Ahsan Hanif – Tafseer As SaDi #16
AI: Summary ©
The history of Surah Al wak's title on Islam focuses on the use of the title to describe actions and words used by the prophet. It emphasizes the importance of avoiding divorce and finding a way out of difficult situations, spending one's wealth and children achieving prosperity, following guidance and faith in oneself, and not rushing into divorce when pregnant women are not ready to give birth. The title is not stated, but it is mentioned in the title.
AI: Summary ©
So today is the 16th day of the
reading on the commentary of this book of
Tafsir
Al Kareem
Rahman. More famously known as the Tafsir of
Asadi
by the Sheikh Abdul Rahman ibn Nasser Asadi
who died in the year 1,376
of the hijrah,
And
today, we begin with the 63rd
chapter of the Quran,
which is or
the hypocrites.
And this name,
is what is mentioned as the name of
the surah in the books of the sunnah
and the books of tafsir,
and it is mentioned in the statements of
the companions and in the hadith, such as
the hadith that we mentioned yesterday
at the beginning of the tafsir of Surah
Al Jumuah. We've been Abbas
that the prophet
would often recite
during
the
on Friday. So these are from the surahs
that he would recite
on a Friday.
And it is a Madani Surah according to
Ibn Abbas and according to those scholars who
declared by agreement
such as Al Kortobi and Ibn Aqiyyah and
others that it is a Madani Surah, and
it consists of 11 verses.
Verses.
In the name of Allah, the most gracious,
the most merciful.
When the hypocrite when the hypocrites come to
you, they say, we bear witness that you
are indeed the messenger of Allah. Allah knows
that you are indeed his messenger, and Allah
bears witness
that the hypocrites are indeed liars.
They have taken their oaths as a cover
for the hypocrisy
in order to power people from the path
of Allah. Evil indeed is what they have
been doing.
That is because they believed then disbelieved, therefore,
their hearts have been sealed up
so that they do not understand.
When you see when you see them, their
outward appearance pleases you. When they speak, you
listen to what they say but they are
like propped up pieces of wood, devoid of
all understanding.
They think that every cry is against them.
They are the enemy, so beware of them.
May Allah destroy them.
How could they have gone so far astray?
They shake their heads and you see them
turn away in arrogance.
It's the same to them whether you for
their forgiveness or do not pray for their
forgiveness. Allah will never forgive them. Very Allah
does not guide the wicked people.
When the prophet
came to Madinah and the number of Muslims
in the city increased and Islam gained strength,
some of the people from Al Aus and
Al Khazraj
made an outward appear an outward display of
believing whilst concealing disbelief in order to retain
their status, live in peace, and keep their
wealth safe. Therefore, Allah mentioned some of the
their characteristics by which they would be known
so that people could be cautious of them
and be aware of their situation. Allah said,
when the hypocrites come to you, they say,
and they are lying, we bear witness that
you are indeed the messenger of Allah. This
testimony on the part of the hypocrites was
a lie. Moreover, there was no need for
their testimony to support his messenger, sallallahu alaihi
wa sallam. For Allah knows that you are
indeed his messenger, and Allah bears witness that
the hypocrites are indeed liars in their words
and claims, and that is not truly meant
on their part.
They have taken their oaths as a cover
for their hypocrisy. That is, as a shield
to protect themselves from being called hypocrites, in
order to bar people from the path of
Allah. They have barred themselves from his path
and have barred others who are not aware
of their own nature.
Evil indeed is what they have been doing.
When they pretended outwardly to be believers
whilst concealing disbelief in their hearts, and they
swore an oath to that effect and gave
the impression of being sincere. Surah is similar
to the verses that we've already covered,
in Surah Tawba,
which Allah
says concerning the hypocrites that they fear that
Allah
will reveal verses in the Quran
that will expose them and expose their reality.
That's something which they used to always live
in dread and fear of in the time
of the prophet
that Allah would expose them, that Allah would
reveal verses concerning them, the characteristics, the attributes,
their plots, their plans, and Allah did so
in Surat Atawba. And that's why we said
that from the names of that Surah, as
is mentioned in some of the books of
the the
exposer,
because he exposed the reality of the and
the hypocrites and the way that they tried
to undermine the prophet
from the surahs that do that is the
surah, surah through that is named after them.
And so Allah at the beginning of this
Surah
speaks about them and the way that they
try to undermine Allah and his messenger salallahu
alaihi wasallam. And one of the reasons why
is because of their lack of belief.
Even though they actually profess belief in their
hearts, they have they have
hypocrisy.
And in Islam, we have 2 types of
hypocrisy, major and minor. The major one is
the one that takes you outside of the
fold of Islam, and that is the one
that is being referred to here and in
those verses in Surah Tawba. And that is
when someone outwardly professes iman in Islam, but
in will lead they don't believe in Allah
and they reject the prophet
and they don't believe in qiyama, and they
don't believe in the Quran. That is major
hypocrisy.
And minor hypocrisy
is when someone has a meaning of hypocrisy
in their actions, like the hadith of the
prophet sallallahu alaihi wasallam, the one who speaks,
but he lies.
The one who makes a promise, but he
breaks his promise. The one who says that
he'll keep your trust, and he breaks that
trust. That's a meaning of hypocrisy in action,
because what they said and what they did
are 2 different things. They made a promise,
but they broke the promise. That is called
nifaqal aamali. It is hypocrisy
in action. And the prophet sallallahu alaihi wasallam
warned against it because in the hadith he
said, 3 things are from the signs of
hypocrisy.
And if someone has all of them, then
that is hypocrisy, meaning that there is likely
that to lead to the greater hypocrisy. Because
if someone's always breaking the oath, always lying,
all easier for them than to go to
the high level of hypocrisy, which is disbelief
in Allah subhanahu wa ta'ala. So this issue
of hypocrisy is a major one that someone
should always be careful of and should always
be mindful of.
That namely what has been made fair seeming
to them of hypocrisy
is because they were not steadfast in their
faith. Rather, they believed and disbelieved. Therefore, their
hearts have been sealed up so that no
goodness can ever enter them, so that they
do not understand what will benefit them, and
they do not pay attention to what is
in their best interest. When you see them,
their outward appearance pleases you because they look
very impressive. When they speak, you listen to
what they say because they are so eloquent
and well spoken, and you enjoy listening to
them. Their outward appearance and their words are
impressive, but there is nothing beyond that of
good morals or righteousness.
Hence, Allah says, but they are like propped
up pieces of wood, and there is nothing
good in them, nothing can come from them
but pure harm.
They think that every cry is against them,
that is because of their cowardice, fear, weak
hearts, and doubt. They are constantly afraid of
being found out. And they were found out
because as we know the prophet sallallahu alaihi
wasallam was told by Allah who each and
every single one of those hypocrites were in
Madina. The prophet used to know them name
by name, and he told Hudifa,
Ibrahim Yaman
and their names. And that's why you get
that famous story of Amr coming to Hudifa
and saying, oh, Amr or Hudifa, did Allah's
messenger
mention
my name amongst them? And he said, no,
but I won't tell anyone after you because
it was a secret.
And so from the virtues of Hudiva is
that he was known as Sahih Busir,
the secret keeper
of the prophet salallahu alaihi wasallam because he
was told the names of all of the
hypocrites in Madinah. They were known because Allah
exposed them. But also from the hikmah and
the wisdom
and from the rulings of Islam is that
you only rule people and judge them based
upon what is apparent, not what is hidden.
The prophet knew they're hypocrites because Allah revealed
to him they're hypocrites and what was in
their hearts. But they all outwardly and openly
professed Islam, and that's why the prophets never
killed them, never imprisoned them, never hurt them.
He let them be because they're outwardly saying
And that shows that as Muslims, you can
only judge people upon what is apparent, what
they conceal, what is in their hearts, that
is between them and Allah subhanahu wa ta'ala.
So so long as someone, as the hadith
says, they pray our prayers and they eat
our food and they face our qiblah, we
consider them to be Muslims.
The people are the enemy. These people are
the enemy in the true sense because of
because the enemy who is clearly and openly
an enemy is easier to deal with than
an enemy one
is not aware of because he is resorting
to trickery and deceit, claiming to be a
friend when in fact he is an avowed
enemy. And because they are an enemy from
within, their punishment will be greater in the
fire. As Allah mentions,
they will be in the lowest depths of
the fire.
Because of their evil, It is worse in
terms of their harm upon the Muslims than
those who are open enemies.
So beware of them. May Allah destroy them.
How could they have gone so far astray?
That is, how could they have been how
could they have strayed from the religion of
Islam after its proof has been established and
its teachings have become clear and been diverted
towards disbelief which only brings lost and doom.
When it is said to them, namely these
hypocrites, come, the messenger of Allah will pray
for your forgiveness for what you have done
so that your situation may be improved and
your deeds may be accepted, they refuse emphatically.
They shake their heads, refusing to request supplication
from the messenger sallallahu alaihi wa sallam, and
you see them turn away from the truth
in a virgin and in arrogance, for they
are too arrogant and stubborn to follow it.
And this is one of the reasons also
why their punishment is more severe, and that
is because the people were open enemies
of the prophet from the Quraysh. They wouldn't
sit with the prophet They didn't ask for
his duas. They wouldn't be included in the
salah. They're open enemies. But the hypocrites are
with the prophet, they sit with him. They
attend the Jumu'ah Surah. They attend the Jumaaah
in the masjid, the congregational prayer. The part
of the duas that he makes and so
on. And still despite all of those blessings,
they turn away and they reject and they
disbelieve.
And so Allah says here that they are
from the worst of people. This is the
utmost arrogance that you're in that sitting of
of mercy and guidance and blessings and dua
and supplication,
and you still turn away and refuse.
This is their condition. When they are called
to request supplication from the messenger, sallallahu alaihi
wa sallam, this kindness from Allah to his
messenger, sallallahu alaihi wasallam, to preserve his dignity
as they did not come to him so
that he might pray for forgiveness for them.
