Ahsan Hanif – Tafseer As SaDi #24
AI: Summary ©
The T liquor of Asadi story is discussed, including the importance of guidance from the prophet sallavi alaihi wa sallam in shaping people to be with him during addressing people. The importance of prioritizing one's time and effort, avoiding panic, and not giving up on one's own success is emphasized. The importance of acknowledging and embracing actions of others is emphasized, as well as the use of words like "bringing" and "will" to describe the fruit and its potential for influence. The title system used in the Bible is also discussed, and the importance of honoring God's glory and respecting his will is emphasized. The end of the segment provides a brief summary of the importance of Islam's actions and promises to conclude the lesson.
AI: Summary ©
So today is the 24th day in the
reading and the commentary of this book of
Tafsir.
Tafsir ul Kalimur Rahman
more famously known as the Tafsir of Asadi.
Who died in the
1,376 of the hijrah of the
And today we begin with the tafsir of
the 80th chapter of the Quran, Surah Abasa.
And it is known by this name in
the early narrations in the books of tafsir
and the statements of the companions and the
hadith of the prophet
by this name, Surah
Abasa.
And it is a makki surah according to
the scholars who declared agreement and unanimity upon
that such
as and others, and it consists of
44 verses.
In the name of Allah, the most gracious,
the most merciful.
He frowned and turned away.
How do you know? Perhaps he may be
purified.
Or he may pay heed
and benefit from the reminder.
But as for you who is indifferent
but But as for him who is indifferent
You give him your full attention.
Although you are not to be blamed if
he does not want to be purified.
Okay. Yes.
He asked for the one who has come
to you eagerly seeking purification.
For he fears Allah.
You allow yourself to be distracted from Him.
The reason for the revelation of these verses
was that a blind man who was a
believer came to ask questions of of the
prophet sallallahu alaihi wasallam and learn from him.
But a rich man had come to him
and the prophet, sallallahu alaihi wasallam, was keen
to guide people, so he focused his attention
on the rich man and turned away from
the poor blind man, hoping that the rich
man would be guided and be purified of
love. This is the story of the companion,
the blind companion, Abdullah ibn Umi Maktoum
This narration is mentioned in
some of the books or all of the
books pretty much of tafsir,
and in some of the narrations of the
books of the sunnah. And even though its
chain of narration is something which is not
the strongest.
However, as is the position of the scholars
of tafsir, that if you find that the
companions in the Tabireen
quoted something and they considered to be the
cause of revelation,
even if its chain wasn't the strongest, the
scholars of Islam would accept this and they
would place it into their books. And so
pretty much there's not a book of tafsir
except that you'll find this narration of this
incident, and this is towards the very early
period of Islam.
This companion, Abdulmabi Ummi Matlum
is one of the of the prophet
The prophet
used to say when you hear Bilal making
the adhan, eat and drink, meaning Ramadan, eat
and drink. That's the first adhan until you
hear
give the adhan. And he was a blind
man.
The narrator says he wouldn't give the adhan
until someone said to him,
Then he would go and make the adhan
if he's blind. He doesn't
see And he was the companion who when
Allah
said concerning those who performed jihad with the
prophet sallallahu alaihi wasallam and those who don't
that they're not equal from amongst the believers.
Ibn Umi Maktoum came and he said, oh,
messenger of Allah, I'm blind. How can I
perform jihad with you? So Allah
revealed an exception.
Except those people who have valid excuses.
So Ibn Ummi Maktoum is a well known
companion The
prophet sallallahu alaihi wasallam was speaking to some
of the Qurasis
from the nobility and the powerful men. And
ibn Khnum came, and he came. He's blind.
He doesn't know what the person is doing,
what he's busy with. He came and he
had his own questions to ask. So when
he came to the prophet sallallahu alaihi wasallam
as was the way of the Quraysh that
they disliked, that those that they considered to
be weak and poor should mix with them
in their gatherings and be with them when
they're addressing people. So when
when
he's asking these questions, the prophet was giving
his attention to those people of Quresh instead.
And then the prophet
frowned at him because he was persistent. He's
just asking. He doesn't know why he's not
responding. He's asking asking asking, and then Allah
corrected the prophet
in this surah. And he said people like
are more worthy of your time and your
attention because they seek guidance from you. As
for these other people, they just come to
show their power, their wealth, their influence. That's
all that they want. They just want the
dunya. And so Allah Azzawajal taught the prophet
a very important lesson here.
Allah rebuked him gently in these verses.
As he said, he frowned and turned away
physically when the blind man came to him.
And look at how Allah Subhanahu Wa Ta'ala
describes the facial expression of the prophet sallallahu
ahi wa sallam. When the prophet sallallahu alaihi
wa sallam frowns, does Iba Numaqtom know he's
frowning? Does he see the frown? Does it
affect him? No. Can't see what's going on.
He's blind. But Allah mentions this because even
if it's something which the other person doesn't
see or doesn't hear and it's something which
isn't befitting of a Muslim, then it's something
which they shouldn't do, let alone what is
a sin. Because this isn't a sin. The
prophet didn't do anything wrong. He was just
showing to him that he's persistent, and the
prophet frowned because of his persistency.
