Ahsan Hanif – Tafseer As Sadi #13
AI: Summary ©
The history and meaning of Surah Al Hashar, the book of Tarsier, and the origin of the Surah's connection to Tarsiy granted are discussed. The title of the video is not stated, but historical context and references are provided. Allah's significance is highlighted, including his role as the creator, his attributes, and his various roles in various situations. The title of the video is not stated, but historical context and references are provided.
AI: Summary ©
Today is the 13th ever reading and commentary
of this book of Tarsier, Tarsier Karim al
Rahman
by the Sheikh Abdulrahman ibn Nasr Asadi,
who died in the 1,376
of the hijrah
And
today, we are on the 59th
chapter of the Quran, Surah Al Hashar.
And this Surah Surah Al Hashar is known
by this name, Al Hashar, in the early
books of tafsir and in the books of
the sunnah and in the narrations of the
companions. And it is also known by a
second name
as is mentioned in the narration of Sahih
al Bukhari
on the authority of Abdullah bin Abbas
and that is that he would refer to
this Surah, a Surah to Nadeer or Surat
Benin Nadeer.
And Banu and Nadeer
are mentioned within this Surah, and it was
one of the tribes, one of the Jewish
tribes that used to live in Medina in
the time of the prophet sallallahu alaihi wasallam.
And so when the prophet sallallahu alaihi wasallam
exiled them from Medina
after they broke the covenant and treaty with
the Muslims,
Allah revealed certain verses concerning them in this
Surah. That's why Ibrahim Bass used to refer
to this Surah as Surah to Nadeer or
Banu Nadeer.
It is a Madani surah, and that is
according to some of the companions such as
Ibn Abbas and Abdul Levin al Zubair and
others. And at the same time, it is
also something which is mentioned by some of
the scholars of the Tarsiyyah such as Al
Kortubi and others, alayhi Muhammadullah, and it consists
of 24 verses.
In the name of Allah, the most gracious,
the most merciful.
All that is in the heavens and all
that is on earth glorifies Allah for he
is the almighty most wise.
Is he who drove the disbelievers among the
people of the book from their homes at
the time of the first banishment.
You all believers did not think that they
would leave, and they thought that their fortresses
would protect them from Allah. But the decree
of Allah came upon them from a direction
they did not expect and he cast dread
into their hearts. Their houses were destroyed by
their own hands in the hands of the
believers, so learn from this, oh people of
insight.
And we're not that Allah had decreed exile
for them, He would surely have punished them
in this world And in the hereafter, theirs
would be theirs will be the punishment of
the fire.
That's because they oppose Allah and his messenger
and whoever opposes Allah, Allah is indeed severe
in punishment.
Whatever you
whatever you have cut down of their palm
trees or left standing intact, it was by
Allah's leaves
so that he might confound
the evildoers.
Whatever gains Allah has bestowed upon his messenger
from them, you do not spur on either
how horses or camels for that. But Allah
gives power to his messengers over whomever he
wills, and Allah has power over all things.
Whatever gains Allah
Allah has bestowed upon his messenger from the
people of the towns
belongs to Allah and his messenger and to
his close relatives, orphans, those in need, and
wayfarers. So that wealth does not circulate only
among those of you who are rich.
Whatever the messenger gives you of the gains
or of instructions, accept it, and whatever he
forbids to you, refrain from it and I'll
and fear Allah for verily Allah severe and
punishment.
This surah is also called Surah Banu and
Nared. They were a large Jewish tribe who
lived near Medina at the time of the
prophet's mission. When the prophet
was sent and migrated to Medina, they disbelieved
in him along with the the other Jews
who disbelieved in him. When the prophet
migrated to Medina, he made peace with all
the Jewish groups who were his neighbors in
Medina. Approximately 6 months after the battle of
Badr, the prophet sallallahu alaihi wasallam went out
to meet them and asked them to help
in paying the the dia
of the 2 Khilabi men who had been
killed by Amr ibn Umayyah at at Dumari.
Do at Dumari.
They said, we will do it,
sit
here until we bring you what you need.
Then they went away and started discussing the
matter in private, and the shaytan incited them
to follow the path of doom that he
that had been decreed for them. So they
conspired to kill the prophet, sallallahu alaihi wasallam.
They said, which of you will take this
millstone?
Millstone. Millstone is what people used to grind
flour in the olden days. So It's a
heavy implement.
Which of you would take this millstone then
climb up and throw it on his head
and smash it with smash it with it.
The most wretched of them, Amr ibn Jahash
Jah Jahash.
Jahash.
Amr ibn Jahash said, I will do it.
Salam ibn Meshkem
said then said to him, do not do
it for by Allah he will be told
about what you are planning to do. And
what you are planning to do is going
to break the covenant between us and him.
The revelation came to him from his lord
immediately telling him what they were planning to
do. He got up quickly and headed back
to Madinah, and his companions caught up with
him and said, you got up and left
and we did not realize. Then he told
them what those Jews had planned to do
to him. Messenger of Allah salallahu alaihi wasallam
sent word to those people telling them according
to his biographers,
leave Madinah and do not stay near me.
I will tell you I will give you
10 days to leave, then whoever I find
in the city after that, I will strike
his neck, Recorded by Ibn Al Qayim.
They said several days they spent several days
preparing themselves, and the hypocrite,
Abdullah ibn, Ubay, ibn Salul,
sent word to them saying, do not leave
your homes for I have 2,000 men with
me who will enter your fortresses with you
and will fight to the death to protect
you and
and your allies from
will come to your aid. His words raised
the hopes of the of leader,
Hayay ibn Akhtab.
And he sent word to the messenger of
Allah, sallallahu alaihi wasallam, saying, we will not
leave our homes. Do as you see fit.
The messenger of Allah, salallahu alaihi wasalam, and
his companions said takbir and headed towards them
with, may Allah be pleased with him, carrying
the banner. They lay siege to their fortresses,
shooting arrows and hurling rocks.
Qayba
stayed away from them and Ibn Ubay and
their allies from,
let them down. The master of Allah sallallahu
alaihi wasallam besieged them and cut down and
burned their palm trees. They sent word to
him saying, we will leave Madinah. He allowed
them to leave them, to leave themselves and
their families and prepared them to take with
them whatever their camels could carry except weapons.
The message of Allah sallallahu alaihi wasallam sees
the remaining wealth and the weapons. But this
is the story of why this Surah is
referred to as and these opening verses in
this passage speak about this battle that took
place. And that's why ibn Abbas would
often refer to Surah by the battles that
took place within them. So for example as
we said, Surat Al Fath, the Treaty of
Hudaybiyyah.
The Surah of Hudaybiyyah. Surat al Imran, the
Surah of Uhud, the Battle of Uhud, Surah
Al Anfal, the Surah of Badr, the Battle
of Badr. And this Surah, you will refer
to as Nadir.
And this is a battle or narrow battle.
It's a battle in the sense that the
prophet sallallahu alaihi was celebrated to fight the
people of Ban al Nadir,
the booty was distributed after that took place.
So the tribe of Banu Nadir, which was
a Jewish tribe that made originally a pact
like all of the tribes around Madinah where
the prophet
when he first came, they broke this pact
because they were attempting to assassinate him. So
the prophet
gave them a number of days to leave.
And Abdul Ubay,
who is the leader of the hypocrites, said
you don't need to leave. There's so many
of us with all of our allies that
we can take on these Muslims.
But when the time came to fight the
Muslims, none of them came to the aid
of Banu and Nadir. And so, therefore, they
were threatened by the prophet
and they agreed to leave willingly.
The booty of Al Naleel was only for
the messenger of Allah sallallahu alaihi wasallam to
meet his needs and to serve the interest
of the Muslims. He did not just take
1 5th of it because Allah granted it
all to him and, and because the Muslims
did not spur on either horses or camels
for that. And so this is what Allah
says, that that which neither horses nor camels
are spurred, meaning that there was no fighting.
