Tafseer As SaDi #15
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Channel: Ahsan Hanif
Series: Ahsan Hanif - Ramadan 2024 - Tafseer As Sadi
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AI Generated Summary ©
The importance of praising Allah's teachings and following the path of Islam is emphasized, along with the historical context of Islam's teachings and its impact on people's behavior. The importance of praying in a congregation and not taking advantage of opportunities to buy and sell products is also emphasized. The speakers use examples such as the first American fashion house and the first American fashion mind as examples of how culture of fear and fear never works in businesses. They also discuss the success of the American Reservoir brand and its impact on people's behavior, including its historical significance and its impact on people's behavior.AI Generated Transcript ©
So today is the 15th day in the
reading and the commentary of this book of
Tafsir Tafsir al Karim al Rahman,
with Tafsir Kalam al Mannan, more famously known
as Tafsir al Sadi
by the sheikh and the author Abdulrahman ibn
Nasr al Sadi who died in the year
1,376
of the hijrah,
And inshallah
today we are covering
Surah Asaf,
which is the 61st
chapter of the Quran, Surah Asaf. And it
is known by this name in a number
of the books of tafsir and the early
narrations that we find from some of the
early scholars of Islam in their books of
the sunnah.
And from the names by which the surah
is also known as is mentioned by
in the Musanaf of Abdul Razak.
That Ibn Abbas radiAllahu anhu may used to
refer to this surah as Surah Al Hawariyin,
The surah of the disciples.
Because Allah will mention the verse concerning the
disciples of Isa, alayhis salatu wa salam towards
the very end of the surah.
The Surah, according to some of the scholars
of tafsir, is a mikki Surah, and there's
a narration of Ibn Abbas to that extent.
But there's another narration of Ibn Abbas that
says that it is a Surah, and that
is the position of the majority of the
scholars of tafsir.
To the extent that it's also reported from
Abdullah ibn Zubair
that he said there is a Madani Surah,
and it's mentioned by a number of the
scholars of tafsir such as Ibn Kathir
and Al Khortobi and others. And it consists
of 14 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.
All you who believe, why do you say
that which you do why do you say
that which you do not do?
Is most most loathsome
to Allah that you say that which you
do not do. This highlights the greatness and
dominion of Allah and the submission of
all of
all of creation to him. All those who
are in the heavens and all
and on earth, glorify and praise Allah. Worship
him and ask him for their needs. For
he is the almighty who has subjugated all
things by his might and power.
Most wise in his creation and command, All
you who believe, why do you say that
which you do not do? That is, why
do you speak good words, urge people to
do good, and perhaps boast of doing it
yourselves when you do not do it?
And you forbid evil and declare yourself about
doing it. Yet, you are contaminated with it,
and it is part of your regular deeds.
Is such a blame worthy attitude befitting
for befitting for the believers as it is
as is it? Or is it something most
loathsome before Allah that a person says that
he does not do? The one who enjoins
good should be the first one to hasten
to do it. And the one who who
forbids evil should be the furthest removed of
all people from it. Allah subhanahu wa ta'ala
says elsewhere, do you enjoin righteousness
upon people while you ignore
your own selves even though you study the
scripture? Will you not then understand?
And Tra'i said
to his people, I do not want to
do that which I am forbidding you to
do. The verses of this, or these verses
here in which Allah subhanahu wa ta'ala says,
why do you command that which you do
not do yourselves?
This is an important principle in Islam and
in particular when it comes to the obligations
of Islam. Meaning don't command other people to
have faith and you don't have faith. Don't
command other people to pray, you don't pray.
Don't command other people to give zakah and
you don't give zakah. So when it comes
to fulfilling the obligations and the duties of
Islam, you should be first and foremost in
in doing that because Allah is obligated that
that upon everyone. And so you're not accept
an exception to that rule. There's no reason
why you shouldn't be doing it. You should
be the first one to do so. And
then when it comes to the other actions,
which are not obligations, but they're recommendations,
they're optional deeds. That is something which you
can encourage even if you're not the 1st
and foremost from amongst those people. So someone
may not be giving a great deal of
extra sadaqah.
Maybe that's not something which they do, but
they encourage people to give sadaqah.
So one of the misunderstandings that people have
is that if I don't do it, I
can't call to it. And what that leads
to then is a lack of enjoying good
and forbidding evil. Because when people have the
attitude that unless I'm doing it to such
and such a level, then I can't tell
other people to do it. What happens then?
How many people reach that level? Very few
people. So how many people they're not going
to remind others, advise others? Everyone says, no.
But I don't do it myself, so I'm
not going to advise. I'm not going to
remind. That's not the meaning of this verse.
The first meaning is that you should attempt
to be from those people then. Encourage yourself
to be from those people. Don't take the
attitude that I'm not going to do it,
so therefore I'm a carnitize others. No. Flip
it around. I will do more, and then
I will encourage others to do more. And
secondly, a distinction between that which is an
obligation and that which is a recommendation. Obligation,
yes. Because it is a major sin for
you to leave an obligation. So how can
you then advise people to pray? You don't
pray. How can you advise people to give
zakah? You've never given zakah. That's a big
problem, and it is compounding
the sin that you're already a part of.
However,
if you are from those people that do
the obligations and then you encourage and motivate
other people to do good because Allah has
given to different people different things. Maybe the
person encouraging
doesn't have a great deal of wealth to
give him sadaqa, but the people that is
encouraging have wealth.
Like the prophet, salallahu alayhi wasallam, used to
encourage the companions to give sadaqa.
They gave much of their wealth in sadaqa.
Like Uthman radiallahu an. The prophet didn't have
as much wealth as Uthman. He didn't say
I don't have that much money, so I
can't encourage others. No. So there's an understanding
that is required here. And so when you
encourage people to do good as the prophet
then there's something which you get a share
of the reward of. And Allah knows your
intention and that intention should be that, oh,
Allah, if I had a similar amount, I
would give in the similar way also. If
Allah, you blessed me in that amount as
is mentioned the hadith in the timedi that
Allah rewards people for their intentions
when they are sincere and they see someone
doing good and they say, oh Allah, if
I had such and such I would be
like him also. And that is from the
permissible type of ribba and envy. That you
see someone doing good, you don't want to
remove from them that blessing, but you want
to be like them. You want to be
similar to them so that you can also
attain similar rewards.