However, what if it's a sin? Just because
someone doesn't hear you,
backbite them, slander them, speak evil of them,
they don't see you doing it, they don't
hear you, doesn't mean that it's not a
sin. So Allah says that even though ibn
Umme Maktoum didn't see you, Allah saw
the way that you showed your or expressed
your features to him.
He frowned and
then Allah mentioned the benefit of turning to
the blind man and speaking to him. How
do you know? Perhaps he, namely the blind
man, may be purified. That is, perhaps he
may be purified from bad characteristics and attain
good characteristics.
Or he may pay heed and benefit from
the reminder. That is, perhaps he may pay
heed to that which would benefit him and
act upon that, reminder. And this also shows,
therefore, that guidance is in the hands of
Allah. Allah is the one who chooses
someone's blind, someone's poor, someone's sick, someone Allah
is the one who chooses guidance for mercy
and he will. And that is why the
people of used
to say to Why should we believe in
you when only the lowliest of people follow
you? It's only our slaves and our weak.
They're the only ones and the poor. They're
the only ones that follow you. He said
this is for my lord to judge. So
Allah the one who judges. Allah is the
one who opens up guidance. Allah is the
who gifts this to whomsoever he pleases.
This is this is a great benefit.
It is the purpose for which the messengers
were sent and for which preachers exhort and
remind. So if you had turned to and
focused your attention to the one who came
by himself seeking that from you, that would
have been more appropriate.
As for your turning and focusing your attention
on the rich man who does not care
and does not want to ask or find
any, for or find out anything because of
his lack of desire for good, and you're
ignoring the one who is more important than
him. That was not appropriate because you are
not to be blamed if he does not
want to be purified.
For you are not to be held accountable
for what he does of evil. This lends
support to the well known principle that says,
do not abandon that which will lead to
a definite
interest for something that is merely speculative.
And do not give up that which definitely
could have could serve a purpose for that
which may or may not serve a purpose.
This is a principle in Islam. If something
you are certain will bring a benefit and
something else you're uncertain, it's doubtful, maybe, maybe
not. The sharia says that you give priority
to that which is certain.
And so this is what Allah is really
saying to the prophet, you know this person
wants guidance. These people maybe they do, maybe
they don't. And they've heard the message of
Islam.
So these people have more right to you
in terms of your time and in terms
of your effort. That doesn't mean that you
neglect the other group, but you also have
to prioritize
where it is beneficial. And that is what
the prophet used to do in terms of
his sun and in terms of in terms
of doing other things. The prophet used to
know certain people. They need his time because
they're going to preserve this religion.
The general practice of the prophet is you
say to people go and work. Go and
and look after your families. Go and provide
for them. That's why you say to the
companions. But then you have companions like Abu
Hurair radiallahu an, doesn't tell him to work.
Abu Hurair was poor and would spend the
whole day and night with the prophet
and listening to his hadith. He never said
about it, go and work, get a job
because Abu Hurairah know he has a special
position now because he knows that this man
is going to preserve the sunnah.
So he's given
this treatment or this exception to that general
rule and principle because of an added benefit
and a benefit that will that will not
only go to him, but it will extend
beyond him as well. And so the sharia
is very wise in the way that it
deals with these things that you look at
where the greatest benefit is. And sometimes that
greatest benefit is not in big groups and
in big numbers, it's in the one single
blind man. But Allah will help with that
single blind man more than he will with
those other people of Quraish.
You should focus your attention on the seeker
of knowledge who needs it and is keen
to acquire it more than focusing on others.
And this was the position of the scholars.
If they saw someone was keen to seek
knowledge and to learn, they would do everything
in their power to help them, everything that
they could.
When his famous, most famous, most senior student
Abu Yusuf came to him. He was a
young boy, and his father was poor. Abu
his father said to Abu Yusuf, he said
you have to go and work. But Abu
Yusuf loved knowledge, so he would pass by
the gathering. Abu Hanifa, he would sit there
instead.
And Abu Abu Hanifa saw this young man,
extremely keen, extremely intelligent, memorizes, understands very, very
smart. And so Abu Hanifa took a liking
to him, Rahimah,
but then his father became angry at Abu
Yusuf's father. He said, I tell you to
work and you go and sit. That man
is not going to provide for you and
me. He's not gonna pay us. We need
to eat. Go and work. So Abu Yusuf
didn't come for a few days. Abu Hanifa
went looking for him, found him in his
house, spoke to his father. He said, on
some occasions, he spoke to Abu Yusuf. Said,
what's the issue? They said, they said, this
is my what my father commanded. My father
said, I have to work. He said, how
much do you make? He said, this is
what I would make. He said, I will
pay it to you. I will give it
to you. Come and study.
So you can say to your father, you
have money. Here's the money that you need,
and you come and study. And that's what
they used to do because, as the scholar
is mentioning here, if someone is eager to
learn and seek knowledge, you don't know perhaps
Allah
will make them a means of spreading Islam.
So let him who will pay heed to
it.
On pages
venerable.
Exalted and pure.
B aed
sephara,
born in the hands of angelic
emissaries.
Honorable and obedient.
May man perish how ungrateful he is.
From what did Allah create him?
From a drop of *
He has created him and then fashioned him
in due proportion.
Then he makes his path easy for him.
Then he causes him to die and be
buried.
Then, when He wills, He will resurrect him.