You don't have to charge in to the
ranks of the enemy, you don't have to
fight them, no nothing was done in terms
of killing, then what the war booty or
the the the booty the booty that's taken
from that is called an Arabic al feeh,
and al feeh is different to hanima. Hanima
is the war booty that's done or taken
after a battle has been fought. Once it's
taken, a share of that is given to
Allah
and his messenger salallahu alayhi wasalam, but the
rest is divided amongst the the warriors, amongst
the soldiers of the army. Their fate, which
is taken without any killing, without any fighting,
that is all for Allah and for his
messenger to
do it as they please. And Allah and
his messenger will give much of that back
to the community because Allah doesn't need anything,
subhanahu wa ta'ala. And the prophet salallahu alaihi
wasallam only took for it from his needs,
for him and his family. The rest would
go to the poor and the needy and
to the travelers and to the general benefit
of the Muslims.
He banished them to Khaybar along with their
leader, Hayay ibn Aftab,
and, he took control of their lands and
houses
and seized their weapons. In terms of weapons,
he found 50 shields, 50 helmets, and 340
swords. This is a summary of the story
as told by the biographers.
Allah subhanahu wa ta'ala begins the story, this
surah, by telling us that everyone in the
heavens and the earth,
glorifies and praises their lord, declaring him to
be far above anything that does not befit
his majesty. They worship him and submit to
him,
and submit to his majesty because he is
the almighty who has subjugated all things so
nothing could resist his might and decree, and
nothing is too difficult for him. He is
the most wise in his creation and command,
so he does not create anything in vain.
He does not,
prescribe anything that serves no purpose, and he
does not do anything
but that which is in accordance with his
wisdom. That includes his supporting his messenger, salallahu
alaihi wasalam, against those who disbelieved among the
people of the book, namely Banu and Naulir.
When they betrayed his messenger, sallallahu alaihi wasalam,
therefore, he banished them from their homes and
the land that was familiar
and dear to them. Their banishment therefrom
was the first banishment and exile that Allah
decreed for them at the hands of his
messengers, Muhammad salallahu alaihi wa sallam. They were
exiled to Khaybar, and the verse, indicates that
they would undergo undergo a further banishment.
That happened when the prophet sallallahu alaihi wa
sallam banished them from Khaybar. Then Umar
banished their remnant from that place. Oh, you,
oh, believers, did not think that they would
leave their homes
because they were strongly fortified and they had
established themselves there. And they thought that their
fortresses would protect them from Allah. They were
proud of them and were deceived by them.
And they thought that they would not be
harmed and that no one could breach them.
But the decree of Allah is inevitable and
no fortress
or could be of any avail and no
power or
defenses could save them. Hence, Allah says, but
the decree of Allah came upon them from
a direction they did not expect. That is,
in a way that never crossed their minds.
The way in which that happened was, as
he tells us, that he cast threat into
their hearts, which refers to intense fear, which
is one of the most significant of Allah's
troops against which no great numbers, weapons, strength,
or toughness is of any avail. What they
had in mind was that if there was
any weakness that could affect them, it would
be in the fortresses in which they had
fortified themselves and with which they were content.
Whoever puts his trust in anything other than
Allah will be let down. And whoever turns
to anyone but Allah will be doomed. So
the divine decree came upon their hearts, for
it is the heart that is the location
of steadfastness and patience
or of fear and weakness. Allah took away
their strength and toughness and replaced it with
weakness, fear, and cowardice
with with which no effort would be to
any avail, and that was a help against
them. So these people of Ban Nadir would
be removed from the by the prophet
and they would go to an area of
what is modern day Saudi Arabia known as
Khaybar.
And they stayed there for a number of
years until the prophet
will need to go and conquer that land
also.
And they are the people that the prophet
sallallahu
alaihi wasallam agreed with them that they could
remain there for as long as the Muslims
will, so long as they work the land
and half of the profit would go to
the Muslims, half of the profit they would
keep. And the prophet sallallahu alaihi wasallam was
said companions like
and others to go and collect that annually.
They would take from that wealth and they
would take half, give half to them, take
half back to Madinah to the prophet sallallahu
alaihi wasallam. And that continued that situation
from the life of the prophet sallallahu alaihi
wasallam until the time of Umar
Umar When Umar became the Khalifa,
he decided because of the strength of the
Muslims and the empire of the Muslims had
now expanded well into Persia and Byzantine, Rome.
He also removed them further. He told them
to leave the Arabian Peninsula. And so they
remained in Khaybar until the time of Umar
radiallahu an. And so Allah
says their houses were destroyed by their own
hands in the hands of the believers.
That was because they made they had made
a deal with the prophet
that they could Mhmm. Keep whatever their camels
could carry. For that reason, they demolished their
roofs for something that they could take away
with them. And because of their wrongdoing, they
gave power to the believers to destroy their
houses and their fortresses.
It is they who brought it upon themselves
and were the greatest help against themselves. And
that is because they broke the covenant with
the prophet sallallahu alaihi wasallam. Those people that
kept their covenant with the prophet sallallahu alaihi
wasallam, the prophet sallallahu alaihi wasallam honored them.
He honored them. And as for those who
broke it, then he dealt with them also
sallallahu alaihi wasallam. Just as that man said
to the leader of Barun Nadir, don't
don't conspire against the prophet because Allah will
give him revelation,
and he will know. And then you will
break that covenant, and it will be a
problem for you. But he ignored him. And
so he went ahead with his plan and
Allah revealed their plan. So I learned from
this, oh, people of insight, that is people
of deep insight and reasoning. For in this,
there is a lesson from which one may
learn how Allah deals with those who oppose
the truth and follow their whims and desires.
Those whose power did not benefit them and
whose strength was to no avail, their fortresses
did not protect them when the decree of
Allah came to them and the punishment became
due because of their sins.
In terms of lessons learned, it is the
general meaning of the verse that counts, not
the specific reason for its revelation. This verse
indicates that one should learn lessons by comparing
one case with another. Similar case
and similar case and reflecting upon the meanings
and wisdoms,
contained therein, which is something to be attained
by reasoning and reflecting
as that will increase one's power of reasoning,
enlightenment, and faith and will enable one to
attain real understanding. Then Allah subhanahu wa ta'ala
tells us that these Jews did not receive
anything, that they deserve deserved a punishment, and
that he reduced their punishment. Were it not
for the fact that he had decreed that
they should be banished, which happened to them
in accordance with his will and decree that
cannot be altered or changed, they would have
suffered
a a different punishment in this world. But
even though they were spared severe punishment in
this world, the hereafter, they will suffer the
punishment of the fire, the severity of which
no one can know except Allah subhanahu wa
ta'ala.
So they should not think that their punishment
is over and that nothing of it remains
for what Allah has prepared of punishment for
them in the hereafter is greater and more
overwhelming.
That is because they oppose Allah and his
messenger
and they showed enmity towards them, fought them,
and strove hard,
to disobey them. This is Allah's way with
those who'd oppose him. And whoever opposes Allah,
Allah is indeed severe in punishment. When Banu,
Banu, Banu, and Naveed criticized the messenger of
Allah sallallahu alaihi sallam, the Muslim for cutting
down the palm trees and other trees claiming
that this was mischief for which they started
to condemn the Muslims. And Allah stated
that that whether they cut down their palm
trees or left them standing intact, it was
by his leave and command so that he
might confound the the evildoers. In other words,
he gave you the power to cut down
and burn their palm trees so that this
would be a punishment and disgrace for them
in this world, an humiliation by which it
would be known that they were completely helpless
and could not save their palm trees which
were their livelihood.
This is a story of Banu and Naveer
and how Allah punished them in this world.
And the prophet
burned down the palm tree farms
because the people of Banu Nadir were farmers
and people of agriculture,
and they were known for their day palm
trees. And that's why when they went to
Khaybar, Khaybar was also a land that was
fertile and known for its produce,
known for its harvests. And so Allah
commanded all other the prophet
burned down their source of livelihood to show
them that there was no other choice for
them except to leave.
So he was they they were being told
that there is nothing remaining for you here.
And so the prophet ordered that a number
of their farms be burnt, and so they
complained, why are you burning down our farm?
So Allah Azzawajid mentioned this in the Quran
that it was by the command or the
will of Allah Subhanahu Wa Ta'ala.
