Ahsan Hanif – Tafseer As SaDi #20
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The transmission of bad news and disightered words is emphasized in various narrations, including those of the Jinn and the warrior's father. The importance of learning to read the Quran and following guidance is emphasized, as well as the importance of patient behavior and following guidance. The speaker also emphasizes the need for everyone to pray and do what is right in order to achieve their spiritual goals, setting boundaries, and following the spiritual teachings of Islam.
AI: Summary ©
Al manan, more famously known as the tafsir
of Asadi.
Bashekham Durman ibn Nasir Asadi,
who died in the 1,376
of the hijrah,
And today we begin with the tafsir of
the 72nd
chapter of the Quran,
Surah Al
Jin. And this surah is known by this
name Surah Al Jin in many of the
books of
early tafsir
and in some of the narrations that you
will find from the Tabi'in and others, and
its other name by which it is known
in the books of hadith. And in the
statements of the prophet
and the companions is
The first three words of
the first verse. And as we've said before,
this was very common. The time of the
prophet and the time of the early companions
that they would name surahs
by mentioning its opening wordings. So that is
more akin to a description as opposed to
a name. They would describe the surah. Like
Ibn Mus'ud
used to say, the surah in which the
story of cow is mentioned, the surah in
which you get such and such mentioned. That
is a description as opposed to a name.
This is a Meccis surah according to
and Ibn Abbas and
and it is something which some of the
scholars of the have said is by consensus
such as and
others, and it consists of 28
verses.
In the name of Allah, the most gracious,
the most merciful.
Say, it has been revealed to me that
a group of the jinn listened to the
Quran. And they said,
indeed,
we have heard a wondrous recitation.
Which guides you the right path. So we
have believed in it and we will never
associate anyone with our Lord. Say, oh messenger
of Allah, salallahu alayhi wa sallam, to the
people. It has been revealed to me that
a group of the jinn listened to the
Quran.
Allah directed them them to His messenger
so
that they might hear His revelations,
and so that proof might be established against
them, and the blessing be be perfected for
them. So and so that they might be
warned to their people to their people. Allah
instructed his messenger salallahu alayhi wasalam to tell
people about them. When they came to him,
they said to one another, listen attentively.
And when they listened attentively,
they understood the meanings and the truth reached
their hearts. This these, verses in Suratul jinn,
the scholars of tafsir differ as to which
incident this is, that the jinn came to
the prophet
when they heard the recitation of the Quran.
And that is because in the sunnah, we
have a number of different narrations in which
the prophet
spoke to the jinn and gave dawah to
the jinn and called to the jinn. From
them, it's what is mentioned in Al Bukhari
and Muslim in the narration of Abdullah ibn
Abbas,
which is often quoted as the cause of
revelation
for this particular surah. And that is that
ibn Abbas radiallahu anhu has said that when
Allah a zawajal first sent the prophet sallallahu
alaihi wasallam,
the jinn that used to go to the
heavens and steal from the news of the
heavens were being shot down by the shooting
stars.
They were being shot down by the shooting
stars. So when they gathered together and they're
being prevented from the news of the heaven,
they said that this only happened because of
something which has occurred upon the earth. So
spread out and go and search
to see what Allah
has decreed upon his earth. So they spread
out to go and see what they can
find, and a group of them came to
an area called the which is one of
the names of the area of Mecca and
its surrounding areas. And it is said that
the prophet
had come to Sukh or Uqal.
Sukh ul Uqal was a big festival
that the Arabs used to have. It's like
a big marketplace everyone used to come. It's
not just a place of buying and selling.
Poets used to come and people of eloquence
and literature and it would be like a
festival.
Festival of buying and selling, of food, of
exchanging poetry. So the prophet came there to
give dawah and to call people to Allah
to recite the Quran. And so when those
jinn that have come to that particular area,
they came upon the prophet
reciting Quran. They came back and this is
what they mentioned. These are the verses that
they said in Allah's origin stories story to
us. And we also have the hadith of
that is clicked that is clicked in the
Muslim of Alimah Muhammad. And that is that
Ibn Mus'ud radiAllahu answered that the prophet
took me
Someone asked those boys, those 3 over
there, where's their father?
So, ibn Masood
says that I came with the prophet sallallahu
alaihi wasallam to a place, and the prophet
sallallahu alaihi wasallam told me to stay
in a place. He told me, designate an
area and said, don't leave this place. And
then he went for a good portion of
the night. This was during the night. And
then the prophet
came back, and then he mentioned to him
what had taken place with the jinn from
that which he mentioned is that when a
believer eats and says, bismillah,
the bones that are left become food for
the believing jinn. And the
droppings
of the cattle that we have, Do not
use the ministinja in cleansing yourself because Allah
will use it as fodder for their animals.
So
you have those different narrations, and we have
2 incidents of the jinn. 1 we mentioned
already towards the end of Surah Al Haqaf,
and this is the second one now. And
it's possible as Allah as the scholars of
Islam or the scholars of tafsir say that
when a companion says that it is a
cause of revelation, it doesn't necessarily mean that
it was revealed directly as a result of
this. What it can mean is that these
verses
apply to a similar meaning.
They apply to a similar meaning because the
verses of the jinn and those hadith speak
about the jinn. So it's possible
that they are is what it is
wondrous recitation. That is something most amazing and
sublime, which guides to the right path. The
right path is a comprehensive term that includes
everything that guides people to that which is
in their best interest in both their religious
and worldly affairs.
So we have believed in it, and we
will never associate anyone with our Lord. Thus,
they combined faith, which includes all good deeds
and piety,
which, implies referring from evil. They referred to
the reason that prompted them to believe, which
was what they learned from the teachings of
the Quran and what it contains of advice,
benefits, and the cause to avoid harm.
This is a great sign and definitive proof
for the one who walks in its light
and follows its guidance. And if you
pay close attention to these verses, you will
see that these jinn came, and they came
with sincere hearts. They came to seek knowledge
and to learn and to take guidance. And
it's amazing what they take from the recitation
of the Quran. Allah tells us the many
things that they learned about its and about
the the abilities of Allah names and attributes,
all that they took from the hearing of
the Quran and the listening to the prophet
So they learned and they benefited and Allah
released to us here what they took and
what they benefited from the Quran.
This beneficial faith that leads to all that
is good and is based on the guidance
of the Quran is different from faith based
on customs or upbringing and what one is
used to and the like. For that is
faith that is based on traditions, which is
at risk of being shaken when exposed to
species arguments and doubts and many other things
that could undermine it. So one of the
things that therefore we also benefit from, and
it's something which we mentioned at the end
of Surah Al Haqqaf, is that the jinn
hold religions.
They take religions.
Allah mentions at the end of Surah Al
Hakaf, this is a speech that we heard
which confirms what Musa brought,
which shows that they were aware of the
revelation of Musa and the Torah of Musa.
And so just as you have amongst the
humans, Muslims and Christians and Jews and others,
then it is seemingly or likely that it
is the same amongst the jinn and Allah
knows best.
He exalted be the majesty of our Lord
has neither wife or child.
The 4 among us, Iblis, has been uttering
extravagant lies about
Although we thought that no human or jinn
would ever tell lies about Allah. He exalted
be the majesty of our Lord that is
exalted be His greatness and
sanctified be His names, has neither child nor
has neither wife nor child.
They learned about the majesty and greatness of
Allah which highlight to them the false the
falseness of those who claim that he has
a wife or child.