Here, Allah is urging his slaves to strive
in his cause and teaching them how to
arrange their ranks. They should stand in
tightly fitted, solid ranks in jihad without any
gaps in the rows, and the rows should
be organized in an orderly fashion
so that the, Mujahideen
may stand side by side and shoulder to
shoulder, striking dread into the heart of the
enemy and offering encouragement to one another. Hence,
when the prophet
was present in battle, he would organize the
ranks of his companions, stationing them for battle
in such a way that some would not
have to rely on others. Rather, each group
would focus on its own position, doing whatever
was needed to protect their station. In this
manner, goals
could be achieved.
And remember when Musa said to his people,
oh my people, why do you cause me
grief when you know that I am the
messenger of Allah to you? So when they
when they chose to deviate from the truth,
Allah caused their hearts to deviate from right
guidance. For Allah does not guide disobedient people.
And remember when Musa said to his people
rebuking them for their misdeeds and telling him
off for causing
him and telling him off for causing him
grief when they knew that he was the
messenger of Allah. Oh, my people, why do
you cause me grief in word and deed
when you know that I am the messenger
of Allah to you? Among the rights of
the messenger, sallallahu alaihi wa sallam, are respect
and veneration, compliance with his commands, and acceptance
of his rulings. And that is why Allah
mentions
elsewhere in the Quran.
Oh, you who believe don't be like those
people who harmed Musa, meaning from his own
nation. These verses are not about pharaoh and
the enemies of Musa alaihi salatu salam. They're
about the believers in Musa, bani Israel,
that they will often harm him in their
words and in the way that they would
behave with him and in the way that
they would interact. Like when Allah mentions in
the Quran that he said to them, enter
into
the obedience of Allah and say the word
hita, which means obedience to Allah. And they
changed and they said hinta, which means wheat
and barley. They would always do this. They
would mix and they would change and they
would they would twist the words of their
prophet and their messenger and they would cause
him harm. Like, Allah mentions in the verse
in Surat Al Baqarah. Allah subhanahu ta'ala said
to them, slaughter a cow. What did they
do?
Which cow, what cow, what calleka? They just
harm him. They just cause him problems. And
what Allah has what the prophet mentioned, salallahu
alayhi wasalam, that the people of Bani Israel
used to criticize Musa alaihi salatu salam and
used to accuse him of having a deformed
body. Because Musa alaihis salatu wasalam, if he
bathed, he would go far away from the
people and he would bathe in private. So
they said that he only goes so far
because he's got some deformity that he doesn't
want anyone to see. And that's the famous
hadith
of when then he places his clothes on
the stone, the stone runs away with his
clothes, and he chases them until the people
see. Made him innocent. The people saw him
in his body that Allah gave him free
from any ailments, and so they realized. And
so Allah mentions here that don't be like
those people
who harmed Musa alaihi salatu wa sallam, meaning
you or companions,
don't be with the prophet salallahu alayhi wasalam
like they used to be with Musa alayhi
wasalam.
Don't harm him in terms of the words
that you use, in terms of your deeds,
in terms of your actions, in terms of
your dealings with him, salallahu alaihi wasalam. And,
therefore, as we've said, that also we translates
to his sunnah after his death in the
way that you honor the words of the
prophet
in the sunnah that comes to you from
him and his teachings and his guidance.
As for causing grief to the messenger sallallahu
alaihi wasallam, whose kindness towards people surpasses all
kindness except that of Allah. He is extremely
rude and insolent
and it is a deviation from the straight
path which they recognize but abandon. And to
Allah says, but when they chose to deviate
from the truth, that is they deliberately went
astray, Allah caused their hearts to deviate from
right guidance as a punishment to them for
the deviation that they chose for themselves and
were pleased with. Hence, Allah did not enable
them to be guided because goodness was not
appropriate for them and they were fit only
for evil. And this is from the signs
of arrogance
that someone comes to you to give you
good advice, they come to you to advise
you, to give you guidance, to help you,
and you treat them in that way. You
criticize them, and you speak harshly towards them.
It's not from good manners. Even just in
normal dunya, someone comes to you and says,
brother, I saw something. I want to help
you. I want I'll give you my time,
my advice, and so on. At the very
least, you thank them for what they did,
for their efforts, for their time. To be
harsh towards them and criticize them shows a
level of arrogance and pride. And so Allah
says in this when when this was the
way of the people of Musa, alayhis salatu
wasalam, how many of them were misguided? They
went away from the path of Allah Subhanahu
Wa Ta'ala.
But Allah does not guide disobedient people. That
is those in whom disobedience
is inherent and they have no desire to
be guided.
This verse shows us that if Allah allows
his slaves to go astray, this is not
injustice on his part and they cannot use
that as an argument against him.
Rather, it is their own fault for they
are the ones who close the door of
guidance to themselves
after they came to know of it. So,
Allah requites them after that by causing them
to go astray and deviate which they have
no way to ward off. And the turning
of their hearts away from the truth
is a punishment for them and divine justice
towards them. As Allah subhanahu wa ta'ala says
elsewhere,
we will turn their hearts and eyes away
from the truth since they refused to believe
in it the first time, and we will
leave them to wonder blindly in their misguidance.
And remember when
said, oh, children of Israel, verily I'm the
messenger of Allah to you. Confirming what came
before me of the Torah and bringing glad
tidings of a messenger to come after me,
whose name will be Ahmed.
But when he came to them with clear
signs, they said, this is obviously magic.
Who does greater wrong than he who fabricates
lies against Allah when he is caught Islam?
And Allah does not guide people who are
given to wrongdoing.
They want to extinguish Allah's light with their
utterances,
But Allah will perfect his light even though
the disbelievers hate it.
It is he who has sent his messenger
with guidance and this religion of truth so
that he may cause it to prevail over
all other religions even though the polytheists hate
it. Here Allah subhanahu wa ta'ala speaks of
the stubbornness of the children of Israel mentioned
above with 'Isaiah bin Miriam called
when 'Isaiah bin Miriam called them saying, oh
children of Israel, verily I am call I
am the messenger of Allah to you. That
is Allah has sent me to call you
to goodness and forbid to you evil. And
he has supported me with clear proof. What
confirms my truthness is the fact that I
am confirming what came before me of the
Torah. That is,
I have come to you with the same
message as that brought by Musa
of the Torah and divine laws. If I
were a pretender to prophethood,
I would have brought something other than that
which the messengers brought. I also confirm that
which came before me of the Torah, for
it foretold my coming and gave the glad
tidings thereof.
I have come and have been sent in
confirmation of it and bringing and bringing glad
tidings of a messenger to come after me
whose name will be Ahmed. He is Muhammad
ibn Abdullah
ibn Abdul Muttalib sallallahu alaihi wa sallam, the
Hashimi prophet. From the names of the prophet
sallallahu alaihi wa sallam, therefore as we can
see in this verse is Ahmed.