Then Allah tells us who took possession of
their wealth and goods. Whatever gains Allah has
bestowed upon his vestiges from them, that is
from the people of these towns namely Banu
and Naveer. You, oh Muslims,
did not spur
on either horses or camels for that. That
is you did not exhaust yourselves or your
mouth in order to acquire that booty. Rather,
Allah castrate in their hearts so that this
wealth came to you with ease. And that
is also from the miracles that Allah gave
to his prophet sallallahu alaihi wa sallam as
mentioned in a number of a hadith. The
prophet sallallahu alaihi wa sallam said that I
was given 5 things and all other prophet
was given. From those things is that my
enemies fear would be cast into their hearts.
And in some wordings,
even if there was a month's distance between
me and them, they would be afraid of
me. And so that's something which Allah gave
to the prophet on a number of occasions,
which would make sometimes his enemies just simply
surrender anew.
And so Allah say says, but Allah gives
power to his messengers over whomever he wills.
And Allah has power over all things. By
his perfect power, no one can escape his
decree, and no strong person can protect himself
from his punishment. The definition of
translated here as gains according to the is
that of the disbelievers wealth which is taken
lawfully without fighting,
such as this wealth which was left behind
when they fled to fear,
when when they fled for fear of the
Muslims.
The root meaning of the word is return
because it is returned from the disbelievers who
did not deserve
to have it to the Muslims who are
fully entitled to it. The ruling concerning it
is, as Allah says, whatever gains Allah has
bestowed upon his messenger from the people of
the towns, this this is general in application
whether Allah bestows at the time of his
messenger
or after that to whoever,
becomes a leader of his after him. It
belongs to Allah and his messenger and to
his close relatives,
orphans, those in need, and wayfarers.
This is similar to the verse in
in which Allah
says, know that whatever spoils of war you
acquire, 1 5th belongs to Allah and his
master and to his close relatives, orphans, those
in need, and wayfarers.
Hence,
gains is to be divided into 5 portions.
1 5th for the for Allah and his
messiah, salallahu alaihi wasalam, which is to be
spent in the public interest of the Muslims.
1 5th for the prophet's close close,
close relatives, namely Banu Hashim and Banu al
Muttalib,
wherever they may be, is to be shared
among them with both males and females receiving
equal shares. Banu al Mutalib
are included in Banu Hashim among the recipients
of the 1 5th of 1 5th.
Although the rest of Banu al, Banu Ab
Abdulmanaf
are not included because they joined Banu Hashim
in the mountain passes when Quresh made a
pact to boycott and oppose them. Therefore, they,
unlike others, supported the mister of Allah sallallahu
alaihi wasallam, hence the prophet sallallahu alaihi wasallam
said concerning,
they never left me either during the Jahiliya
or in Islam. This,
dividing of the war beauty the author is
mentioning
mentions in this verse that a 5th is
for Allah and his messenger
And as the prophet
said, the 5th that is given to Allah
and his messenger goes back to you meaning
the ummah that is used for that which
is beneficial for
the. A 5th goes to the close family
of the prophet and his family
are his wives
and his descendants that come from Banu, Hashim
and Banu Muttalib.
Hashim being the grandfather, the great grandfather of
the prophet
and Banu Muttalib being his brother, Hashim's brother.
So these two
ancestors of the prophet sallallahu alaihi wa sallam,
their descendants are called Banu Hashim and Banu
Muttalib.
And Abdul Muttalib is called Abdul Muttalib even
though he's the son of Hashim because when
Hashim died, Abdul Muttalib was a young boy.
And so his uncle Muttalib went to retrieve
him because they were traveling.
So when they brought him back, people saw
this child and they thought that he was
the slave of Muttalib. He bought a slave
for himself. So they started to call him
Abdul Muttalib. And he said, no, it's my
nephew, but the name stuck.
So these two families even before Islam were
very, very close even though they had other
brothers, Hashim, Mutarib. There were other brothers that
are known as the sons of Abdul Manaf.
And that is why when the prophet
made this ruling that us, Banu Hashim and
Banu Mutalib, we are like 1. Because even
when the Quraysh boycotted the family of the
prophet, Muslims and non Muslims together, Banu Muttalib
were also boycotted.
So they also joined Banu Hashim in that
boycott. They stuck with them as opposed to
the other cousins of the prophet
And that's why when Uthman radiyaallahu an and
other companions came and they said, oh, messenger
of Allah, we're all related equally. We're all
descendants of Abdi Manaf, meaning our greater ancestor,
Hashim Muttalib. All of us were from the
same family. He said no. He said, but
Hashim Muttalib are 1 before Islam and in
Islam because they also joined us in the
boycott and you didn't. So this is something
which is particular to them also.
One 5th for poor orphans who are children,
who have no father, and have not yet
reached puberty. One 5th for the needy, and
there is a share for wayfarers who are
strangers, who are cut off in a foreign
land. The orphans in Islam,
an orphan is someone who has no father.
A child that has no father is considered
to be an orphan. Not like in our,
definition of the word orphan in the Western
terminology, an orphan is someone that has neither
mother nor father.
However, in Islamic
Sharia definition, it's just someone that doesn't have
a father even if they have a mother.
We would still call them a yateem. They
would still be considered to be an orphan.
And the wayfarer is a is a traveler
who is stuck upon his travels and has
no more money,
can't find money, can't get money. So he
can't proceed and he can't go back. This
person is stuck as used to happen in
the olden days. Now, you can just go
to an ATM and get money or someone
can transfer it to you. In the olden
days, if you run out of funds, you
would be stuck in that land. These people
are called.
They are the wayfarers. So they need sadaqa.
They need help in order for them to
be able to proceed and continue with their
journey. And there is a share
Allah allocated these shares and restrict restricted the
fee to these specific groups so that wealth
does not circulate
only among those of of you who are
rich. For if he did not do so,
the wealth would be limited to the rich
and powerful, and those who are weak and
poor would not have any of it. That
would result in much mischief,
the extent of which no one knows except
Allah.
Similarly,
innumerable
interests are served by following the commands and
laws of Allah. Therefore, Allah enjoined a basic
guideline and general principle when he said, whatever
the messenger gives you of the gains or
of instructions, accept it. And whatever he forbids
to you, refrain from it. This includes both
fundamental and minor issues of of religion, whether
they have to do with outward conduct or
inward beliefs and attitudes.
Whatever the messenger, sallallahu alaihi wa sallam, gives,
it is obligatory for people to pay heed
to it and follow it, and it is
not permissible to go against it. If the
messenger
if the messenger
gives a ruling, it's like a ruling from
Allah
and no concession or excuse is granted to
anyone to refrain from doing it. It is
not permissible to give precedence to the view
of anyone else over the over the view
of the prophet salallahu alaihi wa sallam. Look
at the wisdom that Allah mentions here in
the fay, and that is so that wealth
doesn't circulate only amongst the rich. The difference,
as we said, between and Fay
is there's fighting.
So what happens is when the war booty
comes, 1 fifth is given to Allah and
his messenger,
and 4 fifths go to the army. That
1 fifth that's given to Allah and his
messenger, that's further divided
also amongst Allah, his prophet, the poor, the
needy, is further divided.
However, 4 5ths, the lion's share, the majority
is going to the army, the people, the
soldiers that participated.
The fe, all of it goes to these
5 people that are mentioned, these 5 groups
that are mentioned. None of it goes to
the army. All of it goes to Allah
and his messenger and the poor and the
needy. So sometimes it's a great amount of
wealth like the wealth of Khaybar,
like the wealth of
of of of, Banu Nadir. And so Allah
says so that wealth doesn't just stay in
the hands of the rich. So Allah subhanahu
wa ta'ala has different laws and from their
wisdom such as the wisdom of zakan, the
wisdom of sadaq and so on, is so
that wealth circulates amongst the different groups of
people within the community. Then Allah enjoins us
to fear him for that offers nourishment to
hearts and souls in this world and the
hereafter and leads to eternal happiness and ultimate
triumph. Whereas neglecting it leads to eternal doom
and everlasting punishment. Allah says, then fear Allah,
for verily Allah is severe in punishment towards
the one who fails to fear him and
gives pres precedence to following
his own whims and desires.