Is all the same whether he prays for
forgiveness for them or does not? Allah will
never forgive them because there are wicked people
who refuse to obey,
who refuse to obey Allah and give precedence
to disbelief over faith. Therefore, the messengers,
prayers for forgiveness would not benefit them if
he did pray for the for forgiveness for
them. This is like the verse in which
Allah subhanahu wa ta'ala says, whether you, oh,
prophet, salallahu alayhi wasalam, seek forgiveness for them
or do not seek forgiveness for them, Even
if you seek forgiveness for them 70 times,
never will Allah forgive them. Verily, Allah did
not guide the wicked people. And that is
because it shows how far astray they are
that even if the best of creation, the
prophet
was to seek Allah's forgiveness for them, Allah
says he would never forgive them.
Never would they have any forgiveness. So whether
you or Muhammad
seek forgiveness or don't,
then Allah will never forgive them in either
case. And in the similar as the author
says to the verse in Surah Tawba in
which Allah says, whether you seek forgiveness for
them or don't, or even if you seek
forgiveness 70 times for them, Allah will never
forgive them. The prophet
said to Umar that if it means I
have to seek forgiveness more than 70 because
Allah says even if you seek it 70
times, if I have to do more than
70, I will do so until Allah forbid
him from seeking any forgiveness for them. And
so the prophet was Rahim. He was ra'uf.
He was compassionate and kind and merciful even
to them. And that's why when the leader
of the hypocrites, Abdullah ibn Ubayy, whose story
will also come in this surah when he
died and his son, Abdullah, who's a companion,
a Muslim, he said, oh, mister Jabalah,
shroud my father
in your shirt. Give me your shirt so
I can shroud my father in it. The
prophet
agreed and he went and he prayed over
his grave for him before Allah forbid this,
obviously. He went and he prayed over him.
Umar said, oh, Messenger of Allah, how can
you pray when Allah azza wa j said
don't pray over them? Meaning don't make a
stikfar for them. He said, oh, Umar Allah
said 70 times I will do more than
70. And then Allah after that forbid the
prophet as
is mentioned in those verses in Surah
Is they who say, do not spend on
those who are with the messenger of Allah,
so that they will disperse and desert him.
Yet to Allah belong the treasuries of the
heavens and the earth, but the hypocrites do
not understand.
They say, when we turn to Madinah, the
mightier will surely drive out there therefore the
weaker. In fact, might in fact, might belongs
to Allah and to his messenger and to
the believers, but the Hebrews do not know.
Because of their intense enmity towards the prophet
sallallahu alaihi wasallam and the Muslims, when they
saw the unity and harmony of his companions
and how they hastened to try to please
the messenger, sallallahu alaihi wa sallam, they said
on the basis of their false claims, do
not spend on those who are with the
messenger of Allah so that they will disperse
and desert him. According to that claim, were
it not for the wealth of the hypocrites
on their
spending on them, they would not rally in
support of their religion of Allah. This is
something very strange that these hypocrites, who were
the keenest of people to cause Islam to
fail and cause
harm to the Muslims would make such a
claim, which could not be believed
except by one who knew nothing of the
facts of the
who knew nothing of the facts of the
matter. Hence, Allah said, refuting their claim, yet
to Allah belong the treasuries of the heavens
and the earth, so he bestows provision whomever
he wills and withholds it from whomever he
wills. He makes the means available for whomever
he wills and makes them inaccessible for whomever
he wills. But the hypocrites do not understand.
And for that reason, they said these words,
the implication of which is that the treasuries
of the of provision are in their hands
and under their
control. They say, when we when we return
to Medina, the mightier will surely drive out
there for the weaker. That was during the
camp campaign
of al Muresi.
Then
when
when when words were exchanged between some of
the Mujajarin and Ansar,
that upset many people. At which point, the
hypocrisy of the hypocrites showed itself, and they
expressed
what was in their hearts.
Their leader, Abdullah ibn Ubay ibn Surul,
said, our likeness and that of these people,
meaning the Muhajirun,
is as the is as the saying goes,
feed your dog and he will eat you.
He said, when we return to Madinah, the
mightier will surely drive out, therefore, the weaker.
And on the basis of his claim that
he and his fellow hypocrites were the mightier,
and and the messenger of
Allah and those who were with him were
the weaker. But in fact, it was opposite
of what were of what this hypocrite said.
And here we have the story now of
this man, Abdullah ibn Ubay ibn Salul, that
was considered to be the leader of the
hypocrites in Medina.
This,
verse that we will the mightier will drive
out the weaker from the city of Medina.
There are different orations concerning the cause of
its revelation. One of them is what is
mentioned here by the author,
and that is that the companions were returning
from an army in which those hypocrites were
also present. And it is from the Battle
of Al Moreseer, which is also known as
the Battle of Banu Mustalik,
which took place around the 5th year of
the hijrah. The prophet
and the army were returning,
and on the way back, 2 men from
the Muhajjirom or from the Ansar,
they began to have a dispute amongst themselves.
And when that dispute became,
became heated,
the man from the Muhajirun said, Yadil Muhajirun,
calling out to his Muhajirun,
Brethren, come to my support. And the man
from the Ansar said, Yalil Ansar,
or people of the Ansar calling for his
support.
So they started to come together to gather.
The prophet sallallahu alaihi wasallam heard this and
he said, do you call with the call
of Jahiliya?
This is the call of pre Islam, each
one calling to their tribe and their people,
that tribalism,
each against their own brothers, and you're all
Muslims. And so the prophet sallallahu alaihi wasallam
became angry with the way that they did.
Abdullah bin obeyed and made this made this
statement because he's from the Ansar. He's from
the people of Madinah. So he wanted to
support his fellow Ansar, and he could see
that there's going to be a problem now
between these companions. So he said this statement
that these people, meaning the Meccans,
who migrated to us, are like the saying
that the Arabs have. If you give your
dog enough to eat, sooner or later, it's
going to eat you. Meaning, it's just gonna
take, take, take, take until he takes you
too. Nothing left. This is his statement that
he mentioned as if he was the one
providing for the Muslims, as if he's the
one giving, as if he's the one paying,
as if he's the one helping the Muslims
end in the first place. So Allah
did reveal this to the prophet because
he made this statement thereafter That once we
go back now from this battle, we're going
back to Madinah, we're gonna stop these Meccans
from coming back with us. The mighty will
drive out the weak. So Allah said, to
Allah belongs all might, and to his messenger,
and to the believers, but the hypocrites don't
know. That is one narration. 2nd narration
is what is mentioned, the hadith of Sahih
Bukhari,
on the authority of the companions, Zidibnu UArkham
And in that context or in that story,
the battle that they're returning from is the
battle of Tabuk,
the battle of Tabuk.
And so Zayd ibn Arqam is narrating the
hadith and he says that I was walking
back for the battle of Tabuk in the
army, and I came across Abdullah bin Ubei
and his companions.
And they were speaking and they were criticizing
the companions. They were saying, have you seen
any group of people that are fatter, more
lazier, more cowardly than these group of you?
They're just making fun ridiculing
the companions.
Zaid ibn al Qom heard this, and he
came and he told the prophet
because from their statements also were that when
we return to Medina, the mighty will expel
the weak. He told the prophet sallallahu alaihi
wasallam, the prophet sallallahu alaihi wasallam called Abdullah
ibn Ubayyah those people and he said, is
what Zaid saying true? They said no by
Allah. They took oaths and they swore and
they said he's a liar.
So the prophets said nothing
because they took an oath now. He doesn't
have any proof. It's one word against the
other. So they came back to the city
of Medina.
The people around Zaid, his family, his uncles,
they said, what did you do? You just
embarrassed us. You came to the prophet with
a claim with no proof, and they've taken
oaths to say
that they didn't say that. And now you're
stuck. People think that you're the liar. They
took an
oath. So Zayd says in that narration on
one of the wordings of that narration, so
I became extremely sad,
grieved that people should think that I lied
even though they were the ones who said
what they said. And then the prophet salallahu
alaihi wasallam called me and he recited these
verses and he said, Ozeid, Allah substantiated what
you said. Allah said what you what you
said, your claim, Allah revealed in the Quran
their words. And so Allah
exposed them. Both of those stories are mentioned
as the cause of revelation, and Allah knows
best. But it's possible that one is the
cause of revelation, and the other one of
verses that are also linked because the verses
are general. They speak about the attitude that
the hypocrites had on more than one occasion,
and that is that they thought themselves better
than the believers, stronger than the believers,
more powerful, wealthier than the believers, and Allah
dismisses
these claims.
And, hence, Allah subhanahu wa ta'ala said, in
fact, might belongs to Allah and to his
messenger and to the believers. So it is
they who are the mightier, and the hypocrites
and their fellow disbelievers are the weaker. But
the hypocrites do not know, do not know
that. Therefore, they claimed that they were the
mightier because they were deceased by their falsehood.
All you who believe, do not let your
wealth and your children distract you from the
remembrance of Allah. Whoever does that, it is
they who are the losers.
And and spend from that which we have
provided for you before death comes to you,
before death comes to one of you? And
he says, my lord, if only you would
grant me a reply for a little while,
then I would give in charity and be
among the righteous.
But Allah will not grant a
reprive reprieve reprieve for
Allah will not grant a reprieve to any
soul when its appointed time has come, and
Allah is well aware of all that you
do. Here Allah subhanahu wa ta'ala enjoins his
believing slaves to remember him a great deal.
For in that there is gain, triumph, and
much and much good. And he forbids them
to let their wealth and children distract them,
from remembering him. For love of wealth and
children is inherent in most souls, so that
they may
so that so they may give precedence to
love of these things over over love of
Allah, but that leads to great loss. Therefore,
Allah subhanahu wa ta'ala says, whoever does that,
that is, let's his wealth and his children
distract from distract him from the remembrance of
Allah.
It is they who are the losers, who
will lose out on eternal happiness and an
everlasting bliss because they give precedence to that
which does not last over that which does
last. Allah subhanahu wa ta'ala says elsewhere, your
wealth and your children are but a trial,
and with Allah there is an immense reward.