Ahmed is one of his names. Muhammad and
Ahmed are 2 of his names as is
mentioned in the hadith and Sahil Bukhari of
Jubeiri with Mutterim
that he said,
I am Ahmed and I am Mohammed, or
I am Mohammed and I am Ahmed. And
from his names he mentioned is Al Mahi.
Al Mahi is the one who extinguishes.
And he says, I extinguish kufr and disbelief
by Allah's permission.
And he's Al Hashr, the gatherer.
And he said I will be the one
that the people will gather around on the
day of judgment when they go and ask
him for the intercession. And he's Al-'a'atib,
the last, meaning the last and the seal
of the prophets. And there are other hadith
that speak about other names that were given
to the prophet salallahu alaihi wa sallam, such
as Nabi'ur Rahma, the prophet of Rahma. Nabi'ul
Malhamma, the prophet of punishment or giving,
dire warnings of punishment. These are different titles
you will find in the different ahadith concerning
the prophet salallahu alaihi wa sallam. All of
them point to him. So Allah mentions here
the name Ahmed.
The name Ahmed is also from the names
of the prophets sallallahu alaihi wa sallam.
Like
others like other prophets confirmed the prophet who
came before him and gave glad tidings of
the prophet to come after him. Unlike the
liars who contradict the prophets in an extreme
manner and differ from them in attitude, manners,
commands, and prohibitions. The prophets that came, all
of them, would confirm the prophets that came
before,
And they would tell of prophets that would
come after them because that is the way
that Allah azza wa jal taught the the
prophets. They are all a single line. They're
like a single chain As the prophet said
salallahu alaihi wasalam, the prophets of Allah
are like
maternal or paternal brothers.
Our father is 1, meaning Islam,
Our mothers are different, meaning that our shari'as
may vary.
So they are a single line and so
they would confirm the prophets who came before,
they would speak of the prophets that would
come after. And from that to which the
prophet which Allah ajswajal took as an oath
from every prophet
is that if the prophet
salallahu alaihi wasalam came during your time, then
you would support him. And Allah mentions this
in the Quran. Allah took the covenant from
every single prophet that I will give to
you revelation. I will give to you wisdom.
And then if there comes to a messenger
that confirms this meaning the prophet sallallahu alaihi
wasallam
You must believe in him, you must support
him. And that is why when when Umar
alaihi wasallam was holding parchments of the Torah,
the prophet became angry and he said, one
need to have to read of the tawra
when Allah gave to us the Quran.
For by Allah, if Musa was alive today,
he would only follow me. And that is
why when Isa alaihis salatu wasalam comes towards
end of time, whose sharia will he follow?
The prophet salallahu alaihi wasalam. He will lead
rule by his sharia. He won't use his
own sharia at the time of his time.
No, he will take the sharia of the
prophet salallahu alaihi wasallam because that is the
covenant that Allah took. So because as the
prophet sallallahu alaihi wa sallam said there was
no messenger
between Isa and the prophet sallallahu alaihi wa
sallam, there was no in between.
Isa alaihi wasallam gave the prophecy of the
prophet that would come next and that would
be our prophet sallallahu alaihi wasallam.
But when he, namely Muhammad sallallahu alaihi wasallam,
whose coming was foretold by Isa alaihi wasallam,
came to them with clear signs, there's clear
proof that indicated that he was the one
and that he was a true messenger of
Allah, they said stubbornly rejecting the truth and
disbelieving in it. This is obviously magic, and
this is something very strange indeed to regard
the messenger sallallahu alaihi wasallam, whose message was
as clear as they, as a magician who
is who is obviously practicing magic. Can there
be any failure greater than this? Is there
any fabrication worse than this
when one denies what is well established of
his message and attributes to him something from
which is
from which it from which he is the
furthest removed of all people? And that's why
those
the the the people who hold the Torah
and Injeel, both of them foretold the coming
of the prophet sallallahu alaihi wasallam.
And they described him by his titles and
by his description, by the descriptions of his
followers and his companions. And that's why when
Abu Sufyan went to the leader of the
Byzantine Romans,
and he asked him a number of questions.
He recognized those descriptions
from his study of the scriptures that they
had. And this is something which is which
is known and established.
And that's what Allah says in the Quran
Those that took the scripture before, they know
the prophet
better than they know their own children.
They know the prophet better than they know
their own children, meaning they recognize him as
the messenger of Allah. They see his attributes.
They see his characteristics as being those that
are found within their scriptures from before. Who
does greater wrong than he who fabricates lies
against Allah by making this and
by making this
and other claims, when in fact he has
no excuse and no reason for doing so
because he is called to Islam and his
proof and evidence have been presented to him.
And Allah does not guide people who are
given to wrongdoing, who persist in their wrongdoing,
and no expectation,
proof, or evidence deters them from it. This
is especially applicable to to these wrongdoers who
are striving hard to oppose the truth and
refute it and to support falsehood. Hence, Allah
says of them, they want to extinguish Allah's
light with their utterances, that is, with what
they say of corrupt arguments on the basis
of which they reject the truth, when this
argument has no solid foundation. Rather, their arguments
increase the one who has insight and awareness
of the falsehood to which they adhere. But
Allah will perfect his light even though the
disbelievers hate it. That is, Allah has grant
Allah has guaranteed to support
his religion and perfect the truth with which
he sent his messengers and to cause his
light to shine in all regions. Even if
the disbelievers hate it and because of their
hatred, they take all measures that they think
will help them to extinguish the light of
Allah,
but they will be defeated.
They are like someone who tries to blow
on the disc of the sun in order
to extinguish it. They will never achieve what
they want, and their minds will never be
safe from criticism and ask Persians.
Then, Allah mentions the means by which the
Islamic religion will prevail, both physical measures and
rational arguments. As he says, is he who
has sent his messenger with guidance and the
religion of truth that is with beneficial knowledge
and righteous deeds That is
knowledge with which he guides people to to
Allah and to paradise,
and he guides to the best deeds and
at and attitudes, and to that which is
in people's best interest in this world and
the hereafter, and the religion of truth that
is a religion to which to to adhere
and and worship the lord of the worlds
in accordance with its teaching
with its chi teachings. A religion that is
true in which there are no imperfections or
flaws. Rather, its commands offer nourishment to the
hearts and souls and physical well-being to bodies.