Because to him belong greatness and perfection in
every sublime attribute. Having a wife or child
is contrary to that because it is opposite
to the idea of complete independence and self
sufficiency. The 4 among us, Iblis, has been
uttering extravagant lies about Allah. That is saying
things that are far removed from what is
true. Thus transgressing the limit.
Nothing made him do that except his foolishness
and lack of reason. Otherwise, if he had
been mature in thinking and had any shred
of dignity,
he would have known
what is appropriate to say.
Although we thought that no human or jinn
would ever tell lies
about Allah, that is we were deceived before
that by the leaders of the jinn and
humans, so we thought well of them
and we thought that they would not dare
to tell lies against Allah. Therefore, we followed
their path before this. And this is part
of the fitra. Part of the fitra is
that you would never lie or ascribe lies
to Allah subhanahu wa ta'ala. To lie anyway
is something which is looked down upon and
frowned upon, and to lie and ascribe lies
to other people that are innocent. Of it
is a worst crime, and then to ascribe
lies to Allah
is the worst of all and the most
oppressive of all things that a person can
do. And that is why when Hirakal,
the leader of the Byzantine Romans, when he
was questioning Abu Sufyan, as he's mentioned in
the long hadith in the Bukhari,
From the questions he asked him was that
this man, has he ever lied amongst you?
Is he known to be a liar, meaning
the prophet sallallahu alaihi wasallam? And he said
no. Abu Safran said no. He's known for
his integrity and his honesty. So he recalled
said to him, a man who doesn't lie
about other people is less likely to try
about Allah subhanahu ta'ala. And that is why
there are hadith that speak about truthfulness and
honesty,
many in the sunnah.
That indeed, truthfulness
guides to al Bir, righteousness, and righteousness
guides
to guides to Jannah. And a person will
continue to be truthful and seek truthfulness
until he is written by Allah to be
from the Siddiqeen,
from those people who attest to what is
right and what is truthful.
But today the truth has become clear to
us, so we have turned back to him
and submitted to him. We do not care
what anyone says that's contrary to true guidance.
Some individuals among humankind used to seek seek
refuge with some individuals among the jinn, and
they only increased them in tyranny.
They thought as you did that Allah would
never send anyone as a messenger. Some individuals
among humankind used to seek refuge with some
in individuals among the jinn, and they only
increased them in tyranny. That is those humans
used to worship the jinn and seek refuge
with them at times of fear and panic.
So the humans increased the jinn in tyranny.
That is transgression and arrogance, when they saw
the humans worshiping them and seeking refuge with
them. And this is from shirk, the shirk
of the Arabs that they used to do,
that they used to seek refuge
in and protection
in the jinn from those things that you
they used to fear from. So they made
their jinn their gods besides Allah
And that is known in black magic that
black magic only works when
someone worships the jinn or they do it
and they commit an act of shirk. So
they make shirk with Allah subhanahu wa ta'ala
and instead seek some help or assistance or
protection from the shaitan, from the jinni, and
that is how black magic is enacted. And
that is why it is considered to be
from the major sins in Islam or as
the prophet said from the
from the one or the deadly or destructive
sins.
It may be that the pronoun in the
phrase, they only increase them in tyranny refers
to the jinn And the word translated above
as tyranny may mean fear. In other words,
the jinn increased the humans in panic and
fear, trying to scare them more. When they
saw them seeking refuge in them so that
they would turn to them and seek refuge
with them. When a human halted in a
scary valley, he would say, I seek refuge
with the master of it of this valley
from the foolish among its inhabitants. This was
common amongst the Arabs that if they were
traveling and they came to a cave or
they came to a mountain valley or they
came to a pass, especially in the middle
of the night, they would say this. They
would say, I seek refuge with the masters
of this valley, meaning meaning the jinn, the
control that live here from their foolish ones,
meaning from the rest of their jinn. So
this is shirk where the Allah Subhanahu Wa
Ta'ala may Allah protect us from that. And
Allah says all that that did was increase
them in fear and panic. Because anyone that
turns away from Allah and turns to other
than Allah
seeking something that is only the domain of
Allah Subhanahu Wa Ta'ala would only increase in
not being able to find that thing. This
protection they seek, they would increase in fear.
If it is a risk that they seek,
they will increase in poverty or the feeling
of poverty. So whatever they seek from besides
from other anyone other than Allah,
Allah removes from it from them that blessing
or the blessing of that which they seek
from that blessing. They thought as you did
that Allah would never send anyone as a
messenger.
That is when they denied the when they
denied the resurrection they fell into polytheism and
transgression.
We sought news of heaven
and we found it filled with formidable guards
and flaming fire.
We used to take up positions
there in to eavesdrop
But now whoever eavesdrops will be will find
a flaming fire waiting for him. We sought
news of heaven. That is we came to
it and checked it. And we found it
filled with formidable guards who prevented us from
reaching it and flaming fire that was thrown
at anyone who tried to eavesdrop.
But now whoever eavesdrops will find a flaming
fire waiting waiting for him that has prepared
for him to destroy him and burn him.
In other words, this is a matter of
great significance and is a new development.
They were certain that Allah Subhanahu Wa Ta'ala
was going to bring out, was going to
bring about some major events on earth, either
good or bad. Hence, they said This is
the hadith of the prophet that
the one who goes to the suit sale,
the fortune teller
the one who goes to the suit sale,
the fortune teller,
the fortune teller asks the jinn to take
from the news of the heavens. And the
jinn, he goes and he takes one thing
that he can * away before it is
shot by these shooting stars. And then he
comes and he mixes with it 99 lies.
So he gives to these fortune teller a
100 things.
And from those 100 things, one comes true.
That's the one thing that they took from
the heavens. 99 are lies. And so the
prophet
said whoever comes to the fortune teller and
believes them in what they say, Allah won't
accept their salah for 40 days
because they took from something which is false,
and the prophet swore allahu alaihi wasallam warned
us against it.
Hence, they said,
We do not know whether ill is intended
for those on earth or their lord intends
good for them.
Among us were some who were righteous and
some who were otherwise. We followed different paths.
We have realized that we can never escape
Allah's punishment on earth nor can we escape
him by fleeing. We do not know whether
it was intended for those on earth or
their lord intends good for them. That is,
it must be either one or the other.
For they had seen that things had changed
for them in a way that they found
strange. But with their intelligence, they realized that
this was because of something that Allah would
and would bring about on earth.
These words are indicative of their etiquette
because they attributed good to Allah Subhanahu Wa
Ta'ala. But when referring to ill, something bad,
they spoke in the passive, omitting reference to
the doer out of respect towards Allah. And
this is from the etiquettes of the believers
that when they attribute to Allah
only good is attributed to Allah. And evil,
even though it is decreed by Allah is
never attributed to him subhanahu wa ta'ala. As
the prophet sallallahu alaihi wasallam used to say
in his say in his
dua, All good is in your hands, oh
Allah, and evil is not attributed to you.
So Allah, azza wa jal, decrease it, but
it is not from the etiquettes
that you ascribe evil to Allah, subhanahu wa
jal, rather you ascribe evil to other than
Allah, azza wa jal, shaitan,
yourself, whatever it may be, but not to
Allah
even though Allah is the one is the
one who decreed it
Among us were some who were righteous and
some who were otherwise. That is evildoers, wicked
people, and disbelievers.
