Ahsan Hanif – Tafseer As SaDi #17
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AI: Transcript ©
So today is the 17th day of the
reading on the commentary of this book of
Tafsir Qarim al Rahman fih Tafsir Qalam al
Mannan, more famously known as the Tafsir of
Asadi by
And
today, we are on the 66th
chapter of the Quran,
which is also the final surah of the
28th, just surah to Tahrim.
And taherim means to make something
impermissible,
and it is also known as,
Surah Al Mutharam
and also as Surah
These are all knowns, names by which it
is known.
And this is the name or Tahrim. It
is a name that is found in the
early books of as well as in the
early narrations
of the companions in the
and so on.
And there is a according
to a number of the companions such as
and another number of the scholars of the
such as
and others and it consists of 12 verses.
In the name of Allah, the most gracious
to most merciful.
O Prophet, why do you prohibit for yourself
that which Allah has made lawful for you,
seeking to please your wives? Allah is often
forgiving, most merciful.
Allah has already prescribed for you a way
of releasing yourselves from your oaths. Allah is
your guardian, and He is all knowing most
wise.
And remember when the prophet
told something in confidence to one of his
wives,
when she divulged it when she divulged
it to another and Allah informed him of
that. He made known to her part of
it and overlooked another part. When he informed
her of that, she said,
who has informed you of this? He said,
the all knowing, all aware has informed me
of it.
If you both repent to Allah,
that will be better for you for you
have sinned. But if you conspire against him,
then know that Allah is his protector and
Jibril and the righteous believers. And moreover,
the angels are his supporters.
It may well be if he were to
divorce you that his lord
would give him in in your stead wives
better than you. Submissive to Allah, believers, obedient,
repentant, devout in worship, and given to fasting,
previously married and virgins.
This is a rebuke from Allah to his
prophet Muhammad salallahu alaihi wa sallam when he
forbade to himself either intimacy with his slave
woman, Maria,
may
Allah be pleased with her, or a drink
made of honey in order to please one
of his wives according to a well known
story. Therefore, Allah, Subhanahu Wa Ta'ala, sent down
these verses. The author, Muhammadu Wa Ta'ala, he
says that these verses were revealed either as
a result
of him forbidding for himself intimacy or forbidding
for himself drinking or eating honey.
These are two narrations, both of them authentic,
both of them collected in the Sahih books
of hadith,
and both of them point to the cause
of revelation for these verses. The first of
them and the more well known of the
two stories perhaps is the story, and both
of them actually revolve around the same two
wives of the prophet and that is Aisha
and Hafsa,
the daughters of Abu Bakr and Umar.
In the story of the honey, it is
said that Aisha
used to dislike that the prophet
would go to the house of Hafsa
because he would get honey from her, and
he used to love honey, salallahu alaihi wasallam.
As Aisha says herself in a hadith, that
from the things that the prophet used to
love, he
used to love sweet things, desserts, and he
used to love honey, salallahu alaihi wasallam. And
so the prophet salallahu alaihi wasallam used to
love the honey the Hafsa used to give
to him. So because he would speak about
it and he would praise it and he
would there was envy amongst other wives. So
Aisha radiAllahu anha has said to some of
the other co wives that let's agree that
when he comes to our house, we'll say
to my messenger of Allah, your breath doesn't
smell very good. And we'll say it's probably
the honey that you ate. And so if
I say it and you say and the
third one says it, then it's going to
stop eating the honey from the house of
Hafsa. And the prophet sallallahu alaihi wasallam disliked
nothing more than bad odors. And that's why
he used to say to the people, if
you eat garlic and onions, don't come to
the masjid. And the prophet sallallahu alaihi wasallam,
if he was gifted
food in which there was a lot of
onions and garlic, he wouldn't eat it. And
when Abu Ayub balansari radiallahu an asked him,
oh, messenger of Allah, why don't you eat
it? He said, because I speak to the
one that you don't speak to, meaning Jibreel
alayhi salam comes to me. He speaks to
me, and the angels stay away from foul
odors. So the prophet, sallallahu alayhi wasallam, disliked
that notion or dislike
hearing of foul odors. So the prophet sallallahu
alaihi wasallam, when he heard this from some
of his wives, he said that I will
make haram upon myself to have honey again.
And Allah revealed this verse. That's one narration.
The second narration also involves Hafsa and Aisha
Radiallahu Anumab at this time with the concubine
of the prophet sallallahu alaihi wa sallam, Mariyah.
Mariyah was gifted to the prophet by Al
Najashi
by the leader of Abyssinia.
And he was it was his concubine and
he had from her Ibrahim,
radiallahu an his young son that would die
in infancy, radiallahu an.
So it is said that on one occasion
he had intimacy with Mariah, the prophet sallallahu
alaihi wa sallam, in the house of Hafsa.
And Hafsa disliked that he did such a
thing. She disliked that he did that in
her in in her in her house.
And so she spoke of this to Aisha,
and she said that I don't like that
he did this. So they colluded together that
they would speak in a way to the
prophet, salallahu alaihi wasallam, that would make him
stay away from Maria. And so he forbade
upon himself intimacy with her. So Allah revealed
these verses. Both of these narrations are authentic
and both of them are mentioned as the
cause of revelation and that's why the author
alludes to both.
Oh, prophet.
That is, oh, you whom Allah has blessed
with prophethood, revelation, and the message. Why do
you prohibit for yourself that which Allah has
made lawful for you of the good things
that Allah has bestowed upon you and your
ummah?
Seeking by means of his of this prohibition
to please your wives, Allah is all forgiving,
most merciful. This is a clear statement that
Allah had forgiven his messenger salallahu alaihi wa
sallam, absolved him of blame, and bestowed mercy
upon him. Thus, that prohibition that he imposed
upon himself
became a means of prescribing a ruling that
a ruling that was applicable to the entire
ummah. Allah Subhanahu Wa Ta'ala said, prescribing a
general ruling that was applicable to all oaths.
So here Allah
mentions a number of important points in this
first verse. The first of them in terms
of a ruling is that it's not permissible
for any person, not even the prophet
to make halal where Allah has made haram
or to make haram where Allah has made
halal. That's the first ruling.
So because the prophet said it is haram
upon me, I forbid for myself intimacy with
my concubine or I forbid for myself eating
honey, that is why Allah corrected
the prophet
because the provenance of making halal and haram
so you stay away from honey. You may
have certain reasons, dietary, whatever it may be.
You stay away from certain foods and certain
items. You don't like certain things, Like the
prophet sallallahu alaihi wasallam didn't like the desert
lizard, but he allowed the companions to eat
it. And when they said, oh, messenger of
Allah eat, he said it's not something which
I like, not from the food of my
people. And so therefore, you can have preferences,
that's permissible. But what you cannot do is
make it haram upon yourself or upon someone
else.
That's not something which is allowed, and it
requires
a the leader requires a clear evidence.
And just because we're in this topic now
and there is something which is pertinent to
this, to this particular discussion, likewise, this whole
issue of boycotting that we also have also.
To say to someone you should stay away
from certain things because they
support certain organizations or that's okay. But to
make it haram, that it's sinful, you don't
know what that person's situation is. You don't
know what Allah counts and doesn't count. These
are grave matters to say that something's halal
that is haram, or haram that is halal.
And so to do something
that without an evidence, a clear evidence, that's
something which you should leave to the scholars
of Islam if they make that ijtihad.