Allah mentions that from the faitan of this
dunya,
from the trials of the dunya is your
wealth and your children. Because as Allah mentions
in another surah that they can distract you
from the remembrance of Allah
wealth and children.
They can distract you from worship of Allah
and distract you from the remembrance of Allah
and sometimes they themselves are
fitna. They, because of their misguidance, lead their
parents towards misguidance as well. And so the
children and wealth that are a blessing from
Allah subhanahu wa ta'ala are also a test
and trial. And that's why the sunnah praises
those people
who, number 1, spend their wealth in that
which is pleasing to Allah
And number 2, they give tarbia to their
children in such a way that those children
grow up in the remembrance of Allah, the
worship of Allah, and they make du'a righteous
du'a for their parents after their death. And
so you can change. Every test can be
used for good or it can be used
for evil. And so from those tests is
a person's wealth and a person's children.
And spend from that which we have provided
for you. This includes obligatory spending, such as
a car, expiation, spending on wives and servants,
and so on, as well as recommended spending,
such as spending wealth whenever needed.
Allah says, from that which we have provided
for you so as to highlight the fact
that he does not burden people with spending
that is beyond their means and is too
difficult for them. Rather, he instructs them to
spend some of that which he has provided
for them and made available available to them.
So let them appreciate what he has given
them by helping their needy brethren, and let
them hasten to do that before death comes.
For when it comes, they will not be
able to do an Adam's weight of good.
Hence, Allah says, before death comes to one
of you, and he says, regretting what he
has failed to do at the time when
it was possible and asking to be allowed
to go back, which is impossible.
My lord, if only you would grant me
a reprieve for a short while so that
I can make up for what I neglected,
then I would give in charity for my
wealth so that I might I might be
saved from the punishment and deserve a great
reward. From the regrets that the people of
disbelief will have or those people rather that
didn't spend in the way of Allah
is that they didn't spend. That will be
one of the most regrets that they will
have after death. That if only they could
come back to the dunya and spend. And
that is why Ibn Abbas said
that no one withholds Zakah
or withholds from making Hajj, because Hajj is
also a financial obligation for those that have
the ability to do so. No one withholds
from Zakah or from Hajj, except that they
will be included in this verse. That after
death, they will wish and hope and dream
that they could only come back and fulfill
that payment towards their obligations. And clearly, this
is for the Wajib spending. As for the
the recommended spending, then it is something which
is also included, but secondarily,
mean that no doubt for the person who
spends more and more, it's more likely than
they will have a greater reward on.
And so it is also included in that
in a general sense. But obviously, in terms
of the punishment and remorse and regret, that
is about the obligatory
spending.
And be among the righteous by doing all
that is enjoined and, avoiding all that's forbidden,
which includes Hajj and other deeds. And that's
why he mentions Hajj and now. See because
of that statement of ibn Abbas. And as
I said before, one of the beauties of
this tafsir is that even, Sheikh Asadi
for his tafsir went back to very early
books of tafsir. He took his tafsir from
them to see what did the salaf say.
And he will often mention things in passing
like this statement here. He didn't just say
it randomly. He said it because he saw
Ibn Abbas said something similar. And so that's
always the best way to make tafsir. You
see the companions explain the verse in a
certain way. That's one of the best ways
to understand that verse.
This request and wishful thinking will come too
late when the time for those things has
passed and it is no longer possible to
make them up. Hence, Allah says, but Allah
will not grant a reprieve to any soul
when it's appoint when it's appointed. An
inevitable time has come, and Allah is well
aware of all that you do of good
and evil. And he will requite you for
what he knows of you of your intentions
and these this the end of the commentary
of Suratul Munafiqun.
Our praise and thanks are for Allah. May
the blessings and peace of Allah
be upon the prophet Muhammad, sallallahu alaihi salam,
his family, and his companions, and abundantly until
the day of judgment. We now come to
the 64th chapter of the Quran, Surah Taghavan.
And Taghavan is one of the names of
the day of judgement as will be mentioned
within this surah. And it is known by
this name in the books of tafsir and
the books of
the hadith and the narrations of the companions
narrated
and others refer to this surah by this
name of.
And the scholars differ as to whether it's
a or
Surah, and Ibn Abbas has narrations of both.
One narration is saying it's Maqi, one saying
that it is Madani,
and there are other narrations from the companions
that also say that it is Madani. So
Allah knows best and it consists of 18
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.
His is the dominion. To him be praised,
and he has power over all things.
It is he who created you. Some of
you are disbelievers and some of you are
believers,
and Allah sees well all that you do.
Allah created the heavens and the earth for
a true purpose, and he shaped you and
shaped you well,
and unto him is the return of all.
He knows all that is in the heavens
and all and and on earth, and he
knows what you conceal and what you disclose.
Allah knows well what is in your hearts.
These verses refer to many beautiful and sublime
attributes of the creator. He mentions his perfect
divinity, his complete self sufficiency, and the need
of all creatures for him, and the glorification
and praise of their lord by all who
are in the heavens and on earth. And
he tells us that all dominion belongs to
Allah, so no creature is beyond his control.
All praise is for him. Praise for what
he possesses of perfect attributes. Praise for what
he has created of all things, praise for
what he has prescribed of laws and what
he has bestowed of blessings. His power is
all encompassing, and nothing that exists is beyond
his control. Nothing he wills is beyond him.
He tells us that he created human beings
and made some of them believers and some
of them disbelievers.
Therefore, their faith or disbelief is all according
to the will of
the will and decree of Allah, and it
is he who allowed that for them as
he has given them power and will by
means of which they are able to choose
to comply with whatever they want of his
commands and prohibitions. And Allah sees well all
that you do. Having mentioned the creation of
man who is accountable and is subject to
commands and prohibitions, Allah now mentions the creation
of other things.
Allah created the heavens and the earth That
is their physical essence and all that is
in them. And he has made them well
for a true purpose. That is on the
basis of wisdom and for the purpose that
he intended.
And he shaped you and shaped you well.
That this is like the verse in which
Allah says, verily we have created man in
the best of of conditions.
Man is the best of all creatures in
form and the most elegant in shape. That
is because of the way that man is
able to use the different parts of their
bodies.
One of the most versatile
creations
is the creation of man. If you look
at the difference between humans and the difference
between fish and birds and animals,
Look at how versatile we are in the
way that we can move our fingers, in
the way that we can move our toes,
our legs, our knees, the ways that we
can run, walk, crawl, the way that we
can do many different things that most animals
can't even do, the thumb and the finger,
just to be able to pick things up.
Many animals don't have that ability to pick
things up in the way that we do.
Allah created us in the best of forms,
and Allah, subhanahu wa ta'ala, shaped us in
the best of ways so that we would
be able to pray. Most animals couldn't pray
that we pray. They don't have the ability.
They don't have the flexibility
in their bodies to make and sujood and
all of those things that Allah
has given humans the ability to do. And
unto him is the return of awe on
the day of resurrection,
when he will requite you for your faith
or disbelief, and he will question you about
the blessings and
about the blessings and life of ease
that he bestowed upon you. Did you give
thanks to him or not? Then Allah mentions
the all encompassing nature of his knowledge. He
knows all that is in the heavens and
on earth, that is of things that are
hidden and obvious, unseen and seen. And he
knows what you conceal and what you disclose.
Allah knows
well what is in your hearts. That is
what they contain of good secrets and negative
feelings, good intentions, and corrupt aims. Because he
knows well what is in our hearts is
essential is essential for the wise person to
be keen and strive to guard his inner
thoughts from bad attitudes and to acquire good
characteristics.
Have the stories not reached you of those
who dis of those disbelievers who came before
you? They tasted the evil consequences of their
deeds, and theirs will be a painful punishment.
That is because their messengers came to them
with clear signs, but they said, shall mere
men guide us? Thus, they did thus, they
disbelieved and turned away.
But Allah had no need of them or
their faith. And Allah is well is is
self sufficient, worthy of all praise. Having mentioned
his perfect attributes for which he is known
and worshiped, and efforts are made to seek
his pleasure and avoid incurring his wrath, Allah
now tells us of what happened to previous
nations and past generations,
whose stories are still told by later generations,
the truthful speak of them, and how when
the messengers brought the truth to them, they
stubbornly rejected it. Therefore, Allah caused them to
taste the evil consequences of their deeds in
the world and to be disgraced thereby.
And theirs will be a a painful punishment
in the hereafter. Hence, he mentioned the reason
for this punishment that namely, the punishment and
the evil consequences that were sent that were
sent upon them happened because
their messengers came to them with clear signs
that pointed to truth and falsehood,
but they resented it and were arrogant towards
the messengers and said, shall mere men guide
us? That is, they are no better they
are no better than us. Why did Allah
single them out and not us? This is
like the verse in which Allah says their
messengers said to them, indeed we are but
human beings like yourselves, but Allah bestows his
favor upon whomever he wills of his slaves.
And as we mentioned before, this was one
of the main reasons why they rejected their
messengers. What the author says here, they are
no better than us. Why did Allah single
them out and not us? Meaning, why did
Allah make them messengers, not us? Especially if
they were more powerful, wealthier,
nobler,
of higher lineage, Why didn't Allah choose us
instead of them? This was always one of
the main reasons for the rejection
of the prophets of Allah as Allah mentions
here. They denied the blessing and favor that
Allah bestowed upon his prophets by decreeing
that they should be messengers to humankind and
were too arrogant to submit to them. That
led them to worship rocks and trees and
the like. Thus, they disbelieved in Allah and
turned away from obedience to him. But Allah
had no need of them and does not
care about them,
and their going astray does not harm him
in the slightest. And Allah is self sufficient,
worthy of all praise. That is, he is
self sufficient who is completely and absolutely
independent and has no need of anyone in
any way, praiseworthy in his words and, his
words, actions, and attributes.
Those who disbelieve claim that
that they will never be resurrected.
Say, Yes, indeed. By my Lord, you will
surely be resurrected. Then you will surely be
informed of all that you have done. And
that is easy for Allah.