We followed different paths. That is various sects
and groups with different whims and desires, each
rejoicing in what they had. So therefore from
the jinn are the believers and the disbelievers.
And amongst their believers are the righteous
and the sinful, just as you have amongst
the humans.
Believers and disbelievers, and amongst the believers or
the Muslims,
Muslims that are good and Muslims that sin.
So it is the same with the jinn.
And that is what they are saying here.
Amongst us are those that are righteous. Amongst
us there are those that are less than
that. And Allah just as he will hold
to account the humans on human qiyam, Allah
will hold hold to account the jinn as
well.
We have realized that we can never escape
Allah's punishment on earth nor can we escape
Him by fleeing. That is now the perfect
nature of Allah's might has become clear to
us. And we see how completely helpless we
are. For our forelocks are in the hand
of Allah,
and we can never outweigh him on earth.
We can never escape him if we flee
and strive to find means of escape beyond
his power. There is no refuge from him
except with him.
When we heard the guidance of the Lord,
when we heard the guidance of the Quran,
we believed in it.
Whoever believes in his Lord will have no
fear of detraction of his reward or injustice.
Among us are are some who have submitted
in Islam and some who are wrongdoers. Whoever
submits in Islam
is they who have sincerely sought the right
path.
As for the wrongdoers, there will be fuel
for *.
Those, young boys
over there,
Okay. Are they your children?
Are these your children?
Please take the makshaq al lakha. This is
like the 3rd time I've said,
they don't wanna sit. Take them home.
When we heard the guidance of the Quran,
which guides to the straight path, and we
learned its guidance and teachings,
it had an impact on our hearts. So
we believed in it. Then they mentioned something
that would encourage the believer. Whoever believes in
his Lord with sincere faith will have no
fear of detraction from his reward or injustice.
That is, he will not fear loss of
reward or unfairness, and no harm will reach
him. If he is safe from evil, then
he will attain what is good. For faith
is a cause that leads to all good,
to a faith cause that leads to all
good things and offers protection against all that
is evil. Among us are some who have
submitted in Islam and some who are wrongdoers,
that is transgressors who turn away from the
straight path. Whoever submits in Islam, it is
they who have sincerely sought the right path.
That is they have found the right path
that will lead them to paradise and its
delights. As for the wrongdoers, they will be
fuel for * and that will be the
requiter for their deeds, not injustice on Allah's
part towards them.
If they had steadfastly followed the right way,
we would have bestowed upon them abundant water
and provision.
So as to test them thereby. But whoever
turns away from the reminder of his, of
his lord, the Quran, he will subject him
to an overwhelming punishment.
If they had steadfastly followed the right way,
we would have bestowed upon them abundant water
and provision. That is palatable water. Nothing prevented
that from reaching them except their wrongdoing and
transgression. So as to test them thereby. That
is, so as to test them and see
who was sincere and who was lying. But
whoever turns away from the reminder of his
Lord, the Quran, he will subject him to
an overwhelming punishment. That is, whoever turns away
from the reminder of Allah, which is his
book, and does not follow it and submit
to it, rather he is distracted from it
and pays no no heed to it. He
will subject him to an overwhelming punishment, one
that is far reaching and severe. And look
at how they speak about the guidance that
is found in the book of Allah, azza
wa Jal, the Quran.
They say that whoever turns away from the
reminder of his lord, he will be subject
to an overwhelming punishment. These people they came
or these that they came and they believed
in Allah based upon what they heard of
the verses of Allah Subhanahu Wa Ta'ala.
And so when a person approaches
the verse of the Quran, as Allah mentions
towards end of Suraqaf,
If you come with an attentive heart and
with an eager listening ear, then Allah blesses
you in terms of what you take from
the book of Allah Subhanahu Wa Ta'ala. And
the and the testimony to that or the
evidence of that. You just look at these
books of tafsir.
This is a scholar,
this author or any major work of tafsir.
Look at how Allah opened up for them,
the understanding of the Quran and the contemplation
of the Quran and the reflection of the
Quran, how they link the Quran verses to
other verses and verses with the hadith
and verses with principles of Islam and etiquettes
and so many different things. That is a
gift from the gifts of Allah subhanahu wa
ta'ala.
And that is why it is said that
Imam Tabari,
the imam of the Mufasireen,
when he wanted to write his tafsir, he
originally wanted to make his tafsir 10 times
the size of what we have now. That
was his original intention, but people told him
it would be too long. No one would
read it. No one would benefit from it.
So he made it a tenth of its
original size. Allah opens up knowledge for whomsoever
he pleases
And so this is what they're saying. If
you come to the Quran and you seek
the guidance of the Quran and you're and
you're sincere in seeking that guidance, Allah opens
up your heart to the book of Allah
And that is why to spend time with
the Quran and read the Quran over and
over again, to study it, to memorize it,
to learn it, it is from the greatest
endeavors of the Muslim And from the regrets
that the scholars of the past used to
have upon their deathbeds, is that they didn't
spend enough time with the Quran.
And that's not because they didn't spend enough
time. They spent their whole lives dedicated to
it. But even then, they used to have
regret that they had didn't have more time
to spend with the book of Allah subhanahu
wa ta'ala.
Very the mosques are for Allah alone so
do not call upon anyone along with Allah.
That is do not call upon any others
in the sense of the supplication of worship
or the supplication of asking
for the mosques which are the greatest places
of worship are built on a foundation of
sincere devotion to Allah alone, submission to his
greatness and surrender to his might.
When the slave of Allah stood up to
call upon him alone, they swarmed around him.
When the slave of Allah stood up to
call upon him alone, to ask of him
and worship him, reciting the Quran, the jinn
crowded around him and swarmed around him. That
is, they were plowed on top of one
another eager to listen to the guidance that
he brought. According to many of the scholars
who have received the statement of Allah here
being the prophet
That when they came, look how eager they
were to hear the Quran and to hear
the duas of the prophet sallallahu alaihi wasallam
and to hear the recitation of the Quran.
And that is how the believer should be
when it comes to the book of Allah
That when it's being recited,
they should be eager to listen to it,
and they should, as Allah said, be quiet
and listen to it attentively and show to
it the requisite
anticuts and respect that it deserves, the honor
that is deserving of it from the Muslim.
These are jinn. They come and they're eager.
They're swarming around the prophet Sallallahu Alaihi Wasallam
eager to listen to the words of Allah
Say, O Muhammad Sallallahu Alaihi Wasallam, I call
on my Lord alone and I do not
associate anyone with Him.
Say I have no power either to harm
or benefit you.
Say, verily no one can protect me from
the punishment of Allah, and I will never
find any ref refuge other than him.
But I can convey
that which I receive from Allah and His
messages. And whoever disobeys Allah and His messenger,
for him is the fire of * to
abide therein forever.
Say to them, oh Messenger, sallallahu alaihi wa
sallam, explain the truth of that to which
you are calling them. I call on my
Lord alone, and I do not associate with
Him. That is, I affirm His oneness, for
he is 1 with no partner or associate.
And I shun all others, idols and rivals,
and everything that the polytheists take as god
to besides him. Say, I have no power
either to harm or benefit you, for I
am a slave who has no control and
no power over anything.
Say, verily, no one can protect me from
the punishment of Allah. That is, there is
no one I can turn to to save
me from the punishment of Allah. If the
messenger, sallallahu alaihi wasallam, who is the most
perfect of all people, had no power to
cause harm or bring benefit
and cannot ward off from himself any ill
that Allah may attend may intend for him,
then it is more appropriate that other humans
have no power to do so. And I
will never find any refuge other than him.
