Dr. Umar Faruq Abdullah talks about his interests and aspirations at Darul Qasim.
Dr. Umar will be teaching a course on the Prerequisites of Sunni Theology starting May 10, 2012. More details here.
v.94
It is in the teachings of all the Anbiyaa (AS) that man will only reap what he sows. The good and the bad he sees are the consequences of his work and his belief in Allah (S).
Every act is documented and recorded.
v.95
There is no return from death back into this world. Mother earth delivers us from this world into the barzakh just like our own mothers deliver us from the worlds of their wombs - in either case there is no returning to the world.
The word ‘haraam’ here is relevant to universal laws, not to be confused with when it is used for shariah reasons.
Imaan must occur in this world for it to have a benefit in the next.
The purpose of reading the seerah of the Anbiyaa is to remind oneself of their mission which is to prepare for the end.
v.96
The Gog and the Magog are a hidden people, yet to be discovered. Science is not the standard of religion.
The mention of this people is wahy and must not be rejected by any Muslim.
This verse admonishes Muslims of the coming out of the Gog and the Magog, for once they come forth, it will be too late to prepare. Allah (S) warns us to develop ourselves and prepare for our salvation before that time is upon us.
v.97-100
When the hour comes, human beings will be taken by surprise, and those who disbelieve will be in particular shock.
Everyone who enters Jannah will pass by the fire of hell that they may know it.
Those who rejected the Oneness of Allah (S) will find themselves in the fire along with their deities, bearing out that they were unworthy of worship.
Human beings must take heed when theiy read these aayat. It is childish to follow a line of questioning around the adhaab and why Allah (S) subjects his creation to it. The reminder of the adhaab is a reminder of the reality that is to come upon the heedless much like a doctor who serves a stark reminder to a patient. The reminder is the rahmah that should serve to wake us up.
Surah Al-Anbiyaa (21)
v.101-102
The Anbiyaa upon whom Allah has bestowed His grace will be distant from the fire of hell, and the painful sounds from there will be slight upon them.
They will dwell in Paradise forever, in a place that reflects the desires of their souls.
Jahannum will only attract people who commit sin, it repels the Nabi. Jannah will attract those who do not commit sin.
This verse proves that the Anbiyaa are ma’soom (infallible).
The Anbiyaa are the reason why Jannah exists. The believers enter it by virtue of the Anbiyaa.
v.103
The blows of the trumpet will not terrorize the Anbiyaa, their hearts will remain intact through it.
The angels will be drawn to the Prophets (AS) and the latter will not be in awe of the former despite the grand reception; rather it is the angels who will be in awe of the Prophets (AS).
All of this is a prelude to the climax of the surah (inshaAllah for the next session).
v.89
Zachariah (AS) was old when he made the du’aa in this verse. His du’aa is not simply that he wanted a child, but that he was concerned his knowledge and mission could not be transferred if he had no offspring. The word ‘fardan’ is unique because it means ‘unique’ or standing alon, and this is an attribute of Allah (S).
The inheritance of a prophet is knowledge.
Zachariah (AS) observed that his niece, Maryam (AS), was miraculously receiving bounties of fruit out of season, and that inspired his du’aa in this verse.
v.90
Yahya (AS) was given knowledge as a chid. Yahya (AS) is a prelude to Isa (AS).
The word ‘wahaba’ means to gift, without reason.
Muslims must not perceive children as a right that they are entitled to, but rather as gifts given them by Allah (S) with no reason at all.
Within the constructs of tawheed and our ‘aqeedah, children are a gift from Allah (S). It is Allah’s (S) prerogative to give the gift of a child.
When making du’aa for children, it is good to ask for a child, but in the course of that, the asker must leave Allah (S) the prerogative of granting it or not.
v.91
Maryam (AS) kept herself pure in the highest sense of the term, and that is what made her eligible to receive Allah’s (S) Word through a miraculous conception.
Maryam’s (AS) contribution to society lay in keeping herself pure, which gave society a strong moral fabric.
Maryamd (AS) and her son Isa (AS) were both one sign (aayatan) for all the worlds. The emphasis here is that they were both a single sign.
‘Worlds’ includes the higher world. In the physical world, Maryam and ‘Isa violated the rules of physical cause and effect. In the spiritual world, cause and effect are driven by what is perceived in that world, namely the manifestation of the metaphysical attributes of morality.
‘Isa (A) is referred to in the Quran as ‘Isa the son of Maryam to emphasize their being one sign.
v.92
Althought the prophets (AS) were spread throughout time, each with a distinct mission, they all represented one message and a monolithic deen.
v.93
The prophets (AS) were united in their worship of Allah (S).
The unity of the Muslim ummah is in the focus of its members. if the ummah is focussed on Allah (S), then the ummah will be united, always.
The ultmate destination of every human being is Allah (S). The surah begins with the heedless of humankind to their accountability, and this verse here serves as a reminder to that end.