Is for the
poor who have been driven from their homes
and property seeking grace from Allah and his
good pleasure and helping the cause of Allah
and his messenger
is they whose faith is true.
And those who were already settled in the
land of Medina before them and were sincere
in faith, love the migrants who came to
them and find no covetous desire in their
hearts for what they have been given. Rather,
they give them preference over themselves even if
they too are poor. Those who are protected
from their own covet covetousness
is they who will be the successful ones.
Then Allah
tells us of the wisdom behind allocating the
gains to those to whom he allocated them
and the reason for doing
so, for they deserved help and deserved to
have the gains allocated to them. Allah in
these two verses or three verses, the verse
that will follow this also,
speaks about the 3 groups of people in
relation to the companions.
So Allah Azzawajal will first mention the
and their virtue and their status, and then
he will follow that by the Ansar, and
then he will follow that about those people
who came after them.
They were either Muhajirun
who had left the homes that they loved
and were, used to and had left their
loved ones,
friends, and, and wealth for the sake of
Allah in support of the religion of Allah
and out of love for the messenger of
Allah sallallahu alaihi sallam. These are the sincere
ones who acted in accordance with their faith
and confirmed their faith
with righteous deeds and difficult acts of worship
in contrast to those who claim to believe,
but did not
but did not prove it by striving in
jihad, migrating and doing other acts of worship.
But these are the first people that Allah
praises, and they are the Muhajirun,
the people of Mecca who migrated with the
prophet
who left behind and abandoned their wealth and
their land and their property and all claims
to everything that they owned for Allah and
his messenger.
And they abandoned their claims even after Islam
conquered Mecca.
Even the Muslims after they conquered Mecca, those
Muslims that migrated and left behind their wealth
had no share of it. If it was
taken by others, it was left to them.
So it wasn't like you could come back
and reclaim stuff, and that is why when
the prophet
came for the Hajj, he was asked, oh,
messenger of Allah, where are you going to
stay?
In Mecca, where are you going to stay?
He said, did Aqeel leave anything for us?
Aqeel. Who's Aqeel? The son of
Abu Talib.
Aqeel
accepted Islam later,
whereas Jafar and Ali, they were early Muslims.
They accepted Islam at the beginning. So they
migrated with the prophet sallallahu alaihi wasallam who
remained behind to inherit from Abu Talib,
Aqil.
So Aqil took everything. So the prophet said,
did Akeel leave anything for us to take?
Meaning, he took it all. So the prophet
didn't say to him, give it back to
us. Oh, no. No. What he did instead
is that he said we will rather go
and stay
where the Quraysh boycotted us. Meaning, the area,
that's where we'll go and that's where we'll
pitch our tent, and that's where we will
stay. And that's why when the prophet, salallahu
alaihi wa sallam, has mentioned the in the
on the day of the conquest of Mecca,
when he wanted to bathe, he went to
the house of Umohani.
Umohani is the daughter of Abu Talib.
He went to her house to be, salallahu
alaihi wasallam, because he didn't have his own
place, salallahu alaihi wasallam, in Makkah. So they
Allah praises them because they abandoned everything and
left it all for the sake of Allah
and his messenger
Or they were the Ansar namely Al Aus
and Al Khazraj
who willingly chose to believe in Allah and
his messenger
out of love, and they welcomed the messenger
of Allah
and protected him from all people. They were
settled
in the abode of migration and faith so
that it became a place in which the
believers
turned and took as a place of refuge.
The place in which the Muhajirun sought asylum
and the Muslims lived under its protection because
all of their lands were the lands of
war,
polytheism, and evil. And this is the second
group, the Ansar, the 2 tribes of the
Us and the Khazarij that make up the
Ansar of Medina.
And they were the ones who welcomed those
migrants who were poor, who had left behind
their wealth and their property, and they treated
them like they were family. They brought them
in and used them or made them, like,
feel like brothers. And they shared with them
their wealth and their homes and their families,
and they gave to them everything that they
could do. So Allah praises
them for that and Allah from the blessings
that he placed upon the the people of
the Ansar, is as the prophet
said that there is a sign of iman.
A sign of Iman is to love the
ansar. A sign of hypocrisy is to hate
the ansar. And from those virtues that Allah
gave to the ansar and the people of
Madina and Madina itself is that Iman returns
to Madina just as the snake returns to
its whole. And that's why it's known as
Darul Iman, the place of Iman and faith.
The supporters of the faith kept joining the
Ansar and seeking refuge in their land until
Islam spread and grew strong and began to
increase little by little and conquered the hearts
with knowledge, faith, and the Quran, and conquered
land with the sword and the spear. Among
other good characteristics,
they loved the migrants who came to them
because of their love of Allah and his
messengers sallallahu alaihi wasallam. They loved his loved
ones, and they loved those who supported his
religion. And final covetous desire in their hearts
for what they have been given. That is,
they do not envy the for
what Allah gave them of his bounty or
for what he singled them out for of
virtues and presidents that they deserved. This indicates
that their hearts were free of ill feeling,
grudges, resentment, and envy. It also
indicates that the
are superior to the
because Allah mentioned them first and stated that
the did not find any desire in their
heart hearts for what they had been given.
This means that Allah
had given the that
which he did not give the Ansar or
anyone else because they had combined support for
Islam with migration for the sake of Allah.
And so both of these groups, the Muhajirun
and the Ansar, have their own sets of
virtues and rewards and status.
But overall, the maha jiun
are of a higher status than the ansar.
And from that which shows that is that
the Khulafa, the 4 Khulafa
and the 10 that are promised paradise, those
10 companions that are promised paradise, all of
them are from the Muhajirun. They're all from
Quraysh.
And so this is from the virtues that
Allah gave to them. But from the purity
of the hearts of the people of the
Ansar is that they didn't feel any type
of
rancor or real feeding or hatred or envy
towards their brothers from the Mahajan. Rather, the
opposite of Allah, azza wa jal, will mention
here and praise them now.
Rather, they give them preference over themselves even
if they too are poor. That is one
of the characteristics of the Ansar in which
they suppressed others and distinguished
in which they surpassed others and distinguished themselves
is self selflessness,
which is the most perfect kind of generosity.
For they give precedence to others with regard
to that which they themselves loved of wealth
and other things, and they gave it to
others even though they themselves needed it And
even when they were in need and poor,
this can only be done by people of
sublime character who love Allah Subhanahu Wa Ta'ala
and give pre precedence to that over their
whims, their own whims and desires and pleasures.
An example of that is the story of
the Ansari,
because of whom this verse was revealed when
he selflessly
selflessly
gave his food and the food of his
family and children to his guests, and he
and his family spent the night hungry. This
is the companion from the Ansar, who the
prophet, sallallahu alaihi wasallam. There was a guest,
a traveler, a foreigner who came to Medina.
So the prophet
to the Ansar. He said, generally to the
companions, I have a guest here. Who will
take him to their house and feed them
this night?
So one of the Ansars said, I will
no messenger of Allah.
So he took the guest and he went
home and he said to his wife, we
have the guest of the prophet
today in our house, so we need to
feed him. She said, we only have enough
food for us and for our children.
And it wouldn't be even enough for us
if you give it to the guest. We
can't eat it because it's not enough for
everyone. And if we eat it, there's nothing
left for the guests. He said, put the
kids to sleep. Do whatever you can. Just
put them to sleep without any food. And
then turn down the candles so it's very
low, and then bring out the food. I
will pretend to eat and they will eat.
So that's what he did. So they thought
that he was eating, but he wasn't eating.
He was just making certain movements and, you
know,
clinking the dishes and so on. And they
were eating and they ate to their fill.
And then Allah praised them because in the
next morning, the prophet
said, Allah loved what you did last night.
Meaning Allah gave me revelation
about what you did and Allah loved what
you did. And that was the way of
the Ansar. So Allah praises them for this
to give preference to others, to love others
as they love themselves, to give to them
what Allah
has given to them. Giving precedence to others
is this opposite of selfishness.
Selfless selflessness is praiseworthy, whereas selfishness is blameworthy
because it is one of the characteristics of
stinginess and covetousness.