There is no help or support other than
him. But I can't convey that which I
receive from Allah
and his messages. That is I have no
advantage
over,
over people except that Allah chose me to
convey his messages
and to call people to him. Thus, proof
is established against people. So Allah commands the
prophet, salallahu alayhi wasalam, to establish
the correct understanding of and these are things
that people used to fall short of or
these to fall foul of when it came
to the belief of the jinn. And that
is that they wouldn't call upon Allah
alone. They would call upon the jinn besides
Allah, that they believed that the jinn had
the power to give harm and benefit, that
they believed that the jinn could give protection,
that they believed that the jinn had the
ability to understand the news of the heavens.
All of these are things that Allah tells
the prophet
to correct in terms of belief.
And whoever disobeys Allah and his messenger, for
him is the fire of * to abide
therein forever. What is meant here is disobedience
or sin that is so great that it
constitutes disbelief
as is clarified by other by other clear
quranic test texts. As for mere sin, it
does not lead to eternity in * as
is indicated by the verses of the Quran,
the hadiths of the prophet sallallahu alaihi wa
sallam,
and the consensus of the early generations and
leading scholars of this ummah. This is a
very important principle. He doesn't mention it as
a principle, but it is principle in tafsir.
And that is that when
Allah says something and uses a word, the
understanding of that word is based within the
context of everything else that is found in
the Quran and the sunnah. Here Allah says
whoever disobeys Allah. The usual meaning of is
not kufr and disbelief. It is to sin,
to disobey Allah
But Allah says in this verse, for the
one who disobeys Allah and his messenger, they
will be in the fire forever.
So we know that the verses and a
hadith that generally speak about eternity in the
fire is for shirk. So therefore the meaning
of
or sin or disobedience here is also shirk.
Like Allah said, whoever does a good deed
will be in Jannah, and whoever does an
evil deed will be in the fire.
Meaning the good deed, Tawhid.
Not any good deed, Tawhid, because that's the
one that gives you Jannah. And any evil
deed meaning shirk because not any every evil
deed gives you half fire. And so this
is a very important principle that the author
doesn't mention as a principle, but it is
something which you find in his tafsir.
So it is very important that the words
of the Quran, they understood within their correct
context.
When they see what they they when they
see what they were promised,
then they will realize who is weaker in
support and fewer in numbers.
When they see what they were promised in
with their own eyes and they become certain
that it will befall them,
then they will realize that is they will
know for certain who's weaker in support
and fewer in numbers, when no one else
will support them, nor will they be able
to help themselves
because they will be gathered each on his
own as he was created in the beginning.
Say I do not know whether what you
are promised is near or my lord has
set it has set for it a far
off day.
Noah of the unseen. He does not disclose
his unseen
to
anyone.
Accept a messenger
whom he has chosen. Then He sends angels
as guards to go before Him and behind
Him.
So as to ascertain
that they Ascertain.
So as to ascertain
that they the messengers have indeed conveyed
the messages of their Lord. He encompasses
in his knowledge and their all their affairs,
and he keeps count of all things. Say
to them, if they ask you when the
when will this promise come to pass, I
do not know whether
what your promise is near or my lord
has set for it a far off day.
That is
or
it is far
or it it is very far away. Knowledge
of that is with Allah alone. And what
they promised is either the punishment of Allah
Subhanahu Wa Ta'ala
And both of them as we've mentioned before
are similar in meaning.
Noah of the unseen who does not disclose
his unseen to anyone among his creation. Rather,
he has kept to himself alone
knowledge of all that is secret, hidden, and
unseen.
He does not disclose his unseen to anyone
except the messenger whom he has chosen. That
is he tells him of whatever his wisdom
dictates.
That is because the messengers are not like
others. For Allah supports them as He does
not support anyone else. And He preserved
what He revealed to them so that they
could convey it perfectly without letting the devils
confuse them or add anything to it or
subtract subtract anything from it. Allah subhanahu wa
ta'ala says that he alone is the knower
of the unseen, and this is from the
evidences to show that the prophets of Allah,
including the prophet
they didn't know the unseen. They don't have
knowledge of the unseen except for that which
Allah
gave to them from some of the affairs
of the and
other things that Allah gives to them in
terms of revelation.
But in terms of generally speaking, comprehensive knowledge
of the unseen, that belongs to Allah
alone. And that is what Allah says elsewhere
in the Quran to the prophet
say to them that if I had known
the unseen, then only good would have come
to me and no evil would have harmed
me. Because the Russian would have known someone's
going to die here. I'm going to our
army is going to be defeated here. We're
going to lose this here. This is what
the Quraysh are going to do. It would
have been mentioned. But Allah
didn't give that knowledge to the prophet salallahu
alaihi wa sallam.
Hence, Allah says,
then he sends angels as guards to go
before him and behind him. That is to
protect him by Allah's command.
So as to ascertain
thereby
that they the messengers have indeed conveyed the
messages of their Lord by what he has
made available to them of the means of
doing so. He he encompasses
in his knowledge all their affairs. That is
all that they have and all that they
conceal or disclose. And he keeps count of
all things.
We learn many things from this Surah, including
the following, that the Jin exist and they
are accountable, subject to divine commands and prohibitions,
and will be required for their deeds as
clearly stated in this order. And this is
the aqid of Muhammad al Jama'ah to believe
in the jinn and then in the existence
as is clearly mentioned in these verses in
the Quran and in the sunnah.
That the messenger of Allah salallahu alaihi wasalam
was a messenger to the jinn as he
was a messenger to humankind. Therefore, Allah sent
a group of jinn to listen to what
was revealed to him and to convey it
to their people. The jinn are intelligent and
are and are and able to learn about
the truth. What made them believe was was
what they understood of the guidance of the
Quran
because of their good manners in discussing the
issue of the Quran among themselves.
Allah cared for his messenger salallahu alaihi wasallam
and,
preserved what the messenger
brought when the signs of his impending prophethood
began to appear.
That was when the heaven began to be
guarded by shooting stars and the devils fled
from it and were sent away from their
listening posts.
For Allah showed
inestimable
mercy towards the earth and its inhabitants.
And their lord wanted to guide them, so
he wanted his religion and law to prevail
and wanted the people of the earth
to to know him so that their hearts
might be filled with joy. People of understanding
might rejoice at that. The rituals of Islam
might begin to prevail, and the worshipers of
idols might begin to to be suppressed.
The jinn were very no were very keen
to listen to the messenger, sallallahu alaihi wasallam,
and they crowded around him. This surah contains
a command to affirm Allah's oneness, and the
prohibition on scribe and partners to him explained
the condition
of creation and that none of creation deserves
even an atom's weight of worship because it
is the case
because if it if it is the case
that the messenger, Muhammad salallahu alayhi wasalam, had
no power to bring benefits or cause harm
even for himself, then it is known that
all of creation is also like that. Therefore,
it's wrong to take such a creature
as a god alongside Allah. And this is
one of the ways that the Quran brings
about a message. He mentions the best of
something and he negates something from him so
that you can then
extrapolate everything else that is lesser than that.