He has done he has not done what
Allah commanded him.
Let a man consider the food he eats.
We send down rain in abundance.
And cause the soil to break open as
seeds sprout and plants begin to grow.
And cause and and
cause grains to grow therein.
And grapevines and fresh fodder.
And olive trees and date palms.
And gardens densed with lofty trees
and fruits and grass,
as provision for you and your livestock.
Here Allah subhanahu wa ta'ala says, nay verily
this is this is an admin admonition. That
is indeed this exhortation is an admonition from
Allah by means of which he reminds his
slaves and explains to them in his book
what they need to know, highlighting the difference
between the path of guidance and the path
of misguidance.
Once that is clear, then let let him
who will pay heed to it, that is
act upon it. This is like the verse
in which Allah says Allah subhanahu wa ta'ala
says, say, this is the truth from your
lord. So let him who will believe and
let him who will disbelieve.
Then Allah mentions the location of this admonition
and its greatness and immense virtue.
On page 2 is venerable,
exalted in status,
impure, free of any defects, and
preserved so that the hands of the devils
cannot reach it and they cannot eavesdrop on
its contents. Rather, it is born in the
hands of angelic
emissaries.
For the angels are the emissaries between Allah
and his slaves. Honorable that is extremely good
and blessed and obedient in their hearts and
deeds. All of that is part of the
of of Allah's provision of his Reservation. Reservation
of his book. The emissaries who bring it
to the messengers are the noble angels who
are strong and righteous, and he has not
allowed the devils any way of reaching it.
This is something that requires us to believe
in it and accept it. This is from
the honor of the Quran that Allah gave
to it, that Allah subhanahu wa ta'ala, the
lord of all creation, spoke with it. And
it was given to the best of the
angels of Allah to carry and to bear,
and then it was revealed to the best
of Allah's creation, the prophet
and it was revealed to his heart as
Allah says,
that is revealed upon your heart. And so
Allah chose the best of forms and the
best of ways and the best of locations
in which to give the Quran and the
best of nights because it was revealed on
later to Al Qadr.
Yet despite that, man insists on disbelief on
disbelieving.
Hence, Allah
says, may man perish how great how ungrateful
he is for the blessings of Allah and
how strong is his stubbornness towards the truth
after it has become clear when he has
no when he is no more than he
is. For he is one of the weakest
of things. Allah created him from an insignificant
fluid, Then he fashioned him in due proportion.
Then he made him into a perfect human
being and gave him physical strength both apparent
and hidden.
Then he makes his path easy for him.
That is, he guides him to what he
needs of religious and worldly means. Guides him
to the right path. Makes it clear for
him and tests him with commands and prohibitions.
Then he calls him to die and be
buried.
He has honored man with burial and has
not made him like all other animals, whose
bodies are left on the face of the
earth. Then
when he wills, he will
resurrect him. That is he will resurrect him
after death for the required.
Allah is the only one who controls man
and manages his affairs. No one has any
share in that. Yet despite that, man does
not do what Allah enjoins upon him and
he does not fulfill what Allah has made
obligatory upon him. Rather, he continually falls short
of what is required of him. So it
is from the great blessings of Allah azza
wa jal, the way that Allah
has created man, fashioned him, given to him
many different abilities.
The fact that humans can do what they
can do that no other creature upon the
face of the earth can accomplish, that is
from the greatest blessings of Allah subhanahu wa
ta'ala. The fact that humans have the ingenuity
and the ability and the skill
to live upon this earth and to extract
from its resources and to flourish and thrive
in their life, that is something from the
blessings of Allah
And even in their death, the way that
Allah
has made their death take place in the
way that they bury each other. That's something
which is unique to the human race. And
Allah as the prophet mentioned in the hadith
that Allah
taught this to Adam,
his children, when they died. Allah sent to
them angels that showed them how to wash
and to shroud and to bury their father,
Adam, alayhis salatu wa sallam. And they said
to them, this is the sunnah of your
children. This is the sunnah of your people,
meaning the humans. All of these are from
the blessings of Allah subhanahu wa ta'ala. Then
Allah subhanahu wa ta'ala commands man to look
at his food and reflect upon it and
how it reaches him after many stages, for
he has made it available for him. Let
man consider the food he eats. We send
down rain in abundance. That is, we send
down rain upon the earth in
in copious amounts,
and cause the soil to break open as
seeds sprout and plants begin to grow, and
cause grains to grow therein. This includes all
types of grains and grape vines and fresh
fodder,
which is food for livestock
and olive trees and date palms. These four
things are seen without for mention because of
their many benefits. As we've mentioned before, grapevines
because of their wealth, because they were considered
to be extremely precious and valuable. Farda, because
it's the animal the food of the animals,
and people need their livestock. Olives, because Allah
mentions elsewhere with purity, and Allah
takes an oath bite as you will see
in Surah Tintin.
And
Allah uses the day palms because it was
the staple food of the Arabs. It's the
only fruit
or one of the only fruits, if not
the only fruit, that is a staple food
that the people eat as other people eat
rice and they eat flour and they use
the Arabs used to eat dates in that
way. And so it was something which they
required or used for their nourishment.