But all these messages that go around and
all of the pressure that has put on
certain people, that's not something which I think
is considered to be correct if the prophet
sallallahu alaihi wasallam himself was the most knowledgeable
of the ummah and the greatest of the
ummah and who himself had a wisdom behind
what he made haram. When he said for
example that I'm not going to have honey,
There's a wisdom behind it. The prophet does
it in a certain way, but Allah Subhanahu
Wa Ta'ala commanded him to do so or
commanded him not to do so in that
way. The second point is that the prophet
salallahu alaihi wasallam was forgiven by Allah ahsawajal.
Allah subhanahu wa ta'ala says he was forgiven
because as the scholars mentioned even the mistakes
of the prophets
are learning points. They're teaching their knowledge. Allah
corrects his prophets in certain times because even
that is good for the ummah. So Allah
allows them to make mistakes. Allah could have
revealed this to him before he made that
mistake, but Allah allows him to do certain
things to correct him because even in that,
there is good for the ummah. Just as
Allah did with other prophets such as Adam
alayhi salam eating from the tree. There's always
wisdom and benefits
when the prophets of Allah
make certain errors and Allah then corrects them.
Allah has already prescribed for you a way
of releasing yourselves from your oath.
That is, he has already prescribed for you
that by means of which you may release
yourselves from your oaths before breaking them and
that by means of which you may offer
expiration after breaking them. Just like the passage
in which Allah Subhanahu Wa Ta'ala says, oh,
you who believe, do not forbid to yourselves
the good things that Allah has made lawful
for you and do not overstep their limits.
The aspiration thereof is to feed 10 poor
persons with the average type of food that
you give to your own to your own
families or to clothe them or to free
a slave. If that is beyond your means,
then fast for 3 days. That is the
expiation for the oaths you have sworn. So
what what is the ruling then of the
statement? I I've made haram upon myself something.
What do we do with that statement? And
he said it, and we know that that's
not correct. That's a sin that he committed.
It's not good, what he did. Meaning the
average person, if they were to do this,
what do we say then? We say that
that statement that you made is like an
oath that you took that isn't correct.
You've broken an oath. You have to break
the oath because you can't make haram upon
yourself. So, therefore, you treat it like an
oath that you broke and you expiate,
as the author mentions here in this verse.
And that is that you feed 10 poor
people or you clothe 10 poor people or
you flee a slave. And if you cannot
do any of those things, then you fast
for 3 days. But you feed 10 poor
people, you've expated for that oath that you
broke, and so we said that that statement
was an incorrect statement to be made by,
for example, the average Muslim, because the prophet
has a different situation. His statement his status
is different. The average Muslim says something like
this, we say that's incorrect. It's a sin.
It's not allowed for you. And what you
said is like an expiation that you an
oath that you broke, so you give this
expiation.
Anyone who forbids
to himself something that is permissible, whether it
is food or drink or a concubine, or
swears an oath by Allah to do something
or not to do something, then breaks that
oath or wants to break that oath, must
offer the expiation mentioned above. Allah is your
guardian. That is, he is in control of
your affairs and takes care of you in
the best manner with regard to both your
religious and worldly affairs, and that by means
of which he wards off evil from you.
Therefore, he has prescribed for you a way
of releasing yourself from your oaths so that
you may be free of any burden of
sin. And he is all knowing, most wise,
whose knowledge encompasses all that is visible of
you and all that is unseen. And he
is most wise in all that he creates
and ordains.
Therefore, he has prescribed for you of rulings
that which he knows is in your best
interest and appropriate to your situation. And remember,
when the prophet told something in confidence to
one of his wives, many of the commentators
said that she was Hafsa, the mother of
the believers. The prophet, salallahu alaihi wa sallam,
told her something in confidence and instructed her
not to tell anyone about it, but she
told Aisha about it, radiAllahu anha anhumah.
May Allah be pleased with both with them
both. Allah informed him of what she had
disclosed,
and the prophet sallallahu alaihi wasallam told her
of some of what she had said, but
he refrained from mentioning,
mentioning some of it
out of generosity and forbearance on his part.
This is,
according to the scholar the story of the
concubine of Maria that the prophet told happened
in her house, meaning that I had relations
with my it's permissible for him to do
so salallahu alaihi wasalam, because it's their houses.
But this was taught to her in confidence.
She shouldn't have spread it, but she went
and she told Aisha
All this to do with the prophet
realizing the coconspiracy
that's taking place between the other wives against
Hafsa if it's the story of the honey.
Either way,
Allah informs him of that which his wives
amongst themselves had agreed upon in order to
get him to make haram upon himself something
which was halal.
She said to him, who has informed you
of this matter which, which no one knows
but us? He said, the all knowing, all
aware has informed me of it, from whom
nothing is concealed, and he knows all that
is secret and yet more hidden.
If you both repent to Allah, that will
be better for you, for you have sinned.
These words are addressed to the 2,
the 2 noble wives of the prophet,
Aisha and Hafsa, Radha Allahu Anhuma, who were
the reason by
who were the reason why the prophet, Sallallahu
Alaihi Wasallam, had prohibiting prohibited
to himself something that he loved. Allah urged
them to repent and rebuke them for what
they had done, telling them that they had
sinned, that is they had transgressed and done
something that they should not have done and
had strayed from piety and from proper etiquette
and respect towards the messenger sallallahu
alaihi wa sallam, when they should have avoided
causing trouble to him for him. But if
you conspire against him, that is if you
plan to cause trouble for him and persist
in doing so, then know that Allah is
his protector
and Jibril and the righteous believers, and moreover,
and moreover, the angels are his supporters. That
is, they are all helpers and supporters of
the messengers
of the messengers sallallahu alaihi sallam. And whoever
is supported by these will prevail, and those
who oppose him will be defeated. When Allah
Azuja comes to the defense of his prophet
sallallahu alaihi wasallam and says that even if
you conspire against him or wives of the
prophet
then he doesn't need you. He has Allah.
Allah is his protector. The angels are his
protectors. Jibril is his protector, and the righteous
believers are his protectors, including first and foremost,
as the scholars mentioned in the books of
tafsir, their fathers, Abu Bakr and Ammar. Abu
Bakr and Ammar would any day sacrifice their
daughters for the sake of the prophet sallallahu
alaihi wasallam. So from those righteous believers, 1st
and foremost, is the fathers of those 2
women who are doing what they did. And,
obviously, all of them are,
even those wives are from the greatest and
most noblest of the companions of the prophet
salallahu alaihi wasallam, but these are mistakes that
take place And Allah corrects those mistakes in
the prophet sallallahu alaihi wa sallam and in
the family of his prophet sallallahu alaihi wa
sallam.
This highlights the great virtue and honor of
the leader of the messengers
as the creator himself and the elite of
his creation are the helpers of this noble
messenger sallallahu alaihi wasallam. This was also a
warning to these 2 noble wives of the
prophet sallallahu alaihi wasallam as it's quite clear.
Then Allah
alarms them by telling them of something that
is very difficult for women, namely divorce, which
is the worst thing for them. As he
says, it may be it may well be
if he were to divorce you, that his
lord would give him in your stead wives
better than you. That is
so do not be arrogant towards him. For
if he were to divorce you, that would
not be difficult for him, for he does
not need you. He would find
and Allah would
replace you with wives who are better than
you in terms of religious commitment and beauty.