Meaning that if anyone could cause harm or
benefit besides Allah, you would be the best
of his creation and that is the prophet
sallallahu alaihi wasallam. So when Allah negated it
from him, therefore, you understand that therefore anything
that is lesser or lesser in station than
the prophet sallallahu alaihi wasallam, therefore, also doesn't
have that ability to do so.
Allah alone has knowledge of the unseen. So
no one among creation has any knowledge of
it except one with whom Allah is pleased
and whom He has singled out for something
of that knowledge.
This is the end of the commentary of
Surah Al Jin.
Praise and thanks for Allah, and may the
blessings and peace of Allah be upon the
prophet Muhammad salallahu alayhi wasalam, his family, and
his companions abundantly until the day of judgment.
When I come to the 73rd chapter of
the Quran, Suratul Muzammil,
and it is known by this name in
the vast majority of the early books of
tafsir
and in the narrations.
They often refer to the Surah as Surah
al Muzammil.
And there is a Maqi Surah and that
is according to and
the vast majority of the scholars of Islam
and others. However, there is some difference of
opinion.
Qatar,
scholar
of the Tabi'in,
student of Anas ibn Malik from the imams
of tafsir.
He said that the last verse
is Madani.
And this is possible because as we know
in the Quran, there are surahs that can
be Meqi in the majority have Madani verses
and vice versa.
And so it's possible that parts of a
surah can be revealed
after the initial part of the surah was
first revealed. And that is something which is
common as you will find in the books
of tersid. But even so, we would still
say that the surah, the vast majority of
it is Meqi and therefore is considered to
be a Meqi surah and it consists of
20 verses.
In the name of Allah, the most gracious,
the most merciful.
Oh you who are enwrapped in garments.
Stand up in prayer throughout the night except
a little.
Half of it or a little less than
that.
Barely we are going to
or a little more and recite the Quran
at measured pace.
Verily we are going to send down to
you words of surpassing gravity.
Verily,
prayer at night is more appropriate for focus
and more conducive
to proper recitation.
You have plenty of time during the day
to attend to mundane matters.
Constantly remember the name of your Lord and
devote yourself completely to him.
He is lord of the east and the
west. There is no god but he, so
take him as
disposal of your affairs.
Be patiently.
Bear patiently
what they say and keep your distance from
them in a dignified manner.
Leave me to deal with the deniers who
are living a luck a life of luxury
and ease and bear with them a little
longer.
The one who is enwrapped
in garments is the one who is covered
with them. The name of the Surah, Al
Musamil, conveys the same meaning as the name
as the one that follows it, Al Mudassir.
That is because both of them, the Arabic
language, have very similar meanings, to cover or
to envelope
to cover or to envelope.
An author will mention now the narration from
where this is taken.
This describes what the messenger of Allah did
when Allah honored him with his message and
began to send down his revelation to him
via Jibreel.
He saw something the like of that of
which he had never seen, And no one
could withstand it except the messengers.
So in the beginning it was something
that was deeply shocking to him when he
first saw Jibreel alayhis salam.
And therefore he came to his family deeply
shaken and said, wrap me up. Wrap me
up. The bill came to him and said,
read. He said, I'm not a reader. These
are 2 different narrations. According to some of,
in some of the narrations, you'll find the
2 distinct narrations.
And the scholars or even amongst the companions,
they differed as to what was the first
revelation of the Quran, the position of the
majority, and that is the famous hadith of
Aisha
is that it was Surah Iqra. That's the
first revelation of the Quran. But some of
the companions such as Jabir
radiallahu an used to say that it is
Mudethir,
and that is because and they're both similar
meaning. Muzamin and Mudethir used to say they're
the first ones. And we have a narration
that when the prophet
saw Jibril alaihi salatu wasalam
for the first time in his original form,
and he filled the horizon. He was so
overcome by awe
of him and what he had experienced that
he went home to the house of Khadija
radiAllahu an and he said,
cover me, cover me. Meaning put something on
me just so that he could calm himself.
And that is where we get the word
and in other narrations,
And so that's where we get the word.
And both of them as we said are
similar
in meaning.
And so some of the scholars they reconcile
between those 2 different narrations that the first
revelation is the revelation of Iqra as mentioned
in the hadith of Ahisha. But then it
is said that revelation stopped for a few
days.
It ceased.
And the prophet by then was anticipating more
because at the beginning, it was shock and
awe. It was difficult for him, But then
he realized what it was and he saw
the beauty of it and he wanted more.
So he was longing for that revelation to
continue. So after a few days, Jibreel alaihi
salatu waslam came to him again, and then
these surahs were revealed, Mudethir first and then
Muslimil.
And that is why the hadith of Jab,
it says that it was the first revelation,
meaning after
that pause. That's one way of reconciling between
them, and Allah knows best.
Then Jibril embraced him and pressed him to
him to the point that he felt he
could not take it anymore. And the angel
was insisting that he read. Then he began
to recite. Then Allah made him steadfast, and
the revelation started coming frequently
until he attained a level that none of
the masjids before him attained. SubhanAllah.
How great is the difference between the beginning
and end of the prophethood? Hence, Allah addressed
him in these terms as he was at
the beginning
when the revelation began.
Allah instructed him to do some acts of
worship that were only for him to do.
Then he instructed him to bear patiently to
harm done by his enemies. Then he instructed
him to carry out his command and call
people openly to Allah. There is no one
that has or had a responsibility
that was greater than the responsibility of the
prophet
No one that would endure.
What he had to endure, be patient upon
what he had to bear
So Allah
tells him the best way to undertake this
responsibility
and the best etiquettes and the best forms
of worship that he should perform in order
to bear bear these difficulties that Allah, ajazhu,
will place upon him and the trials and
tribulations that he would face at the hands
of his people.
And so this is therefore an etiquette. If
you're going through some hardship and difficulty that
you think is too difficult for you to
bear, you feel like the whole world's coming
crashing down upon your shoulders. You don't know
what to do? Look at these verses of
what Allah commands the prophet
to do when he was given the greatest
of responsibilities
Yeah. Allah enjoins upon him the noblest act
of worship, namely prayer, and commands him to
do it at the best and most virtuous
of times, which is at night. Which is
what therefore? Which salah is he commanding him
to perform?
The Hajjud.
And this is at the beginning of prophethood
before the salah is even made
obligatory because the salah is made obligatory towards
the end of the Makkan period as we
know in the Islam that.
So Allah is telling him to pray, and
he's choosing for him the best time for
him to pray in order for him to
turn to Allah and make dua and seek
Allah's help and his protection,
and that is the prayer of the night.
By his mercy, Allah
did not command him to spend the entire
night in prayer. Rather he said stand up
in prayer throughout the night except a little.
Then he gives an estimate of the length
of time, half of it or a little
less than that. That is less than half,
such as 1 third
and the like or a little more. There
is a little more than half, such as
2 thirds and the like. And this was
at the beginning of Islam. And we know
by the end of Islam, the prophet his
night prayer would be at the last 3rd
of night. But at the beginning of Islam,
he's told to pray as much as he
can during the night. Some days are half,
some days less than a half, some days
more than a half. He spent he's told
to spend the vast majority of his time
of night in the salah, and that is
where there's a position of a number of
the scholars with tafsir. That for the prophet
was not for me and you not for
the Umma, but for him, it was an
obligation
and that is why you see that it
was his general practice other than when he
was sick or ill or trouble, that he
would, salallahu alaihi wasallam, spend the night in
salah even if it was only a portion
of it. And the hadith that speak about
that, as you know, are numerous.
