Tafseer As SaDi #19
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Channel: Ahsan Hanif
Series: Ahsan Hanif - Ramadan 2024 - Tafseer As Sadi
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AI Generated Summary ©
The importance of belief in the day of judgment and punishment is emphasized, as it is a patient's responsibility to avoid unnecessary punishment and suffering. The speakers also emphasize the need for patient and staying the course, as it is a patient's responsibility to avoid unnecessary punishment and suffering. The importance of showing faith and avoiding polytheism is emphasized, as it is a patient's responsibility to avoid unnecessary punishment and suffering. The speakers stress the need for acceptance and appreciation for everyone's actions during prayer, and acknowledge the significance of acknowledging one's actions for who you are and what you have built.AI Generated Transcript ©
For the
recitation. Like, people are, like, talking and stuff.
Yeah.
I'm just kidding.
28208.
The name of Allah, the most gracious, the
most merciful.
Aceptive has asked, taste and
a skeptic has asked to hasten
inevitable punishment.
For disbelievers which none can avert.
From Allah, lord of the roots of
By which the angels and the spirit ascend
to him in a day, the measure of
which is 50,000 years.
So be patient, O Muhammad salallahu alaihi salam,
and preserve in good grace.
Verily they regarded the punishment as something far
fetched.
But we know it will be close at
hand.
So today is the 19th day in the
reading and the commentary of this book of
Tafsir, Tafsir ul Karim al Rahman faitafsirikalamil
Mannan, more famously known as the tafsir of
Asadi. Ashaq Abdul Rahman ibn Nasser Asadi who
died in the year 1,376
of the hijrah.
And we have just begun with the recitation
and therefore the tafsir of what is the
70th chapter of the Quran,
Surat Al Maarij. And it is known by
this name Al Maarij
in many of the early books of tafsir
and the early books of narration. And it
is also famously known in the hadith and
in the statements of the companions, the Surah
Sa'il.
As we mentioned before that it was common
amongst the companions and even the hadith of
the prophet
that the naming of a surah will be
done by its opening words or its opening
verse depending on the length of that verse.
And it is also known as Suratul Waqah,
which is the last word of the first
verse. All of these names you will find
in the various books
of and
so on. And it is a mikki surah
as mentioned by some of the companions and
as
said by agreements, by the scholars such as
and
others alayhi Muhammadullah,
and it consists of 44 verses.
Here, Allah highlights the ignorance of the stubborn
who sought to hasten the punishment of Allah
by way of ridicule,
stubbornness in trying to outwit him. A skeptic
has asked to hasten an inevitable punishment for
the disbelievers, which they deserve because of their
disbelief and stubbornness,
which none can avert from Allah. That is,
there is no one who can ward off
the punishment, which some of the rebellious polytheists
sought to hasten
before it descends and no one can alleviate
it after it has descended. This refers to
an nadribin
al harith al Qurashi or one of the
other polytheists who called out, oh Allah, if
this is indeed the truth from you, then
rain
then rain down upon us stones from the
sky or send us a painful punishment. This
is mentioned in some of the books of
Tarsil. That when
Allah says
and the word
means that a questioner asks,
The translator says a skeptic because the questioner
is
from the disbelievers, from the Quraysh.
It is said in some narrations that this
man is Nadar ibn al Harith al Qurashi.
Another ibn al Harith al Qurashi. And you
will find within the books of tafsir when
you have these statements that are being made
that the scholars mentioned some of the leaders
of Quraish and some of the chieftains of
Quraish and the different statements that they used
to make concerning the Quran or the prophet
salallahu alayhi wasallam. So his statement Allah according
to some of those narrations in Tafsir, he
mentions it in Surah Al Infal.
So Allah mentions his statement in Surah Al
Infal,
and here Allah gives the response in Suratul
Ma'arij.
In Suratul al Farha, Allah says that this
man came and he said,
O Muhammad
if this is the truth from your lord,
then tell him to send upon us a
shower of stones from the sky or to
bring some other painful punishment.
So Allah
says that someone is asking when will Allah's
punishment strike?
So some of the scholars made the connection
between those two different incidents and said that
it is 1 and the same, that Allah,
ajazawa, is now responding to that and Allah,
ajazawa, knows best. The punishment will inevitably
will inevitably befall them from Allah. It will
be either
it will either be hastened
for them in the in this world or
be delayed until the hereafter. If they knew
Allah subhanahu wa ta'ala and understood his immense
his immense
might and power and the perfect nature of
his names and attributes, they would not seek
to hasten the punishment. Rather, they will submit
and show good manners. Hence, Allah, subhanahu wa
ta'ala, tells us of his greatness,
that which is contrary to their ill mannered
words. As he says, lord of the roots
of ascent, by which the angels and the
spirit ascend to him. That is he is
the lord of highness,
majesty, and might who controls all of creation
to whom ascend the angels in the manner
that Allah has ordained for them and to
him ascends the spirit, which here is a
general term that includes all spirits or souls,
both religious and evildoers. This refers to the
time of death. As for the righteous, their
souls assent to Allah, and they are admitted
from one heaven to another until they reach
the heaven above which is Allah
where they greet their Lord and attain the
virtue of being near Him, rejoicing in his
in closeness to Him, and Allah praises them,
honors them, and bestows kindness
upon them.
As for the souls of the evildoers, they
ascend, but when they reach the heaven and
ask permission to enter, they are not given
permission, and they are sent back to the
earth. Allah
says here that Allah
is the lord of Al Ma'arij, the roots
of ascent, meaning that which ascends to the
heavens and how far it goes and what
is accepted and what is rejected. All of
that is in the hands of Allah Subhanahu
Wa Ta'ala. As I mentioned, the famous hadith
of which is
what is what the author is referring to
and alluding to here. The hadith of when
the soul leaves the body and for the
believer as the soul ascends, it is welcomed
in every heaven. Every gate of every heaven
is opened up to it until it reaches
the 7th heaven. And then Allah, subhanahu wa
ta'ala, honors it and tells it to have
a good,
a good abode within its grave when it
is sent down back to its grave. And
as for the disbeliever, when it comes to
the first gates of the first heaven, those
gates are not open for it, but it
is told to be thrown back down from
whence it came. And likewise, not only that,
but the ascent and the descent of the
angels. Allah is the one who commands when
they come down, in the manner in which
they come down, what they do when they
come down. That is all something which Allah
controls
as is mentioned in the verse in Surah
Mariam, where the prophet
said to Jibril, O Jibril,
why don't you visit me more often? Come
to me more often than you come. And
Allah responded,
Allah aj jill says that Jibril said to
him, we don't come except by Allah's permission.
Allah tells us when to come. Allah tells
us what to do. And likewise with people's
deeds and actions, what's raised up to Allah,
azzawajal, what is accepted by him, what is
rejected by him, subhanahu wa ta'ala, all of
that is from the roots of ascent that
Allah
mentions. But Allah, subhanahu wa ta'ala, in these
verses specifically,
speaks about the ascent of the angels.
And the angels ascend and descend as Allah
commands, and they ascend and descend with people's
deeds and actions, and they ascend and descend
with the souls of the believers and the
disbelievers.
Then Allah mentioned the distance covered by the
angels and the souls when they ascend to
him and tells us that they ascend in
a day by whatever means Allah makes available
to them and by whatever helpful attributes he
has created in them of being subtle and
light, able to travel quickly even through even
though that distance would take 50000 years to
ascend by ordinary means.