This was a kind of warning that did
not come to pass and there was no
need for it to happen. He did not
divorce them, but if he had divorced them,
then there would have been other wives, as
Allah mentions, who would have been women of
virtue who combined Islam,
which is outward compliance with the laws and
faith, which is inward compliance with the laws
by way of belief and actions of the
heart. Allah says to the wives of the
prophet to and Hafsa, and these are the
wives that if Allah
decrees, he will divorce you and Allah will
give to him better than you. Women and
wives that are better than you. And this
is a hypothetical because clearly these were the
wives of the prophet sallallahu alaihi wasallam that
Allah had chosen them. But just to show
to them and to give them a stern
rebuke to show to them the seriousness of
the matter, that they should take or diverge
the prophet
divert him away from his message and from
his mission. And that's why in the famous
hadith of Ilah, which we mentioned before, Ilah,
is when a husband
separates from his wife for a period of
time. He can't do it for more than
4 months, but the prophet did it with
his wives for 1 month. It is called
ilah. You separate from them because you're displeased
with your wife. This is called ilah. And
the prophet sallallahu alaihi wa sallam did this
with his wives, salallahu alaihi wa sallam. Ramr
radiallahu an before it happened used to say
to Hafsa, you and the other wives of
the prophet, you're always nagging him. Always asking
for more stuff, this, that. Don't do it
because I don't think except that Allah will
reveal Quran about you. Something will happen. And
don't think that you have such a position
in the eyes of the prophet that he
won't ask for another woman to marry you
instead of you. Don't ever think that you're
guaranteed to be with him forever. And so
that's what happened, they were separated
for that time. So when Amr radhiallahuhan came
and he said, oh, messenger of Allah, did
you divorce Hafsa and your other wives? He
said, no. What I did is I just
separated for them to show them the seriousness
of what they're doing. And that is where
we mentioned already this in Surat Al Hazar.
Allah gave them this clear choice, the wives.
Either you choose Allah and his messenger, they
are hereafter,
or he can divorce you and you choose
the dunya, marry someone else and you'll get
what you want from the dunya. And all
of them chose the prophet sallallahu alaihi wasallam.
Obedient. The word translated here as obedience refers
to a constant state of obedience to Allah.
Repentant, that is repenting from all that Allah
dislikes. Thus, they are described as doing that
which Allah loves and repenting
from that which Allah dislikes.
Previously married and virgins. That is some of
them would be previously married previously married and
some of them would be virgins. Just as
the wives were of the prophet, Some of
them were virgins and some of them were
divorcees or widows.
When they were heard this when they heard
this warning and discipline, they hastened to seek
the pleasure of the messenger of Allah sallallahu
alaihi wa sallam. Thus, this description was
applicable to them and they became the best
of believing women. This indicates that Allah did
not choose for his messenger
anything but the best of circumstances
and the most sublime of options because Allah
chose for his messenger sallallahu alaihi wasallam that
the wives mentioned here would stay with him.
This indicates that they were the best and
most perfect of women.
Oh, you who believe.
Guard yourselves and your families against the fire
whose fuel is men and stones
over which are appointed angels harsh and stern
who do not disobey Allah in whatever he
commands them and they do whatever they are
commanded to do. That is, all you whom
he has blessed with faith, do what faith
requires of you. Guard yourselves and your families
against the fire that is describing in that
is described in these terrifying terms. Protect yourselves
by forcing yourselves to adhere to what Allah
has enjoined
and to comply with his commands. Avoid what
he
is we what he has forbidden and repent
from
that which angers Allah and incurs his punishment.
The way to protect oneself and one's children
is by disciplining them, teaching them, and forcing
them to comply with the commands of Allah.
No one can be safe unless he does
what Allah has commanded with regard to himself
and with regard to those who are under
his guardianship,
namely his wife's children and others who are
under his guardianship and
control. Allah describes the fire in these terms
so as to deter his slaves from being
heedless with regard to his command. In this
verse, Allah
gives a clean instruction,
similar to the hadith of the prophet sallallahu
alaihi wasallam in which he said,
every one of you is a shepherd, every
one of you is responsible for their flock.
Allah says, here, save yourselves and your families
from the fire.
So therefore, you as a father, as the
head of the household, you have responsibility towards
your family to the best of your ability,
that you do everything within your power and
your human ability to guide them to the
path of Allah subhanahu wa ta'ala to encourage
them to worship Allah
to do good deeds, stay away from Haram
to the best of your ability. And Allah
helps those that are sincere in his cause.
And those that Allah has decreed for the
misguidance,
then you're not held responsible for them. If
you do or you discharge your responsibilities.
A fire whose fuel is men and stones.
This is like the verse in which Allah
Subhanahu Wa Ta'ala says, verily you, oh disbelievers,
and that which you worship besides
Allah are fuel for *. To you to
to it, you will surely come come over
which are appointed angels harsh and stern. That
is their manner is harsh. Their rebuke is
terrifying, their voices are alarming, and their image
is frightening. They humiliate the inhabitants of *
with their strength and obey the command of
Allah. With regard to them, He has decreed
punishment for them and has subjugated them to
a severe torment, who do not disobey Allah
in whatever he commanded them, and they do
whatever they are commanded to do. These are
also words of praise for those noble angels,
and they're compliant with the command of Allah
and their obedience to him in all that
he instructs them to do.
It will be said, oh, you who disbelieved.
Make no excuses this day. You will be
required only for what you used to do.
That is the people of * will be
rebuked in this manner on the day of
resurrection. And it will be said to them,
all you who disbelieve, make no excuse this
day. For the time, for the time for
excuses has gone, and they will be of
no benefit.
Now there is nothing left but required of
her deeds,
but you did not
but but you did not send on ahead
anything but disbelief in Allah.
Rejection of his signs and revelations, and opposition
to his messengers and close friends. And this
is the only verse in the Quran in
which Allah, ajazul,
addresses directly the disbelievers in this way, oh
you who disbelieve.
Because usually in the Quran, it is, oh
you who believe,
oh, oh, prophets, oh, oh, mankind, oh, oh,
children of Adam. That is the normal address
that you find in the Quran. This is
the only verse in the Quran which Allah
addresses those who disbelieve, oh, you disbelieve. And
it is in the context of what will
be said to them on the day of
judgment. There is no excuse that you can
have on this day. Nothing that will save
you from the punishment for your
disbelief.
All you who believe, turn to Allah in
sin in sincere repentance. It may be that
your lord will absolve you of your bad
deeds and admit you to gardens through which
rivers flow. On a day when Allah will
not disgrace the prophet and those who believe
with him, their light will stream ahead of
them and on their right, and they will
say, our lord perfect our lord our lord
perfect our light for us and forgive us,
for you have power over all things. In
this verse, Allah enjoins sincere repentance and promises
in return expiration of bad deeds, admittance to
paradise, triumph, and success, When the believers on
the day of resurrection will walk in the
light of their faith and will enjoy its
comfort and reassurance, they will feel apprehensive when
the lights that were given to the hypocrites
are extinguished, and they will ask Allah to
perfect
their light for them. Allah will answer their
prayer, and what they have of light and
certainty
will enable them to reach the gardens of
bliss and nearness to the most generous Lord.
All of this will be the outcome of
sincere repentance.
What is meant is repentance that includes all
things. Repentance with which a person turns to
Allah seeking nothing but his pleasure and nearness
to him, and he persists in that repentance
in all situations. And the conditions of sincere
repentance, the scholars mentioned as mentioned by
and others is that number 1, that they
perform the act of Tawba.
Number 2, that they make confirm confirm conviction
that they will never return to that sin.
And number 3, that they show remorse
and regret for the sin that they committed.
And there's a 4th added condition if it
involves the rights of others that you return,
their rights that you've taken from them. Those
are the conditions of sincere repentance.
O prophet, strive and fight against the disbelievers
and the hypocrites and be harsh with them.
Their abode will be *, a happiness journey's
end. May Allah, subhanahu wa ta'ala, enjoins his
prophet, salallahu alayhi wa sallam, to strive against
the disbelievers and hypocrites, and to be harsh
towards them in doing so. This includes striving
against them by establishing proof against them, calling
them with gentle preaching,
proving the falseness of all the types of
misguidance that they follow, and striving against them
in battle in the case of those who
refuse to respond to the call of Allah
and accept his rulings.