You can recite the Quran at a measured
pace. For reciting it at a measured pace
facilitates reflection, has a greater impact on the
heart, and enables one to worship Allah by
reciting his verses with complete focus. So Allah
subhanahu wa ta'ala tells him to make of
the Quran. And the word
in classical Arabic doesn't mean what it means
today.
Today means to read in a melodious voice.
That's what we call
But in classical Arabic and in the narrations
of the Quran and the Sunnah, tarteel means
to read in a calm measured manner.
It's not nothing to do with the beauty
of your voice, nothing to do with your
melody or your tune. It is about the
pace of reading that is called
And so Allah commands him to read calmly
as you should do in the night prayer
because it gives you more time to reflect
upon the words of Allah. As Khalifa radiAllahu
an said that the prophet said, if you
pray during the night and he passed by
a verse of reward, you will make dua
for it. A verse of punishment, you will
seek Allah's refuge in it. Or reverse of
glorification, he will glorify and praise Allah
That is reading in a measured way calmly
so that you can reflect upon the words
of Allah subhanahu wa ta'ala.
Really, we are going to send down to
you words of surpassing gravity.
That is we are going to send down
to you this Quran, which is of surpassing
gravity, for its meanings are deeply significant and
its attributes are great. And something like this
deserves that you should prepare yourself for it.
Recite and measure pace and reflect upon what
it contains. Allah Azzawajal calls the Quran
were words of great gravity. And we know
from numerous hadith that when the prophet salallahu
alaihi wasallam would receive revelation,
it would be heavy upon him, and he
would sweat salallahu alaihi wasallam even though it
was a cold winter's day, and he would
be overcome, salallahu alaihi wasallam, and there would
be a wait upon him. Usama bin Zaid,
radiallahu alaihi wasallam, has said that I was
once sitting next to the prophet
and part of his leg was upon my
leg, and revelation came upon him and his
leg became so heavy that I thought it
would break mine
until Allah removed it from him. This is
a heavy speech, meaning the responsibility is grave.
The words of Allah, grave. Allah told us,
as we mentioned,
which revealed to a mountain, the mountain will
crumble
out of dust. So they're heavy words. But
look at what Allah says to the prophet,
these heavy words of gravity, what is the
best way to deal with them? To recite
them more. Stand your night in prayer and
read them even more.
These are words of gravity and words of
substantial meaning. Read them more. Spend your night
in prayer reciting them more and more and
more.
Then Allah mentioned the wisdom behind the command
to pray at night. Very prayer at night,
after having slept, is more appropriate for focus
and more conducive to proper recitation.
That is, it's more likely to achieve the
purpose of the Quran when one focuses fully
on
what one is reciting for there are a
few distractions at night. So one will be
able to focus and understand the words one
recites.
This in contrast to the day when these
aims are less likely to be achieved. Hence,
Allah says, you have plenty of time during
the day to
attend to mundane matters, that is to go
about your business which will lead to distraction
and not allow the heart to focus fully.
Because during the day, that's why we don't
have a qiyam of the day. You don't
have a qiyamul
nahar, like you have a qiyamul layl. You
have a night prayer, but you don't have
a day prayer to the same extent because
people are busy. They have the responsibilities, they
have their jobs, they have their families. It
is difficult for them to take out 2,
3 hours just praying and giving salah.
And so Allah
instead, he made the night a time for
salah. And Allah praises and loves those people
who stand a portion of the night and
pray and for them are amazing rewards.
Great rewards that Allah
gives to them because of their willingness to
sacrifice some of their rest and their sleep
and their comfort to worship their lord at
a time when everyone else around them is
asleep.
Constantly remember the name of your lord. This
includes archives in remembrance of Allah. So when
Allah says then, but during the day you're
busy, what do you do instead? Use that
time to make dhikr of Allah. Remember Allah
in different ways. So Allah doesn't just say
ignore him during the day. No. You can't
pray for 2, 3 hours, but you can
make dhikr of Allah. So as you're walking
as the prophet used to do, sit down
and make tisbeeh and tahmid and tahileel and
takbir and say
Make as much dhikr as you can during
the day because that is also one of
the paths that gives strength to remembrance of
Allah Subhanahu wa ta'ala. And devote yourself completely
to him. That is focus on Allah Subhanahu
wa ta'ala and, for focusing on Allah and
turning to him means that one's heart is
detached from all creatures
and has love for Allah and for everything
that brings one close to him and to
attaining His pleasure. He is lord of the
east and the west. The west translated here
as the east and the west refer to
all the points of sunrise and sunset. So
he is lord of all the points
of sunrise and sunset, whatever is there of
light and all that they they bring of
benefits to the upper and lower realms. He
is the lord, creator and controller of all
things. There is no god but he. That
is, there is none deserving of worship except
the most high
who alone deserves to be single without for
love, veneration, respect, and honor. Hence, he says,
so take him as a disposer of your
affairs. That is the one who takes care
of you and controls all your affairs. Because
Allah commanded him to pray in particular
and to remember him in general terms that
enabled him to develop steadfastness and help
steadfastness that helped him to bear burdens and
do difficult tasks. Allah commanded him to bear
with patience
the words and insults of the stubborn rejectors
who reviled him and the message he brought,
and to persist in carrying out the commands
of Allah, not letting anyone stop him or
deter him. He also commanded him to keep
his distance in a dignified manner
when it was appropriate to do so
and to keep a distance without causing any
offense. So he was to respond to them
by keeping a distance from them, turning away
from them, and paying no heed to their
offensive talk.
Yet, at the same time, Allah commanded him
to debate with them in the best manner.
Well, 3 things that Allah commands the prophet
to do with the most difficult of situations
that he was going to endure at the
beginning
of the Meccan period. And, therefore, these are
the three things that every Muslim should also
do when they turn to Allah
facing some type of grave difficulty. Number 1
is that they turn to Allah in worship,
in the worship of the night making dua,
meaning that this is over and above your
obligations.
It's It's not just that you're turning to
Allah in the 5 daily prayers. No. You
should be doing that anyway. Allah gives extra
virtual reward for that which is extra from
you also. So to turn to Allah during
the night and to spend some of that
awake to show your need and poverty before
Allah, and some of the scholars used to
say, if you're not waking up during the
night, the need isn't grave enough.
It's not grave enough. If it's not making
you up at night and it's not making
you stand before Allah, then that means you
don't really need it as much as you
think that you may do so. That's the
first thing. Number 2, to bear with patience.
To have patience with Allah's decree and with
the challenges and the trials that Allah puts
in your way and to bear that in
the way that is pleasing to Allah Subhanahu
Wa Ta'ala. And number 3, to have dignity,
to continue to remember the etiquettes of Islam
and the character that you should have as
the prophet did salallahu alaihi wasalam throughout all
of that. The best of character, the most
noblest of manners, and the best of etiquettes
in the way that he used to deal
even with his enemies, salallahu alaihi wasalam. And
these are the three things that Allah
enjoyed upon him and that the prophet, salallahu
alaihi wasalam, not only did at the beginning
of his message, but he would continue throughout
until his death sallallahu alaihi wa sallam.