From the beginning of the ascent until reaching
the limit that they are meant to reach,
where those on high are,
This is the great dominion and vast universe,
both upper and lower realms is it it
is all created and controlled by the most
high. And this is from the power of
Allah, azza wa jal, and his majesty and
his supremacy. Allah
says that that ascent and descent would normally
take 50000 years by our reckoning.
For me, I knew the time and the
way we measure it, the ascent and the
descent from the heavens to the earth,
50000
years it would take. But Allah commands and
it is done within a single instant and
a moment as Allah, subhanahu wa ta'ala, pleases
and as he commands. So Allah
is the one who has all power and
all abilities, subhanahu wa ta'ala. Allah is aware
of their needs, both visible and hidden. He
knows their dwelling places
and their resting places. And by his kindness
and grace, he sends them provisions, encompassing them
and subjecting them to his universal and shaddai
decrees and his rulings of reward and punishment.
How wretched are those
people who are ignorant of his greatness, who
do not give him due recognition, so they
may sought to hasten the punishment in an
attempt to outwit and test test him. Glory
be to the most forbearing who gives them
respite but does not forget. They offend him,
but he is patient with them, and he
pardons them and grants them provision. This is
one of the interpretations of this verse according
to which,
this ascent occurs in this world because the
context,
indicates that. However, it may be the case
that this refers to the day of resur
resurrection and that on the day of resurrection,
Allah will show his slaves something of his
greatness, majesty, and pride that will offer the
greatest proof of his might
from what they will see of the ascent
of the angels and and souls, ascending and
descending by the command of Allah with decrees
concerning his creation. The length of that day
will be as 50000 years because of its
duration and hardship. But Allah will make it
easy for the believers. So we have 2
tafsirs here for this verse and what it
means when Allah says that it is the
length of 50000 years. The first tafsir,
according to some scholars, it is the amount
of time that it would have taken for
the decrees of Allah to ascend and descend
were it to be measured by our time.
It will be 50,000 years by our measure
of time. For Allah decrees it to be
quicker and faster. The second tafsir that the
author then mentions is that it is speaking
about the day of Qiyamah, which is also
correct and is established in the sunnah, in
a number of a hadith that the hadith
that the day or the length of Yomul
Qiyamah, that day will be the length of
50000 years by our reckoning.
50 1000 years by our reckoning. If you
think about the Gregorian
calendar that is 20, 24 today, 2,024
years, how many thousands of years have just
passed? Only 2,000. That day of yumul qiyam
is 50,000 years. Allah subhanahu wa ta'ala also
mentions
that the length of a day in the
sight of Allah azzawajal
is a 1000 years.
In the sight of Allah, Allah's reckoning a
day and night in the sight of Allah
with him
is a 1000 of our years. The prophet
said in some hadith that are narrated from
him and the scholars differ over them in
terms of their authenticity, but then rated often
in the books of hadith. The for the
believers that are counting on yumul qiyama will
be half a day of Allah's length.
Half a day of Allah's length, meaning how
long?
500 years.
So the length of the believers within that
day that is 50000 years long, the believers
will be accounted for in 500 years. What
is the other than the remainder of what's
left? It is for the disbelievers and the
way that Allah
will judge them and punish them. Allah a
zaw j will save us from them. There's
a car blocking the Morrison's,
loading bay. It's a Audi Gf 66bnu.
So please move that.
So be patient, O Muhammad sallallahu alaihi wa
sallam, and preserve and persevere in good grace.
That is persevere in calling your people with
good grace and do not be impatient or
get tired. Rather, persist as Allah has commanded
you.
Call his slaves to affirm his oneness and
do not be deterred by what you see
of them, failing to submit and showing no
interest for for there is much,
good in bearing that with patience. So Allah
says, oh, Muhammad sallallahu alaihi wasallam, be patient.
Be patient in the dunya. If you're in
the dunya and you're being told to be
patient, being told to be patient upon Allah's
decrees, upon Allah's obedience,
upon what Allah has decreed for your calamity.
How long is your life?
50 years, 60, 70, 80 years? Isn't that
better to be patient for than to wait
for that day of 5000
years and to bear the punishment of Allah
subhanahu wa ta'ala? And that's just standing.
That's before the rest of eternity that comes
after the day of judgment.
So Allah, subhanahu wa ta'ala, tells the prophet,
salallahu alayhi wa sallam, tell the believers, be
patient. Better even if you have the worst
and the most difficult of hardships and life
that you're living, be patient. 50, 60, 70
years, and then Allah will take your soul.
Better for you to be patient for 60,
70 years than to be impatient here and
to have to wait on that day of
of the judgment. The prophet said salallahu alayhi
wasalam about the people who don't give zakah.
Those people who have wealth and they don't
give zakah, whether it's camels, whether it's cows,
whether it's sheep or whether it's money, they
will come on the day of judgment. Their
wealth will come and it will come and
chase them, and it will bite them, and
it will punish them and torture them because
they didn't give zakah for it on a
day, he said, the length of which is
50000 years. That's just the punishment of the
day of standing, the day of judgment. Let
alone then, where Allah has prepared for those
people when they're punished within the fire. Barely,
they regard it the punishment as something far
fetched, but we know it will be close
at hand. This refers to the resurrection which
will bring punishment for the skeptics who sought
to hasten the punishment. In other words, the
attitude is that one, is that of one
who denies it, one who is overtaken by
his righteousness and heedlessness
to the point that he thinks that all
that lies ahead of the resurrection is something
remote and far fetched. But Allah sees
it as
being close at hand because he is kind
and forbearing and does not hasten. He knows
that it will inevitably come to pass and
everything that is coming is near at hand.
Then Allah mentions the horror of that day
and what will happen thereon.
It will come on a day when the
sky will be like dregs of oil.
And the mountains will be like tufts of
dyed wool.
And no relative or friend will ask about
another.
Even though they will be within sight of
one another, the evil doer will wish that
he could ransom himself
from the punishment of that day by offering
his children.
And his wife and his brother,
and
his kindred who stood by him,
and everyone on earth in order to save
himself.
By no means, it is a raging fire
that awaits him.
That will strip away the scalp.
It will call those who turned their backs
and disobeyed.
And accumulated wealth and hoarded it. It will
come on a day, namely the day of
resurrection, on which these momentous events will occur
when the sky will be like dregs of
oil. The word translated here as dregs of
oil may refer to molten lead.
It is described thus because of its splitting
asunder
and because terror and dread will reach such
a high level. On that day, yomukiyyah, Allah
Subhanahu Wa Ta'ala describes the way that the
sky will be split apart
in different verses, in different ways in the
book of Allah subhanahu wa ta'ala. From the
ways that it is mentioned
is as mentioned in Surat Al Rahman,
that it will become red.
Red as if there is molten lead or
molten or or dregs of oil being poured
from it. And Allah mentions
also that Allah ahsawajal, like he mentions here,
that it will be ripped asunder. And when
it is ripped asunder and it is split
open,
that the sky is no longer solid in
the way that you see it now. When
you look up, it is one solid creation.
From that day, you will be like liquid
moving away.
So everything that you are familiar with on
the day of judgment in terms of the
sky, in terms of the earth, in terms
of the mountains, in terms of the oceans,
in terms of the sun, moon, and star,
all of it will be transformed. All of
it will be changed because of the terrors
of the day of judgment. These are the
creations of Allah, azzawajal,
that will not be able to bear
the gravity of that day and the terror
of that day. So then what about those
people who stand before Allah to be held
to account?