Here Allah subhanahu wa ta'ala tells us of
the stubbornness and false claims of the disbelievers
and the denial of the resurrection with no
knowledge and no guidance and no clear book.
He commanded the noblest of his creation to
swear by his lord that he would indeed
resurrect them and requite them for their evil
deeds and rejection of the truth. And that
is easy for Allah. For even though it
is difficult and, in fact, impossible for humans,
for even if all their strength were combined
to revive 1 dead person, they would not
be able to do that. But for Allah,
when he when he's when he rules a
matter, he merely says to it, be, and
it is. Allah says elsewhere, the trumpet will
be blown, and all those who are in
the heavens and on earth will will swoon.
Accept whomever Allah wills, then it will be
then it will then it will be blown
again, whereupon they will be standing looking around.
So believe in Allah and his messenger and
the light of the Quran that we have
sent down, and Allah is well aware
of all that you do. Have you mentioned
the denial of those who did those who
denied the resurrection and that this was an
implication of disbelief on their part in Allah
and his revelations.
Allah now
enjoins adherence
to that which will protect one from doom
and misery,
which is to believe in Allah and his
messenger and
his book. Allah calls his book light because
light is the opposite of darkness, and the
rulings,
laws, and stories in in the book that
Allah has sent down are lights that will
guide 1 in the dark depths of overwhelming
ignorance and enable him to walk in the
darkness of night. And these are the 3
major principles of Islam of guidance.
Believe in Allah,
believe in the messenger, believe in the guidance
that Allah sent anamin in the Quran. So
Allah
specifies these three things and they are repeated
in many different ways throughout the Quran in
terms of success and salvation, overcoming trials, hardships,
difficulties.
The path of success is in holding on
to these three principles, belief in Allah,
belief in the prophet sallallahu alaihi wa sallam,
belief in the Quran, and everything that which
that entails of following and adherence to it.
Anything other than following the guidance of the
book of Allah is a type of knowledge
of which the harm is greater than any
benefit, and its evil is greater than its
good. In fact, there's nothing good and no
benefit in it except that which is in
accordance with the messenger brought with the message
brought by the messengers. Belief in Allah. His
messenger, salallahu alaihi wa sallam, and his book
dictates that one should have certain faith and
true belief in them and that one should
act in accordance with them by complying with
their commands and heeding their prohibitions.
And Allah is well aware of all that
you do, and he will require you for
your deeds, both righteous and otherwise.
And who will require you on the day
on which he will gather you for the
day of gathering,
the day of great loss. But whoever believes
in Allah and does righteous deeds, he will
absolve them of their bad deeds and admit
them to gardens through which rivers flow to
abide therein forever. That is the supreme triumph.
However, those who disbelieve and reject our signs,
they will be inhabitants of the fire to
buy to abide therein forever, a hapless journey's
end. That is and he will require you
on the day of gathering on which Allah
will gather the first and the last and
make them stand in a huge assembly, and
he will inform them of what they did.
On that day, the differences between people will
become apparent. Some people will be raised to
the highest status in lofty chambers and dwellings
that contain all delights and pleasures, and some
people will be brought down to the lowest
of low status,
a place of distress, anguish, grief, and severe
punishment. That will be the outcome of what
they sent forth for themselves and that they
did they
and and what they and what they did
during their earthly life. Hence, Allah says, the
day of great loss, when there will be
a huge difference between people in terms of
winning and losing,
the believers will be winners and the evildoers
will be will be great losers. The wicked
will realize that they were following something of
no value and that they are indeed losers.
It's as if it was asked, how does
one attain prosperity and bliss or incur doom
and loss? And so Allah, subhanahu wa ta'ala,
mentioned the causes and means of both by
saying, but whoever believes in Allah with perfect
faith, which includes believing in everything that Allah
has enjoined people to believe in.
And those righteous deeds, both obligatory and superrogatory,
superrogatory,
by fulfilling his duties towards Allah and towards
his slaves. He will absolve them of their
bad deeds and admit them to gardens through
which rivers flow, in which there is all
that their souls may desire and that may
delight their eyes for the for which they
for which their hearts long, where they will
find their ultimate desire to abide therein forever
forever. That is the supreme triumph. So all
mentioned, sir,
the name of this after which the surah
is named and that is from the names
of
is
which is the day of loss, severe loss.
And the word ramen in Arabic language in
its original form
refers to loss as a result of being
fooled or as a result of some type
of deceit being done upon you. And so
that is why it's called tahrabbun because those
people who are severe will follow so will
will will suffer severe loss. Why? Because they
followed the path of shaitan. They were fooled.
And so they will suffer severe loss because
they chose the path of deceit, of falsehood,
of false promises. They believed in shaitan. They
believed in his false promises. And so Allah,
azza wa jal, on that day will show
to them that actually what you chose, your
path, the people, or the one that you
chose to believe and and take his promises
as being true, he fooled you. And as
a result of that foolishness
of your part in believing
his foolish promises, then you have suffered this
great loss.
However, those who disbelieve and reject our signs,
that is, they disbelieve in them without basing
their disbelief,
on any religion, text, or rational thinking. Rather,
clear evidence came to them, but they disbelieved
in it and stubbornly rejected what it pointed
to. They will be inhabitants of the fire
till by their end forever a hapless journey's
end because it will contain all suffering, hardship,
misery, and term and torment.
No no calamity occurs except by Allah's leave.
Whoever believes in Allah, he will guide his
heart aright. He will guide his heart aright.
And Allah has knowledge of all things.
Obey Allah and obey the messenger. But if
you turn away, then know that the duty
of our messenger is only to convey the
message in the clearest way.
Allah, there is no god but he. And
in Allah, let the believers put their trust.
No calamity occurs except by Allah's leave. This
is general in meaning and includes all calamities,
whether they affect the individual himself, his wealth,
his children, his loved ones, and so on.
Everything that befalls people happens by the will
of, the by the will and decree of
Allah and was already known to Allah in
his prior,
knowledge and was written by his pen, ordained
by his will, and dictated by his wisdom.
What matters is whether the individual would do
what is required of him or not. If
he does what is required of him, then
he will have a great reward in this
world and the hereafter.
If he believes that it is from Allah
and he accepts it and submits to his
decree, Allah will guide his heart and and
will and he will be reassured and will
not panic at times of calamity as happens
in the in the case of one whose
heart is not guided by Allah. Indeed, Allah
will grant him steadfastness
when calamity strikes and will help them to
adhere to patience.
Thus, he will attain reward in this world
in addition to what Allah has stored up
for him on the day of raguiral. As
for as Allah subhanahu wa ta'ala says elsewhere,
vary those who are patient and steadfast will
be rewarded abundantly without measure.
Thus, it is known
that whoever does not believe in Allah
when calamity strikes in the same in in
the sense that he does not he does
not acknowledge the divine will and decree and
focuses only on causes will be forsaken, and
Allah will leave him to his own devices.
If a person is left to his own
devices, in that case, he has nothing left
at the time of calamity except panic and
despair, which is an which is an immediate
punishment before the punishment of the year after
for having fallen short in adhering to be
in adhering to patient.
This has to do with the meaning of
the phrase, whoever believes in Allah, he will
guide his heart aright within the limited context
of calamity. As for what the phrase means
in general terms, Allah tells us that for
everyone who believes in the manner of, in
the manner enjoined, believing in Allah, his his
angels, his books, his messengers, the last day,
and the the
and the divine decree,
both good and bad, and confirms his faith
by doing what it requires of duties.
That this is a great this is a
great means of attaining Allah's guidance in all
his circumstances,
words, and deeds, and in his knowledge and
action.
This is the best reward that Allah bestows
upon those who believe as he says when
telling us that he will make the believers
steadfast in the life of this world and
the hereafter. So, Allah, after mentioning the calamity
only be forced by Allah's decree, Allah, ajaz,
says that if Allah guides your heart, that
is the best type of guidance that you
can receive. Meaning, in that time of calamity,
in that time of hardship, in that time
of stress, what do you do? You turn
to Allah as the prophet said, salallahu alayhi
wasalam, the believer in times of calamity is
patient with the decree of Allah. They turn
to Allah. They make dua to Allah. They
come closer to Allah subhanahu wa ta'ala. That
is Allah
guiding you through that calamity.
So therefore that calamity and problem and difficulty
for you is a blessing because you increase
in reward, you increase in newness to Allah,
is which Allah expects your sins, Allah raises
your levels and station. So Allah
guides people through the most difficult of challenges.
So the believer when he believes in the
qadr of Allah, the good and the bad
of the decree of Allah he's
always going to do in both cases that
which is pleasing to Allah. If it's good,
he thanks Allah. If it's evil, he's patient
and turns to Allah
knowing that Allah alone is the one who
can relieve his problems.
Steadfastness
means constancy,
patience, and certainty in the heart. When trials
come, Allah says, Allah will make steadfast those
who believe in the in the word that
stands firm in this world and in the
hereafter. The believers are the most guided of
people in their hearts and the most steadfast
at times of panic and anxiety. This is
because of what they have of faith. Obey
Allah and obey the messenger,
that is by complying with their commands and
heeding their prohibitions. Obedience to Allah and obedience
to his messenger, sallallahu alaihi wasallam, form the
foundation and basis of happiness and prosperity. But
if you turn away from from obedience to
Allah and obedience to his messenger, sallallahu alaihi
wasallam,
then know that the messenger the duty of
them of our messengers is only to convey
the message in the clearest way. That is
to convey to you that with which he
has been sent to you in such a
way that it becomes clear to you and
proof is established against you, leaving no excuse
for you. He has no power to guide
you or to bring you to account.
It is only the Noah of the unseen
and the seen who will bring you to
account for your for obedience to Allah and
his messenger, sallallahu
alaihi wasallam. Or otherwise, Allah, there is no
god but he. That is, he is the
only one who is deserving of worship and
devotion. Everything that is worst besides him is
false. And in Allah, let the believers put
their trust, that is, let them rely on
him in every matter of concern to them
and in everything they want to do. For
nothing could be achieved except with the help
of Allah, and there is no way to
attain what one wants except by relying on
him. 1 cannot truly rely
on Allah unless one thinks positively of him
and trusts him to take care of the
matter in which one is relying on him
according to the level of one's faith. The
stronger a person's faith is, the stronger his
trust in Allah will be.