Leave me to deal with the deniers for
I will wreak vengeance
upon them. And even if I grant them
respite, I will not forget about them who
are who are living a life of luxury
and ease. That is those who enjoy luxury
and wealth, who transgressed
when Allah granted them abundant provision and bestowed
his bounty upon them. This is like the
verse this is like the verses in which
Allah subhanahu wa ta'ala says, indeed man transgresses
all bounds when he believes himself to be
self sufficient. And those three things that I
mentioned, by the way, are the 3 major
components of this religion. 1 is your relationship
with Allah, and that is your worship and
your prayer at night. The second is your
relationship with yourself,
to control yourself and be patient. And the
third is your relationship with those that are
around you. These are the 3 cornerstones
of what a person needs in order to
be able to in order as is mentioned
in the hadith of the prophet
fear Allah wherever you are. That's your relationship
with Allah. Follow a bad deed with a
good deed. That's your relationship with yourself, the
right that you have upon yourself and be
good towards the people, meaning have good character
towards them. That's your relationship with others.
Then Allah warns them of what there is
with him of punishment.
Verily awaiting them with us we will be
feathers and a blazing fire.
And food that chokes and a painful punishment.
On the day when the earth and the
mountains will shake violently
and the mountains will
be like heaps of loose sand.
That is verily with us, there are fetters.
This refers to a severe punishment, which we
will make severe for those who persist in
sins and a blazing fire, one that is
exceedingly hot and food that chokes because it
is so bitter and vile with a foul
taste and putrid
stench,
and a painful punishment that is,
agonizing and terrible, that will be on the
day when the earth and the mountains will
shake violently
because of the great horror of that day.
And the mountains which are so firm firmly
planted and solid will be like heaps of
heaps of loose sand. That is, they will
be like loose
and scattered sand, then they will crumble and
turn to scattered dust.
Verily we have sent to you a a
messenger to be a witness over you as
we sent to pharaoh a messenger.
But pharaoh disobeyed the messenger, so we seized
him with a terrible punishment. Here Allah
says, praise your lord for sending to you
this unlettered
Arab prophet who brings glad tidings and warnings
and is a witness to the deeds of
the Ummah. Give thanks to him and show
gratitude for this for this great blessing. And
beware of showing ingratitude for it and disappointing
your messenger, lest you be like pharaoh
when Allah sent Musa ibn Amraddan to him
to call him to Allah
and urge him to affirm his oneness, but
he did not believe he did not believe
him. Rather, he disobeyed him. So Allah sees
him with a terrible punishment,
one that was severe and far reaching.
How will you protect yourselves if you persist
in disbelief against the punishment of a day
which will turn the children's hair gray?
On which the heaven will be rent asunder.
His promise will surely be fulfilled. That is,
how will you ransom yourselves and save yourselves
on the day of resurrection,
that momentous day of immense significance on which
children's hair will turn gray and because of
which solid things will melt? The heavens will
be rent asunder and the stars will be
scattered. His promise will surely be fulfilled. That
is, it will inevitably come to pass and
there is nothing that can prevent it.
So let him who will start his journey
towards his Lord. That is this is the
exhortation
in which Allah tells us of which of
of what will happen on the day of
resurrection with all its horrors
is a reminder to which the righteous will
pay heed, which will serve as a deterrent
against sin for the dispute for the believers.
So let him who will start his journey
towards his Lord, that is, let him follow
a path that will lead to him by
following
his laws.
For he has, he has explained them with
the utmost clarity. And look at this invitation
from Allah Subhanahu Wa Ta'ala. When he says
read the Quran and understand and learn from
the Quran, and whoever then wishes to take
the path to Allah let them do so.
This is an invitation from Allah
that after reading and learning and studying the
Quran, then take that knowledge and implement it
and act upon it and use it to
come closer to Allah
This indicates that
has given people the power to carry out
deeds and has has enabled them to do
that. So it is not as the Jabari
used to say that their deeds are beyond
their will, for this notion is contrary to
both text and reason. The Jabaris are the
Jabariyah. And the Jabariyah are that group or
that sector of Islam they don't they'll say
that
when it comes to Allah's decree, everyone is
forced. There's no such thing as free will.
Allah forces you to make the choices that
you make, You have no free will. They
are the Jabariyah, and they have clearly gone
astray this issue.
Vary your lord knows that you stand up
in prayer
a little less than 2 thirds of the
night, or half of it, or 1 third
of it, as do others among your companions.
Allah alone keeps a precise count of the
night and day.
He knows that you are not able to
keep an accurate count of it, so he
has pardon you. Recite then as much of
the Quran as is easy for you in
the night prayers. He knows that there are
some among you who are ill and others
who are traveling through the land seeking of
Allah's bounty and others who are fighting in
Allah's cause. So recite as much of the
Quran
as it is for you. Establish prayer and
give zakah, and lend to Allah a goodly
loan. Whatever good you send forth for your
souls, you will find it with Allah, better
and greater in reward. And seek Allah's forgiveness,
for verily Allah is us forgiving, most merciful.
At the beginning of this, of this Surah,
Allah Subhanahu Wa Ta'ala
stated that he commanded his messenger, sallallahu alaihi
wa sallam, to spend half of the night
in prayer or 1 third of it or
2 thirds of it. And in principle, his
ummah is to follow his example with regards
to rulings.
And in this verse, Allah tells us that
he and a group of the believers
with him were doing that. At the beginning
of the Surah, it is a command for
the prophet, sallallahu alaihi wasallam, exclusively
that he should do so. But as with
many of the commands, unless there is a
proof to say that it is only specific
and special to him, the ummah follows him
even in those commands which are in the
wording of the Quran exclusively directed towards him.
And that is why the companions did so.
As we know, radiya allahu anam and allahu
aza wa jal affirms what they did
Allah stated that he wanted to make things
easier for them. Hence he said, Allah alone
keeps a precise precise count of the night
and day. That is, he knows the measure
thereof
and how much time has passed and how
much is left. He knows that you are
not able to keep an accurate count of
it. That is, you cannot know the precise
measure of it without overestimating or under underestimating
because that requires paying attention and takes too
much effort. So he has made the matter
easier for you and has commanded you to
do that which is attainable,
whether it is more or less than what
is estimated. Meaning that when Allah says stand
for a third of the night in the
prayer or stand for half the night, where
Allah isn't taking you to account for every
minute that has to be exactly the half,
exactly a third, exact no. Estimate. Do it
to the best of your ability because to
make that type of counting is burdensome.
To count the minutes and make sure calculate
when is when is fajr, when exactly is
half the night, when is it the no.
Do it to the best of your ability
and Allah
is generous. And from also that which Allah
is generous with is the number of rak'ahs
that you have to pay pray. Allah
made it open for you, and you don't
have to count you don't have to count
whether you prayed 5 or 6 or 8
or 10 or whatever. Allah knows. And so
those people who pray often and they pray
many many rakas
as the companions used to do for example
on the Friday when they would come early
and they would pray 2 after 2 after
until the imam came out, the khateep came
out to go with the.
They would just pray without counting. Abu Dharradayalahu
anil, it is said in the Muslim, Muhammad,
used to pray so many
that his students used to say to him,
sometimes you make taslim after 1 rakah. You
don't even pray 2.
You pray 1 rakah, he says and you
stand up because he's praying so much and
the person who plays so much sometimes they
lose count. He thinks he's on the second
raka, but he's on the first one. He
just made sanaan, but he's just confused because
he's praying so much. He said, I don't
know, but Allah knows.
