TIMESTAMPS [Video suitable for viewing at increased Playback speed without loss of fidelity and comprehension. Grace Song's preamble until 11:08] Bismillah al-Rahman al-Raheem 11:50 revisiting Ayat al-Kursi covered by project Illumine Surah al-Baqarah in the Day 11 Tafsir\exegesis. 18:20 Ayat al-Kursi a corrective to prior sacred texts like the Bible - Islam being unlike every other religion. 22:45 the way to build a relationship with God - serving Him accordingly not via gatekeepers like priests etc. 24:47 Ayah #255: "...man dha alladhee yashfa'u indahu illa bi-idh'nihi..." (...who is he that can intercede with Him, except with His permission?...). 26:05 the key to intercession شفاعه\Shafa'ah\intercession in the hands of each individual simply by greeting the Prophet with the appropriate salutation - a transformational concept challenging societal privilege. 28:05 the positioning of Ayat al-Shafa'ah\intercession - either preceding or antecedent to a discussion of law. 29:20 Surah al-Baqarah summarised: [an exercise in warning about] legalism... 30:30 ...how this applies to people in charismatic positions who abuse others - "treating the law like an instrument of intercession" with an actual example discussed. 35:42 ...explaining why the Israelites are blamed for making the letter of the law blind them to the substance of the covenant in the Qur'an. 37:10 the issue of Taghut\oppression covered in Ayah #257 + its linguistic definition covered. 40:18 the case of those who are intent on taking themselves into darkness. 42:35 systematic analysis of the Qur'anic use of Taghut - always in opposition to Birr ighteousness or Ahsan\excellence - alienating God. 44:30 ways to regulate access to God leading to His becoming absent via the involvement of coercion/oppression. 47:36 Qur'anic versus imperial/historical Islam. 48:15 the hot button issue in terms of imperial Islam - Taghut. 50:21 Ayah #258: "alam tara ila alladhee hajja ib'rahima fi rabbihi an atahu al-laah ul-mul'ka idh qala ib'rahimu rabbiya alladhee yuh'yi wayumitu qala ana uh'yi wa-umeet qala ib'rahimu fa-inna al-laaha yati bish-shamsi min al-mashriqi fati biha min al-maghribi fabuhita alladhee kafar wal-laahu lay yahdee al-qawma ath-thalimeen" (Have you not considered him who argued with Abraham about his Lord, because God had given him sovereignty? Abraham said, "My Lord is He who gives life and causes death." He said, "I give life and cause death." Abraham said, "God brings the sun from the East, so bring it from the West," so the blasphemer was confounded. God does not guide the wrongdoing people). 57:10 the overly consistent focus on Tawḥīd\oneness of God of Ayah #258 at the expense of, blinding us to its stunning critique of Taghut\oppression therein. 58:11 two main views from the Tafsir\exegetical literature about the interpretation of Ayah #260: (And when Abraham said, "My Lord, show me how You give life to the dead." He said, "Have you not believed?" He said, "Yes, but to put my heart at ease." He said, "Take four birds, and incline them to yourself, then place a part on each hill, then call to them; and they will come rushing to you. And know that God is Powerful and Wise")... 59:34 al-Razi's view that the information is not indicative of the dissection of birds. 1:00:42 argument for the birds being raised elsewhere and trained to return to the original nest where they hatched proving God's Divinity in respect of the birds having the ability to seek out a place unfamiliar to themselves. 1:02:50 the progenitor of homing pigeons. 1:04:02 the Sufi concern over Abraham in Surah al-An'am; Ayat #74-79 where he searches for God among the heavenly bodies rejecting anything corporeal as worthy of God, or after God shows him how the dead are resurrected in Surah al-Baqarah; Ayah #260 or, according to Surah al-Anbiya; Ayah #69, where Abraham is saved from death by immolation - just one of these experiences being quite sufficient to turn the doubtful into a solid believer for the rest of their life. 1:05:21 the question remaining, why the demand for so much proof? 