And gardens dense with lofty trees, that is
gardens in which the branches of the trees
are
intertwined,
and fruits and grass. The word translated here
as fruit refers to that in which people
delight such as dates, grapes, pomegranates,
and so on. And all of these words
are mentioned in the Arabic general form. That
are specified.
Allah doesn't say
the fruit because if you say the fruit,
it means a specific type of fruit. But
the Arabs when they say
just the word fruit, it means every type
of fruit. So Allah did in all of
this, he says fruit, vegetation, crops without specifying,
which shows that all of that which Allah
has placed upon the earth is from his
blessings.
The word translated here as grass refers to
that which is eaten by animals and livestock.
Allah mentioned and then he mentioned grass
because is what you give, what you make
of food and give to your animals.
The animals also graze on the grass. You
don't have to do anything. You don't make
the grass. You don't grow. That's just something
which Allah placed upon the earth. So both
are from the provisions of the animals that
Allah gave to them. Hence, Allah says as
provision for you and your livestock which Allah
has created and put at your service. So
whoever looks at these blessings must give thanks
to his lord and strive hard to turn
to him. Obey him and believe in what
he tells him.
So when the deafening blast on on the
trumpet comes,
On that day, a man will flee from
his own
brother. And from his mother and his father.
And from his wife and his children.
Every one of them on that day will
have too many concerns of his own to
care about anyone else.
On that day, some faces will be beaming.
Laughing and rejoicing.
And on that day, some faces will be
covered with dust.
Overcast with gloom.
Such will be the disbelievers, the wicked.
That is when the trumpet
blast on the resurrection,
when the trumpet blast of the resurrection comes,
which will deafen all creatures because of its
immense volume, and hearts are filled with panic
on that day because of what people will
see of horrors. And they will realize how
desperately they will need their previous righteous deeds.
On that day, a man will flee from
the dearest of people to him, from his
own brother and from his mother and his
father and from his wife and his children.
And the only people, therefore, that on that
day will be made to stand firm
and will be given security and peace of
the believers.
As Allah mentions elsewhere in the Quran that
the closest of friends,
your Khalil, is the closest of your friends.
Allah says that the closest of friends on
that day will be enemies one to another
except the people of Taqwa. So Allah will
preserve with Taqwa
their other relationships and bonds. But as for
those people who didn't have Taqwa in this
world, they're going to wish to ransom their
own family from the punishment of Allah subhanahu
wa ta'ala.
That is because every one of them on
that day will have too many concerns of
his own to care about anyone else. That
is he will be focusing on himself and
his main concern
will be to save himself. He will not
pay attention to anyone else. At that point,
humankind will be divided into 2 categories, the
blessed and the doomed. After the blessed, on
that day, their faces will be beaming. That
is happiness and joy will be apparent on
their faces because they will know that they
are saved and have attained bliss.
So they will be laughing and rejoicing. And
the faces of the doomed will be covered
with dust, overcast with gloom, which is like
a shadow of intense darkness. They will have
despaired of all good and will know that
they are lost and doomed. When Allah describes
the believers, he says that they're beaming, rejoicing,
and laughing. Then when Allah subhanahu wa ta'ala
speaks about the disbelievers, he says that their
faces are covered with dust.
Where does that dust come from? Supposition of
some of the scholars of tafsir
that when Allah
commands on the day of judgment, the mountains
to blow into dust, as mentioned, it will
turn into dust. It is that dust that
will then cover the disbelievers
from the mountains according to some of the
scholars. And so they will be covered from
the dust of the mountains. And so that's
why Allah says that their faces on that
day will be gloomy and dusty.
Such namely those who meet this description
will be the disbelievers, the wicked.
That is those who were ungrateful for the
blessings of Allah, disbelieved in his signs and
transgressed his limits. We ask Allah to keep
us safe and sound for he is most
generous, most kind.
It's the end of the commentary of Surah
Abasa.
Our praise and thanks are for Allah and
may the blessings and peace of Allah be
upon the prophet Muhammad salallahu alaihi wa sallam,
his family and his companions abundantly till the
day of judgement. We now come to the
81st surah of the Quran, which is Surah
Al Taqeel,
and it is known by this name in
some of the statements of some of the
scholars of the past and also in some
of the early works of tafsir, but the
name that it is more famously known by
or referred to in the relations of the
companions.
And in the Hadith is Surah
using the first verse of
the Surah. It is a Meqi Surah as
mentioned by and
Kaffir and many of the scholars of tafsir.
And it is from those Surahs and there
will be a number of them that will
come now that will speak and describe to
us
the day of judgment and what will take
place. And that's why Ibn Umar
used to say as is collected in the
Muslim of the believer Muhammad. That if anyone
wants to know the
description of the day of judgment, let him
read Surah Taqiyi
and Surah I Das Samayoon Fatarat and Surah
I Das Samayoon Shakaat.
These 3 surahs because they describe in great
detail what will take place on that day,
and it consists of 29 verses.
In the name of Allah, the most gracious,
the most merciful.
When the sun ceases to shine.
And when the stars are scattered
and when the mountains are made to vanish
and when the heavenly
and when the heavily pregnant she camel is
left unattended.
And when the wild beasts are gathered.
And when the seas are set on fire.
And when the female infant buried alive is
asked.
When the people are sorted. And when the
people are sorted.
And when the female infant buried alive is
asked
for what sin she was killed.