And I heard the prophet say, sallallahu alaihi
wasallam, that no one offers a prayer or
makes a sajdah except that Allah will increase
them in reward and should give them their
sins and raise them in their status and
their level. And so sometimes the companions wouldn't
remember. So Allah, ajazhu, accounts for those things
that people don't have the ability to account
for, especially those people that are in the
worship of Allah, ajazhu, in his servitude. And
if you look at this meaning of how
Allah
favors these people that are the warriors of
Ibadah.
They're warriors.
People that fast continuously, pray continuously, read Quran
could Allah favors them in many different ways
and from his favors upon them is that
Allah is easy with their accounting. They don't
have to be as stranger and as diligent
as other people. Because the person who comes
and just plays 2 rakahs and he still
makes a mistake, you say, you only pray
2. What's your issue? Someone comes and prays
40 rakahs,
50 rakahs, 60. That's someone who is devoting
themselves in the worship of Allah Subhanahu Wa
Ta'ala.
Recite then as much of the Quran as
easy for you in the night prayers. That
is of what you know and what is
not difficult for you. That is because the
one who prays at night is enjoying to
pray so long as he has energy. Then
if he feels tired or lazy or becomes
drowsy, let him rest so that he can
offer the prayer with ease and in comfort.
And this is also a meaning which is
important that you read and you pray as
much as you have the ability to pray.
It is not from the sunnah that you're
tired and that you can no longer reflect
and you no longer enjoy the salah and
you're still forcing yourself to pray. As the
prophet
came one day into the masjid and he
saw ropes hanging from the ceiling. He said,
who do these belong to? They said, oh,
messenger of Allah, it's your wives. Each one
has put a rope so that when they
get tired, they can
hold on to it and pray. The prophet
said, cut it down. When one of you
becomes tired, rest, for Allah has no need
for that type of worship.
So when you're tired, you rest, and then
you stand up and you pray. And that's
why it was the position of a number
of the salaf that even in the day
nights of Ramadan, they would spend the whole
night in prayer. And so they would pray
and then they would rest. They would pray
and they would rest. They would pray. And
they would do this until it was fajal.
And Allah mentions some of the reasons that
dictated reducing the burden and making things easier.
As he says,
he knows that there are some among you
who are ill, so it is difficult for
them to pray for 2 thirds of the
night or for half of it or 1
third. So let the one who is sick
pray what he can. He is also not
required to pray standing if it is too
difficult for him. Rather, if it is too
difficult for him to offer the superrogatory
prayer, he may,
and he will have the reward of what
he used to do when he was healthy.
And others who are traveling through the land,
seeking of Allah's bounty. That is, Allah knows
that among you are some who are traveling
for the purpose of trade so that they
may be independent of means and refrain from
asking of people. It's appropriate that such people
should not be overburdened. Therefore, Allah has reduced
the obligatory prayer for them by permitting them
to put
2 prayers together as a time of 1,
of the prayers and to shorten the 4
rakah prayers. And so the one who is
sick, the one who is travelling, Allah gives
to them their full reward as if they
were resident and as if they were healthy.
And Allah
makes their affairs easy for them even though
it's the practice of the salaf, that this
is one of the salars that they wouldn't
leave even if they only prayed a a
small number
when it came to them traveling, and that
is the night prayer. They would always continue
to pray
the night prayer. Similarly,
there are also others who are fighting in
Allah's cause. So recite as much of the
Quran as is easy for you. Allah
mentions
2 ways of making things easier for a
one who is healthy and is not traveling,
where attention is paid to his energy level
without burdening him with the issue of working
out the exact length of time. Rather, he
may work out the time when praying is
best, which is the 3rd of the night
that follows the first half.
And things are made easier for one who
is sick or traveling, whether his travel is
for the purpose of trade or worship, such
as fighting jihad, Hajj, umura, and the like.
Attention is also paid to not overburden people
in this situation. And it is because of
this,
section of this verse, as we said that
some of the scholars at Tafsir consider this
verse to be Madani.
Why? Because Allah mentions those who are fighting
in Allah's cause, and fighting wasn't prescribed at
the beginning of of the Meccan period. It
came later on in the Medina period. And
so because Allah expressly mentions this, that's why
the position of some of scholar
and others is that this verse was Madani.
To Allah be praised for he has not
made any hardship in religion, Rather, he has
made his religion easy and has made and
has paid attention to the circumstances
of his slaves and that which is in
their best spiritual, physical, and worldly interest. Then
Allah enjoins 2 acts of worship, which are
the essence of and foundation of all acts
of worship,
establishing prayer without which religion cannot be sound
and paying zakat, which is a proof of
faith by me by means of which help
is given to the poor and needy and
to Allah says, establish prayer with all its
essential parts, fulfilling its necessary conditions and doing
the complimentary parts too, and give zakah. And
lend to Allah a goodly loan. That is
one that is good that one that is
given sincerely for the sake of Allah, with
a sincere intention and strong faith, and from
permissible sources. This includes both obligatory and recommended
kinds of charity. Then Allah urges us to
do good in general terms. As he says,
whatever good you send forth for your souls,
who, you will find it with Allah better
and greater in reward. A good deed brings
a 10 fold reward up to 700, up
to many many times more. Then
mentions the obligations, but Allah, ajaz, in this
Surah is focusing on the optional deeds.
The obligations are mentioned because everyone has to
give pray and give zakah, but Allah focuses
on the optional deeds because that is with
those people who truly need Allah's help and
they seek Allah's bounty and his pleasure, they
do so in the optional deeds. The obligations,
everyone should be doing. But the difference, the
distinguishing factor is that these people go of
above and beyond.
It should be noted that an atom's weight
of good in this world is many times
better than this world and all that it
contains
because of what it will lead to in
paradise of pleasures and delights. Goodness and righteousness
in this world will be the cause of
goodness and immense reward in the hereafter,
for that is the seed, basis, and foundation
of goodness in the hereafter. How regrettable is
time spent in heed heedlessness,
and how regrettable is time spent without doing
any righteous deeds. How regrettable
it is
to see hearts that are not affected by
the exhortation of their creator, and for whom
all the encouragement of the one who is
more merciful to them than they are to
themselves
is to no avail.
To you be praised, oh Allah. To you
we to you we complain
and your help we seek. There is no
power and no strength except in you. Look
at how Allah has opened up the doors
of reward. How Allah has opened up the
doors of his favors, his bounties, and his
blessings. And the author says it's regrettable that
we spend time
doing other than that and seeking other than
that which is pleasing to Allah which is
rewarding. And Allah
has given us so many opportunities, and that's
why Allah
finishes and concludes this surah by saying, seek
Allah's forgiveness and seek Allah's reward and mercy.
And seek Allah's forgiveness. For verily Allah is
oft forgiving, most merciful. In the command to
seek forgiveness after urging people to do good
deeds, there is a great deal of benefit.
That is because the human being will inevitably
fall short with regard to that which is
enjoined upon him, either because he does not
do it at all or because he does
it imperfectly.
So Allah has commanded us to make up
for that by seeking forgiveness. The individual commits
sin night and day. And if Allah does
not bestow his mercy and forgiveness upon him,
he will be doomed. It's the end of
the committee of Surah Al Muzammil. All praise
and thanks for Allah, and the and may
the passing blessings and peace of Allah be
upon the prophet Muhammad,
his family, and his companions abundantly until the
day of judgment. With that, we come to
the end of the tafsir of Suratul Muslim
il and the end of today's lesson.