And and refraining from what it forbids offers
protection from evil and corruption, what the prophet
sallallahu alaihi wasallam was sent with of guidance
and the religion of truth is the greatest
proof and evidence of his truthfulness,
and it is proof that will last until
the end of time. The more a person
reflects upon it, the more he will feel
at ease and increase in joy and insight
so that he may cause it to prevail
over all other religions.
That is so that he may cause it
to prevail over all other religions on the
basis of proof and evidence. And so that
he may cause its people
who adhere to it to prevail by means
of the sword and spear. These are two
promises that Allah gives. Number 1, that the
light of Allah subhanahu wa ta'ala will never
be extinguished.
As the prophet said, there will always be
a group of people in every generation
that are strong upon the truth,
upright upon the truth, and they will not
care about those who oppose them or those
who try to return them until Allah command
comes. And so their people every generation has
those people that follow the region correctly, that
know the region correctly. That is from the
promises that Allah gives in the Quran. And
from those promises is that Islam will become
widespread,
that it will will cross the whole world,
the entire world, as the prophet sallallahu alaihi
wa sallam also prophesies
that there will not be a house made
of mud or straw, except that Islam will
enter into it. Just as we see, alhamdulillah,
now our time today hardly a corner or
a region of the world, except that you
will find someone that says
That is something which the prophet prophesies. And
so it is what Allah azza wa jal
also promised beforehand in the Quran.
With regard to the religion itself, this prevalence
is persisting at all times. No one tries
to resist it or oppose it, but it
will be defeated and Islam will prevail and
subdue its opponents. As for those who follow
the religion of Islam, if they adhere to
it and follow its light and guidance
in all their religion,
in all their religious and worldly affairs, then
by the same token, no one will be
able to resist them, and they will inevitably
prevail over the followers of other religions. But
if they neglect it and are content merely
to claim to belong to it, and, that
will not benefit them, and their
their negligence towards it will become the cause
of their enemies gaining power over them. Anyone
who studies the affairs of the Muslims in
their earlier and later generations will be aware
will be well aware of that.
Oh, you who believe, shall I tell you
about a deal that will save you from
a painful punishment?
Believe in Allah and his messenger and strive
and and fight, offering your wealth and your
lives in the cause of Allah. That is
better for you if only you knew.
If you do that, he will forgive you
your sins and admit you to gardens through
which rivers flow and find dwellings in gardens
of perpetual abode.
There is the supreme triumph.
And he will give you something else that
you love. Hope from Allah against your enemies
and an imminent victory. And give
these glad tidings to the believers.
Oh, you who believe, be steadfast supporters of
Allah's cause. As Isa, son of Mariam, said
to the disciples,
who will be my supporters in Allah's cause?
The disciples said, we are the supporters of
a lost cause. So some of the children
of Israel believed and some disbelieved. Then we
helped those who believe who believed against their
enemies, so they prevailed.
This passage presents,
presents advice and guidelines for the most merciful
of those who show mercy to his believing
slaves, pointing out the greatest and most sublime
objective by means of which one may attain
salvation from the painful punishment and attain eternal
bliss. Here he mentions
the means of achieving that aim and goal
which everyone who has insight will want to
achieve. It is as if the question were
asked, what is this deal? And he said,
believe in Allah and his messenger. It is
well known that perfect faith is to believe
with certainty
in what Allah has commanded us to believe
in, which requires physical actions. One of the
most sublime of which is jihad in Allah's
calls. Hence, Allah says,
and strive and fight, offering your wealth and
your lives in the cause of Allah.
By offering your by offering your lives and
your souls to resist the enemies of Islam,
The aim should be to support the religion
of Allah and make his word supreme. Allah
says that this is the transaction that Allah
gives. Shall I not tell you about a
deal, a transaction that will save you from
the punishment of Allah azza wa jal? Then
Allah subhanahu wa jal says, believe in Allah.
Believe in His messenger salallahu alayhi wa sallam
strive in his way with your lives and
with your wealth. And it is because of
this verse that speaks about jihad
that the scholars said that it is a
Madani verse, because jihad was only legislated in
Medina, in the Medina period. And so those
scholars, the majority that said the Surah is
Medina, they took this as one of the
reasons.
Spend whatever you can afford of your wealth
for that purpose. For even though it is
difficult for people to give that wealth, doing
so is better for you if only you
knew. For in worldly terms, it leads to
good consequences, namely victory over the enemy, honor
that is the opposite of humiliation,
abundant provision, and great reassurance.
In the hereafter, at least attained the reward
of Allah and salvation from his punishment. Hence,
Allah mentioned the reward in the hereafter saying,
if you do that, he will forgive you
your sins. This includes both minor and major
sins. Believe in Allah and jihad and his
cause expey sins even if they are major.
And admit you to gardens through which rivers
flow. That is, the rivers flow between the
dwellings,
palaces, chambers, and trees. Rivers of fresh water,
rivers of milk of which the taste does
not change, rivers of wine delicious to the
drinkers, and rivers of pure honey. And in
those gardens, they will have all kinds of
fruit and find dwellings in gardens of perpetual
abode. That is, they combine all good features
such as being lofty, high, well built, and
beautifully adorned to the extent that the people
of paradise will see the people of the
chambers in the highest
level thereof as if they are looking at
bright stars
on the eastern or western horizon.
Some of the buildings of Paradise will be
made of bricks of gold, and some will
be made of bricks of silver. Its pavilions
will be made of pearls and coral, and
some of its dwellings will be made of
emerald and colorful gems with the most beautiful
hues.
Because of their purity, the outside will be
visible from the inside, and the inside will
be visit will be visible from the outside.
It will contain such delightful fragrances and beauty,
that no one could ever describe that has
never crossed the mind of anyone in any
realm. They will not be able to know
it until they see it. They will enjoy
its beauty and their eyes will will will
delight in in it. In that situation, where
not for the fact that Allah will create
the people of paradise in the most perfect
manner manner that is not subject to death,
they might have died out of joy. Glory
be to the one whom no one can
pray sufficiently. Rather, he is as he praised
himself far above the praise that his slaves
could give him.
Blessed be the most majestic, the most beautiful,
who has created the abode of bliss and
placed in it such majesty
the
shown paradise to humankind
when he created it and they had seen
what it contains of delights, no one
no one would ever fail to seek it.
And they would not have enjoyed life in
this world that is full of troubles
and whose joy is mixed with pain and
his happiness is mixed with sadness. And that
is because what Jannah contains is amazing and
it is perfect as the prophet said, sallallahu
alaihi wasallam, the hadith when he was praying.