11 year old Farhan,
your mom is at be
at door h.
What was that?
Yeah. I can't hear myself.
They probably don't wanna know anyway.
There's a brother no. There's a boy called
Farhan who's missing from his mom. His mom
is waiting at DoH.
Is there a boy here called Farhan?
Farhan's probably enjoying himself.
And the mountains will be like tufts of
dyed wool. The word translated here as tufts
of dyed wool refers to all that has
been pulled apart. And after that, they will
become scattered dust, then they will disappear. If
all these troubles will happen to these massive
entities, the mountains, what do you think will
happen to a weak human being whose
whose back is laden with sins and heavy
burdens? Is it not to be expected that
his heart will be torn from its place
and he will be greatly disturbed and will
will pay no attention to anyone else? Hence,
Allah says, and no relative or friend will
ask about another even though they will be
within sight of one another. That is one
relative or friend will be able to see
another, But there will be no room left
in his heart to care or ask him
how he is faring or to express any
concern for him. For he will only care
about himself. The evildoer who deserves punishment will
wish that he could ransom himself from the
punishment of that day by offering his children
and his wife and his brother and his
kindred. That is his relatives who stood by
him. This refers to what usually happens in
this world, of relatives supporting one another and
helping one another. But on the day of
resurrection, no one will help anyone else and
no one will intercede for anyone except by
Allah's leave. Rather, if the evildoer
who deserves punishment
could offer all that is on earth as
a ransom so that he could be saved,
that would not benefit him. Look at this
image that Allah
gives on the day of judgment. The author
says
that usually these are the people that you
go to for help. They're the people that
support you most, that love you most, that
care for you most, your wife, your children,
your parents, your brothers,
the people that are closest to you. But
on yawmul qiyama, even though they will see
those people and recognize them, Allah says, you.
They will see them before them. You see
your wife. You see your children. You see
your parents, your brothers, your uncles, your aunts.
These are the people that are meant to
be closest to you. But on that day,
instead of supporting one another, what are they
doing? What are they doing? They're ransoming each
other
in order to save themselves from the punishment
of Allah subhanahu wa ta'ala. Each one is
saying, oh, Allah, take him instead of me.
Oh, Allah. He's the one that misguided me.
Oh, Allah. He's the one that led me
astray. Then Allah goes further and he says,
but rather the evildoer
on the day of judgment,
if he could sacrifice and ransom everyone in
creation,
every human being in order to be safe
from the punishment of Allah, they would do
so. Every single person. And Allah mentions something
similar to this in the Quran, in other
Surah's, in other verses.
If Allah if you if a person on
the day of judgment could ransom themselves with
everything in the dunya
and double its amount, they would do so.
So everything that they consider to be precious
in the dunya, the dunya, the wealth, children,
family, all of those things, but that they
didn't have the tawhid of Allah, a.
All of those people then on yomul qiyama
will be astray. Can someone go and ask
those children? They're very loud and disruptive right
at the back.
Someone can please go and just ask them
to quieten down or leave the masjid. Sit
in the lobby. Go outside. It's a nice
day.
By no means. That is there's no means
of saving themselves and no escape for them.
The punishment of Allah will become due on
the evildoers
because they did not believe, and no relatives
or close friends will be able to offer
any help. It is a raging fire that
awaits him that will strip away the scalp
and will tear apart all body all parts
of the body, both visible and hidden, because
of the severity of the punishment. It will
call to it. Those who turned their backs
and disobeyed it and accumulated wealth and hoarded
it. That is, they turned away from the
following, from following the truth for they had
no interest in it. And they collected wealth,
keeping it up and hiding it so that
they did not spend so that they did
not spend any of it. The fire will
call them to itself, ready to engulf them
in its flames. So Allah subhanahu wa ta'ala
says that from the descriptions of the fire
is that it will strip away parts of
the body because of its intense heat
and because of the burning and the boiling
that it contains,
that on that day, anyone that is made
to touch the fire, even if the fire
comes close to them, even if it is
brought close to them, this is what it
will do. It will strip away from them
their skin. It will strip away from them
their body parts, and Allah, a s w
j, will then renew them,
return them to their former state so that
they can continue to be punished.
Verily man was created fretful.
If misfortune befalls him, he panics.
But when good fortune comes his way, he
becomes stingy.
Except those who pray.
In those
in whose wealth there is a specified share.
For the beggar and the deprived.
Who believe in the day of judgement
and who are apprehensive about the punishment of
their lord.
For none is secure
for none is secure from the punishment of
their lord.
Who restrain their carnal desires.
Except with their wives or any slave women
they may own. For then, they are free
of blame.
But whoever seeks anything beyond that, such are
the transgressors.
Those who are faithful to their trust and
pledges.
Who are upright in their testimonies.
Who are diligent in their prayers.
These will be honored in the gardens of
paradise.
This is a description of man as he
is for his
for his basic nature is that he is
fretful.
Fretfulness is explained as meaning that if misfortune
befalls him, he panics. That is, he panics
if poverty or sickness befalls him or if
he experiences loss or of, of anything or
anyone that he loves such as property or
family or a child. And in such situations,
he does not resort to to patience and
acceptance of what Allah has decreed.
But when good fortune comes his way, he
becomes stingy. So he does not spend from
what Allah has given him, and he does
not give thanks to Allah for his blessings
and kindness. So he panics when faced with
hardship and is stingy at times of ease.
This is the general description of mankind.
Mankind is halur. Halur is someone who's not
stable,
doesn't stay in a certain way, but that
they keep
panicking or that they are in a state
where they're constantly changing.
If good comes to them, they're impatient or
they if good comes to them rather, they're
ungrateful.
They don't give in the way of Allah.
They don't support others. They don't thank Allah
but rather they become stingy and miserly. And
they think that it's all down to them
and what they achieved and their own intelligence
and their own wisdom and their understanding. So
they don't turn to Allah. They attribute it
to themselves
and to other things. And if misfortune befalls
them, then they're impatient.
They turn and they complain, and they complain
of Allah. They complain of what's been done
to them from the decree of Allah So
either way, they're not happy. Either way, this
is something which isn't good. And then Allah
makes an exception to that general rule, and
he will give a number of descriptions and
attributes of those people that are an exception
from the believers to this.
Except those who pray, who are described in
these terms, when good fortune comes their way,
they give thanks to Allah and spend from
what Allah has bestowed upon them. And if
more misfortune befalls them, they bear it with
patience and seek reward with Allah. Meaning except
the believers. Who are these believers?
That when good comes to them they turn
to Allah
and they thank him and they're grateful to
him. And when evil on hardship befalls, they're
patient with the decree of Allah and they
turn to him and they make dua to
him. Allah
gives their first description that they are the
people of salah. And Allah begins with the
salah because it is the most important thing.
And a person who's constantly in the in
the in be engaged in salah, praying to
Allah subhanahu wa ta'ala in whichever situation that
they're in, they're thanking Allah and they're asking
of Allah and they're being patient with the
decree of Allah subhanahu wa ta'ala.
Steadfast in their prayers. That is, they persist
in offering the prayers on time, fulfilling the
all the conditions thereof and doing the complimentary
parts of the prayer. They are not like
those who do not pray or who pray
only
intermittently
or who do not pray properly. And so,
Allah says not only do they pray, but
they're steadfast in their prayer.
Never or rarely do they miss a prayer.