All you who believe, verily among your spouses
and your children are some that are enemies
to you, so beware of them. But if
you pardon,
overlook, and forgive their misdeeds, then verily Allah
is oft forgiving, most merciful.
Your wealth and your children are but a
trial. And with Allah, there is an immense
reward. Here, Allah warns the believers against being
deceived by wives and children, for some of
them are in enemies to you. An enemy
is one who wishes ill towards you. Your
role is to be alert to anyone who
is like that. For people are naturally inclined
to love their wives and children.
Allah gives this advice to slaves, lest their
love makes them succumb to the demands of
of wives and children, even if there is
some
reservation
about what they want. He he encourages people
to adhere to his commands and give president
to seeking his pleasure by mentioning that which
is with him of great reward, which will
help them to attain these sublime aims and
goals and to give precedence to the hereafter
over this transient transient world.
Says that from from your children, from your
spouses are those that are enemies to you.
Not all of them, some of them. Who
are those some? Those who take you away
from the path of Allah, a. So
if they discourage you from worshiping Allah or
they try to make you disbelieve or they
try to make you leave some of your
obligations
or they try to remove you away from
that which is pleasing to Allah, a.
Z, they're like enemies to you because they're
trying to take you away from reward and
from jannah and from that which is pleasing
to Allah
So in that case, then you have to
overcome that.
You have to be patient with them, and
that's what Allah says, forgive them and pardon
them. But also you have to be strict
in terms of showing that your love for
Allah, araju, is greater than your love for
your spouse and for your children. So Allah
says, beware of this because in the time
of Makkah, it is said, in the time
of the
prophet there were some who wanted to believe,
but because of their wives and their children,
they remained upon disbelief because they were disbelievers.
So they would rather be with them because
it's easier to conform. Right? Everyone's a dispute.
Easier to be like them. Easier not to
not to oppose them. Easier not to get
into arguments. Some people are like that. They
just go with the flow because they don't
want any difficulty or hassle. Allah says, no.
These people are your enemies. They're not going
to come to your safety or to your,
to your to your help on the day
of judgment.
Because the prohibition on obeying wives and children
has to do with that which is harmful
and is a warning against that,
This may lead some to think that they
should be harsh towards them and punish them.
Therefore, Allah tells us to be cautious regarding
them, yet at the same time to overlook
and forgive, for that serves innumerable
interests.
Allah says,
but if you pardon, overlook, and forgive their
misdeeds, then verily Allah is art forgiving, most
merciful because the reward
the reward matches the nature of the deed.
So whoever will pardon
you in return. Allah will forgive you in
return. If you forgive, then pardon others. So
whoever pardons others, Allah will pardon him. Whoever
overlooks their errors, Allah will overlook his errors.
Whoever forgives them, Allah will forgive him. Whoever
behaves with Allah as he likes him too
and behaves with his slaves as they like
him too and benefits them will attain the
love of Allah and the love of his
slaves, and he will be in a good
position. And this is a principle in the
Sharia. If you treat people with good, Allah
will treat you with better than that because
Allah Subhanahu Wa Ta'ala has the most perfect
of those attributes. Someone is patient and forbearing
and forgiving. Allah is the most forbearing and
Allah is the most forgiving,
like the hadith of the man who comes
on yomul qiyama. And Allah says, what good
did you do? He said, oh, Allah didn't
do any good except that I used to
give people money as loans. And when they
couldn't pay, I just give them time, more
time, more time. And if they still couldn't
pay, I'd forgive them for it. Allah will
say, I have more right to those qualities
than you do. So Allah will forgive him
in return. So Allah
loves people to demonstrate those qualities.
So fear Allah as best you can. Listen
on listen and obey, and spend in charity
for the good of your souls. Those who
are protected from their own covetousness,
it is they who will be the successful
ones.
If you lend to Allah a goodly loan,
he will multiply it for you and forgive
you. Allah is appreciative, most forbearing.
Knower of the unseen and the seen, the
Almighty, the Most Wise. Here, Allah subhanahu wa
ta'ala enjoins his slaves to fear him, which
means complying with his commands and heeding his
prohibitions
according to what one is able to do.
This first indicates that every,
that every duty a person is unable to
do because it is too difficult for him
is waived in his case. But if he
is able to do some of it and
unable to do some of it, then he
should do whatever he is able to do.
And what he is unable to do is
waves for him. As the prophet
said, when I command you to do something,
do as much of it as you can.
This principle includes
innumerable minor issues of religion. This is one
of the principles of Islam.
Fear Allah to the best of your ability.
Meaning, in that which you're commanded to do,
do it to the best of your ability.
But when it comes to the haram, you
just leave it. Because to leave something is
easier than to actually do something. So, for
example, prayer
is difficult.
Those who don't pray, they just don't pray.
But when you pray, that's more difficult. It
takes more effort and time and so on.
So when it comes to doing things, the
sharia says, do it to the best of
your abilities. If someone can't stand, what do
they do? They pray sitting down. They can't
pray sitting down. They pray lying down. Do
it to the best of your ability. Someone
can't make you make.
Someone can't fast, break your fast, make it
up later. Still can't make it up later?
You're old, you're weak, you can't feed someone.
So do it to the best of your
ability. This is a principle in the Sharia.
Fear Allah as much as you can, meaning
to the very best of your ability. And
that's because people's situations,
their circumstances
differ and they change and they fluctuate. You're
sick one day, you're healthy one day, you're
traveling one day, you're resident one day. So
Allah says, do it to the best of
your ability.
Listen to what Allah exhorts you to do
and what he prescribes for you of rulings.
Learn about that and submit to him. And
obey Allah and his master sallallahu alaihi wasallam
in all your affairs and spend in ways
that are are both obligatory and recommended for
his, for this deed will be good for
you in this world and the hereafter.
All goodness is in obeying the commands of
Allah,
accepting his guidance and submitting to his laws,
and all evil is in doing the opposite
of that. There is a problem that prevents
many people from spending in a manner enjoying,
which is the covetousness
that is inherited in most people. They are
stingy with their wealth. They love to have
it, and they dislike part parting with it.
Whomever Allah protects from the evil of his
own covetousness,
so that he lets himself spend in the
way in ways that are beneficial to his
soul, is they who will be the successful
ones because they have done what is required
of them and been saved from what is
feared. Indeed, this may include all commands and
and prohibitions that are ordained for people. But
if a person is covetous, he will not
be able to do what he is, enjoying,
and he will not pay what is due,
and he will not be successful. Rather, he
will be a loser in this world and
in the hereafter. But if he is easygoing
and at ease and accepts the laws of
Allah and seeks the pleasure of Allah, then
there will be nothing standing between him and
doing what is enjoined
except coming to know of it and realizing
that it is pleasing to Allah
thus he will prosper,
succeed, and attain great triumph. Then Allah
urges people to spend, saying,
if you lend to Allah a goodly loan,
this refers to any spending from permissible earnings.
If the intention is to spend it it
for the sake of Allah and
seek his pleasure
and is spent in an appropriate manner, he
will multiply it for you 10 fold up
to 700 fold up to many more time
more than that.
And in addition to multiplying it, he will
forgive you your sins because of that spending
and charity, for Allah expiate his sins by
means of acts of charity and good deeds,
Very good deeds erase bad deeds.
Allah is appreciative most fore forbearing his forbearing
and does not hasten to punish the one
who disobeys him, Rather, he gives respite, but
he does not forget. If Allah were to
take humankind to to task for what they
have earned, he will not leave on the
face of, the earth of a single living
creature, but he will give them respite for
an appointed term. Allah is appreciative.
He accepts a little of good deeds from
his slaves and rewards them greatly for them.
He is appreciative of those who bear hardships
and difficulties for his sake. Whom whoever gives
up a thing for the sake of Allah,
Allah will compensate him with something better than
that. Noah of the unseen and the seen,
that is all that is hidden from people
of hosts that no one knows but he,
and what they can and what they can
see of created things. The almighty
who cannot be overcome or resisted, who has
subjugated all things, the most wise in his
creation
and command. And he does what is was
he does what is appropriate. This is the
end of the commentary of Surah Tawwabun.
All praise and thanks for Allah, and may
the blessings and peace of Allah be upon
the prophet Muhammad, salallahu alayhi wa sallam, his
family and his companions abundantly until the day
of judgment. We now come to the tafsir
of the 65th surah of the Quran, Surah
Talaq, which means divorce.
And this is the known name by which
the surah is known. And in some of
the works of tafsir on some of the
notions of the companions,
you will hear them call this the smaller
Anisa Surah.
Surah Anisa is the 4th chapter of the
Quran. That is known as Surah Nisa Al
Kubra, and this is known as Surah Nisa
Asughra.
That is also one of its names because
it deals with divorce and issues concerning
women. And in the statement of Ibn Mus'ud
radiallahu an, he also refers to it as
the small nisa. But in his narration,
in his,
Madhab,
the bigger nisa is
not Anisa, the other nisa.
For him, it is because there are verses
concerning divorce in that Surah also. It is
a
Surah as mentioned by Ibn Abbasid, some of
the companions and and others, and it consists
of 12 verses.
In the name of Allah, the most gracious,
the most merciful.
Oh, prophet
and believers.
When any of you want to divorce women,
then divorce them at a time when their
prescribed waiting period can properly start. And keep
an
keep an accurate count of the waiting period
and fear Allah, your Lord, do not turn
them
divorced women out of their homes during the
waiting period nor should they themselves leave unless
they are guilty of manifest of
manifestly immoral conduct.
Such are the limits ordained by Allah. Whoever
transgresses the limits ordained by Allah has wronged
himself. You do not know, perhaps, Allah will
bring about some new development leading to con
leading to reconciliation.