1:06:00 ...rhetorical devices for our consumption; instructing us about doubt which should be considered normal rather than shameful. 1:08:08 the Professor: "There is nothing unnatural about struggling with faith at different times in life. What matters is how these struggles are resolved and how you negotiate these struggles so that ultimately you don't end up surrendering to Tughian or surrendering to Taghut [oppression]". 1:08:50 the worst, most deadly Taghut\oppression of all, in the Sufi tradition, being when the ego dominates oneself so thoroughly that every impulse becomes the master - al-Sha'rani's ( en.m.wikipedia.org/wiki/Al-Sha'rani ) example of food cravings being a form of Taghut. 1:11:28 Ayah #261: (The parable of those who spend their wealth in God's way is that of a grain that produces seven spikes; in each spike is a hundred grains. God multiplies for whom He wills. God is Bounteous and Knowing). 1:12:16 Ayah 262: "alladheena yunfiqoona amwalahum fi sabeel il-laahi thumma lay yut'bi'oona ma anfaqoo manna wala adha lahum ajruhum inda rabbihim wala khawfun alayhim wala hum yahzanoon" (Those who spend their wealth in the way of God, and then do not follow up what they spent with reminders of their generosity or with insults, will have their reward with their Lord-they have nothing to fear, nor shall they grieve). 1:12:42 the importance of giving without ill-will, attitude, haughtiness or expectations in the earthly realm to get closer to God. 1:15:20 the tranquility of lightness instead of darkness, self-worth freed from the oppression of oneself and how others see you indicated in Ayah #262: "...la khawfun alayhim wala hum yahzanoon" (...they have nothing to fear, nor shall they grieve). 1:17:30 Ayah #263: "qawlun ma'roofu wamaghfiratun khayrun min sadaqati yatba'uha adha wal-laahu ghaniyyun haleem" (Kind words and forgiveness are better than charity followed by insults. God is Rich and Clement). 1:19:40 using language which does not impinge on the dignity of another human being. 1:20:10 the topsy turvy reality of the person qualifying to receive doing the giver a favour. 1:20:51 another aspect contra to the term Maghfira\seeking forgiveness, feeling indignation having to give, entitlement. 1:23:45 poverty coupled to a virtuous soul a better state of being than the wealthy with souls devoid of virtue. 1:25:21 relating to the nullification of ostentatious displays of wealth, Ayat #262, #263 & #264: (O you who believe! Do not nullify your charitable deeds with reminders and hurtful words, like him who spends his wealth to be seen by the people, and does not believe in God and the Last Day. His likeness is that of a smooth rock covered with soil: a downpour strikes it, and leaves it bare-they gain nothing from their efforts. God does not guide the disbelieving people). 1:27:28 Ayah #264: "...famathaluhu kamathali safwanin alayhi turabun fa-asabahu wabilun fatarakahu salda..." (...His likeness is that of a smooth rock covered with soil: a downpour strikes it, and leaves it bare...). 1:29:55 the production of ethical values and dimension/virtue of giving - subverted by oppressive intentions. 1:33:06 Ayah #264: "...fatarakahu salda lay yaqdiroona ala shay mimma kasaboo..." (...leaves it bare-they gain nothing from their efforts...). 1:34:37 Ayah #267: "ya-ayyuha alladheena amanoo anfiqoo min tayyibati ma kasabtum wamimma akhrajna lakum min al-ard wala tayammamoo al-khabitha min'hu tunfiqoona walastum biakhidheehi illa an tugh'midoo feeh wa-i'lamoo anna al-laaha ghaniyyun hameed" (O you who believe! Give of the good things you have earned, and from what We have produced for you from the earth. And do not pick the inferior things to give away, when you yourselves would not accept it except with eyes closed. And know that God is Sufficient and Praiseworthy). 