Never do they pray a prayer late beyond
its time. These are the people that Allah
praises. Allah
says that these are the people that their
lives revolve around the salah.
They are people who,
when it comes to the salah, they're dying.
Dying means they're continuous and constant on the
prayer. You never see them miss a prayer
or let it go beyond its time. Whatever
the situation, wherever they are. Unless it's like
a once in a lifetime thing, like happened
once even with the prophet sallallahu alaihi wasallam
when they were delayed and they prayed beyond
the time because they were in jihad, and
they're fighting, and they were busy, and they
were preoccupied.
That's an extreme circumstance.
Whereas the believer, otherwise, doesn't let the salah
go away. So those people that wake up
late, they don't pray Fajr until the sun
rises, they let prayers go, or they wait
till the last 2, 3 minutes of a
salah and then they rush to the prayer.
That's not from those people that Allah azza
wa Jal described because Allah subhanahu wa ta'ala
describes the salah as being their greatest priority
as it was with the time of the
prophet sallallahu alaihi wasallam and the companions.
And this is something which we need to
teach ourselves and our children that there's nothing
more important to them than their salah. As
soon as the time of salah enters, there
should be nothing that is a more pressing
concern
than the salah, because it's an obligation that
Allah placed upon you until you fulfill it,
it's still upon your shoulders. The salah the
salah. As the prophet said
on his deathbed from the final pieces of
advice that he gave,
The salah the salah and that which you
have responsibility
over. It's one of the final words that
he said.
In his wealth, there is a specified share
of Zakat and other kinds of charity. For
the beggar, this refers to 1 to the
one who goes out and asks for help
and the deprived. This refers to the one
who is needy, but he does not ask
of people so that they can give to
him. And no one notices his situation and
therefore gives charity to him. And so this
is the second
description of them. The second attribute is that
they're people of zakah, people of charity,
people who give their wealth for the sake
of Allah azza wa jin.
Who believe in the day of judgment. That
is, they believe in what Allah has told
us about it and what his messengers have
told us of the resurrection and the roquairah,
and they are certain of it. So they
strive hard in preparing for the hereafter, Believe
in the day belief in the day of
judgment implies belief in the messengers and in
the books they brought and who So Allah
subhanahu wa ta'ala mentions the issue of iman.
Allah mentions here that they believe in the
day of judgment and everything therefore that it
necessitates. To believe in the day of judgment
means that you believe in Allah and you
believe in his angels and you believe in
the prophet, you believe in the Quran, everything
else that necessitates belief in the day of
judgment. And who are apprehensive about the punishment
of their lord, That is, they fear it.
So they refrain from anything that may bring
them close to the punishment of Allah. For
none is secure from the punishment of their
lord. That is, it is the punishment that
is feared and dreaded. So why do they
do all of this? Why do they sacrifice?
Why are they diligent with their salah? Why
is their priority their religion?
Because they fear that day that they're going
to stand as Allah, azzawajal, mentions at the
beginning of the surah, that day. Its length
is 50,000 years. They fear that day and
they fear that standing and they fear that
accounting before Allah subhanahu wa ta'ala. So they
would rather sacrifice here, give up some of
their desires, leave some of the dunya in
order to inshaAllah be safe on that day,
then the opposite takes place. And that is
that they enjoy themselves in this life and
they heed us of Allah azza wa jal,
and they made to stand before Allah subhanahu
wa ta'ala on yawmul qiyam.
Who restrain from who restrain their carnal desires.
So they do not engage in any kind
of prohibited intimacy, such as fornication or adultery,
homosexuality,
anal intercourse, intercourse at the time of mentees,
and so on.
They also refrain from looking at or touching
anyone with whom such actions are not permissible,
and they refrain from poebri means that may
lead to committing shameful deeds, except with their
wives or any slave women they may own,
for then they are free of blame if
they engage in intimacy with them in the
manner that is prescribed and permissible.
But whoever seeks anything beyond that with anyone
other than a wife or slave woman,
such are the transgressors.
That is they have overstepped the bounds of
what Allah has permitted and have done that
which Allah has forbidden. These verses indicate that
temporary marriage
is prohibited because the woman in such cases
is not a wife in the ordinary sense
nor is she a slave woman. From the
attributes and the characteristics is that there are
people of modesty and modesty and chastity, that
they preserve their modesty and they preserve their
chastity not only in terms of their private
parts, but in terms of their eyes, in
terms of their ears, in terms of what
they touch and what they walk towards. Allah
says that these are the people that Allah
loves. And as we mentioned in the tafsir
of Suratul Noor that from that which Allah
gives to a person light in the dunya
and a light in the akhirah is when
they preserve their modesty and their chastity.
When they preserve
their modesty and chastity before Allah Subhanahu Wa
Ta'ala. Allah loves such people because they give
away and they sacrifice and they hold back
from what is one of the greatest temptations
of the dunya, and that is the temptation
of the opposite gender. They hold themselves back
and they turn to Allah
preserving
their modesty and their chastity. And there are
numerous ahadith and numerous durations of the companions
in the Tabireen
in which they would link
Allah's guidance and Allah's light coming to a
person with their level of chastity and modesty.
Whereas for those people who are constantly engaged
in listening to haram, looking at haram, thinking
about haram. Those people are the furthest people
away from the light of Allah Subhanahu Wa
Ta'ala.
Those who are faithful to their trust and
play pledges, That is they pay attention to
them and drive diligently to comply with the
terms and fulfill them. This includes all kinds
of trust between a person and his lord,
such as hidden obligations that no one sees
except Allah and trusts between a person and
other people having to do with wealth and
secrets.
This also includes promises or pledges that a
person gives to Allah and those that he
give to other people. For the individual will
be asked about his promises and pledges. Did
he fulfill them and keep his word? Or
did he reject them and betray them and
fail to fulfill them? And so these are
also from the attributes that they uphold and
fulfill their trusts and pledges.
The author
says, what is the greatest pledge that we
have? It is the pledge that you made
to Allah subhanahu wa ta'ala. So it doesn't
mean that you just fulfill your trust and
pledges to your friends or your family or
to your business partners. No. The greatest trust
that you have is the trust that you
made with Allah, Azzawajal, the pledge that you
made to Allah
to worship him alone. And that is the
first pledge that Allah will hold you to
account for on your
Who are upright in their testimony in their
testimonies. That is they only give testimony concerning
that which they know without adding or subtracting
or concealing anything and without showing any bias
towards relatives and friends and the like, seeking
thereby the pleasure of Allah. Allah subhanahu wa
ta'ala says elsewhere, and give honest testimony for
the sake of Allah. And
all you who believe, be steadfast in justice
and bear true witness for the sake of
Allah even if it is against yourselves, your
parents, or your kinsfolk? So when they speak
and they give testimonies,
they are truthful in their testimonies.
They don't give false testimony because the person
they're testifying for is their cousin or their
relative or a parent or a family member
or a friend. No. They're upright, and they
are truthful in their testimonies.
Who are diligent in their prayers
and persistent offering them in the most perfect
manner. And look at how Allah begins with
the salah, he ends with the salah. Allah
said that there are people who are steadfast
upon their salah at the beginning, and now
they are diligent. They make muhafala. They preserve
their salah.
They want their salah to be protected, which
means what? That they're going to make properly.
They're going to make correctly. They're going to
make sure they fulfill all its all of
its conditions. They're going to make sure that
when they pray, they pay crock correctly according
to the sun of the prophet sallallahu alaihi
wasallam. Why? It's not not just an issue
of offering the salah and ticking the box.