This, latter category
is to be striven
against and treated harshly.
As for this first stage of striving, that
should be done in the way that is
best. For the disbelievers and hypocrites, there will
be punishment in this world as Allah will
cause his messenger sallallahu alaihi wasallam and his
party to prevail over them and will enable
them to strive against them and fight them.
And theirs will be the punishment of the
of fire in the here in the hereafter,
a hapless a hapless journey's end, which will
be the ultimate fate of every doomed loser.
Allah sets forth an example
to those who disbelieve
to those who disbelieve. The wife of Noor
and the wife of Lot,
who were married to 2 of, of our
righteous slaves, but they were destroyed to them.
Their husbands could not avail them anything against
the punishment of Allah. And they were told,
enter the fire along with those who enter
it.
It.
Allah sets forth an example for those who
believe. The wife of pharaoh who said, My
lord, build
build me a house near you in paradise
and save me from pharaoh and his misdeeds
and save me from the people who are
given to wrongdoing.
And there's another example in Miriam
in Miriam, the daughter of Imran, who guarded
her chastity. We blew into her garment through
our angel Jibril and believed
and she believed in the in the words
and books of her lord and was one
of the obedient.
These are two examples that Allah sets forth
to the believers and the disbelievers so as
to highlight to them the fact that if
a disbeliever is connected to a believer and
is close to him, that will not avail
him anything. And that if a believer is
connected to a disbeliever, that will not harm
him in the slightest so long as he
does not so long as he does what
is required of him. It is as if
this is an implicit warning to the wives
of the prophet
against sin and telling them that their connection
to him will not avail them anything if
they engage in miss miss then
gives the examples of these women, righteous women
and unrighteous women, and irrespective of their relationships
to the prophets of Allah. Allah
judges each person according to their own merit.
If the prophet
cannot benefit their fathers, their wives, their children,
then what about the average Muslim? And so
each person is responsible for their own fate
and for their own actions and for their
own decisions.
And so Allah gives here the example of
the wives of prophets that disbelieved.
And then the wife of a man was
from the west of disbelievers, but she believed.
So Allah gives us both examples.
Allah sets forth an example to those who
disbelieve, the wife of Nuh and the wife
of Lut, who are married to 2 of
our righteous slaves, namely, Nuh and Lut. But
they were disloyal to them with regard to
religion because they followed a religion other than
that of their husbands. This is what is
meant by disloyalty. It does not refer to
marital infidelity
because no wife of any prophet ever committed
adultery. Allah would never cause the wife of
any of his prophets to be an adulteress.
And so when Allah says that they
they were treacherous, they were disloyal,
the author says what is meant by this
is the greatest type of disloyalty, the one
of faith and religion, not the one of
character.
Because the wives of the prophets the wives
of all of the prophets of Allah, Allah
saved them from that type of infidelity.
There were women who were unchaste and unmuddest,
But rather Allah
speaks here about the greater type of treachery,
and that is that their husbands were prophets
of Allah and they disbelieved.
And the story of the wife of Luth
is mentioned a number of times in the
Quran as we've discussed now several times. However,
the mention of the wife of Nuh, this
is the first time that it is and
the only time it is mentioned in the
Quran. It is the son of Noor that
is described in Surah Hud in more detail
as being a disbeliever.
Prophet Azzur says here that it was also
his wife. So therefore his wife and his
son, both of them disbelieved.
Their husbands, namely Nuh and Lutl, could not
avail them, namely their wives, anything
against the punishment of Allah, and they were
told, enter the fire along with those who
enter it. And this is also something which
gives solace then to the average person who
because their own family members or some of
them
don't practice, they don't believe,
they disbelieve, there's issues that happen with them.
All of this Allah
says tells us here that even the prophets
of Allah were not able to guide whomsoever
he pleased or they pleased. As Allah says
in the Quran,
You don't guide whomsoever you love, but it
is Allah who guides whomsoever he wills.
And Allah sets forth an example for those
who believe. The wife of a pharaoh,
namely Asiya bint Muzahim,
and may Allah be pleased with her, who
said may who said, my lord, build me
a house near you in paradise and save
me from pharaoh and his misdeeds and save
me from the people who are given to
wrongdoing.
Allah describes her as believing
and beseeching her lord, asking her lord for
the most sublime of goals, which is admittance
to paradise and being near to the most
generous lord, and asking Allah to save her
from the persecution of pharaoh and his evil
deeds and from their persecution of every wrongdoing.
The translation of this verse is slightly different
to the Arabic. Allah says in the Quran,
build me a build me near you a
house. The translation we have is build me
a house near you. But actually now the
wording is build me near you a house.
She begins with what?
The company that she wants. That is the
company of Allah before
she begins with actually what she wants in
terms of reward. And that's why the teacher
of our teacher Mohammed Al Amina Shaqid
used to say, this is an amazing dua.
It shows you the level of knowledge and
understanding of this pious righteous woman who was
the wife of pharaoh, who was the worst
of people. But Allah
gave it to her and blessed her with
knowledge that when she was going to make
dua, she made dua for what is the
most important thing, and that is that the
company you're with is the company of the
righteous. Because if the company is righteous, you're
with Allah, then the house, the palace, everything
else is
is going to be taken care of. Allah
will suffice you of it. So for it.
So Allah
says that she began with the issue of
company, and that's why the scholars used to
speak and the sunnah generally speaks about the
importance of good neighbors, being a good neighbor
and searching for good neighbors. It said that
the neighbor of Abdullah ibn Mubarak
the famous imam of Islam, when he wanted
to sell his house, his the neighbor he's
the neighbor to Mubarak.
When he was selling his house, he was
charging
200,000
for his house. Someone said to him, it's
only worth a 100,000.
Why do you double the price? He said
a 100,000 is for the house. The other
100,000 is to be the neighbor of Mubarak.
That's how much it's worth. And so it
was something which was, you know, and and
and as the sunnah mentions, as the prophet
said, the Jibril kept speaking about the rights
of a neighbor until I thought that he
would make him inherit.
And so
Allah likewise, the best of the company is
the best
of company of the prophets and the righteous
in the highest levels of Jannah.
Allah answered her prayer and she was able
to attain perfect faith and remain steadfast and
she was saved from persecution.
Hence, the prophet, sallallahu alaihi wa sallam, said,
many men have attained perfection, but no women
attained perfection except,
Mariam bint Imran, Asiya bint Muzaim, and Khadija
bint toilet. And the superiority of Aisha
over other women is like the superiority of
the Tharid over all other foods quoted by
Ibn Kathir with a strong chain of narration.
And there is a difference. The author says
that she was saved from persecution. But the
scholars of tafsir differ as to what happened
to Asia
because her story is only mentioned in this
one verse. She's not spoken of in any
great detail, neither in the sunnah, except in
these hadith that the authors mentioned, speaking over
a virtue in her knowledge.
So they differ as to whether pharaoh punished
her and tortured her and killed her because
of her belief,
or whether she escaped from that torture and
punishment. And Allah
knows best. And there is another example in
Mariam, the daughter of Amaran who guarded her
chastity, that is who protected herself from shameful
deeds because of her perfect religious commitment,
dignity, and sublime conduct.
We blew into her garment through our angel
Jibril. Jibril blew into the collar of her
shamas,
and his breath reached Mariam. From that came
Isa ibn Mariam alaihi sallam,
the noble messenger and great leader. This is
also something that we've covered that when Allah
says that we blew into our spirit.