And when the, records of these are laid
open.
And when the sky is stripped away.
And when the blazing fire is kindled.
And when paradise is brought near
then every soul will know what it has
brought of deeds.
That is when these terrifying things come to
pass, people will be separated
and each person will know what he sent
forth for his hereafter
and what he brought to it of good
and evil. When the day of resurrection comes,
the sun will cease to shine. That is,
it will be gathered together and rolled up,
and the moon will lose its light, and
they will both be thrown into the fire.
Sun will cease to shine. Allah will strip
away from the sun its light,
and then it will be brought close to
the heads of mankind on that day as
the prophet mentioned in the hadith
that the sun will be brought close to
the heads of mankind, so it will only
be a mile's distance away. And what seems
to be the case and Allah knows best
is that even though its light has been
removed, its heat will still remain. And that
is the reason why it is brought close
to the heads of people so that they
can still feel its immense heat on that
day for the and it's from the terrors
of Yomul Qiyamah. And even in this world
with the with the sun at the distance
that it is on the extremely hot summer's
day in those hot countries where the temperature
can reach 45, 50, 55 degrees Celsius, it's
unbearable to be outside. Imagine then the day
that the sun is brought only a mile
or 2 from your head, and it is
placed upon you as a blazing lamp as
Allah
mentions and describes it in the Quran. And
so that is from the terrors of.
And when the stars are scattered, that is
when they change and fall from their orbits.
And all of these things that Allah mentions
in this Surah,
everything that was known in the dunya changes
on that day.
Everything that was meant to be is no
longer. The sun is there for light, is
no longer going to give light. The moon
is there for light. It's no longer there
for light. The stars are there for beautifying
the sky and so on. They're no longer
going to be the scattered. The oceans set
ablaze. The mountains,
everything that the people were accustomed to in
terms of their dunya, on that day, it
will change. All of those things will become
void.
And when the mountains are made to vanish,
that is when they become like heaps of
loose sand, then they become like tufts of
dyed wool, Then they change and turn to
scattered dust
and will be made to vanish from their
places.
And when the heavily pregnant, she camel is
left unattended.
That is, at that time, people will become
heedless of the most precious wealth that they
used to care for and tend to all
the time. They will come to them that
which will distract them from that wealth. Allah
mentions in particular the heavily pregnant she camel,
which was the most precious wealth for the
Arabs at that time to refer to everything
that is equally precious. And this is often
the way of the Quran that Allah speaks
about something as an example
as an example. So the camels were the
most beloved and precious of wealth to the
Arabs. They were the most valuable things that
they could possess.
If the camel the she camel becomes pregnant,
it increases in value.
Its value increases.
So it was something which they used to
prefer even more. And so the she camel
that's pregnant in the dunya,
they would look after this, and it would
be coveted, and it would become precious and
valuable to them. But on that day, it
will be abandoned as if it's insignificant and
not worth anything. Because on that day, the
scales and the way that people measure things
will be different.
And when the wild beasts are gathered, that
is when they are gathered on the day
of resurrection so that Allah may settle the
scores among them and show people the perfect
nature of his justice
to the extent that the hornless animal will
settle its score with the horned one.
Then he will say to them, be dust.
And Lazarus says, and when the wild beasts
are gathered because the nature of wild beasts
is what?
Is that they run and they go wild,
and you can't gather them together and you
can't stop them. But on that day, they
will come and stand before their lord. They
will be obedient and subservient
subservient, and none of them will remove or
move away from anything else.
I pray, sir.
And then Allah mentions that not only would
they be gathered by as the prophet
that from the perfect justice of Allah subhanahu
wa ta'ala.
Is that Allah will even have justice between
animals
to the extent that the horned animal and
the one that was unhorned. If it was
damaged or injured by the horned animal, Allah
will make justice between them. That is from
the perfect justice of Allah. Even though neither
of those animals
are held to account,
neither of them have been given responsibility,
but that is from the perfect justice of
Allah subhanahu wa ta'ala. So if that is
the justice of Allah with animals and with
insects and with those other things, then what
about with the humans and the jinn?
And when the seas are set on fire
and despite their immense size, they become covered
with fire? So the seas will be set
ablaze.
All of the water of the earth, the
oceans, the seas,
the rivers, the canals, everything. Allah will set
them ablaze in fire so they become dried
out, and then the land will be made
flat as a plain.
And when people are sorted, that is, and
the people of each particular are gathered together.
So the righteous will be gathered with the
righteous and the evildoers will with the evildoers.
The believers will be united with the
and the disbelievers with the devils. This is
like the verses in which Allah Subhanahu Wa
Ta'ala says, the disbelievers will be driven to
* in groups.
Those who fear that their lord will be
a arish to paradise in ushered ushered to
paradise in groups.
Allah will command,
gather together those who did wrong and others
of their ill
says, when the people will be
The translation given here is sorted, but the
word means to be joined.
It means the people of goodness will be
joined together, the people of evil will be
joined together. The word
like we say in marriage, marriage is called
zawaj
because 2 people join together in marriage. So,
likewise, Allah says that they will be joined
together each group with those that are most
befitting with them. And that is why the
hadith speak about this, that the the disbelievers
will be together, the hypocrites together, the believers
together. Each one of them will be with
those who are like them. And when the
female infant buried alive is asked, this refers
to the extreme ignorant practice of the pre
Islamic era when girls were buried alive for
no reason other than fear of poverty. So
the female infant who was buried alive will
be asked for what sin she was killed.