Whoever is blessed with selflessness
is protected from his own covetousness.
And those who are protected from their own
covetousness,
it is they who will be the successful
ones. Being protected from one's
own own one's own covetousness
includes being protected from
covetousness
with regard to all that one is instructed
to do. If a person
is protected from his own covetousness,
he will be at ease with the commands
of Allah and his messenger, salallahu alayhi wasalam,
and will comply with the obedient with and
will comply with them obediently
and willingly with an open heart, and he
will be at ease with refraining
from what Allah forbids even if it is
dear to him and his heart longs for
it. He will be at ease with spending
his wealth in Allah's cause, seeking his pleasure.
Thus, he will attain success and triumph.
This
is in contrast to the one who is
not protected from his own covetousness.
Rather, he has the characteristic of being covetous
and unwilling
to do good. And this is the foundation
and essence of evil. These 2 noble groups
are the Sahaba and prominent scholars who attained
presidents,
virtues, and sublime characteristics.
And sublime characteristic made them surpass those who
came after them and catch up with those
who came before them. Thus, they became the
most prominent believers,
leaders of the Muslims, and foremost among the
righteous. The highest level of virtue that those
who came who come after them can attain
is to follow in their footsteps and take
them as an example. Hence, Allah mentioned
of those who come after them, those who
emulate them and follow in their in their
footsteps.
As he says,
And those who come after them say,
our Lord forgive us and our brethren who
believed before us and do not let there
be any ill feeling in our hearts towards
those who believe. Our Lord, verily you are
most compassionate,
most merciful.
And those who came after them, that is
after the and
Ansar
say says
say by way of sincerity towards themselves and
towards the believers, our lord forgive us and
our brethren who believed before us. This supplication
includes all the believers, the sahaba,
and those who came before them and after
them. This is one of the virtues of
faith that the believers seek to benefit from
one another and pray for one another because
of their shared faith, which creates a bond
of brotherhood between the believers. One of the
branches of that brotherhood is that they pray
for one another and love one another. So
Allah mentions here the 3rd group.
So either the Muslims are from the
or they're from the Ansar or they're from
the 3rd group. Why is the 3rd group?
Those who love the
and the Ansar. Those who love those companions
who came before them, and they make dua
for them. And ask Allah for forgiveness for
all of the believers that came before them.
But in particular, the 2 groups that are
mentioned here. So it includes every believer, but
in particular the 2 groups that Allah mentions
them because he mentions them in this context.
And this is from the comprehensive duas rather
than mentioning people by name, generations by name,
individuals by name, you say, no, Allah, have
forgiveness and mercy upon all of those who
preceded us in faith. And that is one
of as we know, one of the hallmarks
of the duas of the sunnah, that they
are comprehensive in their wordings so that they're
not too long.
So that's why when the companions at the
beginning in the the shahood, when they would
say a salam, they would say a salam
ara jibreel wamika'il, they would start naming people,
oh, Allah send your peace and blessings upon
jibreel, and mika'il, and this person. The prophet
said no. You say
peace and blessings be upon us and upon
every righteous state of Allah. You included them
all now.
Angels,
humans, everyone that's a righteous state of Allah
is included. And so this is similar to
that. Allah Azzawajal said, make dua for all
of the believers who preceded you in faith,
but, obviously, the context is primarily about the
companions.
Hence, Allah tells us that this supplication is
a sign that there is no resentment in
their hearts.
A thing is ruled out when its opposite
is proven, which in this case is love,
friendship, and sincerity between the believers. For such
things are the rights of the believers over
one another. Moreover,
Allah describes those who came after the Sahaba
as believers because their words are brethren who
believed before us are in are in are
indicative of shared faith and of their following
the Sahaba in their beliefs,
and basic principles such as
for this
description does not apply to anyone except them.
And it is because of verses like this
that Imam Malik, Rahim and others used to
say that there are only 2 or 3
groups of believers. Either you're from
the Muhajirun,
or you're from the Ansar, or you're from
those who love the Muhajirun and the Ansar.
And Allah, ajazawa jal, in this verse doesn't
mention any other groups. So those people who
despise the companions,
who criticize the companions,
who go to extremes regarding the companions, Those
people are not included in this because Allah,
azza wa jal, only mentions
these 3 groups of people. You're either from
those companions or you're from those people who
love the companions.
He also describes them as admitting their sin,
seeking forgiveness for it, seeking forgiveness for one
another, and striving to remove a resentment and
grudges towards their believing brothers from their hearts
because they're offs they're offering that supplication implies
what we have mentioned, and it implies that
their love for one another And that one
of them loved for his brother what he
loved for himself, and that he is sincere
towards him in his presence and in his
absence during his life and after his death.
This verse indicates
that all of this is part of the
duties that the believers have towards one another.
Then they end this supplication with 2 divine
names that are indicative of the perfect mercy
of Allah and his great compassion and kindness
towards them. Part of which and indeed one
of the most sublime
manifestations of his mercy, is that he enabled
them to carry out their duties towards Allah
and towards other people. These three categories are
the categories of this umrah. It's they who
are entitled to the fey, which is to
be spent in the general, interest of the
Muslims.
And these are the people of Islam. May
Allah make us among them by his grace
and kindness.
Have you not seen those who are hypocrites
saying to their fellow disbelievers among the people
of the book, if you are expelled, we
will leave you we will leave with you,
and we will never obey anyone concerning you.
And if you are attacked, we will surely
come to your aid. But Allah bears witness
that they are indeed liars.
If they are expelled, they will not leave
with them. And if they are attacked, they
will not come to their aid. Even if
they do come to their aid, they will
turn and flee. Then they, the people of
the book, will not prevail.
Indeed the fear they have of you
in their hearts is greater than the fear
of Allah for there are people of, there
are people devoid of understanding.
Then Allah Subhanahu Wa Ta'ala expresses amazement at
the situation of the hypocrites who raised the
hopes of their brethren among the people of
the book, of their support and allegiance against
the believers.
He tells us that they said to them,
if you are expelled, we will leave with
you, and we will never obey anyone concerning
you. That is we will not obey anyone
who tells us not to support you and
who tries to interfere between us and you
or tries to scare us. And so this
is now
Allah relayed to us the part of the
story of Banu Nadir, as we mentioned at
the beginning,
where Abdullah bin Ubayy,
the leader of the hypocrites, came to them
and he said that we will support you.
If you leave, we leave. If you fight,
we fight. We're with you. And so Allah
is saying that these are the promises that
they made. And those promises, when the time
came to fulfill them, they broke them.
And if you are attacked, we will surely
come to your aid. But Allah bears witness
that they are indeed liars. The promise
with which they deceive their brethren. This is
not something
unexpected of them, for lying is typical behavior
on their part. A deceit, a treachery, hypocrisy,
and cowardice are second nature to them. But
they did the same with the Muslims. How
often did the hypocrites say we'll fight with
you, oh Muslims, we'll be with you. And
then when the time came, they they left
and they turned away. And if they do
that with Allah's messenger salallahu alaihi wasallam with
the believers, then they're more likely to do
it with other groups as well. Therefore, Allah
stated that they were lying and what he
said came to pass exactly as he said.
If they are expelled and banished from their
homes, they will not leave with them because
they love their land and are not steadfast
in fighting, and they are not faithful to
their promise. And if they are attacked, they
will not come to their aid. Rather, they
will be overcome with cowardice and their courage
will fail them. They will forsake their brethren
when they need them most. Even if they
do come to their aid, assuming that they
do that, they will flee they will turn
and flee. Then they they, the people of
the book, will not prevail. That is they
will turn away from fighting and giving aid
and they will not be helped by Allah.
The reason why they will behave in that
manner is that the fear
they have of you, oh believers, their heart
is greater than their fear of Allah.
So they fear you more than they fear
Allah, and they give precedence to fear of
created beings
who cannot benefit or harm themselves or anyone
else
over fear of a of of the creator
who does possess the power to harm or
benefit, give or withhold. Because they don't believe
in Allah. They don't believe in the Aqira.