Many of the scholars of tafsir say that
he blew into her collar of
the long dress that she was wearing,
and that's what it means. And from
there, she became pregnant.
And she believed in the words and books
of her Lord. This is a description of
her knowledge. For believing the words of Allah
includes his revelation and decrees. Believing in his
books requires awareness of the requirement
the requirements of belief, and that can only
be attained by having knowledge and acting upon
it. Hence, Allah says, and was one of
the obedient. That is she was one of
those who constantly obey Allah with fear of
him and humility towards him. This description of
her as being perfect indeed for she was
strong and true in faith, which means attained
perfect perfection in knowledge and action. It's the
end of this commentary of the Surah Al
Taherim. Praise and thanks for Allah and may
the may the blessings and peace of Allah
be upon the prophet sallallahu alaihi wasallam, his
family and his companions abundantly until the day
of judgement. Now come to the 1st surah
of 29th jaws, and it is the 67th
chapter of the Quran, Surah Al Mulk, which
means dominion or kingdom.
And it is known by this name in
many of the books of early tafsir and
hadith and so on. But what you will
find in terms of the actual hadith wordings
of the prophet
is that it was known as Surah Tabarak
or Surah Tabarak Ledi. And from the names
by which it is also known is Al
Manya
and Al Munjiya. Al Manya means the preventer.
And Al Munjiya means the one that makes
you safe. And that is because of the
hadith of the prophet There
is a surah of the Quran
of 30 verses.
Whoever reads it, it will deceive for them
from the punishment of the grave.
The one who reads, memorizes, understands it, they
will save them from the punishment of the
grave. And that's why it was the practice
of the prophet
from the surahs that he would recite before
he slept was the Surah Surah Turmak. And
it is a Maqi Surah
according to the majority of the scholars of
before
them and others, and it consists of 30
verses.
In the name of Allah, the most gracious,
the most merciful.
Blessed be he in whose hand is dominion,
and he has power over all things.
Who has created death and life so that
he may test you and see which of
you is best in conduct, and he is
the almighty of forgiving.
Who has created 7 heavens, one above the
other. No defect will you see in the
creation of the most gracious. Look again. Did
you see any flaw?
Keep looking again and again. Your gaze will
come back to you, humbled and wear and
weary, having found no flaws in Allah's creation.
Blessed be he in whose hand is dominion,
that is, great and exalted is he whose
kindness and generosity encompass all things. Part of
his greatness is that in his hand is
dominion and sovereignty of both the upper and
lower realms, for it is he who created
them and controls them as he wills on
the basis of universal and religious decrees and
in accordance with his wisdom. Part of his
greatness is his perfect might, by means of
which he has power over all things, and
by means of which he created all that
he created of mighty entities such as the
heavens and the earth. And this surah is
a surah that speaks about our lord subhanahu
wa ta'ala, speaks about Allah in terms of
his abilities and in terms of his powers
and in terms of the many signs that
he has pleased for his creation as Allah
will mention now in the verses that proceed
or that continue after verse number 1. So
Allah begins this Surah by praising himself
the one who not only controls and owns
all of dominion and kingdom, but he is
perfect in his dominion, perfect in his kingdom
Who has created death and life. That is
he decreed for slaves that he would give
them life then cause them to die. So
that he may test you and see which
of you is best in conduct. That is
most sincere and most correct. Allah created his
slaves and brought them into this world, and
he has told them that they will move
on from it. He has issued commands or
prohibitions to them and tested them with desires
that hinder them from,
from complying with his commands. Whoever submits whoever
submits to the command of Allah and does
good deeds, Allah will give him a good
life, a good living in both realms. But
whoever goes along with his whims and desires
and turns away from the command of Allah
will have an evil recompense. So therefore, Allah
created life and death and everything with this
in within this dunya to test us, to
see which one of us will be best
indeed.
So the dunya and all of his creation
and everything that Allah has contained within it,
it's not just there for no reason. It's
not just there for for the sake of
being there. Everything that Allah placed therein
from its signs and from its beauties and
from its temptations and
and and and and temptations and desires, Allah
made all of a test. All of it
is a test for people.
And he is the almighty to whom belongs
almighty, by means of which he subjugates all
things and creatures submit to him after forgiving
of those who do wrong, fall short and
commit sins, especially if they repent and turn
to him. For then, he will forgive their
sins even if they reach up to the
clouds of the sky, and he will conceal
their faults even if they were so many
as to fill the earth.
He has created 7 heavens, one above the
other. They are not all on one level.
He has created them in the most beautiful
and precise manner. No defect will you see
in the creation of the most gracious. That
is, you'll not see any flaws or faults
in it. Once all imperfections are ruled out,
there will only be perfect
beauty that is harmonious
in all aspects, in its color, shape, and
loftiness,
and in all that it contains of the
sun, moon, and heavenly bodies, both stationary and
moving. Because its perfection is well known, Allah
Subhanahu Wa Ta'ala instructs us to look at
it repeatedly and reflect upon all its aspects
as he says, look again and reflect upon
it. Do you see any flaw? That is,
do you see any shortcoming or defect?
Keep looking again and again. That, what is
meant is looking often, time and time again.
Your gaze will come back to you humbled
and weary, having found no flaws in Allah's
creation. That is unable to see any defects
or gaps, even if there's one extremely keen
even if one is extremely keen to do
so. Then Allah begins to describe its beauty.
And so this is what the believer does.
They look again and again upon the signs
of Allah ajawajal in his creation because those
signs point them back to the creator
And if they were to look and look
upon the creation of Allah they would see
the ability of Allah and his power and
the way that it points to his
So Allah says, look again and again and
again. And the believer that does so constantly,
it will remind them of Allah
And that is the difference as we've said
before between the believer and the non believer.
The believer sees these signs and reminds them
of Allah. And the non believer sees the
same signs, but it only takes them further
away from Allah subhanahu wa ta'ala or they
ascribe it to other than Allah
We have adorned the lowest heaven with lamps
and have made them missiles
with which to pelt the devils. And we
have prepared for them the punishment of the
raging fire.
For those who disbelieve in their lord, they
will be the punishment of *, hapless journey's
end.
When they are flung into it when they
are flung into it, they will hear its
gasping as it boils up.
Almost bursting with rage. Every time a group
is flung into it, its keepers will ask
them, did no warner come to you?
Those children, can someone
stop them?
Where's their father?
They will say, yes indeed a warner did
come to us but we disbelieved and said,
Allah has not sent down anything. You are
no doubt in grave error.
And they will say, if only we had
listened or understood,
we would not be among the inhabitants of
the raging fire. That is we have beautified
the lowest heaven, which is the one that
you see and is nearest to you with
lamps, namely the stars with all their variations
in light and brightness.
Were not for this for the stars that
it contains,
it would be a dark roof with no
beauty or adornment in it. But Allah has
made these stars an adornment beauty and light
for the heaven
and a means of navigation in the darkness
on land and sea. The fact that Allah
tells us that he has adorned the lowest
heaven
with lamps does not rule out the idea
that many of the stars are above the
7 heavens, for the heavens are transparent. And
that is how the lowest heaven is adorned.
Even if there are no stars in it
and have made them namely the lamps, missiles
with which to pelt the devils who want
to eavesdrop on the news of heaven.
Allah has made these lamps to prevent the
devils from receiving news
of earth. These are the shooting stars which
Allah has prepared in this world for the
devils. And so from the signs of Allah,
subhanahu wa ta'ala, the stars that he has
created. And Allah mentions
in this verse
2 of the 3 wisdoms and the author
mentions the third one as well. 3 of
the reasons why Allah mentions throughout the Quran
as for the benefits of the creation of
the stars. The first of them is adornment
of the skies. It is something which beautifies
the heavens. You look up and you see
the stars on a clear night. It is
something which gives beauty to the heavens. Number
2,
as guides,
as a source of navigation, the people use
the stars to orientate themselves upon land and
upon sea and to know the direction of
travel. And number 3, as missiles that are
shot as shooting stars towards the devils that
tried to come and * from the news
of the heavens.