And the companions saw him saw saw him
walk forward in his salah as if he
was reaching out to grab something, and then
he moved back. They said to him after
the salah, oh, messenger of Allah, you saw
you do something you never did before in
salah.
The prophet said, Allah presented to me jannah
and my prayer, and I saw within it
its fruit. And I was going to reach
out and take a bunch of its fruit
and bring it to the dunya. And had
I done so, you would have eaten for
it until your.
And so that is just one of the
smallest of the blessings of Jannah in terms
of its perfection and that which Allah
has contained in it. Paradise is called gardens
of perpetual abode because its people will remain
in it forever and will never leave it
or desire to leave it. This immense and
beautiful reward and supreme triumph that is completely
unmatched is the reward of the hereafter.
As for for the reward of this world
in in this world, it is mentioned in
the words, and he will give you something
else that you love. That is, you attain
another benefit that you love, which is help
from Allah against your enemies that would lead
to honor and joy and an imminent victory
by means of which the territory of Islam
will be expanded and abundant provision will be
brought. This is a reward of the believers
who strive in jihad. And they do jihad
in the way that Allah has sanctioned following
the Sharia and the rules that Allah has
placed for it with its correct conditions. Allah
gives the believers
a promise, 1 of the 2 or both.
Either you receive your reward in the
or you receive the reward of the dunya
or you receive both. And so for the
believers, there is always a good outcome. So
long as they uphold
the laws of Allah Subhanahu Wa Ta'ala and
they follow the commands of Allah a zawajal.
As for the believers who do not strive
in jihad, when others do, Allah subhanahu wa
ta'ala does not let them despair of his
grace and kindness. Rather, he says, and give
these glad tidings to the believers. That is
give them glad tidings of reward in this
world and the hereafter,
each according to his faith, even if they
are not
going to attain the level of those who
strive in jihad in Allah's cause. As the
prophet
said, in paradise, there are 100 levels. The
the distance between each of each 2 of
which is like the distance between heaven and
earth. Allah has prepared them for those who
strive in his cause. Then Allah says, all
you who believe, be steadfast supporters of Allah's
cause. That is in word and deed. By
upholding the religion of Allah, striving to apply
it to oneself
and others, striving in jihad against those who
stubbornly oppose it and resist it, offering your
lives and your wealth and refuting the arguments
of anyone who supports falsehood with what he
claims to have of knowledge and establishing proof
against him and warning people against him. Providing
the religion of Allah is learning the book
of Allah and the sunnah of his messenger
salallahu alaihi wasallam, urging others to do likewise
and joining what is right and forbidding what
is wrong.
Then Allah encourages the believers
to follow the example of the righteous who
came before them. As he says, as,
as Isa, son of Mariam, said to the
disciples, who will be my who will be
my supporters in in Allah's calls. That is,
he said to them, make a request of
them and encouraging them. Who will help me
and stand with me in support of the
religion of Allah, following the path that I
follow? The disciples hastened to respond and said,
we are the supporters of Allah's cause. So
Isa alaihi salam persisted in the path as
commanded by Allah and supported his religion along
with the disciples
who were with him. And as we said,
this is why Ibn Abbas
used to call this Surah Surah Al Hawa'riyin,
the Surah of the Disciples.
Because of this covenant that Allah is which
he took from the disciples of Isa, alayhis
salatu was salam, and a disciple
is someone that is a very close student,
someone that is a very close companion. And
that is why the prophet
every single prophet had a Hawari, had disciples.
And if there was such a one for
my ummah, it is a Zubayr ibn Awam
That is from the virtues of Zubayr.
So some of the children of Israel believed
in response to the call of Asa and
the disciples, and some of them disbelieved and
did not respond
to the call, so the believers strove against
the disbelievers.
Then we helped those who believed against their
enemies. That is, we supported them and granted
them victory over them. So they prevailed over
them and subdued them. So you, oh, Umrah,
Muhammad salallahu alayhi wasalam, should be the supporters
of Allah's cause and callers to his religion.
If you do that, Allah will support you
as he supported those who came before you,
and you will and and will and will
cause you to prevail over your enemies. Says
in the verses we mentioned
in Surah Muhammad if you help Allah, Allah
will help you. Meaning, if you help the
religion of Allah by practicing it and abiding
by it and teaching it and spreading it,
then
Allah will help you in return. It's the
end of the commentary of Surat Asaf. Our
praise and thanks are for Allah, and may
the blessings and peace of Allah be upon
the prophet Muhammad sallallahu alaihi wa sallam, his
family and his companions, abundantly until the day
of judgement. We now come to the 62nd
chapter of the Quran, the 62nd Surah, and
that is Surah Al Jumuah. And it is
known by this name in the vast majority
of the books of tafsir and hadith.
And it is mentioned by this name in
the books of the sunnah, and it is
a Madani Surah according to Ibn Abbas
and the other scholars of such as others
who said that is by agreement.
And this is from those Surah that the
prophet
used to recite on a Friday.
It is called the Friday. The name Jumu'am
refers to the Friday prayer, and there's a
surah that he would recite in the Friday
prayer
alongside the one that came after it or
comes after it, and that is So
sometimes he would recite a similaration say,
and sometimes he will recite these 2, Al
Jumuah
and Al Munafiqoon. And that is because they
complement each other. And Jumuah
urges the believers to worship Allah and to
think of the and to work towards
pleasing Allah
is a warning against being distracted and following
the path of the hypocrites and the disbelievers.
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 the sovereign,
the holy, the the almighty, the most wise
That is everything that is in the heavens
and on earth glorifies Allah, submits to his
command, shows devotion to him, and worships him
because he is the most perfect, the sovereign
to whom belongs the dominion of the upper
and lower realms. For everything belongs to him
and he and is under his control. The
holy, who is venerated and is far above
all defects and shortcomings.
The almighty who has subjugated all things
most wise in his creation and command.
These great attributes are among the factors that
call people to worship Allah alone with no
partner or associate.
Is he who has sent among the unlettered
a messenger from among themselves, reciting unto them
his revelations, purifying them and teaching them the
book and wisdom. Fairly before that, they had
been clearly misguided.
And He has sent him to others who
have not yet joined them. And He is
the Almighty Most Wise.
That is the grace of Allah which he
bestows upon whomever he wills. For Allah is
the possessor of abundant grace. What's meant by
the unlettered here what's meant by the unlettered
is those who had no book and no
remnant of any message.
Such as the Arabs and others who were
not people of the book.