It is well known that she was she
was guilty of no sin. This is a
rebuke and harsh criticism of her killers.
And when the records of deeds that contains
all that people did of good and evil
are laid open
and distributed to their owners, some will take
their records in their hand right hands, and
some will take them in their left hands
or be or from behind their backs. And
when the sky is stripped away, that is
removed.
This is like the verse in which Allah
Subhanahu Wa Ta'ala says, on the day when
the heaven will be rent asunder with clouds.
On that on that day, we will roll
up the heavens like a written scroll.
On the day of resurrection, the entire earth
will be in his grip, and the heavens
will be rolled up in his right hand.
And when the blazing fire is kindled, that
is when the fire is lit until it
begins to rage and increases until it is
blazing like never before. And when paradise is
brought near to the righteous, then every soul
will know what it has brought of deeds
that it sent forth. This is like the
verse in which Allah
says, they will find all they did recorded
there.
These details that Allah gives us the day
of resurrection from a description that will shake
people to the core, Hardship will become very
intense.
People will be deeply shaken, and fear will
become widespread.
This should motivate people of understanding to prepare
for that day and deter them from anything
that could incur blame. Hence, some of the
early generations said, whoever wants to look at
the day of resurrection as if he can
see it should reflect upon the Surah when
the sun she ceases to shine. So Allah
strikes fear into the hearts of his creation
by describing
in this way. And Allah
therefore also gives to us a
a very
deeds because only the believers will be saved
from all of these terrors on Yomul Qiyamah.
Imagine all of these things taking place in
front of you because the people will see
it. They will be resurrected and they will
see all of this. It's not like people
are dead and all of this happens because
then there's no terror. If they were to
be resurrected and all of this had already
taken place, there's no terror left. It's already
been done. The position of the number of
the scholars is that it will happen as
they're resurrected. When they stand, they will see
all of this taking place. So they will
see the mountains removed. They will see the
sun, the sky being stripped. They will see
all of this take place in front of
them, and that is where the terrors of
the day of judgment come upon them. Only
the believers will be made safe on that
day. For more or that, no one else
will have any solace, no more comfort, no
one will give any any peace or contentment
except those that Allah
wills for. And those are the people that
Allah
loves and cares for, and they are the
believers.
Verily, I swear by the stars that recede
during the day.
Then rise and set during the night.
And by the night as it departs.
And by the first breath of morning.
Verily it the Quran
is a word conveyed by a noble messenger.
Having power of rank of high rank before
the lord of the throne.
Obeyed there by other angels and moreover trustworthy?
Your companion,
Muhammad,
is not a madman.
Indeed he saw him Jibril
on the clear horizon.
He, Muhammad sallallahu alaihi wa sallam, is not
to be accused of lying about the unseen.
It the Quran is not the word of
an accursed
devil.
So which way will you go?
The Quran is but a reminder to the
world's
For whoever among you wills to tread the
straight path.
But you cannot will it unless
Allah, the lord of the worlds, so wills
it. Here, Allah
swears by the stars that recede. This refers
to the heavenly bodies that recede,
meaning
that they fall behind from the regular procession
of the star of the stars or heavenly
bodies towards the east. They are the 7
heavenly bodies that move in the sky, namely
the sun, the moon, Venus, Jupiter,
Mars, Saturn, and Mercury,
these stars and and heavenly bodies.
And, of course,
and, of course, that is the opposite of
that towards the east, which is only for
these 7 and no others. These 7 have
2 courses.
These 7 have 2 courses. One course towards
the west, like all other stars and heavenly
bodies. And, of course, that is the opposite
of that, towards the east, which is only
for these 7 and no others. Allah swears
by them at the time when they receive,
that is when they fall behind and when
they run their course.
And when they and when they disappear and
are concealed by day. And it may be
that what is meant is all heavenly bodies,
both those that move and others. This is
one position amongst the scholars of tafsir, and
it was the,
position of the companion Ali
that Allah
takes an oath by that which recedes and
rises and sets. The word angels oh, sorry.
The word stars in the translation is from
the translator.
They've added that to make it easier for
people to understand. But the Arabic just speaks
about the attributes as we've said before. Allah
describes
creation
by attributes as opposed to by name.
So then the scholars of tafsir, they themselves
interpret as to what Allah
is referring to, which of those attributes or
which creations fit those attributes of Allah So
Allah
here mentions that which sets and recedes and
height. So the position of Adi
was that Allah was speaking about the stars,
and what they mean by stars is heavenly
bodies. Sometimes he means stars as stars, and
sometimes he means everything that is in the
heavens, the sun, the moon, and that's why
the author took that position.
Certain planets and so on. They're visible at
times. They're not visible at times. As we
know, even from earth, you can see certain
planets at certain times of the year. They're
visible, other times they're not visible.