And we have prepared for them in the
hereafter the punishment of the raising of the
raging fire because they rebelled against Allah and
misled his slaves. Likewise, with with regard to
their followers among the disbelievers,
Allah has also prepared for them the punishment
of the raging fire. Hence, he says, for
those who disbelieve in their lord, there will
be the punishment of *, a hapless journey's
end in which its inhabitants will be greatly
humiliated. Meaning that the humans
and the jinn, the that they followed, all
of them will be thrown into the fire.
When they are flung into it by way
of humiliation, they will hear its gasping. That
is a loud and frightening noise as it
boils up, almost bursting with rage. That is,
it will almost split apart and break into
pieces because of its intense rage towards the
disbelievers. So what do you think it would
do to them when they are in it?
And that is that they will hear its
sounds,
and there are terrifying sounds that will come
from the fire of * even before they
enter into it. They will hear its raging,
boiling fire, and they will cast terror into
their hearts even before they're taken to it
and thrown into it. May Allah, ajaz, see
it was from that. Because the fire is
so overcome with rage
and with fire and with intensity,
the parts of it devour other parts as
mentioned in the hadith of the prophet salallahu
alaihi wasallam when the fire complained to Allah
and said, parts of me, oh Allah, eating
other parts. So the prophet sallallahu alaihi wasallam
said that Allah gave you permission to take
2 breaths, 1 in the summer, 1 in
the winter. So the severe heat of the
summer and the bitter cold of the winter,
it is from the breaths of shaitan. That's
just 2 breaths in a year. Imagine then
what it contains for those that are thrown
in it. May Allah keep us safe.
Then Allah mentions the rebuke of the keepers
of * to its inhabitants.
Every time a group is flung into it,
its keepers will ask them, did no one
come to you? That is with regard to
your situation now. And the fact that you
deserve *, It is as if you were
not told about it and received no warning
concerning it. Because at that time, it will
seem obvious.
Did no wanna come to you? Did you
not listen? Did you not pay attention? Did
you not reflect upon the signs of Allah
now that they've thrown been thrown into the
fire? But by then, it will be too
late for them to understand.
They will say, yes, indeed. A warner came
to us. A warner did come to us,
but we've disbelieved and said, Allah has not
sent down anything.
You are no doubt in grave error. Thus,
they will combine disbelief in the particular
messenger who was sent to them and disbelief
in everything that Allah sent down. But they
did not stop there. Rather they declared that
all the messengers
who brought the warning to them and who
were guided and guided others were misguided. And
they did not stop at describing them as
being merely misguided. Rather, they claimed that they
went forestry. What stubbornness, arrogance, and misguidance
could be equal to this? And they will
say,
acknowledging that they did not deserve to be
guided. If only we had listened or understood,
we would not be among the inhabitants of
the of the raging fire. So they will
state that they did not have the means
to be guided, which is a willingness
to listen to what Allah sent down and
what the messengers brought and the ability to
understand that which will benefit 1 and help
1 to comprehend the realities of things, give
pres precedence to what is good, and be
deterred from everything that will lead to negative
consequences, but they did not listen or understand.
This is in contrast to the people of
certain faith
and,
knowledge.
Those who are prominent in terms of sincerity
and faith. They supported their faith by means
of the textual evidence, so they listened to
that which came from Allah and was brought
by the messenger of Allah sallallahu alaihi wasallam.
And they learned it in the sense that
they understood it and acted upon it. They
also supported their faith by means of rational
evidence, so they recognized the difference between guidance
and misguidance, right and wrong, good and evil.
Their level of faith was commensurate with what
Allah had blessed them with of understanding of
the rational and textual evidence. Glory be to
the one who singles out for his grace
whomever he wills, and he and blesses whoever,
and blesses whomever he wills among his slaves
and forsakes those who are not fit for
good. Allah says concerning these people who enter
* acknowledging their wrongdoing and stubbornness.
Thus, they will acknowledge their sin their sin.
So away with the inhabitants inhabitants of the
raging fire. That is, away with them. May
they be lost and doomed. How wretched and
bad they are, for they have missed out
on the reward of Allah and are the
inhabitants of the blazing fire, which will burn
their bodies and reach their hearts.
Verily those who fear who fear their lord
their lord unseen will have forgiveness and a
great reward. Having mentioned the situation of the
doomed evildoers,
Alana now mentions the situation of the righteous
and blessed. Verily those who fear their lord
unseen. That is in all circumstances, even in
situations where no one can see them except
Allah. They do not commit acts of disobedience
towards Him, and they do not fall short
with regard to that which He has enjoined
upon them will have forgiveness.
And if Allah forgives their sins, He will
protect them from the evil thereof and protect
them from the punishment of *.
And they will have a great reward, which
is what Allah has prepared for them in,
paradise of eternal bliss, a vast domain,
ongoing pleasures, enjoyment of all that they desire,
palaces, lofty,
dwellings, beautiful
and servant. And even greater than that will
be the pleasure of the most gracious, which
Allah will bestow upon the people of paradise.
Look at how Allah subhanahu wa ta'ala in
the previous verses before verse 12, 4, 5,
6 verses, he describes the disbelievers
and how they will be punished and how
they will have remorse and how they will
have regret and the conversation that takes place
between them and the guardians of the hawthai
from the angels. And then in one verse,
Allah just speaks about the believers, those who
believe. They do righteous deeds, they have forgiveness.
Meaning everything that they were worried about, Allah
will forgive them for it. And Allah will
turn all of their sins into good deeds,
and Allah will change them into that which
is rewarding for them, and they will have
the greatest of reward. So Allah doesn't need
to go into detail, doesn't need to
go into the very different types of rewards
that they will receive which I mentioned elsewhere
in the Quran. It is sufficient to to
know that Allah will give it to them
these two things, forgiveness and mercy from him,
and that he will give them the great
reward, which is the great reward of Jannah.
Can someone just ask the uncle to
it's very
loud.
Whether you conceal your
whether you conceal your speech or declare openly,
verily he knows well what is in people's
heart.
How could he how could he who created
not know his own creation when he is
in order of subtle,
subtle subtleties,
they're all aware.
Here, Allah speaks of the vastness of his
knowledge and His all encompassing knowledge of subtleties.
Whether you conceal your speech or declare it
openly, that is, it is all the same
to Him, and nothing is hidden from Him.
Verily, he knows well what is in people's
hearts, with all their intentions and wishes and
wishes. So how about their words and deeds,
which are heard and seen? Then
from that which he judges people upon is
their intention,
and that intention is concealed. It's hidden. The
prophet told
us
Your actions are judged by intentions.
So Allah knows a person's intention and that's
why Allah rewards
according to that intention, not just the physical
act. Someone may give an act of sadaqah,
but Allah
may accept
or reject or increase or decrease accordingly
because of the intention that accompany their act
of worship. And there are numerous ahadith of
the prophet sallallahu alaihi wasallam that speak to
that effect. That Allah doesn't just look on
yomul qiyama in terms of quantity and in
terms of number and in terms of volume
and in terms of mass and weight. Allah
looks at a person's intention and their circumstances,
and then Allah
rewards or punishes accordingly.
Then Allah says, giving rational evidence for his
knowledge, how could he who created not know
his own creation? How could the one who
created all of creation and perfected it and
made it well not know it?