No. They're making.
They want to preserve that salah because they
want its benefits and rewards in this life
and the next.
These, namely the people who are described in
these terms, will be honored in the gardens
of paradise. That is, Allah will bestow upon
them honor and everlasting bliss where they will
have whatever they desire and whatever
will delight their eyes, and they will abide
therein forever. These are the people of Jannah
that will enter Jannah immediately,
that they won't be punished by Allah as
opposed to those who fall short in some
or all of these issues. If they fall
short in some of them and it doesn't
lead them to shirk, then Allah choose to
punish them on the day of judgment. And
if they fall short in everything,
and they turn away from the path of
Allah and they resort to shirk, then they
stay in the fire forever. But those people
who are diligent in all of these things,
they fulfill them as Allah commanded. Allah has
promised them Jannah.
To sum up, Allah describes the good and
blessed in these perfect terms
and as possessing
these noble qualities, doing physical acts of worship
such as prayer in which they persist
and as have it and as have having
in their hearts, beliefs and attitudes such as
fearing Allah which motivates them to do all
that is good, doing financial acts of worship,
holding beneficial beliefs,
possessing virtuous
characteristics, and interacting with Allah and his creation
in the best manner,
such as being fair minded, complying with the
terms of deals,
keeping secrets and observing complete chastity,
restraining their current desires,
and refraining from that which
Allah, subhanahu wa ta'ala, dislikes.
What's the matter with those who disbelieve
that they rush headlong towards you,
From the right and from the left in
groups to mock you.
Does each man among among them hope to
enter a garden of bliss?
By no means. Verily we created them from
that which they know. Here Allah Subhanahu Wa
Ta'ala says, highlighting the arrogance of the disbelievers,
what's the matter with those who disbelieve? That
they rush headlong, that is, hasten towards you,
O Muhammad salallahu alayhi wasalam, from the right
and from the left in groups to mock
you. That is they come in scattered groups,
each of them rejoicing in what he has.
As they will often do to the prophet
in the days of Mecca, they would come
as individuals. They would come as groups, and
they would come from different directions. Whoever saw
the
prophet would mock him and ridicule him, and
they would attack him
at certain times, and they would attack his
followers and the believers who followed him salallahu
alaihi wasalam. So Allah subhanahu wa ta'ala
here resorts to rebuking them. What is wrong
with these people? That this is the greatest
of Allah's creation, the message of Allah, who
brought the message of Allah and the revelation
of Allah
and they come and they treat him in
this way mocking him and making fun of
him. Does each man among them hope to
enter a garden of bliss? For what reason
are they raising their hopes
when they have not sent forth anything but
disbelief and denial of the lord of the
worlds. Hence, Allah says, by no means. That
is, it will not be as they wish
for they cannot get what they desire by
means of their power. Verily recreated them from
that which they know. That is from an
eject eject,
from an ejected liquid
that originates from between the backbone and the
ribs. Therefore, they are weak and have no
power to benefit or harm themselves or to
cause death, give life or resurrect.
Verily I swear by the Lord of every
point of sunrise
and of sunset
that we are surely able.
To replace them with others better than them.
And our decree cannot be escaped.
So leave them to indulge in their falsehood
and idle worldly pursuits
until they encounter that day of theirs which
they are promised.
On the day when they will come rushing
forth from their graves as if they are
racing towards a goal.
Their eyes downcast,
humiliation will overwhelm them
and that is the day which they are
they were promised. This is an oath in
which Allah subhanahu wa ta'ala swears by every
point of sunrise and sunset. Every point at
which the sun, moon and stars rise and
set because of what there is in that
of clear signs of the resurrection and that
Allah is able to replace them with others
like them. As he says elsewhere, for we
replace you with others like you. Then after
death, on the day of resurrection, we will,
recreate you in a manner unknown to you.
And our decree cannot be escaped. That is,
no one can escape us or outweigh us
when we want to recreate him once the
fact of the resurrection
and the requiter is established. If they persist
in their denial and do not submit to
the signs of Allah, then in that case,
leave them to indulge in their falsehood and
idle worldly pursuit. That is, leave them to
indulge in falsehoods and corrupt
beliefs, toying with their religion, eating,
drinking, and enjoying themselves until they encounter that
day of theirs which they are promised. For
Allah has prepared for them on that day
punishment and pain,
which are the consequences of their
indulging in falsehood and idlerworldly pursuits. Then Allah
tells us how people will be when they
encounter that day of theirs which they are
promised on the day when they will come
rushing forth from their graves in response and
submission to the call of the caller as
if they are racing towards a goal. That
is as if they are rushing towards a
marker,
they will not be able to resist the
caller or turn away from his call. Rather,
they will come humiliated and defeated to stand
before the lord of the worlds. Their eyes
downcast because humiliation and distress will have overtaken
them, so their eyes will be downcast.
Their movements will cease, and their voices will
fall silent. Look at how Allah
describes how people will be resurrected on the
day of judgment. Allah
says that when they're resurrected,
they will come rushing from their graves.
No one will be allowed to take their
time to dillydally,
to go left, right. No. As Allah says
elsewhere in the Quran,
they will hurry towards the caller that calls
them. Mean when they're resurrected,
everyone will go immediately
as quickly as they can to stand before
Allah azza wa jal for their accounting. So
Allah
mentions here that on that day, they will
have no other choice. There's no other place
to go, nowhere to hide, nowhere for them
to go and and and and and and
escape the punishment of Allah
or the accounting before Allah
This is how they will be, and this
is their fate. This is their day
which they were promised, and the promise of
Allah will inevitably be fulfilled. This is the
end of the committee of Surat Al Ma'arij.
All praise and thanks for Allah, and may
the blessings and peace be upon prophet Muhammad
sallallahu alaihi wa sallam, his family and his
companions abundantly until his day of judgment. We
now come to the 71st chapter of the
Quran which is Surah An Nuh, and it
is known by this name in many of
the books of tafsir
and some of the narrations that you will
find and was also known
by the first or the opening words of
the first verse, Surah Inna Arsalnah Nuhah.
And there is a story that speaks about
the prophet of Allah
azzawajal
Muhammad prophet of Allah that is mentioned in
many places throughout the Quran, and this is
a surah that much of it is dedicated
to him. It is a Maqi surah according
to the companion Ibn Abbas
and those who then took that position such
as Ibn A'thih and Al Qutobi
declaring it to be by consensus,
and it consists of 28 verses.
In the name of Allah, the most gracious,
the most merciful.
Indeed, we sent Noah to his people saying,
warn your people before they come to them
a painful punishment.
He said, oh my people, verily I am
a clear warner to you.
Worship Allah alone and fear him and obey
me.
So that he may forgive some of your
sins and give you respite for an appointed
term. Verily, when the time appoint when the
time appointed by Allah comes, no reprieve
can be given, if only you knew.
In this Surah, Allah does not mention anything
other than the story of Noah because of
his lengthy stay among his people, repeatedly calling
them to affirm the oneness of Allah and
forbidding them to ascribe partners to him. Meaning
Allah subhanahu wa ta'ala gives to us here
an amazing example
of patience and steadfastness
for the sake of Allah subhanahu wa ta'ala
and sacrifice for Allah
The prophet of Allah
as Allah mentions elsewhere in the Quran, stayed
amongst his people calling them, giving dawah to
them.
950 years.
Every single day without fail, without taking a
break, without going for a holiday, without leaving.