So that's one position. The other position which
was reported by Ibn Mas'ud and Abi Abbas
is that Allah is referring to the wildebeest
because they
roam free during the day, and they recede
during the night, and they rise with the
sun, and they set and they settle down
by the evening. So they made a tafsir
of this. And as we said, both of
these, as we mentioned before, are correct. Both
of them is possible because Allah doesn't specify
the creation. He describes them. And there are
signs of wonder in both, in the way
that the animals live and in way that
they get their provision and so on, and
in the way that Allah has placed things
in the heavens and the way that they
also
are subservient to Allah
And by the night as it departs, it
was also suggested that the word translated here
as departs means comes. So the meaning of
the verse would be and by the night
as it comes. Because the Arabs often use
opposites.
They often use opposites. They say in front
and it means behind.
They say behind and it means in front
like in the verse in Suratul Kaaf when
the the Musa and Khadir are on the
ship. Allah Azul says
behind
them was the king that was trying to
steal the ship, but he doesn't mean behind.
He means in front of them. Because if
he's behind them, they don't need to worry
about him. They've already passed him by. It
means he's in front of them. So the
Arabs often use words and they mean the
opposite. And that's why some of the scholars
said the same about this. And both are
signs, both are correct.
The night as it comes in is a
sign of Allah. The night as it departs
is a sign of Allah Subhanahu Wa Ta'ala.
And by the first breath of morning, that
is when the signs of dawn appear and
light gradually begins to emerge through the darkness
until it is fully light and the sun
rises.
In these verses, Allah attests to the sublime
providence of the Quran, its magnificence,
and its protection against every accursed devil. As
he says, verily
the Quran is a word, conveyed by a
noble messenger,
Nami Jibril alayhis salam,
who brought it down from Allah Subhanahu Wa
Ta'ala as he tells us elsewhere. And so
Allah sometimes refers to Jibril as a Rasul,
as also a messenger. So this verse is
not about the prophet
but rather about Jibril alaihis salatu wasalam. It
is the word that has been conveyed by
the noble messenger, meaning by Jibreel alayhi salam.
Barely this Quran
is a revelation from the lord of the
worlds. The faithful spirit Jibreel has brought it
down to your heart so that you may
be one of the mourners.
Allah describes him as noble because of his
noble character and many praiseworthy act and many
praiseworthy qualities. For he's the best of the
angels and the greatest of them in status
before his Lord. Having power to do what
Allah commands him to do. By his power,
he overturned the houses of the people of
Lourdes and destroyed them of high rank before
the lord of the throne. That is Jibril
is close to Allah. He is of high
status and is one of the elite chosen
by Allah. His His status is superior
superior to that of all of the other
angels. Jibril is the archangel.
Jibril is the one that Allah sends with
the revelation. Jibril is the one that Allah
sends to help the messengers and the prophets.
And Jibril is the one that took our
prophet sallallahu alaihi wa sallam in the night
journey. And often the prophet used to say,
I asked Jibril about this and I saw
with Jibril. And so he's the one that
Allah
sends
to be with his prophets and his messengers.
Obey obeyed there by other angels. That is
Jibril is is obeyed among those on high,
and he has troops among the angels who
are close to Allah. They are subject to
his command and will obey him. As is
mentioned in the hadith
of love of Allah,
that when Allah loves someone, he calls Jibril
and he says, oh, Jibril,
I love so and so, so love him.
So Jibril loves him. And then Jibril calls
out to the people or to the inhabitants
of the heavens and says, indeed Allah loves
so and so, so love him. And they
obeyed Jibril alaihis salatu as salam, because Jibril
only speaks by the command of Allah
And moreover, trustworthy.
And he does he does what he is
commanded to do, no more and no less,
without transgressing the limits set for him. All
of this is indicative of the noble status
of the Quran before Allah subhanahu wa ta'ala
for it was sent with his with this
noble angel who possesses these perfect characteristics.
Usually, kings do not send someone who is
dear to them except on the most important
missions and with the most sublime messages.
Having mentioned the virtue of the angel and,
the angelic messenger who brought the Quran, Allah
now speaks of the virtue of the human
messenger to whom he sent down the Quran
and who called people to it. Your companion,
namely Muhammad sallallahu alaihi wa sallam, is not
a madman as was suggested by his, by
his enemies who disbelieved in his message and
fabricated lies against him, aiming to extinguish
thereby
where whatever they were able to do of
what he had brought. Rather, he was the
sanest of peep of people, the most mature
in thinking, and the truest in speech. Indeed,
he saw him, Jibril, on the clear horizon.
That is, Muhammad
saw Jibril alaihi salam on the clear horizon,
which is the highest that anyone can see.
And this is mentioned in the hadith where
the prophet said that I saw Jibril alaihi
salatu sanam in his original form upon which
Allah had created him with 100 of wings,
and he covered the whole horizon,
meaning everything that I could see just was
Jibril.
Nothing else. No sun no sky, no sun,
no nothing he could see except Jibril because
of his vast form.
E
is not to be accused of lying about
the unseen. That is, he is not to
be accused of adding to or subtracting subtracting
from that which Allah revealed to him or
of concealing part of it.
Rather, he is trusted about the inhabitants of
heaven and the inhabitants of earth of earth.
He conveyed the messages of his lord clearly
and did not withhold any part of them
from anyone, rich or poor, leader or follower,
male or female, city dweller or desert dweller.
Therefore, Allah sent him to an unletered and
ignorant nation, and he did not die until
they had become devoted scholars who had attained
a high level of knowledge and understanding.
