that He knows what was, what will be, what is, and what was not but would have been if it had occurred. There is a verse that, if misunderstood, might lead one to think that Allah gains new knowledge due to changes in people's circumstances.
Question: Mention the four words that might be misunderstood in this context. Answer: The words are: "and He knew that there was weakness among you."
In His saying: "Now has Allah lightened your burden and He knew that there was weakness among you." The key to understanding the verse is not to connect the word "now" with "knew." Allah has always known their weakness, but the meaning is: "Now has Allah lightened your burden" (due to the circumstances that have befallen you) "and He is Knowing that there is weakness among you."
The "wa" (and) here could be a "wa" of state, meaning: He lightened your burden in the state of His knowledge of your weakness that has occurred (whether it is physical weakness due to injuries and wars, or the entry of new groups into Islam who are not as strong as the first generation). The alleviation came in consideration of this known state to Allah, exalted is He, and not as new knowledge.
Winner: Muhammad Sabri Al-Nabitati (Egypt).
We are very pleased to have met with you today, and we hope that these interpretive and linguistic stops have added to our understanding of the Book of Allah, the Almighty. We apologize for the length, and we will meet you, with Allah's permission, next Friday in the next session.
May Allah accept from us and from you, and may Allah reward you well. Peace be upon you, and the mercy of Allah and His blessings.