When he is the knower of all subtleties,
the all aware, whose knowledge is so subtle
that he knows what is hidden in people's
hearts and minds, all that is concealed, secret,
and unseen. And it is he who knows
what is said privately
and that that which is yet more hidden
of unspoken thoughts. The divine name Al Latif,
translated here as an aura of subtleties,
also has another meaning which refers to his
subtle kindness. He is the one who is
most kind to his slave
and close friend in a subtle manner. For
he bestows upon him kindness from where he
does not expect, and he protects him from
evil from where he does not realize. He
elevates him to the highest stat status by
means,
by means that never even crossed the mind
of the individual to the extent that he
may even put him through hardship so that
by means of it, he may reach sublime
goals and a noble status. The name of
Allah, Subhanahu Wa Ta'ala, Al Latif.
It means the one who is certainly gentle.
Allah is gentle and Allah is generous to
his,
to his people and to his believers and
Allah is merciful to them. But then Allah
at times does it very gently, where a
person doesn't realize and doesn't see what Allah
has put them upon in terms of a
path or the choices that they're making, and
they may not realize until many years later.
But Allah put you on a path and
made you go a certain way, and every
other door was closed on your path except
the one that you had to take. And
Allah, azza wa jal, decreed that for you
because in the end there would be some
good in it for you. Look at the
story of Yusuf alaihi salatu wasalam. All of
the challenges that he went through, all of
the difficulties, all of the hardships. At the
end, when he's reunited with his father and
his brothers, what does he say?
My lord was gentle, certainly gentle to those
that he wishes. Because if you were to
take any one of those aspects of the
life of Yusuf alaihi salam, you wouldn't say
that Allah was that he had easy time,
that he had mercy, that he had no.
He was just going through problem after problem,
hardship after hardship. He'd come out of one
trial, the next one seemed even greater.
But he realized within each and every single
one that Allah
was being gently kind towards him, that Allah
was being subtle in the way that he
was showing his mercy to
him And so Allah does this for the
believers. And sometimes not only does do you
see that at the end of the culmination
of that journey, but you see it see
it within the journey as well. You're in
a difficult situation or a trial, but you
see signs of the mercy of Allah. You
see words, you see actions, you see certain
things that you didn't expect. These are all
signs that Allah is giving to you of
his rutf. Al Latif is an amazing name
of Allah Subhanahu Wa Ta'ala, and that's how
Allah mentions it here also.
Is he who has made the earth hospitable
for you? So travel throughout its regions and
eat of the provision,
granted by him. And unto him is the
resurrection.
That is, it is he who has subjugated
the earth to you so that you are
able to do all kinds of activities and
serve your needs, such as planting, building,
tiling, and finding root tilling, and finding roots,
by means of which you can reach distant
regions and remote lands. So travel throughout its
regions in order to seek provision
and
livelihood. And eat of the provision granted by
him and unto him is a resurrection. That
is after you depart from the from this
realm that Allah has made as a test
and a means of reaching thereafter, you will
be resurrected after your death and gather to
Allah so that he may requite you for
your deeds, both good and bad. Look at
how Allah has allowed humans to
live upon the earth and to use it
and benefit from it with this all of
its different temperatures and terrains and topography, Allah
has allowed them to go to from the
warmest and hottest of climates to the coldest
of them. People have made a way of
not only living there, but thriving and flourishing
in those different habitats, in those different temperatures,
in those different places of the world. Allah
made it so that people can benefit from
the dunya with all of its differences that
Allah has placed within it.
Do you feel secure that he
that he who is above the heaven will
not cause the earth to swallow you up
and suddenly you it would begin to shake.
Do you feel secure that He who is
above the heaven will not send against you
a violent
squall
of Wall of pug pebbles. Wall of pebbles.
Then you will know the consequences of my
warning.
Those who came before them also rejected the
truth. Then how great was the change that
change I wrought?
This is a threat and warning to those
who persist in transgression
and disobedience
that incurs divine wrath and punishment. From this
verse onwards now for a number of verses,
Allah
will ask question after question after question,
speaking about his ability
speaking about his power, and at the same
time questioning people in terms of what they
can achieve without him
Who will save them from Allah's punishment? Who
will provide for them if Allah withholds his
provision? Who will help them if Allah withhold
his help?
Do you feel secure that he who is
above the heaven, namely Allah subhanahu wa ta'ala,
who is far above his creation, will not
cause the earth to swallow you up and
suddenly it, it would begin to shake and
convulse
until it destroys you and kills you? Do
you feel secure that he who is above
the heaven will not send against you a
violent
squaw
squaw of pebbles That is a punishment from
heaven that will strike you, and thus Allah
will wreak vengeance upon you. Meaning, how could
they feel secure from these punishments of Allah,
azza wa jal? Whether it's the earth swallowing
them up or some punishment coming from the
heavens or some other type of punishment from
Allah when previous nations
were punished in that way? Previous nations were
destroyed in all of those different ways. What
gives you the surety? What gives you the
guarantee that Allah won't punish you in that
way?
Then you will know the consequences of my
warning.
That that is that which the messengers in
book in books warned you of
will come to you. So do not think
that feeling safe from divine punishment, whether from
the earth or from the heavens,
will benefit you for you will see the
consequences of your actions whether it is a
long time coming or not. As Allah subhanahu
wa ta'ala says also in the
Quran. The only people who feel safe from
Allah's punishment
are those people who are losers,
meaning the one who lose in the hereafter.
And so they're the only ones that feel
that Allah can't punish them or won't punish
them or their punishment Allah's punishment won't afflict
them. As for the believers, they're always mindful
and fearful of Allah's punishment.
Those who came before you disbelieve,
as you disbelieved, then Allah
destroyed them. So So see how Allah wrought
change upon them and hasten punishment for them
in this world before the punishment of the
hereafter,
and beware lest the same fate before you
as before them.
Do they not see the birds above them,
spreading
and partially folding their wings and flapping them
in flight? None none holds them aloft except
the most gracious. Verily, he sees all things.
This is a rebuke urging people to look
at the birds which Allah has subjugated,
and he has subjugated the earth to them.
They spread
and as he has subjugated the air to
them. They spread their wings in the air
in order to fly and fold them when
they land. And they soar and fly in
the air, going wherever they want according to
their needs. None holds them aloft except the
most gracious, for it is he who has
subjugated the air to them and has made
their physical makeup suitable for flight. Whoever looks
at at the birds and reflects upon their
creation, that will show him the might of
the creator and his divine care. And he
will realize that Allah is the 1 and
worship
is not to be devote devoted to anyone
but him.
Verily, he sees all things for he controls
his slaves in a way that is befitting
to them and as dictated by his wisdom.
If you were to take any of these
creations of Allah subhanahu wa ta'ala from the
birds or the fish or the smallest of
insects or the bees, and any of these
insects that Allah has created.
Just take one of them and look at
the way that Allah has allowed them to
live and thrive and flourish and how their
habitat works their systems and what they're able
to do in terms of gain provision.
And it's amazing. The the things that we
can now know through modern science and technology,
what we can see of them. It's amazing.
These are kingdoms within themselves, whole creations within
themselves and what they achieve by Allah's permission
and it is the smallest of Allah's creations,
the ant, the bee, the wasp, the beetle.
These are the smallest of Allah's creations, the
worm, and Allah gave them the ability to
do and achieve and accomplish so much. So
what about the greater creations of Allah subhanahu
wa ta'ala? And what about that which is
hidden from our eyes, from the angels of
Allah
and that which Allah subhanahu wa ta'ala has
of that we do not know.