Allah
bestowed a great blessing upon them that was
greater than the blessing he bestowed upon others
because they had nothing of knowledge and goodness.
And they were obviously misguided, worshiping trees, idols
and rocks, behaving like savage wild animals
with the strong devouring the weak among them.
They were extremely ignorant of the teachings of
the prophets.
But then Allah sent them a messenger from
among them whose lineage, noble characteristics, and honesty
they knew well.
And he sent down to him his book,
so that he recited onto them his revelations.
Definitive revelations which would lead to faith and
period and and certainty.
Purifying them, that is urging them to acquire
noble characteristics.
Explaining them to them and warning them against
evil characteristics.
And teaching them the book and wisdom. That
is knowledge of the Quran and knowledge of
the sunnah, which includes all
the knowledge of the earlier and later generations.
After this teaching and purification by the prophet
salallahu alaihi wa sallam, they became the most
knowledgeable of people. Indeed, they became leaders of
the people of knowledge and religious commitment. The
most perfect in manners
and attitude, the best in conduct and dignity.
They were themselves guided and they guided others.
Thus becoming leaders of the guided
and the foremost among the pious. Were not
for the favor that Allah bestowed upon them
by sending this messenger
which was the greatest blessing and the greatest
beneficence,
they would not have attained this honor.
So Allah in this verse, he's praising the
believers from the time of the prophet the
companions.
Those people that the messenger was sent to
them, and he taught them the book and
wisdom, and he purified them, and he taught
them the teachings of Allah and they accepted
and they believed. And that's why the author
says that Allah
then elevated them from people who are who
are not who are known for their rivalry
and for their enmity and for their killing
and for their bloodshed and for their practices
of ignorance and jahiliyah.
Allah
exalted them. Allah honored them. Allah subhanahu wa
ta'ala raised their status through the knowledge that
they learned of the Quran and the sunnah
until they became leaders of righteousness and piety.
Leaders of justice,
people that were pleasing to Allah subhanahu wa
ta'ala. And so Allah a zawajal honored them
through what? Through knowledge, which shows that those
people who then come afterwards are also honored
through that same way. As Imam Malik
used to say, the only way that the
end of this ummah will be rectified
is by using that which rectified the early
part of the ummah. You want to be
from those people that Allah honors, that Allah,
praises, that Allah
loves, then follow the way of the early
Muslims, the companions radiallahu anhu.
And he has sent him to others who
have not joined
joined who have not yet joined them. That
is
and he has blessed others who are not
among them. This refers to people other than
the unlettered who had come after them and
some of the people of the book who
had not yet joined them. This refers to
people other than those who heard the mess
the call of the messengers sallallahu alaihi wa
sallam directly. It may be that what is
meant is that they had not yet joined
them in the sense of catching up with
them in terms of virtue or in terms
of time. Whatever the case, both meanings are
sound. Both meanings are sound, and therefore, this
is from the virtues of the Tabireen, those
who follow in the footsteps of the companions.
What makes the companion special? They saw the
prophet, they met him. That's what is the
definition of a companion.
Anyone that comes after him is known as
a Tabiri. Even the Tabiri is a generation
who came after the companions linguistically,
we are from those who are the Tabiri,
meaning we came after that generation.
Allah is saying, and others that Allah will
bless.
They never met them or they didn't reach
that virtue or that status of companionship, but
Allah still honors them. Why? Because they followed
the same path. They took that example and
they followed it. And that is why the
prophet said, sallallahu alaihi wasallam, that I wish
and long to meet my brothers. The companion
said, are we not your brothers? He said,
no. You're my companions.
My brothers who are those who come after
me, they never saw me or met me
yet they still believed in me.
Those are the brothers of the prophet salallahu
alaihi wasallam.
And in the the hadith of Abu Dharr
radhiallahu an, when he said that from those
people who love me the most are those
who never met me, but they would give
their family and their wealth just for a
chance to see me.
Those are the people that the prophet sallallahu
alaihi wasallam spoke of that never met him,
never saw him, but they follow in the
footsteps of those who did in the hope
that Allah
will reunite them together in the highest levels
of Jannah. May Allah grant us that.
Those among whom Allah sent his messenger salallahu
alaihi wasalam and they saw him and heard
his call directly attained special virtues that no
one else could catch up with. This is
by the might and wisdom of Allah, and
he has not neglected his slaves or left
them without care. Rather, he sent messengers among
them with commands and prohibitions.
This was by immense grace of Allah, which
he bestows upon whomever he will of his
slaves and is greater than the blessings of
physical well-being, abundant provision, and other worldly blessings
that he has bestowed upon them. There is
nothing greater than the blessing of Islam, which
is essential to triumph and to triumph and
eternal happiness.
The likeness of those who were given the
Torah but failed to uphold it is that
of a donkey laden with weightless tomes.
How wretched is the likeness of people who
reject the revelation of Allah, and Allah does
not guide people who are given to wrongdoing.
Say, oh you who are Jews, if you
claim that you are Allah's chosen to the
ex ex exclusion of all other people, then
wish for death if you are telling the
truth.
But they will never wish for it because
of what their
hands have wrought. And Allah knows well the
wrongdoers.
Say, verily the death from which you flee
will overtake you. Then in the end you
will be brought back to the knower of
the unseen and the seen. And he will
inform you about what you used to do.
Having mentioned his blessing to his Umma, among
whom he sent the a letter of prophet
sallallahu alaihi wasallam, and what he singled them
out of 4 of virtues which no one
could catch up with.
For they are the unleaded nation who surpassed
the first and the last, even the people
of the book who claim to be the
devout
devoted scholars
and foremost in knowledge. Allah now tells us
that those to whom he gave the Torah,
namely the Jews and also the Christians, and
instructed them to learn it and act upon
it, but they failed to uphold it or
implement
what they were given, possess no virtue. Their
likeness is that of a donkey that is
laden with weighty
tones
of knowledge. Can that donkey benefit from the
book on its back? Can it attain any
any virtue because of that? Or is it
or is its share simply that it carries
them? This is Allah subhanahu wa ta'ala makes
a comparison here. In the previous verses, Allah
spoke about the companions, how they benefit from
knowledge. Knowledge was given to them. What did
they do? They sought that knowledge. They learned
that knowledge. They acted upon that knowledge, and
Allah raised them and blessed them. Now
Allah mentions another group of people that also
were given knowledge. But what they did is
that they took that knowledge and they just
learnt it or they just read it, but
they didn't act upon it. They knew it.
It was contained in their books, but it
didn't benefit them. So Allah likens them to
a donkey that's carrying books.