They don't believe in the punishment of Allah
so their fear of that which is before
them, that which they can see in their
dunya is greater than the fear of Allah
subhanahu wa ta'ala. And that was one of
the major distinguishing factors between the believers and
others. The believers fear Allah more than they
fear anything else in the dunya because they
know that Allah
is its creator and its master. And Allah
is the one that has power and ability
over all things. They fear Allah more than
anything else. Yes. Whereas others know they fear
the dunya more than they fear Allah
For they are a people devout of understanding.
Devoid.
For they are a people devoid of understanding.
They do not understand the order or or
true nature of things, and they cannot imagine
the consequences. Rather, true understanding is to fear
the creator, put one's hope in him and
love him, and to give precedence to that
over all other matters, which are secondary
to that.
They will not fight you altogether
on an open battlefield except in fortified towns
or from behind walls. Their valor is great
among themselves. You think they are united, but
they but their hearts are divided for they
are a people devoid of reason.
They are like those shortly before them who
tasted the evil consequences of their deeds, and
theirs will be a painful punishment.
They are like the shaitan when he says
to a man, Disbelieve.
Then when he disbelieves, he says to him,
I have nothing to do with you for
verily I fear Allah the Lord of the
worlds.
So the outcome for both of them is
that they will be in the fire to
abide therein forever, such as the recompense of
the wrongdoers. They will not fight you altogether
on an open battlefield. That is, they will
not engage with you they will not engage
you in battle except in fortified towns or
from behind walls. That is, they will not
be steadfast in fighting, and they will have
no resolve unless they are fortified in towns
or behind walls. In that case, they will
resist relying on their fortresses and walls, not
on real courage. This is the greatest criticism.
Their valor is is great among themselves. That
is their valor is great among
their valor is is great only among themselves.
There is nothing wrong with them in in
terms of physical ability or strength. Rather, the
problem is their weak faith and lack of
unity. Hence, Allah says, you think they are
on you think that they are united when
you see them gathered together and supporting one
another, but their hearts are divided. That is
there is mutual hatred, discord, and a lack
of harmony among them. And that is what
led the what what led to them being
described in the terms mentioned above. For they
are a people devoid it devoid of reason.
That is, they possess no, reason or mature
thinking. If they did possess
if they did possess reason, they would have
given precedence to that which is superior over
that which is inferior. And they would
and they would not have chosen for themselves
the worst of the two options.
And they would have been united and in
harmony.
Thus, they would have supported one another, helped
one another, and cooperated in that which was
in their interest and benefited them in both
spiritual and worldly terms. The likeness of these
failures among the people of the book
over whom Allah caused his messenger, sallallahu, alaihi
sallam, to prevail and cause them to taste
disgrace in the life of this world and
not to be supported by those who had
promised them is that of those who
came shortly before, namely the disbelievers of Quraysh
to whom this shaitan made their misdeeds fair
seeming and said, no one among men can
overcome you this day, for I will be
your protector. But when the two troops came
in sight of one another, he turned on
his heels and said, I'm done with you.
For verily, I see that you do I
see
what you do not. Indeed, I fear Allah.
For Allah, I fear in punishment. And this
is the verse in Suratul Anfal about the
battle of Badrul. We mentioned this at the
tafsir Suratul Anfal,
that Iblis came to the people of Quraish
in the form of a man, and he
gave them these assurances. And he came in
the guise of one of the leaders of
the major tribes of Arabia that I will
be with you. I will support you. I
will protect you. I will gather my troops,
and we will go alongside you. And he
was lying to them just to promote them,
just to encourage them, motivate them to go
and fight the Muslims. So once they came
to the battlefield
and Iblis saw the angels of Allah coming.
So Allah subhanahu wa ta'ala tells us in
Surah Al Anfal, Allah sent thousands of angels
to fight alongside the believers on the day
of Badr. As soon as he saw that,
he ran and he fled as
Allah mentions here. He ran and he said,
I see I fear Allah and I see
his punishment coming.
Thus, they deceive themselves and were deceived by
others who neither helped them in any way
or nor word off the punishment from them
until they came to Badr in awe their
pride and arrogance, thinking that they would achieve
their wishes to defeat the messenger of Allah
sallallahu alaihi sallam and the believers. But Allah
caused his messenger salallahu alaihi sallam and the
believers to prevail over them, so they killed
their leaders and prominent figures and took some
of them captives
and took some of them captive,
and the rest of them fled.
Thus, they tasted the evil consequences of their
deeds and the outcome of their polytheism and
wrongdoing That was in this world. And in
the hereafter, theirs will be the punishment of
the fire. And the likeness of the hypocrites
who deceived their brethren among the people of
the book is that of the shaitan when
he says to a man, disbelieve. That is,
he makes disbelief fair seeming to him and
calls him to it. But when he is
dis
but when he is deceived by it and
the and and
disbeliefs and is thus doomed, the shaytan
who took him as a friend and called
him to that does not help him does
not help him. Rather, he disavows him and
disavows him and says to him, I have
nothing to do with you for verily I
fear Allah, the lord of the world. That
is, I have no power to ward off
the punishment from you, and I cannot avail
you even an Adam's worth of good. And
just as a shaitan in the dunya, he
abandons those people that he encourages to follow
him. When the moment comes and they need
his help, he abandons them. Allah says that
likewise on your he
will also abandon them as Allah
mentions in the verse in Surah Ibrahim.
The shaitan will come to the people and
he will say that Allah gave you the
true promise and my promise was false. And
all I did was call you and you
responded.
So even on that day, he will free
himself and absolve himself from them. So Allah
says that he is treacherous in the dunya
in terms of his promises being false, and
he will be treacherous on the day of
judgment also. So the outcome for both of
them, that is the caller, namely the shaitan,
and the one who is called, namely the
human who pays heed to him, is that
they will be in the fire to abide
therein forever. This is like the verse in
which Allah subhanahu wa ta'ala says, he only
calls his followers so so that they may
become inhabitants of the raging fire. Such is
a recompense recompense of the rock doers who
were partners in rock doing,
disbelief. Although they differ with they differ with
regard to the intensity and strength of the
punishment.
This is the the way of of the
shaytaal with all his allies. He calls them
and leads them to that which will harm
them. By means of his deceit, then they
will fall into the trap, and their doom
becomes imminent.
He disavows them and abandons them.
The blame is entirely upon the one who
obeys him, for Allah has warned him against
him and told him of his aims and
goals and the fate of the one who
obeys him. Therefore, the one who obeys him
is sinning knowingly and has no excuse.
Oh you who believe, fear Allah, and let
every soul consider
what it has set set sent forth for
tomorrow. And fear Allah, for verily Allah is
well aware of all that you do.
They're not be like those who forgot Allah,
so it caused them to forget themselves. It
is they who are the evildoers.
Not equal are the inhabitants of the fire
and the inhabitants of paradise. It's the inhabitants
of paradise who will triumph.
If we had sent this Quran down to
a mountain, you would have you would have
seen it humbled and rent asunder out fear
of Allah. Such are the comparisons we set
forth for humankind so that they may reflect.
Here, Allah subhanahu wa ta'ala enjoins his believing
slaves to do that which is dictated by
faith and fear him and fear of him
secretly and openly in all situations and to
pay attention to what Allah enjoins upon them
of commands, laws, and limits, and to think
of what they have achieved and where they
have failed,
and what they have attained of these that
will benefit them or harm them on the
day of resurrection.
If they make the hereafter their main concern
and primary focus and concentrate their,
their intentions on it, they will strive hard
in doing a lot of good deeds that
will help them to reach it, and they
will rid themselves of distraction and obstacles that
will halt or hinder their efforts or divert
them. This is similar to the hadith of
the prophet sallallahu alaihi wasallam in which the
Bedouin man asked the prophet sallallam is the
hour. And he said to him, and what
have you prepared for it? So, So likewise,
Allah is really saying fear Allah and look
towards what you have prepared for tomorrow. What
have you put forth for tomorrow, meaning the
day of judgment. And so this is a
major thing that the Sharia calls towards, and
that is preparation for Yomun Qiyam and the
standing before Allah Subhanahu Wa Ta'ala. So every
single day as the salaf used to say,
you should be doing something towards Yomun Qiyam
in terms of building for the akhira. Doing
something that is pleasing to Allah Subhanahu Wa
Ta'ala. And everyday should be slightly better than
the day that comes before.