What party is there that could come to
your aid against
the punishment
of the against the punishment of the most
gracious? Very, the disbelievers are utterly deluded.
Who is there that could grant you provision
if Allah were to withhold his provision?
Yet, they persist in defiance and aversion.
Here Allah subhanahu wa ta'ala says to the
arrogant ones who defy his commands and turn
away from the truth. What party is there
that could come to your aid against the
punishment of the most gracious? That is, if
the most gracious it tends ill for you,
who could help you and ward off from
you? In other words, who could help you
against your enemies except the most gracious? For
he is the one who bestows honor or
brings humiliation.
Whereas others who are mere creative beings, even
if they all came together to help someone,
could not bring him an Adam's weight of
benefit against any enemy. For the disbelievers to
persist in their disbelief after after knowing that
no one can help them against the punishment
of the most gracious is utter self deceit
and folly.
Who is there
that could grant you provision if Allah were
to withhold his provision?
That is our provision comes from Allah. So
if he were to withhold his provision from
you, who is there that could send it
to you? People are unable to provide for
themselves. So how about providing for others? The
provider and restorer of blessings, for no blessing
is granted to people, but it is from
him. He's the only one who deserves to
be
singled out for worship. But this believer persists
that is continued in defiance.
That is heart heart heart heartedness
and failing to open their hearts to the
truth and aversion that is turning away from
the truth.
Is one who walks humbly
is one who walks stumbling
and falling on his face better guided or
one who walks upright on a straight path?
That is, which of the 2 men is
more guided? The one who is wandering and
misguiding, sinking in disbelief to the extent that
he sees things to be the opposite of
what they are, So that he regards truth
as falsehood and falsehood as truth, or the
one who knows the truth gives precedence to
it and acts upon it by following the
straight path in his words and deeds and
in all situations.
Simply looking at the situation of these two
men, one will realize the difference between them
and know which one is guided and which
is misguided, for conduct is greater testimony than
words. And just as Allah makes the comparison
here between there being no there being no
equality or there being not equal. The one
who knows or the one who is walking
straight upon the straight path, and the one
who is walking upon his face misguided doesn't
know which direction he is going. Likewise, with
all of the previous verses,
the one that knows that Allah is his
provider and his sustainer and his creator is
better than the one who rejects Allah and
turns away from him and denies that Allah
created him, denies that Allah praises him or
or sustains him and provides for him. And
the one that knows that Allah could punish
him if he so chooses, and so he
works to avoid that punishment is better than
the one who is negligent and heedless of
their ability of Allah to punish. So Allah
mentions these verses, and there is a comparison
between those who believe and those who do
not.
Say it is he who has created you
and given you hearing,
sight, and intellect. Little is it little it
is that you give thanks.
Say, it is he who has scattered you
throughout the earth and unto him you will
be gathered.
They say,
when will the promise come to pass if
you speak the truth?
Say, knowledge of when it will come is
only with Allah. I am but a clear
warner. Here Allah Subhanahu Wa Ta'ala says, explaining
that he alone is deserving of worship and
calling his slaves to give thanks to him
and worship him alone. Say, it is he
who created you, That is he has brought
you into being from nothing without any help
or supporter.
When he brought you into being, he perfected
your creation by giving you hearing, sight, and
intellect, which are the most beneficial,
of physical faculties.
But despite these blessings, little it is that
you give thanks to Allah. Those who are
grateful are a few among you, and gratitude
is scarce among you.
Say, it is he who has scattered you
throughout the earth. That is he has spread
you throughout its regions and caused you to
dwell all over the earth. He has issued
commands and prohibitions to you and has bestow
blessings upon you that are of benefit to
you.
Then after that, he will gather you on
the day of resurrection. But this promise of
rokuiro is denied by these stubborn disbelievers, and
they say, rejecting it. When will this promise
come to pass if you speak the truth?
They think that as a sign of
they think they think that as a sign
of truthfulness, the messenger should tell them of
the time of its coming. This is not
right, and it is stubbornness on their part.
Knowledge thereof is only with Allah, not with
any individual, and there is no connection between
the truthfulness of this belief and being able
to to say when it will happen. Truthfulness
is known from its evidence, and Allah has
established proof and evidence for its truthfulness that
leaves no room for the slightest doubt for
anyone who listens and pays attention.
Say, what do you think? If Allah causes
me to die and those who are with
me or he has mercy on us, then
in that in then in either case, who
can put who can protect the disbelievers from
a painful punishment?
Say he is the most gracious. We believe
in him and in him in him, we
put our trust. You will come to know
who it is that is clearly misguided.
Say, what do you think? If your water
were to disappear under the ground,
then who could bring you accessible water? On
the day of
when they see the punishment approaching, that is
coming near, that will distress them and fill
fill them with anxiety, which will show in
their faces. They will be rebuked for their
disbelief, and it will be said to them,
that is,
this is that which you disbelieve in. Today,
you will see it with your own eyes,
and matters will become clear to you. But
you will have no means to save yourselves.
There is nothing left but for the punishment
to befall you. Because those who disbelieve in
the messenger and
rejected his call were waiting for him to
die. Allah instructed him to say to them,
even if your wishes come true and Allah
causes me and those who are with me
to die, that will not benefit you in
the slightest because you have disbelieved in the
signs of Allah and are deserving of punishment.
Who will protect you from a painful punishment
that has become inevitable for you? Therefore, your
efforts and eagerness for my death are of
no benefit and are to no avail. This
is what they tried to do a number
of times, the Quraysh, when they tried to
assassinate the prophet and
the other enemies of Islam, not just the
Quraysh, on multiple occasions because they thought that
if he dies, it will be the end
of this religion. If he dies and he's
killed, it's over. And that was the whole
purpose of the battle of Badr and Uhud
and Hazab was to kill the prophet, salallahu
alaihi wasallam. If he dies, the region is
over. But Allah says here that, no. It's
not over by his death. And that is
shown when he does does eventually die
The Ummah continues
by Allah's permission to flourish and to thrive
and to spread and to become larger and
larger with more and more people accepting Islam.
Among the things that they said was that
they were guided and the messenger, sallallahu alaihi
wasallam, was misguided. And they kept repeating that
over and over, arguing to prove that they
were right and he was wrong. Therefore, Allah
instructed his prophet sallallahu alaihi wa sallam to
tell them about his situation and that of
his followers so as to make it clear
to everyone that they were guided and righteous.
So they were to say, we believe
in him, and in him we put our
trust. Belief includes
both affirmation in the heart, which will have
a positive impact on one's emotions and outwardly
visible deeds because carrying out these and perfecting
them depends on putting one's trust in Allah.
Allah singles out trust from among other deeds.
Otherwise, it comes under the heading of faith
of which it is one of the essential
parts as Allah
says elsewhere
and in Allah, put your trust if you
are truly believers.
As this was the situation of the messenger,
as this was the attitude of the messenger
and those who followed him. And it's a
sound attitude that is,
necessary for success and on which happiness depends.
And the attitude of his enemies was opposite
because they had no faith and did not
put their trust in Allah. Thus, it is
known who was following true guidance and who
had clearly gone astray. Then Allah tells us
that he alone bestows blessings, especially water from
which Allah has made every living thing. As
he says, say, what do you think? If
your water were to disappear under the ground,
then who could bring you accessible water that
you could drink and give to your livestock
and with which you could irrigate your trees
and crops. This appears in the form of
a question, but what is meant is negation.
In other words, no one can do that
except Allah subhanahu wa ta'ala. It's the end
of the commentary of Surah Al Mulk. 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 upon abundantly until the
day of judgment. And with that, we come
to the end of the tafsir Suratul Mulk
and end of today's lesson.