When they have approached the end of their
waiting periods, either retain them on
on equitable terms or part with them on
equitable
terms. Call to witness 2 just men from
among you and give honest testimony for the
sake of Allah. This is an exhortation for
those who believe in Allah. In the last
day, whoever fears Allah, he'll grant him a
way out from difficulty.
And,
and will provide for him
from where he does not expect. Whoever puts
his trust in Allah, he will suffice him.
Allah will surely attain his purpose.
Allah has a measure
and appointed term for all things. Here, Allah
says addressing the prophet and
the believers, oh, prophet
and believers. When any of you want to
divorce women, then do it in the prescribed
manner, and do not hasten to issue a
divorce as soon as a reason for doing
so occurs without paying attention to the guidelines
set out by Allah. And Allah showed the
importance of this issue. He addresses the prophet
sallallahu alaihi wasallam.
Even though the prophet never divorced, it is
the believers that divorce. But Allah addresses the
prophet sallallahu alaihi wasallam and speaks about talaq
because of
the many mistakes that are made in this
issue and the many,
much oppression that is committed especially in the
time of Jahiliyyah.
So Allah wanted to stress the importance of
the rulings of talaq, that when you divorce
women, these rulings are extremely important that you
abide by the way that is mentioned in
the Quran and the sunnah.
Rather, divorce them at a time when their
prescribed waiting period can properly start. That is
at the right time for their
or prescribed waiting period to begin.
What this means is that the husband should
divorce his wife when she is in a
state of purity that is not menstruating during
a period of purity in which he has
not had * with her. That is the
kind of, that is the kind of divorce
following which the waiting period will be clear.
That is in con in contrast to a
case in which the husband divorces her when
she is menstruating because the menstrual cycle in
which he divorced her will not count, and
the waiting period will be longer as a
result of that. Similarly, if he divorces her
during a period of period in which he
has had * with her, he cannot be
sure that she is not pregnant because the
because the pregnancy will show will not show
at that time. And as a result, the
type of waiting period to be observed will
not be clear. So when a person divorces
a woman,
the divorce has to occur in a period
of her cleanliness, meaning that she can't be
on a monthly cycle. That's the first condition.
The second condition is that during that period,
you can't have had any relations with her.
If either of those two things, she's on
her monthly cycle or the man has had
relations with his wife, then it's not permissible
to issue a divorce until the next monthly
cycle comes and finishes. And then the next
period of cleanliness begins and he doesn't have
relations with her, then he can issue the
divorce. Once the divorce is issued, she enters
in what we call an
period. And the period for a woman who's
being divorced for the first time is 3
monthly cycles
3 monthly cycles. The period means that during
those 3 monthly cycles, the husband has the
right and the choice to take her back
if he wishes.
That would be counted as one divorce, but
they continue in their marriage. If the 3
monthly cycles elapse,
then we say now the divorce is binding.
If he wants to marry her again, what
does he have to do? Make a new
nikah, give a new dowry, do the whole
process again like he's marrying her for the
first time again. So this is what Allah
If you're going to divorce women, do it
in the correct way. Ibn Umar
the famous hadith in Bukhari.
He divorced his wife and she was on
a waiting period. Umar came and he told
the prophet sallallahu alaihi wasallam what his son
had done. The prophet said, no. Tell her
to take her back. Let her get cleansed,
then be divorced and cleansed, and then let
her
let her claim divorce if he wants to.
That is the divorce that Allah has sanctioned.
And so we have what we call a
talaq, which is Sunni according to the sunnah,
and a talaq, which is biri, is an
innovation, and that is when someone breaks one
of these rules. Allah
has instructed us to keep an accurate count
of the waiting period, either by counting menstrual
cycles if the woman menstruates or by counting
months if she does not menstruate and is
not pregnant. Keeping an accurate count of it
is a fulfillment of the command of Allah,
and it also fulfills the rights of the
husband who has issued the divorce and the
rights of any future husband, as well as
the woman's right to maintain, to maintenance and
so on. If she counts her, she will
have a clear
idea of her situation, and her rights and
duties will be known. This command to keep
an accurate account of the waiting period is
addressed to both the husband and the wife
if she is accountable.
Otherwise, it is addressed to her guardian.
And fear Allah, your lord. That is
fear him in all your affairs and with
regard to the rights of divorced,
wives.
Do not turn them
divorced women out of your out of their
homes during the waiting period. Rather, let them
stay in the houses where they were living
at the time when their husbands divorced them,
nor should they themselves leave. That is it
is not permissible for them to leave their
houses. From the rulings of the
is that once the woman is divorced, she
stays in the house. She doesn't leave. This
is a common
mistake that people make. She's divorced. She goes
straight home to her to her mom and
dad, and she's gone. No. She stays in
the same house with her husband. Why? Because
what does Islam want? Wants reconciliation.
If there's any possibility, any chance for these
people to continue in their married life together,
the best way for them to reconcile is
for them to be together, not for them
to be, like, smiles apart or in different
cities or countries. They stay together. As long
as there's no obviously harm or there's no
violence involved, that's a different issue. So she
stays in the same house and waits. Perhaps
after a week or 2, she's going to
realize that she regrets her actions. He realizes
he regrets his actions, and then they they
reconcile.
This is what Allah wants from spouses. And
if it's not going to work after a
month, 2 months, 3 months, you know, okay.
These people after 3 months, they're still not
talking. They're not gonna talk now. It's very
difficult. That is the time period then that
you get family involved. These are the people
that this is the time when Allah, aaswajal,
opens the door of reconciliation.
So she stays in the house and she
has the rights of the of the wife
in terms of him spending on her, providing
for her, providing for her food and clothing.
She's like his wife in that sense because
she hasn't yet the the divorce is not
finalized.
If he takes her back either by speech
or by action, meaning by having relations with
her, then she's now back to being married
again.
With regard to the prohibition on turning them
out, that is because it's an obligatory for
the husband to provide the wife with accommodations
so that she may complete her waiting period,
which is one of his rights. As for
as for the prohibition on them themselves leaving,
that is because their leaving could lead to
loss of the husband's rights. This prohibition on
being turned out
of or leaving their houses lasts until completion
of the waiting period. The only exception to
this is if the divorce is the 3rd
and final one.
So we know that there are 3 divorces.
Someone divorces his wife once, then he takes
her back in the correct way. Then after
maybe a year or 2, divorces a second
time, decides to take her back again.
Then the 3rd time he does it, that
is the final one. He can no longer
take her back, But rather what she must
do is go and marry another man in
a legitimate marriage. Be divorced from him in
a legitimate way, then she can marry the
first one again. That is called al Ba'il.
It is the final
If that is the final one, then this
doesn't count. She doesn't stay in the home.
Because with that 3rd divorce, there's no taking
back anyway. So then she leaves straight away.
That is the only exception to what is
being mentioned in this verse.
This prohibition on being turned
out of or leaving their house less until
completion of the waiting period, unless they are
guilty of manifestly
immoral conduct. That is any actions that are
obviously reprehensible,
which dictate that they should be turned out
because their actions are so reprehensible
that they may cause harm they may cause
harm to the household if the woman is
not turned out, such as offensive talk and
immoral deeds. Some of the scholars said what
is meant here is offensive talk,
and that's why the author mentions this here.
Another said, it means and something worse, and
that's why he mentions both immoral deeds and
offensive talks because both were mentioned by the
scholars.
In such cases, it is permissible for the
husband to ask his wife to leave because
she has brought it on herself.
Providing her with accommodation during the waiting period
is a kind of consolation and kindness to
her. And if she loses that because of
her immoral conduct, then she is the one
who has brought harm on herself.
This is applicable in the case of a
revocable
first or second divorce. Look at the beauty
of Islam. So Allah is just in everything,
subhanahu wa ta'ala. Once the wife and the
husband remain in the same house. But if
there's an external meaning, that means that, no,
they shouldn't stay together, then they're then we
say, okay. You separate straight away. Like, for
example, the husband's violent,
beats his wife, harms her. So so we
say, okay. This isn't safe for her anymore,
so she leaves. So this is the beauty
of the sharia. Looks at individual circumstances,
vast majority of people is applicable. But then
you will have odd cases where there is
an exceptional circumstance.
However, in the case of an irrevocable
divorce, she's not entitled to accommodation because accommodation
is connected to maintenance.
And maintenance is only a right in the
case of a revocable divorce, not an irrevocable
divorce. As we mentioned, after the 3rd divorce,
she leaves, and there is no rights that
she has upon him. Such are the limits
ordained by Allah. That is the limits that
he has set out and prescribed for his
slave for his slaves, and he has commanded
them to adhere to them and abide by
them. Whoever transgresses their limits ordained by Allah
by not adhering to them and by transgressing
them or failing
falling short of them has wronged himself. That
is, he has caused
himself to miss out on the opportunity to
follow the commands of Allah on which your
well-being in this world and the hereafter is
based.
You do not know, perhaps, Allah will bring
about some new development
leading to reconciliation.
That is, Allah has prescribed the waiting period
and made divorce connected to it for significant
reasons, including the following. Perhaps, Allah will instill
love and compassion in the heart of the
husband who issued divorce
so that he will take her back and
resume intimacy with her. So the waiting period
gives him the opportunity to do so, or
perhaps he divorced her because of
some reason on her part, then that reason
will cease to exist during the waiting period
so that he can take her back because
the reason for divorcing her is no longer
applicable.
During the waiting period, it will be established
whether or not the wife is pregnant from
the husband. So these are all from the
wisdoms of the waiting period.
Number 1 is you will you determine is
she pregnant or pregnant because sometimes
people, husbands and wives, don't get along. But
if there's a child involved, the wife becomes
pregnant, they reassess the situation because now there's
a child between them that they also have
to consider. And also because of what Allah
says, perhaps Allah will bring something about that
they don't know. Maybe they just needed that
one divorce, that period of separation, that period
of some distance to understand that they actually
want each other, and they need each other,
and they love each other. And so therefore,
Allah
reconciles between them. When they have approached the
end of their waiting period, that is when
the end of the waiting period approaches, once
the waiting period is over, the husband no
longer has a choice between keeping his wife
or separating from her. Either retain them on
equitable
equitable terms, that is on a basis of
kind treatment and good companionship,
not by causing not by way of causing
harm, harsh treatment, and not letting her get
on with her life. Keeping her with such
ill intentions is not permissible.