Everyday you should try to improve, do a
little bit more, read a bit more, do
a bit more, give a bit more, so
that it is something which is closely entertaining
the pleasure of Allah subhanahu wa ta'ala.
If they also know that Allah is aware
of what they are doing
and that their deeds are not hidden from
him and no good deed will go unnoticed
by him, that will make them strive harder.
This verse offers a guideline with regard to
taking stock of oneself and reminds the believer
that he should continue to check on himself.
And if he sees any lapse, he must
take action by giving it up, repenting sincerely,
and turning away from any means,
that may lead to it. If he sees
himself falling short with regard to any divine
command, he just strive hard and seek the
help of his lord in completing it, perfecting
it, and doing it properly. Because part of
being conscious of is
also
holding yourself to account in terms of what
you've accomplished or not accomplished where you've fallen
short, your strengths, your weaknesses. As Umar
used to say, hold yourselves to account before
Allah holds you to account and weigh your
own deeds before Allah weighs them for you.
Because today, you still have the
the option or the opportunity to perform good
deeds. But tomorrow, there will only be the
accounting.
So so long as you have that ability
to do good deeds, you hold yourself to
account. Is this Ramadan better than less Ramadan?
Am I doing more than I was doing
last year? Am I doing more in terms
of worshiping Allah than I've been doing over
the past few months? This is constantly
a repetitive and continuous process of holding oneself
to account. He should compare the he should
compare the blessing that Allah has bestowed generously
upon him with his shortcomings, for that will
undoubtedly make him feel embarrassed.
The ultimate deprivation is for a person to
pay no attention to this matter and to
behave like people who forgot Allah, where he
lists about remembering him and fulfilling their duties
towards him and focused on their own inclinations
and whims and desires. And, therefore, they did
not prosper or attain any good. Rather, Allah
caused them to forget that which was in
their best interest, and he caused them to
fail to notice that which was good for
them and was of benefit,
to them. Thus, they ended up in ruin
and disarray
and became losers in both realms. Their loss
was so great that it could not be
made up because they were the evildoers who
drifted away from the obedience to their lord
and persist persisted in disobeying him. So Allah
mentions 2 groups of people in these two
verses. Those who are conscious of Allah and
preparing for the meeting of Allah, those who
are heedless of it and forget it. They
don't they don't even know it's a possibility.
And that is from one is from the
greatest blessings of Allah, and the other one
is from the greatest punishments that Allah sends
upon a person To be completely healed, it's
not even be in their mind that there's
such a thing as and
resurrection and accounting. And so they're so distant
from Allah
That is from the greatest types of punishment
that Allah consent upon a person in this
dunya. Even though it's not a physical type
of punishment, but it is the punishment of
heedlessness,
of being neglectful, of not even being conscious
of a fact that there can be a
lord that is worthy of worship. As we
see in our time where most people don't
even pay any mind to that particular issue.
And so Allah Subhanahu Wa Ta'ala describes these
2 people. Don't be like those people that
are heedless. Say if Allah made you aware,
Allah made you conscious of Allah subhanahu wa
ta'ala, Allah made you someone who's been given
a reminder, that is an amazing blessing from
Allah that you shouldn't waste or squander.
And they are they equal? Those who consistently
fear Allah and
considered what they had where they had set
forth for tomorrow, and thus deserve the gardens
of bliss
and a sound life with those whom Allah
has blessed of the, of the prophets,
the strong and true in faith, the moral
and the righteous, and those who neglected
the remembrance of Allah and forgot their duties
towards him. So they
lived a life of misery in this world
and deserved punishment
in the hereafter.
The former are the victors and the latter
are the losers. Both in the dunya and
in the akhirah.
So one group, Allah Azzawi, just as they're
not equal, the people of the fire and
the people of Jannah and Yomul Qiyama, then
likewise in the dunya, those people who are
conscious of Allah and fear Allah Azzawajal are
not equal to those who are heedless of
Allah Subhanahu Wa Ta'ala.
As Allah has explained
this to his slaves and issued commands and
prohibitions to them in in his holy book,
this requires them to hasted towards that to
which he has called them and urged them
to do, even if they are rough and
hardhearted
like great mountains. For this Quran was to
have been for this for if this Quran
was to have been sent down to a
mountain, you would have seen it humbled and
rent asunder out fear of Allah. That is
because of its powerful effect on people's hearts
for the exhortations of of the Quran are
the greatest of all exhortations.
Its commands and prohibitions are full of wisdom
and serve many interests. They are very easy
on people's souls and also in physical sense
in a physical sense. They are straightforward. There
are no contradiction or flaws in them, and
they are not too difficult or too burdensome.
They are
suitable for our times and places and are
appropriate for everybody. Which shows that sometimes a
person's heart can become harder than the strongest
mountain.
As Allah mentions in Surah Al Baqarah, there
are rocks that break open and they give
water. There is moisture in them. But the
hearts of some of the children of Adam
are stronger or harder than that. Meaning that
there is no moisture in it. There's no
fear of Allah and there's no remembrance of
Allah
in it. So Allah says here that if
you were to reveal the Quran to a
mountain, the mountain will crumble out of dust.
But at some of the hearts of people,
the Quran is recited to them and it
doesn't move them, doesn't change them, doesn't remind
them of Allah subhanahu wa ta'ala. And so
one of the greatest gifts that Allah gives
to someone is to have a soft heart.
Soft heart meaning that when the verses of
the Quran are read or someone is reminded,
at the very least that needle of iman,
it changes, it moves in their heart. They
are reminded by the reminders that people give
about Allah Subhanahu Wa Ta'ala. And that is
from the greatest blessings of Allah And
the way that the heart becomes hard is
by sin. Because the prophet told
us that every time a person sins, they
a a dot, a black dot is placed
within their heart. And it continues and continues
until the heart is just engulfed
with that type of barrier, that no no
good can come through it. And that is
why the prophet said about that person, this
person doesn't know the difference between that which
is pleasing to Allah,
the doesn't know what is good, doesn't know
what is evil, can no longer recognize the
difference between the two. How do you remove
that? By constantly making tawba and istighfar
and the dhikr of Allah
and be engaged in the Quran, in the
recitation of the Quran. Quran
and its recitation
and its remembrance and its contemplation and its
study is one of the greatest ways of
softening the heart. And that is why Allah
mentions here in this verse. Be people of
the Quran, Allah will soften your heart. And
as it softens, you become more conscious of
Allah
and therefore more likely to do that which
is pleasing to him. Its commands and prohibitions
are full of wisdom and serve many interests.
They are very easy on people's souls and
also in a physical sense. They are straightforward.
There are low contradictions or flaws in them,
and they are not too difficult or too
burdensome. They are suitable for all times and
places and are appropriate for everybody.
Then Allah tells us that he sets forth
comparisons for humanity
and explains to his slaves in his books
in his book what is lawful and what
is prohibited so that they may ponder and
reflect upon his revelations. For reflecting upon them
opens up for the individual the treasures
of knowledge. So is him chosen the paths
of good and evil, encourages him to attain
the best of manners and characteristics, and deters
him from bad manners and characteristics. Hence, there
hence, there is nothing more beneficial for a
person than reflecting upon the Quran and pondering
his meaning.
He is Allah. There is no God but
He, Noah of the unseen and the the
seed. He is the most gracious, the most
merciful.
He is Allah. There's no God but He.
The Sovereign, the Holy, the Most Perfect, the
Granter of Security, the Watcher over all, the
Almighty, the Competitor, the Supreme. Glory be to
Allah. Far exalted is he above having the
having the partners they ascribed to him.
He is Allah, the creator, the maker, the
shaper. To him belong the most beautiful names.
All that is in the heavens and on
earth glorifies him for he is the almighty
most wise.
These verses include many of the beautiful names
and sublime attributes of Allah, which are of
great significance and contain wondrous meanings.