1:35:37 the أسباب النزول \Asbāb al-Nuzūl\circumstances and situation surrounding the revelation of Ayah #267 relating to the Medinese merchants pushing their luck by donating their damaged goods. 1:39:45 the less than pragmatic Qur'anic response to the practice - don't give if it is the leftovers and inferior produce. 1:41:18 the immorality in these types of (Western) pragmatism - ethical values and human dignity promoted over pragmatism according to the Qur'an 1:42:03 the Prophet's insistence that two wrongs don't make a right - the cure for bad/evil not lying in something else bad/evil. 1:42:31 the limits of reciprocity. 1:42:52 the application of good as a cure for what is bad - need and poverty requiring a solution not the application of pragmatism. 1:43:40 the habit of Muslim governments in the MENA region grabbing prime real estate from undocumented users, relocating them to inferior housing elsewhere which are an affront to human dignity. The invariable response from those in positions of responsibility - including the Egyptian Mufti Ali Gomaa ( en.m.wikipedia.org/wiki/Ali_Gomaa ) - being, "well you don't understand, these people are not like us. If you give these people proper homes they can't understand that luxury[...] considering what their expectations in life is what they're getting is more than sufficient". 1:49:56 Ayah #272: "laysa alayka hudahum walakinn al-laaha yahdee may yasha wama tunfiqoo min khayrin fali-anfusikum wama tunfiqoona illa ib'tighaa wajhi al-laah wama tunfiqoo min khayri yuwaffa ilaykum wa-antum la tuth'lamoon" (Their guidance is not your responsibility, but God guides whom He wills. Any charity you give is for your own good. Any charity you give shall be for the sake of God. Any charity you give will be repaid to you in full, and you will not be wronged). [Surah al-Baqarah, Day 12 timestamps continued - PART 2]
[PART 2 - Surah al-Baqarah, Day 12 timestamps continued] 1:50:55 the problem of the Medinese immigrant Muslims\al-Muhajiroun (also some of the Ansar\Medinese Muslims) whose relatives remained non-Muslim, outside Medina, continuing to support the non-Muslim belligerents - their normal human impulse to refrain from sending them money. 1:54:30 the Ansar with relations in the Jewish tribe Bani Nadir - a series of treacherous incidents experienced from members of the tribe breaking their covenant with the Muslims and conniving with the enemy etc inducing Muslims to stop their remittances. Yet the Qur'an and Prophet weighing in to reverse and reinstitute charitable giving to relatives whatever their location and system of belief. 1:58:30 applying this standard in the present day; how many states would provide welfare to non-citizens? 2:00:00 the Greek state's practice of Pushback, throwing illegal immigrants back into the sea without life rafts. 2:01:20 the radical notion of a duty of care to assist the needy whether Muslim or disbeliever pioneered in the Qur'an. 2:02:55 Ayah #268: "ash-shaytanu ya'idukum ul-faqra wayamurukum bil-fahsha wal-laahu ya'idukum maghfiratan min'hu wafadla wal-laahu wasi'un aleem" (Satan promises you poverty, and urges you to immorality; but God promises you forgiveness from Himself, and grace. God is Embracing and Knowing). 2:03:55 Ayah #269: "yu'ti al-hik'mata may yasha wamay yu'ta al-hik'mata faqad ootiya khayran katheera wama yadhakkaru illa ooloo al-albab" (He gives wisdom to whomever He wills. Whoever is given wisdom has been given much good. But none pays heed except those with insight). 2:04:55 attitude towards wealth requiring moral virtue taught by the Qur'an - otherwise society will be afflicted by inequality and poverty. 2:06:40 the requirement to encompass the morality of wealth... 2:07:42... resulting in the establishment and infrastructure of Awqaf (plural of وَقْف\Waqf) = endowments. 2:09:35 the sad transformative moment being the Muslim nations' takeover of Awqaf by state ministries - all subverted from the purpose they were created - highly corruption ridden. 