Every single day, 950
years.
Imagine doing the same job for 20, 30
years and you've had enough after the second
year.
950 years amongst the same group of people
being rejected in the same way, mocked in
the same way, tortured and persecuted in the
same way, and he stayed as Allah commanded
him to stay, calling those people to Allah
subhanahu wa ta'ala. And that's why Allah praises
him in the Quran. And Allah subhanahu wa
ta'ala calls him, Abdan Shakura,
a grateful slave of Allah ajazhu wa jal.
Because despite that length of stay and despite
everything that he had to endure, he turned
to Allah, ajazan, and asked Allah subhanahu wa
ta'ala from his for his help. And so
he's from those 5 messengers that are the
greatest messengers of Allah, the urul Azam. The
prophets of high resolve and determination.
Nuh alayhi salatu wasalam Allah honored him because
every single person that comes after Nuh and
every prophet that came after him is from
his progeny,
including Ibrahim alaihis salatu wasalam. So Allah honored
him for the way that he was patient
upon it. And Allah gives us this example.
None of us will live for 950 years.
Your lifespan is 70, 80, 90 years max.
That's usually the average of most people. It
may well be less. That's all you have
to do in terms of being diligent and
staying patient and staying the course and worshiping
Allah and staying with the halal and staying
away from the haram. That's all that Allah
asks you for. He didn't ask you like
he asked noah 950
years. Can you imagine doing that for 950
years with everything that he entails and his
people, most of them, the majority of them,
disbelieved
because Allah says that the people that came
with him on the ship,
only very few were believers from from his
people after
950 years.
Allah
tells us that he sent to his people
out of mercy towards them to warn them
of the painful punishment of Allah, lest they
persist in their disbelief and Allah destroy them
once and for all and sub subject them
to an eternal punishment.
Nuh, alayhis salam, complied and hastened to obey
the command of his Lord. So he said,
oh my people, verily I am a clear
warning to you. That is my warning is
clear. He explained what he was, warning them
about and what the consequences would be if
they paid no heed and the means of
attaining salvation. He explained all of that in
a very clear manner.
Then he told them about the main points
of his call and enjoined and enjoined that
upon them. As he said, worship Allah alone
and fear Him. By affirming his oneness and
devoting worship only to Him and keeping away
from the polytheism,
keeping away from polytheism and the ways and
and means that lead to it. For if
they feared Allah, he would forgive their sins.
And if he forgave their sins, they would
be safe from punishment and would attain reward
and give you respite for an appointed term.
That is give you time to enjoy life
in this world and ward off death from
you until the point the appointed time. In
other words, the length of your stay in
this world is in accordance with the will
and decree of Allah until a specified time.
While the,
enjoyment is not eternal for death is inevitable.
Hence, Allah says, verily, when the time appointed
by Allah comes, no reprieve can be given.
If only you knew when you disbelieved in
Allah and stubbornly rejected the truth and did
not respond to his call or submit to
his command? Noah said complaining to his lord.
But my call has only driven them further
away.
That is, they only increase in aversion towards
the truth and there is no longer any
benefit in calling them for the benefit of
calling is to achieve all or some of
what is intended. Allah subhanahu wa ta'ala will
now mention in the next number of verses
the way that Nuh alayhi salatu wa salam
complains to
Allah of the situation of his people,
and
Allah praises him in this surah
despite no harm, salatu Islam, complaining to Allah
subhanahu wa ta'ala. Why? Why is he praised
and he's complaining?
Because his complaints are to Allah
and not to anyone else. So for a
person to complain to Allah of their situation,
of the difficulties that they're facing, of the
hardships that they're going through, that is something
which is praiseworthy, and it is something which
is beloved to Allah because Allah loves to
see from his slaves
their poverty and their need before him. And
the reason why they call upon him subhanahu
wa ta'ala what is disliked and what is
not meant to be done, is to complain
to others. That you complain to other people
in terms of your personal situation, especially if
it has nothing to do with them. It's
not something which they can help with, it's
not something which they can rectify just to
complain for the sake of complaining or to
complain about that which they have no control
of such as the decree of Allah subhanahu
wa ta'ala. That is something which is not
praiseworthy,
and it's not something which the prophet Subhanahu
Wa Ta'ala ever did. If they had complaints
and issues, they would turn to their lord
and creator
as Nuh alayhi salatu wasalam is doing. And
look at the detail that he goes into
that shows to you the diligent way in
which Nuh alayhi salatu wasalam call his people
for 950 years. He says, oh Allah,
I call them by night night and I
call them by day. Meaning that there's not
a moment of the day or the night
except that I used it to call those
people to Allah, aasai wa jal. But all
that I got in response was them turning
away from me.
Every time I call them so that
every time I call them so that you
may forgive them, they put their fingers in
their ears and cover themselves with their garments.
They are persisting in their disbelief and are
too arrogant to follow the truth.
Every time I call them so that you
may forgive them, that is so that they
may respond for if they respond, you will
forgive them. So this is in their interest
alone. But they refuse to do anything other
than persisting
in in their falsehood and in their aversion
towards the truth. They put their fingers in
their ears so that they would not hear
what their prophet, Nuh alaihi salam,
was saying to them and cover themselves with
their garments. That is, they cover themselves with
them in order to conceal themselves, fleeing from
the truth and our resentment towards it. They
are persisting in their disbelief and evil
and are too arrogant to follow the truth.
So their evil will increase and they are
unlikely to see good. And this is why
Allah Subhanahu Wa Ta'ala when he sends the
punishment of the floods is because these people
have reached that level where they don't even
want to know guidance. They're not even interested.
They cover their themselves in their clothes. They
don't want to be recognized by Nuh, alayhi
salatu wasalam so that he won't call them.
They put their fingers in their ears, and
when they see him, they rush away from
him. They run away from him. So these
are people now who those who are going
to believe have believed, and the rest of
them are going to be persistent upon their
disbelief.
Moreover, I have called them openly.
I have addressed them in public and spoken
to them in private. Moreover, I have called
them openly so that they could all hear.
I have addressed them in public and spoken
to them in private. And of that was
all of that was because I was very
keen and sincere. And I tried by all
means to achieve the goal. And this was
the way of the prophets, and it is
from the ways of dua, that you look
at the different ways and means by which
you can call people to Allah and you
utilize them. He says that I call them
by day, I call them by night, I
call them openly, I call them publicly, I
call them in secret individually.
Everything that I could do, oh Allah, everything
that I could think of, every means that
I had the capability to use, I did
to call them to the region of Islam.
And that is why the prophet salallahu alaihi
wasallam used to do the same. He used
to go to people at night, he used
to go to people during the day, he
would go to some people individually, some people
in their small groups, and some people he
would call openly,
proclaim publicly.
All of this that he did, salallahu alayhi
wasallam, because this is the way that you
have to give dua. So from the means
of giving dua or from the ways of
giving dua is that you use some intelligence
and wisdom and you look at the situation
of the people that you're calling. And you
find those times and those places that they're
more likely to be receptive
of the call that you're giving. So you
think about this and when you see this,
that's when you call them to Allah subhanahu
wa ta'ala.
I said, seek the forgiveness of your lord,
for verily he is ought to forgive him.
He will send down upon you
abundant rain from the sky.
And
we'll restore upon you wealth and offspring and
provide you with gardens and rivers.
I said, seek the forgiveness of your lord.
Give up what you are committing of sins
and ask Allah to forgive you for them.