Allah tells us that he is the only
one who deserves to be loved and worshiped
for there is no god but he, because
of his great perfection
arc encompassing kindness and universal control. Any god
other than him is false and does not
deserve
an an Adam's way of worship for it
is needy, helpless, and imperfect. It has no
power to do anything for itself or any
or or or for anyone else. Then Allah
describes himself as completely
omniscient, for he knows what is hidden from
people and what they see. And he tells
us of the comprehensive nature of his mercy,
which echo which encompasses all things and reaches
every living being. Then he repeats that he
is the only lord, a god of all
that he is,
that he is the sovereign and owner of
all things, both the upper and lower realms,
and all who dwell in them belong to
Allah, are in need of him, and are
under his control. And as we know, one
of the major themes within the book of
Allah Subhanahu Wa Ta'ala, one of the major
subject topics is to know Allah subhanahu wa
ta'ala. His names and his attributes, his powers,
his abilities, his rewards, and his punishment subhanahu
wa ta'ala. And this is one of the
most extensive
grouping of verses in which the names and
attributes of Allah
mentioned. Allah subhanahu wa ta'ala mentions a number
of them here as you can see. And
so Allah does this in a number of
places in the Quran like we mentioned a
couple of days ago in the tafsir of
Surah Al Hadid. The beginning of that surah
we said, Allah mentions over 20 of his
names, attributes, and abilities, and powers
in just 3, 4, 5, 5 verses. Likewise
here in 3 verses, Allah will mention a
number of his names and attributes because Allah
wants us to know them and then to
worship him according to them.
The holy, the most perfect, that is, he
is holy and free from all faults, defects,
and shortcomings.
He is venerated and glorified. His name, the
holy, Al Quddus,
indicates that he is above all shortcomings
and that veneration is due to Allah for
his attribute for his attributes
and majesty.
Allah is the one that is all pure,
unholy
No weakness, no defect, nothing
from the weaknesses of any other creation or
present in Allah
And he is a salam,
the one who is free of all defects.
At the same time, he is the bestower
of peace. He is the one who gives
peace to all of his creation subhanahu wa
ta'ala.
The granter of security, the watcher over all,
the who
is not overcome or resisted. Rather, he has
subjugated all things and everything submits to him.
Al mummin, the one who gives security because
the word comes from the word also, which
means to grant security. He grants security to
the believers in the dunya, and he will
grant them security in the akhir. And he
is the one who bestows faith upon those
believers, and they're 2
very closely linked
attributes. The one who's given faith is granted
security. So Allah is the one who grants
faith and he grants security. Al Muhammed, the
one who watches, overall is well aware of
everything and everyone and what they do, and
he is the almighty Al Aziz,
the one who is stronger and mightier than
anything else in existence.
A compeller who has subjugated
all people and all creatures
submit to him. The word translated here as
compeller may also mean the one who consoles
the brokenhearted and makes the poor independent of
means. The compeller
has two meanings
as the name of Allah
refers to. These two meanings, number 1, is
that Allah
is the one who compounds, meaning that no
one has a choice about the decree of
Allah and the command of Allah. For Allah
wishes death upon someone, they have no choice
except to agree to the command of Allah.
For Allah wills, if someone's overcome by poverty,
disease, illness, whatever it may be, they have
no choice in the affair. No one can
say, no, Allah, I don't wanna die today.
It's not convenient. Next year, next month. No.
Allah commands and it is done. That is
al jabbar. And Al Jabbar also means that
he he he consoles the believers.
The believers, he consoles them through their difficulties,
through their trials, through their tribulations.
If they turn to Allah and
they hold on to Allah and they worship
Allah
Allah subhanahu wa ta'ala will give them contentment
and peace
during those difficulties and during those trials and
tribulations.
The supreme to whom belong all pride and
greatness, and he is far above all faults,
wrongdoing, and injustice. Al Mutakabbib, the one who
is all supreme, and the word comes from
the word of pride.
For for Allah tell you there's something which
is praiseworthy. For me and you, to be
proud
can be something which is unpraiseworthy, especially if
it means to reject the truth and to
look down upon others. But for Allah,
it is one of his names as the
prophet said
That
Allah said, That this type of pride, it
is the cloak of Allah Subhanahu wa ta'ala
because Allah
is above everything, Subhanahu Wa Ta'ala. He is
the king and the master. No one has
any right to think that they are better
than Allah, azza wa Jal, but Allah is
above all of his creation.
He is above greater, more supreme, more majestic
than all of his creation.
Glory be to Allah. Far ex far exalted
is he above having the partners day ascribed
to him. This is declaring him in general
terms to be above all that is ascribed
to him by those who associate others with
him and stubbornly disobey him. He is Allah,
the creator, the maker, the shaper of all
that is created, made, and given shape. These
names have to do with creating, controlling, and
measuring. All of that is for Allah alone,
and no partner shares in that with him.
Allah
says that he is Al Khadik al Bad
al Musawah, the creator, the maker, the shaper.
And the difference between the 3 is that
one is about originating creation.
So when you come up with the creation
that no one's ever come up before, like
invention,
Allah is the one who created Adam alaihis
salam. There was no human before him. Allah
created Iblis. There was no type of jinn
before him. Allah created the first angel. There
was no angel before that. That is what
is the one who makes or the one
who creates from nothing.
And then he makes, meaning he repeats that
creation. So from Adam comes all of his
progeny. From Iblis comes all of the jinn,
and then you have all of the angels.
So Allah creates the first one and then
Allah recreates
from his power subhanahu wa ta'ala. And then
he's al Musawwil. He shapes as he pleases
subhanahu wa ta'ala. This one created from dust
and clay, that one created from light, that
one created from smokeless fire as Allah will
subhanahu wa ta'ala.
To him belong the most beautiful names. That
is, he has very many names that cannot
be counted and are not known to anyone
except Allah himself. But despite that, they are
all beautiful. In other words, they are all
they all refer to attributes of perfection, and
they are all indicative of the most perfect
and greatest of attributes with no shortcomings
or, with no shortcomings of any kind. And
this is the strongest position that there is
no limit to the names of Allah,
but we don't know all of those names.
We know only some of them. And the
hadith of the prophet whoever
knows and learns and studies 99 names of
Allah, they will have Jannah. That doesn't mean
that that there are only 99 names of
Allah. No. It just means from the names
of Allah, you do that with 99.
But Allah's names are many more. And from
those names are those that we don't even
know in this world. Because the prophet told
us that
Allah will teach him from his names
that which will be a new. And
Allah has kept those names to himself
That's why in the dua of the Quran
that we read, that you often hear in
the
That, oh, Allah, we are your servants, the
the the children of your male servants, the
children of your female. From those duas is
that we ask you, oh, Allah, by every
name that you have sent down in your
book or taught to one of your creation
or you've kept in the knowledge of the
unseen with yourself.
Means that there are names of Allah that
we don't even know.
Just as there are words of praise and
glorification and rebada that we don't know in
the dunya. And that's why when the prophet
sallallahu alaihi wa sallam comes to to see
the Nhu al Qiyam and he makes sajdah,
prostrates before the throne of Allah. He said
Allah will teach me words of praise that
I never knew. Meaning the dunya we didn't
know. Allah will give them to him on
yawmul qiyama. So likewise there are names and
attributes of Allah that Allah has it because
there is no limit to the names of
Allah
but what they are. All of them is
as Allah mentions here. They are beautiful,
and they are perfect and they are befitting
of our lord and creator.
Part of their beauty is that Allah loves
these names and he loves those who love
them and he loves those of his slaves
who call upon him and ask of him
by them. Part of the part of his
perfection and proof that proof that to him
belong the most beautiful names and the most
sublime attributes is the fact that everyone in
the heavens and on earth is constant is
constant need of him, is in constant need
of him. They glorify and praise him, and
they ask him for what they need. And
by his grace and, kindness, he gives to
them in accordance with his mercy and wisdom.
For he is the almighty most wife most
wise. No sooner does he will a thing,
but it happens and nothing happens happens except
for reason and purpose.
It's the end of this the committee of
Surah Al Hashar. All praise and thanks are
for Allah, who may the blessings and peace
of Allah be upon prophet Muhammad, his family,
his companions to the day of judgment. And
with that, we come to the end of
Surat Al Hashar and the end of today's
lesson.