Doesn't mean that it possesses knowledge even though
it's carrying the books. No one says that
the the donkey is knowledgeable now, just has
books. So, likewise,
the Muslims are also being warned. Don't be
like those people who have knowledge, meaning they
have access to knowledge. They know where knowledge
is. The Quran is with them. The sunnah,
the prophet, is amongst them, but they don't
act upon it. It's just books that they
keep in their masjids, in their homes, in
their libraries, but it doesn't benefit them. So
knowledge is there to be read and to
be studied and to be acted upon
as the prophet
or as some of the the companions in
the Tabireen used to say that the life
of knowledge
is to read it and to act upon
it. That's the life of knowledge. It's the
life of the sunnah. And that's why one
of the companions said to another,
the life of the sunnah is when you
act upon the sunnah.
So he said to him, and you have
given life, therefore, too much of the sunnah,
because the companions used to study the sunnah
and read the sunnah, and they used to
act upon the sunnah.
This is the likeness that is applicable to
them. How rich it is the likeness of
people who reject the revelation of Allah which
which point to the truthfulness of our messenger
sallallahu alaihi wasallam and the truth of what
he brought. And Allah does not guide people
who are given to wrongdoing. That is he
does not guide them to that which is
in their best interest so long as they
stubbornly persist in their wrongdoing. One aspect of
the stubborn
wrongdoing of the Jews is that they are
aware that they are following falsehood, yet they
claim that they are following the truth and
that they are
they are Allah's chosen to the exclusion of
all other people. Hence, Allah commanded his messenger
salallahu alaihi wasallam to say to them, if
you are telling the truth in your claim
that you are following the right path and
are and are Allah's chosen, then wish for
death. This is something very easy. For if
they believe that they were following the right
path, they would not hesitate to meet this
challenge that Allah caused to be to be
proof of their truthfulness
if they did wish for death and proof
of their falseness if they did not wish
for it.
As they did not as they did not
do that, when the challenge was presented to
them, is proven
that they are aware of the falseness and
corruption of what they are following. Hence, Allah
says, but they will never wish for it
because of what their hands have wrought, of
sins and acts of
disobedience because of which they fear death.
And Allah knows well the wrongdoers, so nothing
of their wrongdoing can be hidden from the
from him. Even though they do not wish
for death because of what their hands have
wrought and they flee from it. And that
will not save them, rather they will inevitably
face death, which Allah has made inescapable for
his slaves and has decreed for them.
Then after death,
they will all be brought back on the
day of resurrection to the knower of the
unseen and the seen, and he will inform
them of what they did of good and
evil, small and great.
Oh, you believe when the call to prayer
is given on Friday, then proceed
at once to the remembrance of Allah and
leave off your trading. That is better for
you if only you knew.
And remember
Allah much so that you may prosper.
When they see some merchandise or distraction, they
rush towards it and leave you standing there.
Say, that which is with Allah is better
than any distraction or merchandise.
And Allah is the best of providers. Here
Allah
commands his slaves to attend Jum'ah Jum'ah prayer
and to hasten to the prayer as soon
as the call is given, proceeding
at once
to the prayer. What is meant by proceeding
at once here is to hasten to the
prayer and pay attention to it. For it
is the most important activity of the day.
It does not mean running to join the
prayer because running when going to prayer is
disallowed.
This is from the verses that speaks about
the importance of Salatul Jum'an. We know that
its virtues and its importance and its obligation
is well expressed within the Quran and the
sunnah. Allah Subhanahu Wa Ta'ala says that when
the call is given meaning the Adhan, which
is the Jumu'a Adhan. And if there are
2 Adhan's
as is the case from the time of
Uthman in many of the Muslim countries, there
are 2 adhan's that are given for the
salah through Jumu'a. It is the second adhan
that is being referred to, that you hasten
towards the salah. Meaning, that if you're ready
for the salah and the adhan is given
for Jumu'ah, you go straight to the masjid
then you pray. But if you're not ready,
and it's not something which you're prepared for,
then you must make preparations before because that
is part of sahi. It's part of going
towards something, that you prepare for it. So
if it means that you have to go
and you have to do other things first
in order to be ready, then you take
the time to do so before that adhan
is given. As Umar
said to Uthman when he came late one
day and he said to my, are you
late? He said, because I was hurrying and
I had to make wudu.
And he said, meaning you didn't even take
wudu, meaning you only came with wudu also.
So it shows that the companions were people
who used to prepare for the day of
Jum'an. There are many a hadith that speak
about the virtues of preparation. From them is
the famous hadith of the one who comes
early is like the one who sacrificed the
slaughtered a camel, then a cow, then a
sheep, and so on and so forth. And
from them is the hadith of forgiveness, that
those who come early and they walk to
the jum'ah and they bathe and they've worn
clean clothes and they've used perfume and they
come and they listen to the khutbah without
making any sound or distractions,
Allah will forgive them from 1 Jummah to
the next. And so there are many virtues
about coming early to the Jum'ah, but if
you need to be, like for example, some
people who are
busy with work, some people busy with their
studies, some people who are business owners. They
can't necessarily come 3, 4 hours before Jumuah.
Those people know it is an obligation upon
them as soon as the adhan goes that
they come and they attend the salatul jumuah.
And leave off your trading. That is cease
trading once the call to prayer is given
and go to prayer again. And this is
a command also. Weather will bear. Leave off
trading. And that is why it's the position
of the method of Muhammad Rahimahullah
and some of the scholars of Islam that
any transaction that is done after the second
adhan of Jum'ah is null and void. It's
not considered to be permissible because Allah says
don't buy and sell. It's a prohibition to
buy and sell. And so this is one
of those things that makes a transaction null
and void, not because
of the issue itself, meaning it's not because
of the product being haram
or because the person engaging in ribat. No.
It's because of an external factor, and that
is the timing
that it was done in is a time
of prohibition.
That is better for you than focusing on
trade and missing the obligatory prayer, which is
one of the most important obligations. If only
you knew
that what is that what is with Allah
is better and more lasting.
And that whoever gives precedence to this world
over religion over religion has truly lost when
he thinks he is winning. This command to
cease trading is temporary for the duration of
the prayer. And this is because the salatul
Jummah has more importance than any of the
salah. So the position, as we know, of
a number of the scholars of Islam is
that you have to pray in congregation.