2:12:08 the gist of the Prophetic narrative on this subject, "a person who doesn't worship as much, but is generous is more beloved to God than someone who does worship alot but is stingy". 2:13:12 the problem of the type of society where people think they can get close to God by acts of worship devoid of appropriate moral acts - a form of selfishness. 2:14:20 the 400 or so destitute migrants to Medina - many becoming the Ahl al -Suffa - referenced in Ayah #273: "lil'fuqarai alladheena uh'siroo fi sabeel il-laahi la yastatee'oona darban fi al-ardi yahsabuhum ul-jahilu aghniyaa min at-ta'afufi ta'rifuhum biseemahum lay yasaloona an-nasa il'hafa wama tunfiqoo min khayrin fa-inna al-laaha bihi aleem" (It is for the poor; those who are restrained in the way of God, and unable to travel in the land. The unaware would think them rich, due to their dignity. You will recognise them by their features. They do not ask from people insistently. Whatever charity you give, God is aware of it). 2:21:21 the obscene wealth of Zakaria Botros, former Coptic priest, despite doing nothing except being anti-Islamic, supported financially by an army of hidden Islamophobes yet Muslims have no inclination to support their scholars and if they do they require recognition. 2:28:02 Ayah #274: "alladheena yunfiqoona amwalahum bi-layli wan-nahari sirra wa'alaniyatan falahum ajruhum inda rabbihim wala khawfun alayhim wala hum yahzanoon" (Those who spend their wealth by night and day, privately and publicly, will receive their reward from their Lord. They have nothing to fear, nor shall they grieve). 2:28:57 another social problem confronting many of the Medinese: Riba\usury. 2:30:00 under the state of a wartime footing, thriving money lenders. 2:31:01 the practice of pawning to guarantee the loan - Islamic prohibition of advancing a human being as a surety. 2:32:29 the much higher rate of interest on unsecured loans. 2:33:20 Ayah #275: "alladheena yakuloon ar-riba lay yaqoomoona illa kama yaqum ulladhee yatakhabbatuh ush-shaytanu mina al-mas dhalika bi-annahum qaloo innama al-bay'u mith'l ur-riba wa-ahalla al-laahu al-bay'a waharrama ar-riba faman ja-ahu maw'ithatun mi rabbihi fantaha falahu ma salafa wa-amruhu ila al-laah waman ada fa-oolaika as-habu an-nar hum feeha khalidoon" (Those who swallow usury will not rise, except as someone driven mad by Satan's touch. That is because they say, "Commerce is like usury." But God has permitted commerce, and has forbidden usury. Whoever, on receiving advice from his Lord, refrains, may keep his past earnings, and his case rests with God. But whoever resumes-these are the dwellers of the Fire, wherein they will abide forever). 2:36:00 the critique in Ayah #275 being directed at the demonic possession of those whose commitment is to financial investment regardless of the moral consequences. 2:36:40 the moral point here, taking advantage of people's need a.k.a economic exploitation. 2:39:00 making a 'killing' by exploiting someone's ignorance or vulnerability while being technically legal runs foul of moral responsibility resulting in an Ithm,\transgression\sin. 2:40:10 the profiteers allowed to keep their usurious loans beforehand according to the remainder of the Ayah [indicating that laws cannot be made to apply retroactively]. 2:41:48 Ayah #278: (O you who believe! Fear God, and forgo what remains of usury, if you are believers) Ayah #279: (If you do not, then take notice of a war by God and His Messenger. But if you repent, you may keep your capital, neither wronging, nor being wronged) Ayah #280: (But if he is in hardship, then deferment until a time of ease. But to remit it as charity is better for you, if you only knew). 2:42:33 Ayah #279: "...fadhanoo biharbin min al-laahi warasoolih..." (...then take notice of a war by God and His Messenger...). 2:47:20 [Grace Song's outro]