Or part with them on equitable terms. That
is
a a separation in which there is nothing
contrary to Islamic teachings and without trading insults,
arguing, or mistreating the wife in order to
force her to give up some of her
wealth. And these etiquettes here have been ignored
by, unfortunately, the vast majority of Muslims in
case of divorce. Most divorces
are extremely nasty,
and they're terrible, and they are very, very
bad,
each one towards the other.
Says, if you're going to keep her, be
just and keep her in a good way.
And if you're going to divorce her, divorce
her in a good way. Meaning don't harm
each other in either way. To the extent
as we mentioned previously, Allah azza wa jal
mentioned in another verse of divorce, that it's
good practice recommended for the husband that even
if he's going to divorce her wife, that
he gives her a monetary gift. That he
should give us some money. Why? Because it's
a good,
practice to do. She spent 5 years with
you, 10, 20 years. Give her something as
a gift. It's the final parting gift that
you're going to give. So Islam wants people
to have good relationships amongst themselves even if
they break up in certain connections. Not only
that, but because
maybe that same lady then, that sister, is
going to marry someone else in the community
that's going to become a husband.
The first one now is angry with this
wife. He doesn't have anything against the brother.
But now because he married her, he's not
going to like him either. And this is
what happens. When this happens, what happens to
the community?
There's going to be problems. People don't like
each other now. I don't even have an
issue with the guy just because he married
my ex wife and I don't like and
now so the whole community
has these problems. And Islam always tries to
remove enmity and ill feelings and hatred from
between the hearts of the Muslims.
Call to witness the divorce or the taking
back of the wife. 2 just men from
among you. That is 2 Muslim men of
good character because this calling to witness closes
the door to dispute and prevents
either of them concealing that which he should
disclose. And this is recommended or obligatory depending
on which position you follow, that you have
witnesses that witness to the divorce, witness to
the reconciliation. Why? So that it is clear
and that no one can accuse you of
doing haram. Because if you're divorced and they're
they're finished and you have relations with her,
that is zina.
So, therefore, you have clear witnesses
from the family. People know, look, we divorced.
And people know also that we are now
reconciled.
Even if you reconcile why? So that the
divorces are counted unknown. You divorced her once.
That's one that's counted so that we know
the total number and so it doesn't just
become a game that some people play.
And, oh, witnesses, give honest testimony for the
sake of Allah. That is give proper testimony
as it should be given, without adding or
subtracting anything. And by giving
it and by giving it, seek the pleasure
of Allah alone. Do not pay any attention
when giving testimony to any relative because of
your ties with him or to any friend
because of your love for him. This that
we have mentioned to you of rulings and
limits is an exhortation for those who believe
in Allah in the last day. For whoever
believes in Allah in the last day, that
would lead him to pay heed to the
exhortations of Allah and give precedence to the
hereafter by doing righteous deeds
as much as he can. That is in
contrast to the one whose heart is devoid
of faith for he would not care
about whether,
about whatever he commits of evil deeds or
about paying heed to the exhortations
of Allah
because there are nothing to motivate him to
do so. Because divorce may lead to anxiety,
distress, and grief. Allah subhanahu wa ta'ala enjoys
people to fear him and tells us that
whoever fears him with regard to divorce and
and other matters, Allah will grant him relief
and a way out from difficulty. I look
how Allah mentions his point here in what
is one of the most difficult and trying
of circumstances and that is divorce.
Allah says fear Allah. And if you fear
Allah in these difficult times by doing that
which Allah has obligated, even if the other
person is being unreasonable, they're being unjust, they're
being oppressive, you fear Allah and Allah
will make for you a way out. If
a person wants to divorce his wife and
does it in the proper manner by issuing
a single divorce when she is not menstruating
and and not during a period of purity
in which he has had * with her,
Allah will not put him through difficulty. Rather,
Allah will grant him a way out from
difficulty and gives him room to, resume the
marriage if he regrets having issued the divorce.
Although the context
of this verse has to do with divorce
and taking back the wife, It is more
general in meaning. Whoever fears Allah
and constantly seeks his pleasure in all his
affairs, Allah will reward him,
in this world and the hereafter. Part of
that reward is that Allah will grant him
relief and a way out from all difficulties
and hardship. And this is one of the
greatest virtues of taqwa, that Allah comes to
your aid and to your help, and he
gives you solutions, and he finds for you
ways out that you could never imagine.
Just as whoever fears Allah, he'll grant him
relief and a way out. By the same
token, whoever does not fear Allah will face
difficulties,
obstacles, and troubles that he cannot find a
way out of or escape the consequences thereof.
This is also applicable to divorce to this
is also applicable to divorce If a person
does not fear a law with regard to
it and issues a divorce in a prohibited
manner, such as issuing the 3 fold divorce
and the like, he will inevitably come to
regret it and will not be able to
escape the negative consequences thereof.
And will provide for him from where he
does not expect. Allah will bestow provision upon
the one who fears him from where is
from where he does not expect it. And
that is also because one of the fears
especially for the woman, is who's going to
provide for me? Who's going to look after
me after I've become divorced?
And that is why Allah mentions here that
Allah will provide for you. Allah will make
for you a way out. If this is
what's going to happen, trust in Allah subhanahu
wa ta'ala. And from that which is mentioned
in the sunnah, such as what
al Bukhari mentions in his book, amazing hadith
about the reward of the parents who have
to take back their daughters after divorce. So
they continue to look after them and the
reward that they receive. And
in our islamad courses when we do Adul
Mufrad, they're amazing there's a hadith because the
Sharia looks at that situation. Who's going to
look after this divorced woman? Sometimes it's only
her father. Her mother, she has no one
else to go back to. They're the ones
that are going to look after her, take
her back in. So the child that they
left that left them is now they depend
she's dependent upon them again. And Allah
gives them a great reward for those types
of things.
Whoever puts his trust in Allah with regard
to his spiritual and worldly affairs by relying
on him by relying on Allah to bring
him that which will benefit him and ward
off that which will harm him and trusting
him to make that easy for him, he
will suffice him. That is with regard with
regard to the matter concerning which he put
his trust in him. When the matter is
in the case of the self sufficient Looked
up in the care. When the
when the matter is in the care of
the self sufficient,
the most strong, the almighty, the most merciful,
he is closer to the individual than anything
else. But divine wisdom may dictate that it
may that it be delayed until the appropriate
time. Hence, Allah subhanahu wa ta'ala says, Allah
will surely attain his purpose. That is he
will
and he will and decree His will and
His will and that is his will and
decree will inevitably be done, but Allah but
Allah has has set a measure and appointed
term for all things. That is he has
set a time and a measure and matters
will not go beyond that or fall short
of it. And so Allah has decreed everything
in its proper time. So sometimes people get
upset because that period of reconciliation,
divorce sometimes can it can take months. So
people Allah says everything has a measured time
in the sight of Allah. Allah has made
things happen in a certain way. So, for
example, if the process is taking long, that's
a test of your patience. Allah subhanahu wa
ta'ala is giving you a test on a
trial. But if you remain feeling Allah, trusting
in Allah, turning to Allah, Allah will make
your affairs easy for you.
Regarding those of your women who have passed
the age of menstruation,
If you are uncertain of the ruling, their
waiting period is 3 months. That also applies
to those who have not yet begun to
menstruate.
Regarding those who are pregnant,
Their term is until they give birth. And
whoever fears Allah, He will make he will
make matters easy for him.
This is the ruling of Allah that he
has revoked you in the Quran.
Forever whoever whoever fears Allah, he will absolve
him he will absolve him of his bad
deeds and make his reward immense. Having mentioned
the type of divorce that is enjoined, which
is when the woman's prescribed waiting period can
properly start, Allah
now discusses further the issue of the
and there is no hope of it returning.
Their waiting period is 3 months. Each month
is instead of 1 menstrual cycle. That also
applies to those who have not yet begun
to menstruate. That is those who are very
young and have not yet menstruated or adult
women who never got their men's mentors at
all.
Elsewhere where he says divorced women should wait
concerning themselves for 3 month 3 menstrual cycles.
We have different periods of iqdah depending on
the type of woman and her circumstances.
A woman who menstruates
is the 3 monthly cycles as we mentioned.
A woman who doesn't menstruate,
either because she's too old, she's past her
age, so she's reached the menopause, or she's
too young, or she has some some illness,
some some condition that prevents her from menstruating,
the Sharia says you wait 3 months. 3
lunar months as opposed to 3 monthly cycles.
The woman who is pregnant, her IGDA, if
she's divorced and she's pregnant, is until she
gives birth. That's mentioned also elsewhere in the
Quran. And the 5th IGDA period, because that's
4 now, the woman who has a cycle,
the woman who doesn't too old, the woman
that's too young or she has some physical
problem, or the woman who's pregnant. The 5th
one is the one whose husband dies. And
for them, their their period is 4 months
10 days.
Regarding those who are pregnant, their term, that
is waiting period, is until they give birth
to all that is in their wombs, whether
it is a single child or more, twins
or or other multiple birth.
In this case, no attention is to be
paid to the number of months and so
on. Why? Because the issue is to do
with birth. So even if she gives birth
a month after her divorce
or just say her husband passes away, for
example, because she shouldn't divorce if she's pregnant.
But if she if the husband if if
the if the husband passes away, she's now
in a in a waiting period
And it's or she's sorry. She's divorced and
she's in a waiting period, and it's a
month. Even after a month, she can then
marry again. Because the whole point of the
udda and the waiting period is to make
sure that she's not pregnant.
So she's pregnant already,
and so now she's given birth. And so
this is what the prophet
said concerning the woman who was pregnant and
she gave birth after a month. She came
in and she said, oh, messenger of Allah,
I gave birth. My people are staying. Now
you have to wait for the 3 cycles.
The prophets said, no. If you gave birth,
then you are free to marry.
