Surah 2: Al Baqarah (Day 9) | Original English Commentary | Project Illumine

Dr. Khaled Abou El Fadl presents his Quranic commentary on Surah 2: Al Baqarah (Day 9) as part of the ongoing Project Illumine: Light of the Quran series at The Usuli Institute (www.usuli.org). The verses of Baqarah covered in day nine are roughly, numbers one hundred ninety-five to two hundred twenty-three. Watch the previous days on our KZbin channel, starting with Day 1 here: • Surah 2: Al Baqarah (D...
Project Illumine is a year-long intensive immersion into the unique moral messages in each of the 114 surahs (chapters) of the Quran, the fruit of this scholar's lifetime relationship with the Quran. This is the sixty-eighth chapter in the series. This is not the traditional line-by-line exegesis, but a chapter-by-chapter thematic approach that seeks to rediscover the original meaning received by the early Muslims that sparked their passion such that they transformed from desert dwellers to civilization builders. It is an investigation of the timeless moral and ethical lessons of the Quran then applied to our modern day. In the introduction, our Executive Director Grace Song presents her testimony as to their experience with the ICSC. Recorded at The Usuli Institute on 6 November 2021.
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[@hectorlasprilla853]

As-Salaamu alaykum. Alhamdulillaah. Thank you for sharing the shaykh's story, sister Grace. May Allah bless Usuli, Ameen.

[@stephenconnolly1830]