For verily he is oft forgiving and abundantly
forgives the one who repents and seeks forgiveness.
He sought to encourage them by telling them
of the forgiveness of
of sins
and what would result from that of attaining
the reward and warding of punishment. And this
is also from the good etiquettes of giving
dawah.
What did Nuhari salatu wa sama say to
his people? Believe in me, what do you
get? Forgiveness of Allah He didn't say that
you'll be saved from Allah's punishment and Allah's
wrath and anger. That's true. They would be
saved from that. But he focuses on that
which is more beloved to people, that which
people like more, that which is going to
be easier for people and more palatable for
them to understand, and that is the forgiveness
of Allah subhanahu wa ta'ala. And so when
you call people or you advise people, even
people that are Muslims, and you advise them
concerning the salah, or they're not giving zakah,
or they're doing certain things which are haram,
you should always
increase or always focus more on the issue
of forgiveness.
Yes, you have to warn them and take
them make them take heed of the punishment
of Allah
but your primary focus is the benefits of
istighfar
and the benefits of turning back to Allah,
aesawajal, how Allah forgives, how Allah takes away
and erases sins, how Allah turns those sins
into good deeds, how Allah will bless you
and give you more. And so that's the
point that Nuh alayhis salatu waslam focused on.
He also encouraged them by telling them of
good results in this world. As he said,
he will send down upon you abundant rain
from the sky, That is ongoing rain, which
will reach the mountain passes and valleys and
give life to the land and the people,
and will bestow upon you wealth and offspring.
That is he will increase your wealth by
means of which you attain what you want
of worldly pleasures and will increase you in
off in offspring
and provide you with gardens and rivers. This
is the utmost of what one would like
and seek in this world. And so Allah
mentions here that if you're a people of
istighfar, and this is from the benefits of
istighfar from its rewards. If you're from the
people that make istighfar continuously,
always,
Allah will bless you in terms of your
wealth. Allah will bless you in terms of
your children. And if as a community, the
people of that community are people of
and people of Tawba, then Allah sends upon
them the blessings for them all, meaning from
the sky, the rain, the vegetation of the
land. This is what Allah mentions here. So
it is from the good etiquettes of the
Muslim that they're always constant in istighfar as
the prophet salallahu alaihi wa sallam used to
be in a single sitting. 70 times he
would make histighfar
Or every day, a 100 times he would
say, Allah,
Oh, Allah, forgive me and repent upon me.
100 times a day, salallahu alayhi wasalam. It
is from the good adkar to make astaghfirullah
astaghfirullah.
It is something which is neglected, but it
is something which Allah, ajazul, uses to give
you from the provisions for you individually.
And when it is something done by the
community. Because he's saying to his people, if
all of you believe, all of you seek
forgiveness, what will Allah do? He will send
rain upon you from the sky. Meaning Allah
will bestow upon you his blessings.
What is the matter with you that you
do not fear the majesty of Allah?
When He has created you in stages, what's
the matter with you that you do not
fear the majesty of of Allah? That is
why do you not fear Allah's greatness and
why do you not have any respect for
Him when he created you in stages? That
is stage after stage in the mother's womb,
then when being breastfed, then in infancy, then
at the age of discernment, then at the
age of youth, until until the end of
whatever one reaches in life. The one who
alone is the creator and controller must be
the only one to be worshiped. By mentioning
the beginning of their creation, Allah points out
to them that they should believe in the
resurrection and the hereafter
and that the one who created them from
nothing is able to recreate them after their
death. He also cites as proof to them
the creation of the heavens which is a
far greater matter than the creation of people
as he says.
Do you not see how Allah has created
the 7 heavens one above another?
And has placed the moon therein as a
light reflected
and
has replaced the sun as many benefits that
are found in the sun and moon are
indicative
of Allah's mercy and great kindness. The almighty,
most merciful, deserve to be venerated, loved, and
worshiped, and to be the, the focus of
fear and hope.
Allah has produced you from the earth in
a wondrous manner.
Then he will return you to it and
He will bring you forth once again. Allah
has produced you from the earth,
in a wondrous manner. When He created your
father, Adam, you were in his loins, Then
he will return to it when you die,
and he will bring you forth once again
for the resurrection.
For it is he who has the power
who has the power to give life, cause
death and resurrect.
Allah has spread out the earth for you.
So that you may traverse its spacious paths.
Allah has spread out the earth for you.
That is, he has prepared it so that
you may benefit from it. So that you
may traverse its its spacious paths. Where not
for the fact that he has spread it
out, this would not be possible. In fact,
you would not be able to till it,
plant it, cultivate it, build structures, and live
on its surface. Reminds
his people of the many favors of Allah
upon them. The favors of Allah in their
own creation, in the way that Allah created
them, in the way that Allah allowed them
to go from a small baby
that is defenseless, powerless, can't eat, can't drink,
can't look after itself, can't bathe itself, can't
clean itself. And Allah
helps you from stage after stage in your
life until you reach old age. And then
look at the signs of the creation of
Allah created for you the heavens and the
sun and the moon and the stars and
the earth. All of this you benefit from,
and all of this should take you back
to Allah Subhanahu Wa Ta'ala and his worship.
They have put tremendous effort into plotting and
scheming.
They said, do not forsake your God. Do
not forsake
what?
Do not forsake Wad Suwa,
Yawwq,
and Nasr.
They have led many astray, so do not
increase the wrongdoers in anything but destruction.
Noah said complaining to his lord. These words
and this exhortation and reminder
have not succeeded with them
and have been to no avail. Look at
how Allah
mentions the very long dua of when
he speaks to Allah. He goes through all
of this in detail. Oh, Allah. This is
what I did. Oh, Allah. This is how
I called them. Oh, Allah. This is what
I called them to. And Allah knows, subhanahu
wa ta'ala. Allah is all knowing, subhanahu wa
ta'ala, all hearing or seeing. Allah
knows, but as we said, this is from
the etiquettes of du'a that Allah loves. And
that is that you show your need and
poverty before Allah, subhanahu wa ta'ala. And that
is why from the hadith of the prophet,
salallahu alayhi, was the hadith of the man
in the desert that's dusty and disheveled and
loses everything and is fearing for himself death
and destruction. So he holds up his hands
and he says, You Rabb You Rabb. Allah
loves that a person is in that form
or that state of need and poverty before
him. And that is why it is said
that Iboutimi
if there was something that was difficult for
him or an issue of Islam that he
found difficult to understand, he would go far
out and he would roll himself around on
the ground to become dust and disheveled, and
he would do as is mentioned in the
hadith.
Because if a person shows their need and
poverty before Allah
complains to Allah, mentions to Allah, speaks to
Allah, Allah loves that. And that is why
Yaqub, alayhis salatu wasalam, when he was speaking
about his loss of Yusuf, he said,
I only complain to Allah
of my grief and sorrow. And Allah knows
your grief and sorrow, but Allah loves to
hear it from his slave and from his
lips and from his words because it shows
your need and it shows your poverty for
him before him.
They have disobeyed me in what I have
enjoined upon them, and I followed those whose
wealth and children have only increased them in
loss. That is, they have disobeyed the sincere
messenger who showed them the way of good,
and they have followed the chiefs and nobles
whose wealth and children have only increased them
in loss, which is doom, and caused them
to miss out on gains. So how about
those who submitted to them and obeyed them?
They have put tremendous effort into plotting and
scheming. That is, they have gone to extremes
and stubbornly,
and stubbornly opposing the truth.