And whoever fears Allah, he will make matters
easy for him. That is whoever fears Allah
Subhanahu Wa Ta'ala, he will make his affairs
easy for him and will make every difficults,
he will make every difficulty easy. This name
is the ruling that Allah has explained to
you. It's the ruling of Allah that he
has revealed to you in the Quran so
that you may follow it, comply with it,
adhere to it, and venerate it. Whoever fears
Allah, he will absolve him of his bad
deeds
and make his reward immense. That is, he
will be protected
from what he fears, and he will,
and and will be able to attain what
he seeks.
Where you also reside according to your means,
and do not harass them in order to
make their lives difficult. If they are pregnant,
then spend on them until they give birth.
And if they
and if they breastfeed your offspring for you,
then give them their recompense and settle the
question
of recompense between yourselves on equitable basis.
But if it is too difficult for you
to reach an agreement concerning that, another woman
may breastfeed the child in return for recompense.
Let the wealthy man spend according to his
means, and let the man whose resources are
limited
spend according to what Allah has given him.
Allah does not place on any soul a
burden beyond what he has given given it.
Allah will bring about
after hardship ease.
We have seen above that Allah forbids making
divorced women leave their houses. He instructs,
here he instructs
husbands to accommodate them and describes the type
of accommodation that should be provided, which is
that which is common among people like them
according to how well off or otherwise the
husband is.
And do not harass them in order to
make their lives difficult. That is do not
harass them in word or deed during the
time when they live in the accommodation provided
so that they get fed up and leave
those houses before the waiting period is over
so that you should so that you would
be the ones who made them leave. The
point is that Allah has forbidden men to
make them leave, and he has forbidden the
women themselves to leave. He has instructed the
men to provide,
accommodation
accommodation for them in such a way that
does not cause them any any harm or
hardship, and that is to be based on
what is usual for any particular people.
If they, namely the divorced women, are pregnant,
then spend on them until they give birth.
That is for the sake of the child
in the womb. If it is an irrevocable
divorce
if it is a revocable
divorce, then it is for the sake of
Allah.
No. It's for the sake of the woman
and and her child. That right to to
maintenance seizes when the mothers give birth. Once
they give birth,
they may either breastfeed their child their children
or not. Meaning, so even if the woman
is divorced and she's pregnant, then the husband
should continue to spend upon her. Why? Because
she's carrying his child and is responsible for
the well-being of the child and for spending
on that child.
And so, therefore, he does so. The author
says if it's a revocable divorce, he can
take her back, then it's also because he
should spend on her. As we mentioned already,
he should already spend on her during the
Ida period. But if it's
a irrevocable divorce, he still spends on her
because the child is his and is responsible
for caring for the child.
And if they breastfeed your offspring for you,
then give them their recompense
as agreed upon if there is such an
agreement.
Otherwise, they should be given the usual fee
in the situation and settle the the question
of recompense between yourselves on an equitable equitable
basis. That is, let each of the spouses
and others enjoin what is right and proper,
which is everything that is beneficial and good
in this world and the hereafter, Failing to
enjoin upon one another that which is right
and proper leads to evil and harm, the
extent of which no one knows except Allah.
But enjoining one another to do that which
is right and proper least to cooperation in
righteousness and piety.
It is, it is appropriate to to point
out here that when the spouses separate
and during the waiting period, especially if they
have a child, there are usually disputes and
arguments concerning the maintenance of the woman and
the child in addition to the stress of
separation, which usually result from resentment,
and that will usually have an impact on
many aspects of the relationship.
Therefore, each of them is enjoined and advised
to do that which is right and proper
and to treat the other kind kindly, not
to resort to fights and arguments.
But if it is too difficult for you
to reach an agreement concerning that, namely the
breastfeeding of her child,
another woman other than the wife may best
may best breastfeed the child in return for
recompense. Allah says elsewhere, there's no blame on
you provided you pay the wet nurse
what you agreed upon on a an equitable
basis. So as we said, when the wife
or the woman is pregnant, the husband is
responsible to pay upon her and provide for
her until she gives birth. Once she's given
birth, he's no longer responsible for her maintenance,
but he's still responsible for the child and
providing for them. If that child, that baby
is being breastfed,
then he must pay the mother in order
for her to buy the food and whatever
she needs in order to be able to
breastfeed that child correctly. That's what's being referred
to here. And if they cannot agree amongst
themselves or she refuses to breastfeed, then Allah
says then the husband can find a woman
like a wet nurse that's willing to to
breastfeed as was common in the time of
the Arabs, like the prophet
when he was sent as a child to
Halima,
a sadeah, and she breastfed him. So this
is a way of the Arabs that they
used to have. You find a what we
call a milk fostering mother that's going to
breastfeed the child, and you pay her instead.
Either way, it should be done in a
way that is just and fair and in
a way that is good.
This applies if the infant will accept the
breast of, someone other than his mother. If
he will only accept his mother's breast, then
she must breastfeed him.
It is obligatory upon her, and she is
to be forced if she refuses. She is
entitled to the usual fee if they did
not agree on a fee. This is based
on the meaning of the verse. Allah specified
that when the child was in his mother's
womb before he before he was born, his
guardian should spend on his maintenance
than when he is born, and it is
possible for him to be best breastfed by
his mother or by another woman. Allah
permitted both options. But in a case where
the infant can only breastfeed from his mother,
this is like the situation when he was
in her womb and the mother had no
choice but to nourish him. The author says
that if they can't agree on a fee,
they should give the usual fee. What is
the usual fee? The usual fee is what
was what is the custom of the people
because this is something which was customary in
Arabia. So So people used to know what
the norm is. So if you can't agree
amongst yourselves, give them what is the norm
in your custom in terms of the fee.
The author then also mentions a very important
point, that it's only permissible
for another woman to breastfeed the child if
the child is willing to take milk from
those other women. If the child is not
willing to take milk from anyone except the
mother, then
by by consensus of the scholars, she must
breastfeed him. She doesn't have a choice whether
she wants to feed, doesn't want to feed,
agree, can't agree. She must because there's no
other choice. The child won't take any of
the milk except her milk.
And Allah specifies
the maintenance.
It then Allah specifies that maintenance is to
be provided according to the husband's means. As
he says, let the wealthy man spend according
to his means. That is, let him spend
from his wealth as a rich man and
not like a poor man. And let the
man whose resources are limited spend according to
what Allah has given him of provision.
Allah does not place on any soul a
burden beyond beyond what he has given it.
This is in accordance with divine wisdom and
mercy as he has made the
expenditure of each according to his means, and
he has reduced the burden for the one
who is not well off. For he does
not place on him a burden beyond what
he has given him. Allah does not place
on any soul a burden greater than it,
greater than it can be
than it greater than it can bear with
regard to spending or anything else. Allah will
bring about after hardship ease. This is the
glad tidings for those who are in difficulty,
that Allah will relieve them of hardship. So
truly with hardship comes ease, truly with hardship
comes ease.
Ease.
How many cities there were
that insolently
transgressed the command of their lord and of
his messengers.
So we sent upon them a severe and
afflicted them with a terrible punishment.
Thus, they tasted the evil consequences of their
deeds, and the ultimate fate was destruction and
loss.
Allah has prepared for them a severe punishment.
So fear Allah, oh, people of understanding who
believe Allah sent down to you a reminder,
the Quran.
And the messenger
reciting to you the revelations of Allah,
which make things clear so as to bring
forth those who believe and do righteous deeds
from the depths of darkness in the light
into the light. Whoever believes in Allah and
does righteous deeds, he will admit him to
gardens through which rivers flow to abide therein
forever.
Allah will grant them a goodly provision in
paradise. Here Allah
tells us about his destruction of the arrogant
nation to dis to disbelieve the messengers.
Their numbers and strength did not benefit them
in the slightest. When the severe reckoning and
painful punishment came to them, for Allah caused
them to taste the punishment,
commensurate
with their with their misdeeds. In addition to
the punishment of this world, Allah has prepared
a severe punishment for them in the hereafter.
So fear Allah, oh people of understanding. That
is, oh people of mature thinking, who understand
the verses and the consultations of Allah and
realize that the one who destroyed the past
nations for their disbelief is also able to
punish later nations. There is no difference between
them and those who come after them. Then
Allah mentioned those of his slaves who believe
in that which he has sent down to
them of his book, which he revealed to
his messenger, Muhammad sallallahu alaihi wa sallam, in
order to bring humankind forth from the darkness
of disbelief
in
ignorance and disobedience
to the light of knowledge, faith, and obedience.
Among the people are those who believe in
him and those who do not believe in
him. Whoever believes in Allah and does righteous
deeds, both obligatory and superrogatory,
He will admit him to gardens through which
rivers flow, in which there is eternal bliss,
such as no eye has seen, no ear
has heard, no,
nor has it ever crossed the mind of
man to abide therein forever. Allah will grant
them a good provision in paradise, that is.
And whoever does not believe in
and whoever does not believe in Allah and
his messenger,
they will be the inhabitants of * to
abide therein forever.
Is Allah who created 7 heavens and of
earth and of the earth, the like thereof.
His decree descends descends throughout them so that
you may know that Allah has power over
all things and that he encompasses all things
in his knowledge.
Then Allah tells us that he created the
7 heavens and all those who are in
them and the 7 earths and all those
who are in them and everything between them,
and he sent down his decree, which is
the laws and, and religious rulings that he
revealed to his messengers so as to remind
and exhort people. He also sent down his
universal decrees by means of which he controls
and disposes of the affairs of all of
all of all of creation.
All of that is so that people may
know him and know that his might and
his knowledge encompass all things. If they know
him by his sublime at attributes and beautiful
names
and worship him, love him, and fulfill their
duty towards
him. This is the purpose behind the creation
and the command, to know Allah and worship
him. Those who are guided among the righteous
slaves
of Allah do that, but the wrongdoers turn
away from it. It's the end of the
commentary of Surah Talaq.
Our praise and thanks are for Allah, 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 the series of Suratul
Tawlaq at the end of today's lesson.