TIMESTAMPS [Video suitable for viewing at increased Playback speed without loss of fidelity and comprehension. Grace Song's preamble relating life's disappointments with Friday sermons, Muslim reaction to the Professor's sermons and the Islamic Centre of Southern California until 26:16] Bismillah al-Rahman al-Raheem 26:38 Surah al-Baqarah, Day 9 - recapping from where the Day exegesis \ Tafsir left off at Ayah #195 and the concept of unaddressed injustice \ al-Fitna resulting in corruption due to people losing faith in the principle of justice. 30:42 "casting yourselves unto ruin" by failing to address aggression, injustice and by... 31:04 ...failing to commit one's resources, Ayah #195: "wan-anfiqu fi sabeel al-laahi..." (And spend in the way of God...) 32:45 all requirements to uphold al-Birr\good addressing Qur'anic forms of Fitna\injustice: orphans, refugees, etc. 33:44 specific legal injunctions in relation to the performance of Hajj\pilgrimage addressing specific questions in Ayah #196: "wa-atimm ool-hajja wal-'um'rata lillah fa-in uh'sir'tum fama is'taysara min al-hadyi wala tahliqoo ruoosakum hatta yablugh al-hadyu mahillah faman kana minkum mareedan aw bihi adhan min rasihi fafid'yatun min siyamin aw sadaqatin aw nusuk fa-idha amintum faman tamatta'a bil-'um'rati ila al-hajji fama is'taysara min al-hady faman lam yajid fasiyamu thalathati ayyamin fil-hajji wasab'atin idha raja'tum til'ka asharatun kamila dhalika liman lam yakun ahluhu hadir il-masjid il-haram wattaq ool-laaha wa'lamoo ann al-laaha shadeed ul-'iqab" (And carry out the Hajj and the Umrah for God. But if you are prevented, then whatever is feasible of offerings. And do not shave your heads until the offering has reached its destination. Whoever of you is sick, or has an injury of the head, then redemption of fasting, or charity, or worship. When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering. But if he lacks the means, then fasting for three days during the Hajj and seven when you have returned, making ten in all. This is for he whose household is not present at the Sacred Mosque. And remain conscious of God, and know that God is stern in retribution). 35:45 Ayah #199: "thumma afeedoo min haythu afad an-nasu wastaghfir ool-laaha inn al-laaha ghafoorun raheem" (Then disperse from where the people disperse, and ask God for forgiveness. God is Most Forgiving, Most Merciful). 36:55 the purpose and intent of the Qur'an: proscribing the Meccan aristocracy's habit of refusing to stand in areas frequented by commoners at Arafat - cordoning off a section for their sole use. No special treatment and no special accommodations yet the re-emergence of the same practices by the current Saudi royals. 39:32 Ayah #200: "fa-idha qadaytum manasikakum fa-udh'kur ool-laaha kadhik'rikum aba'akum aw ashadda dhikra famin an-nasi may yaquloo abbana atina fid-dunya wa-ma lahu fil-akhirati min khalaq" (When you have completed your rites, remember God as you remember your parents, or even more. Among the people is he who says, "Our Lord, give us this world, and goodness in the Hereafter, and protect us from the torment of the Fire"). 40:34 pre-Islamic practice; the symbolic stoning the Devil at the Jamaraat - a sign of condemnation/dissociation/repudiation in the ME region. Seven stones cast - one for each day of the week. Pre-Islamic Arabs taking it as a sign of good luck(!) followed by bragging via established poetry involving the usual tropes according to a well established format. Qur'anic repudiation of the practice - centering God in one's consciousness beyond that of one's parents. 51:01 Hajj affirming equality via the loss of status, class and lineage by dressing the same and not drawing attention to oneself by refinements and luxury etc - according to Hanbali jurisprudence \ Fiqh, as well as other schools of thought, the standard determined to maintain oneself while on pilgrimage being according to the least capable person therein. 52:15 the phenomenon of medical doctors, dentists, engineers, business people not being in a position to appreciate and advise on these discrepancies, deviations from tradition according to all the schools of thought and books of jurisprudence courtesy of the modern institution of monarchy in Arabia. 54:05 the conclusion of Ayah #200 reminding us of the human tendency to pray for the hereafter as an after thought. 55:02 Ayah #204: "wamin an-nasi may yu'jibuka qawluhu fil-hayat id-dunya wayushihid ul-laaha ala ma fi qalbihi wahoowa aladd ul-khisam" (Among the people is he whose speech about the worldly life impresses you, and he calls God to witness what is in his heart, while he is the most hostile of adversaries) - warning about eloquent, charismatic and pietistic talk... 58:33 ...Ayah #205: "wa-idha tawalla sa'a fil-ardi liyuf'sida feeha wayuh'lik al-hartha wan-nasla..." (And when he gains power, he strives to spread corruption on earth destroying properties and lives...) - the inconsistency of charismatic leaders' actions exploiting religion to serve their ends, not the ends of justice etc. 1:05:36 Ayah #206: "wa-idha qeela lahu ittaq il-laaha akhadhathu al-izzatu bil-ithm fahasbuhu jahannam walabi'sa al-mihad" (And when he is told, "Beware of God," his pride leads him to more sin. Hell is enough for him-a dreadful abode) - the archetypes referred to becoming defiant when challenged/confronted critically; committing further injustice. 1:08:00 the need in a just organised society for fora - the creation of institutions - to be able to direct critical towards the unjust without fear of suffering the consequences. None of this having any traction in Muslim societies. 1:11:45 an incident involving President Hosni Mubarak of Egypt who was told Taq Allah\fear God while on Hajj\pilgrimage to Mecca. 1:16:17 Ayah #208: "ya-ayyuh alladheena amanoo ud'khuloo fis-sil'mi kaffata wala tattabi'oo khutoowat ish-shaytan innahu lakum aduwwun mubeen" (O you who believe! Enter into submission, wholeheartedly, and do not follow the footsteps of Satan; he is to you an outright enemy) - specific law in previous Ayat followed by a return to principles in the present Ayah; a deliberate compositional structure/arrangement in the Qur'an. 1:17:30 discussion of the term al-Sil'm\peace\tranquility epose/submission; avoidance of Satan/the Satanic; gaining 'nirvana' by being in the presence of God, in Ayah #208. 1:27:35 Ayah #210: (Are they waiting for God Himself to come to them in the shadows of the clouds, together with the angels, and thus the matter is settled? All things are returned to God). 1:30:29 Ayah #213: "kan an-nasu ummata wahidatan faba'ath al-laah un-nabiyina mubashireena wamundhireena wa-anzala ma'ahum ul-kitaba bil-haqi liyahkuma bayn an-nasi feema ikh'talafoo feeh wa-ma ikh'talafa feehi illa alladheena ootoohu min ba'di ma ja'athum ul-bayinatu baghyan baynahum fahad al-laah ulladheena amanoo lima ikh'talafoo feehi min al-haqqi bi-idh'nih wal-lahu yahdi may yasha'u ila siratin mus'taqim" (Humanity used to be one community; then God sent the prophets, bringing good news and giving warnings. And He sent down with them the Scripture, with the truth, to judge between people regarding their differences. But none differed over it except those who were given it-after the proofs had come to them-out of mutual envy between them. Then God guided those who believed to the truth they had disputed, in accordance with His will. God guides whom He wills to a straight path). 1:33:05 the reference in Ayah #213 to single nation \ Ummata Wahida debated extensively in Islamic theology: whether it refers to the single - monogenetic - origin of species or, instead, a concept like the primordial truth/state of human beings. 1:42:23 Ayah #214: "am hasib'tum an tadkhul ool-janata walamma yatikum mathal ulladheena khalaw min qablikum massathumu al-basaa'u wad-daraa'u wazul'ziloo hatta yaqool ar-rasoolu wa-alladheena amanoo ma'ahu mata nasr ul-laah ala inna nasr al-laahi qareeb" (Or do you expect to enter Paradise before the example of those who came before you had reached you? Adversity and hardship had afflicted them, and they were so shaken up, that the Messenger and those who believed with him said, "When is God's victory?" Indeed, God's victory is near). 1:47:10 most sources indicating Ayah #214 revealed in the context of the battle of the trench with the great anxiety experienced then by the Muslims facing their nemesis. 1:49:36 Ayah #215: "yasaloonaka madha yunfiqoona qul ma anfaqtum min khayrin falil'walidayni wal-aqrabeena wal-yatama wal-masakini wab'n is-sabeeli wa-ma taf'aloo min khayrin fa-inna al-laaha bihi aleem" (They ask you what they should give. Say, "Whatever charity you give is for the parents, and the relatives, and the orphans, and the poor, and the wayfarer. Whatever good you do, God is aware of it") - a set of prescriptions elucidated in response to matters arising in an anecdotal fashion. 1:53:50 Ayah #215 revealed in response to the phenomenon of hoarding and cessation of charity remitted to wayfarers and relatives in Mecca in response to the extraordinary circumstances - an embargo, hostilities etc - faced by the residents of Medina. 1:58:30 the strength of society not measured by the types of weapons it possesses but in taking care of its weakest elements - how to build a society to win wars through forging a sense of belonging in the people. 1:59:17 the problem of continuing to provide charity during hostilities to people on the other side. 2:00:55 rehabilitated Islamic history the war weariness of the hypocrites and people with average faith - griping about the continued war footing. [Surah al-Baqarah, Day 9 timestamps continued - PART 2]

[@timurmamedov2398]

Was verse 219 also revealed during the sense of trauma after battle of the trench? If so, is Allah reminding people not to self medicate with these things to avoid actually dealing with their trauma?

[@fuzzybear56789]

Can anyone explain verse 228