But even those scholars who say it's obligatory
to pray in congregation,
the majority of them say wherever you do
that congregation, it's okay. It doesn't have to
be in the Masjid. So if you're in
your school, you're in your home, you're in
your business, you're wherever you are, and there,
there's enough people to make a jama'at 2,
3 people or more, then it's okay. That's
considered jama'at. Doesn't have to be in the
Masjid.
However, the jumuah
has to be in a congregation, has to
be a bigger congregation, and the better congregation
is the one that is bigger. So it's
better for people to come to the masjid.
And, therefore, that is something which is also
stressed. And in the time of the prophet
and the companions, there was only 1 jumuah,
and that was in the masjid.
It's only now in our time when people
do Jum'ah's in their workplace and so on
because of necessity and need, but that's not
the asl. The asl lives in the distinction
between a normal Jum'ah prayer and the jum'ah
is the jum'ah is done in the masjid.
For that one you come to the masjid
and you attend the masjid. So for those
people who have the ability to do so,
even if it is slightly less convenient,
then that is something which they should do
because that is the original warning that was
given by the Sharia.
Then when the prayer is ended, disperse through
the land
to seek your livelihood and engage in trade
because focusing on trade is likely to make
one forget to remember Allah. Allah instructs his
slaves to remember him a great deal as
he says, and remember Allah much. That is
when standing, sitting, and lying on your sides
so that you may prosper. Because remembering Allah
much is
one of the greatest means of attaining prosperity.
And therefore, after the salah, you can go
back to your work and your job. And
some of the scholars say that after the
salah through jumuah to go back and trade,
Allah says, go and seek the provision
and seek the blessings of Allah, that it's
a good time, that it's something which is
a good time to do trading if that's
the time that you're going to trade in.
Allah says, you've done your duty to Allah
subhanahu wa ta'ala and now go and seek
the provision of Allah
just as he says, for example, about the
people of Hajj. When you go for Hajj
and you want to trade after you've done
the Hajj or you as you're doing the
Hajj, you fulfilled Allah's obligations, seek from Allah's
bounty also. When they see some merchandise or
distraction,
they rush towards it. That is they leave
the mosque out of eagerness to see that
distraction or that merchandise.
They leave what is good and leave you
standing there, addressing the people. This refers to
an incident that occurred one Friday when the
prophet sallallahu alaihi wasallam was addressing the people.
A trade caravan came to Medina, and when
the people heard of it whilst they were
in the mosque, they went out of the
mosque and left the prophet
addressing the people and hasten towards that to
which they should not have hastened
forgetting their manners. This hadith is mentioned in
Bukhari of Jabir radiAllahu an. Roman Jumu'ah, the
prophet was giving a Jumu'ah and a caravan
from a Sham came to Medina, meaning with
trade and with money and with goods. So
the people heard of the trade caravan
and they left. The narration says only 12
companions remained in the masjid.
And then they left, and when they remembered
and they realized what they had done, they
returned to the prophet in the Masjid.
And so from the,
and from the the the or from what
we take from that story is it seems
and Allah knows best is that that was
before
the many restrictions were placed on the salatul
Jum'ah. This is when Jum'ah was first obligated,
because it's not considered that the companions would
leave and abandon for something which they knew
to be haram. The companions were great and
more nobler than that. But this was at
the beginning of Islam before those restrictions of
Jum'ah will put in place that we know
of now. You come to the masjid, you
don't fidget, you don't talk, you don't speak.
Those were restrictions that were placed, made it
wrong, and Allah knows best.
Say that which is with Allah of reward
for the one who adheres to goodness and
is patient in worshiping his lord is better
than any distraction or merchant merchandise.
Although there is some benefit in trade, it
is little and tainted, and it will be
the cause of missing out on goodness in
the hereafter.
Whereas patience in obeying Allah and continuing one's
act of worship does not cause one to
miss out on provision for Allah is the
best of providers. So whoever fears Allah, he'll
grant him provision from where he does not
expect. So Allah loves these people who are
willing to sacrifice some of their wealth and
their trade because they know that Allah is
the best to provide us. So they will
sacrifice
what may be a short term gain, even
if it is a gain, to worship Allah
subhanahu wa ta'ala and please in trusting in
their lord and in his provision.
From this passage we learn many things including
the following. Jumuah prayer is obligatory for all
believers and they must proceed to it
at once, hasten towards it, and give prop
prop, give give priority to it. Obligatory upon
all believers, obviously, except for women and children
and travelers and the sickles people that have
a valid excuse. The 2 khutbas
on Friday are obligatory and must be attended
because what is meant by remembrance,
or reminder here is the 2.
Allah has enjoined us to go to the
remembrance of Allah and hasten to do so.
This is an issue which the scholars differ
over. Do you have to attend the as
well as the salah?
What is
Allah commanding and obligating here? The position of
the author, which is the position of the
and the Hanbalis
is that it's the as well. Allah says,
hasten to what?
The
remembrance of Allah. Where is the remembrance done?
In the khutba.
Not in the salah. And so, therefore, the
prophet
used to give the khutbah and the companions
used to come and they would attend. And
if someone is slightly late for a valid
excuse, that's different. But generally speaking,
they were there. So this practice where people
don't have any other thing to do, they're
free, they're at home, and they come for
the salah. They come 5 minutes before the
salah is going to stand. That's not from
the etiquettes. Even if we say that it's
not obligatory, that it's only recommended,
even then, it is something which the believer
shouldn't avoid. It's something which they should be
eager to do, not least because of its
rewards.
It is prescribed and enjoined to give the
call to prayer for Jummah.
It's prop it is prohibited to buy and
sell after the call to Jummah prayer. That
is only because these actions cause one to
miss out on the obligatory duty and distract
one from it.
This indicates that any matter, even if it
is permissible in principle,
if it results in in missing something obligatory,
then it is not permissible in that case.
It is enjoined to attend the 2 on
Friday, and the one who does not attend
them is blameworthy.
What that implies is that one should listen
attentively to both of them. Attentively to both
of them. Because of the hadith of the
prophet
that he said, whoever does a which is
vain speech or to distract themselves in the
jumuah, then there is no jumuah for the
meaning that they don't get the reward of
the jumuah.
The individual should focus on worshiping Allah at
a time when he is inclined to turn
to distractions and trade and respond to his
desires. He should remind himself of that which
is with Allah of reward for the one
who gives precedence to pleasing Allah over his
whims and desires.
It's the end of the commentary of Surah
Al Jum'ah. All praise and thanks are for
Allah, and and may the blessings and peace
of Allah be upon the prophet Muhammad, his
family and his companions abundantly until the day
of judgment. And with that, we come to
the end of today's lesson.
the end of today's lesson.