Says that they went to tremendous effort.
Is the most extreme
form or most extreme word
that shows how tremendous the effort was, how
extreme they went to try to stop.
They
said to, that's enough. If you don't stop
now, we're going to stone you to death.
So they said to him, 950 years is
enough now. We're not going to listen to
you any further. And so that is when
Allah mentions here the du'a
of
because as we said, Allah gives people time.
Allah's forbearing. Allah's patient. But they come to
a point now when they have transquest all
of these boundaries, and there is no hope
for them to have iman. And that is
when the prophet, suballahu, turned to Allah Azzawajal
for his help.
They said to them, calling them to ascribe
partners to Allah and making doing so fair
seeming. Do not forsake your god. Thus, they
called them to persist in what they were
following of polytheism in a fanatical manner and
do not and and not to forsake the
path of their forefathers.
They have mentioned their gods by name saying,
do not forsake
These were the 5 gods that they used
to worship, the 5 idols they used to
worship.
In He says that the time between Adam
and Nuh
was 10 generations.
And 10 generations according to their ages because
as we can see, Nuwa lived for 950
years. So Allah knows best how long those
10 generations were. But 10 generations,
all of them upon Tawhid.
All of them worshiping Allah
alone. Until just before the time of Nur,
there were 5 righteous men and these are
the 5 men that are mentioned here that
they would later take as idols. When these
5 men died,
Iblis came to those people in the form
of a man, and he said to them,
these people were righteous and they died. Why
don't you make for them structures and idols
that when you see them you'll be reminded
of their good and you will do good
likewise?
This is how he came to people when
he first wanted them to commit shirk with
Allah, a. Just as a reminder,
just have them there. You look at them,
it reminds you, they were good will be
good. So they like that idea,
and they did as he commanded. And they
built those idols, and they placed them in
5 different locations within their city. And then
that generation died, and the next one came
and died, and the next one came and
died until people no longer understood the purpose
of those idols and what they were for.
Then Iblis came to those people after a
number of generations, and he said, what are
these idols for? Why do you have them
here? They said, we don't know, but they've
been here for generations. Our ancestors made them.
He said, I
know what they're for. They're for worship. These
are your gods that they made for you,
and you don't even know.
Don't even realize.
So they started to take those gods as
gods besides Allah, those idols as gods besides
Allah,
and that is when Allah sent Nuh alayhi
salam as the first messenger
to to humankind. He's the first of the
messengers of Allah
And so that is why they say Allah
mentions here that they say to one another,
don't forsake your gods. These 5
men
were the our gods. Don't forsake them for
what Nuh alaihi salatu wa salam is saying.
These were the names of righteous men. When
they died, the shaitan made fair seeming to
them,
to their people the idea of making images
of them so as to motivate them as
they claim to do acts of obedience and
worship when they saw them. And this is
why the sharia forbids
making idols and making images and making forms
if there is a danger that it can
be used in this way. So if people
if you fear that people are going to
misunderstand or people don't understand or they're going
to venerate or they're going to give some
type of of of worship or reverence to
those types of images and those types of,
then there is haram. This is what exactly
what Allah forbid.
And so Allah subhanahu wa ta'ala, this is
why the prophet said don't don't have images,
don't have these things in your homes because
people used to take them as gods and
idols besides Allah. Me and you, we may
not, but who knows what our children and
grandchildren, great grandchildren will do. The people at
the time when those righteous people lived never
thought that those were going to be God's
worship besides Allah, but that is how shaitan
enters upon people, and that is how shaitan
slowly, but surely takes them away from the
path of Allah.
But with the passage of time, as other
people came along, the shaitan said to them,
your predecessors used to worship them and seek
divine help and seek rain through them. So
they began to worship them. Hence, their leaders
urged their followers not to forsake the worship
of these gods. They have met, they have
led many astray. That is, the leaders and
prominent figures led many people astray with their
call. So do not increase the wrongdoers in
anything but destruction. That is, there's no room
for them to be guided or reformed. Therefore,
Allah mentioned their punishment in this world and
hereafter as he said,
Because of their sins,
they were drowned and were doomed to suffer
the punishment
of fire. And they did not find any
helpers to protect them from the punishment of
Allah. Because of their sins, they were drowned
in the sea that surrounded them and were
doomed to suffer the punishment of fire. So
their bodies were lost to the sea and
their souls were lost to the fire.
All of this was because of their sins
about which their prophet, Nuh alaihi salam, came
to warn them and to tell them of
the bad consequences thereof, but they rejected what
he said until the exemplary punishment befell them.
And they did not find any helpers to
protect them from the punishment of Allah, to
help them when the punishment befell them, for
for no one could oppose the divine will
and decree.
Noah said, my lord, do not leave on
earth a single living soul from among
from among the disbelievers.
For if you leave them, they will mislead
your slaves and will beget none but wicked
with disbelievers.
My lord, forgive me and my parents and
whoever enters my house as a believer. And
they're believing men and believing women. And do
not increase the wrongdoers in anything but ruin.
Noah said, my lord, do not leave on
earth a single living soul from among the
disbelievers to walk upon the face of the
earth. And this is why the position of
the majority of the scholars is that the
floods that took place were floods that took
place upon the whole of the earth. Because
of this dua, don't
leave upon the earth a single disbeliever.
So when he made dua, he made dua
against all of those people that worshiped anyone
or anything besides Allah subhanahu wa ta'ala. And
that is why when the people will come
to him on the day of judgment seeking
his intercession,
asking to intercede before Allah, ajazhu, he will
say, no. Rather go to Ibrahim for a
made a dua
that will encompass all of creation, and he
will consider that to be something
which is therefore or excludes him from that
honor of interceding in front of Allah subhanahu
wa ta'ala. And so Allah mentions here the
dua that he made after 950 years and
those people won't be leaving, he said, oh,
Allah destroy them all except for the believers
amongst them. And he mentioned the reason for
that. As he said, for if you leave
them, they will mislead you as slaves and
will be getting none but wicked disbelievers. That
is the remaining is purely detrimental
to them and others. Nuh alaihi salam only
said that because after mixing with them a
great deal and because of what he had
experienced of their manners and attitude, he had
reached that conclusion based on what he knew
of their misdeeds. No wonder Allah responded to
his prayer and drowned them all. But he
saved Noah and the believers who were with
him. My lord, forgive me and my parents,
and whoever enters my house as a believer.
These people are singled out for a mention
because their rights are emphasized and they have
priority when it comes to showing kindness. And
so from the duas that he made also
then, now it's not only a dua for
destruction of the disbelievers but for mercy for
the believers.
And that is also something which is from
the etiquettes
that Allah tells us that you should always
make dua for your felling fellow believers from
the believing men and the believing women. And
so makes to ask for them and he
says, and for the believing men and women
that enter into my house. The scholars say
that it doesn't literally mean his house. It
means metaphorically his house, meaning follow his way,
follow his religion.
That is what is being referred to in
terms of entering into his house. Then he
made then he made his supplication more general
and said, and the believing men and believer
women who do and do not increase the
wrongdoers in anything but ruin, That is loss,
destruction and doom. This is the end of
the, the commentary of Surah Al Nour.
All praise and thanks are for Allah and
may the blessings and peace of Allah be
upon the prophet Muhammad salallahu alayhi wa sallam,
his family, and his companions
until the day of judgment. And with that,
we come to the end of the tafsir
today's lesson.
today's lesson.