And they had become,
as it were, professors whilst the most that
others could do was be their students.
The Quran is not the word of an
accursed devil.
Having mentioned the magnificence
and virtue of his book, the virtue of
the 2 noble messengers through whom the book
reached people and praising them. Allah declares the
book to be free of any problem or
shortcoming that can under undermine its credibility.
The Quran is not the word of an
accursed devil. The word translated here as accursed
means far away from Allah. So which way
will you go? That is how can this
even cross your minds? How do you lose
your minds to the point that you regard
truth, which is the highest level of credibility,
as being like lie as being like lying,
which is the worst type of falsehood. Can
this be anything but turning facts upside down?
It, the Quran, is but a reminder to
the world through which they may learn about
their lord and about his sublime attributes and
what shortcomings
he should be he should be declared above.
And through it, they may learn about the
commands and prohibitions and the reasons behind them
and about the divine decrees and religious rulings.
And through it, they may learn in general
terms of what is best for them in
this world and in the hereafter, and they
may attain bliss in both realms by adhering
to it. For whoever among you wills to
tread the straight path after guidance has become
distinct from misguidance, but you cannot will it
unless Allah, the
the lord of the worlds, so wills it.
That is his will is always done and
cannot be opposed or prevented.
In this in this and similar verses, there
is a reputation of the Qadaris who deny
the divine will and the Qadaris who deny
the free will of man as has been
discussed previously. And Allah knows best. Praise be
to Allah.
This is the end of the commentary of
Surat Taqid. Up, praise and thanks for Allah,
and may the blessings and peace of Allah
be upon the prophet Muhammad, his family, and
his companions abundantly until the day of judgement.
We now come to the 82nd chapter of
the Quran which is Surat Al Infitar, and
it is known by this name Al Infitar
from the generation of the Tabirina or after.
So still very early on, but the name
that it is known in the sunnah and
in the generations of the companions
is Surah
and Fatarat. And it is a maki surah
as mentioned by Ibn Abbas
and then declared by those scholars who took
that position such as and
others. And these surahs now there's a number
of them that begin with
either sama or was sama,
and they're known by the scholars of Quran
as the As Samawat
Surahs.
Which is the plural of Samah,
meaning heavens. And we mentioned this before that
the Hamim Surahs are called Hawamim,
and the surahs that begin
with are
called. So these surahs that begin with was
sama, either sama, and there's a number of
them as we will see now. They're known
as and it consists of 19 verses.
In the name of Allah, the most gracious
and most merciful.
Felt alright
when the heaven is is cleft asunder.
And when the stars are dispersed.
And when the seas
burst forth.
And when the graves are overturned.
And every soul will know
and every soul will know what it has
done and what it has left undone.
That is when the heaven is torn apart
and the heavenly bodies are scattered losing their
beauty, and the seas burst forth and become
1 sea, and the graves are overturned and
cast,
and cast forth what they contain of the
dead. And they are gathered for the standing
before Allah when he will requite them for
their deeds. At that time, the reality of
things will be uncovered, and what was hidden
will be disclosed. Every soul will know what
it has gained or lost.
There, the wrongdoer will bite on his tongue
on his hands when he sees that his
deeds are invalid and his scale is light,
and that his wrongdoings are piled up against
him, and his evil deeds have been presented
to him. He will become certain of eternal
doom and everlasting punishment.
There, the pious who sent forth righteous deeds
will attain great triumph and eternal bliss, and
they will be safe from the punishment of
*.
Yeah.
Oh, man. What has deceived you concerning your
most generous lord?
Who created you, fashioned you, and made you
well proportioned.
Assembling you in whatever form he wrote.
Nay. But you deny the last judgment.
Well, indeed, there are watchers appointed over
you.
Honorable scribes.
Who know all that you do. Here Allah
says rebuking the human who falls short in
his duty towards his lord and does that
which encourages his wrath. Oh, man, why has
deceived you concerning your most generous lord?
Is it because you are heed heedless of
your duty towards him or because you think
little of his punishment or because you do
not believe in his requital? And look how
Allah uses the name al kareem. What has
deceived you concerning your most generous lord.
And that is for two reasons. Number 1,
as a reminder of Allah's bounties and Allah's
blessings and Allah's generosity.
Everything that he bestows upon you from the
smallest of those blessings to the very greatest
of them, all of them come from Allah
and Allah asks for you nothing in return.
You don't have to pay for them. You
don't have to hire them. You don't have
to give money for them. Allah only commands
that you worship him in return. And also
from the benefits of using the word Al
Kareem or the name Al Kareem is that
it is a reminder to repent for those
people that have been heedless.
That if they turn back to Allah
from his generosity,
subhanahu wa ta'ala, is that Allah forgives and
Allah showers his mercy and that Allah takes
people's evil deeds once they repent and turns
them into good deeds, and that Allah subhanahu
wa ta'ala expects for them their sins.
Is he not the one who created you,
fashioned you in the best shape, and made
you well proportioned,
assembling you in a shape that is well
balanced,
the best shape and figure. And Allah as
the scholars of Tafsir mentioned, some of them
went into great detail concerning these verses about
how Allah blessed you in terms of even
the way that Allah made us. The fact
that we have legs and hands and fingers
and feet and toes, right right down to
the very smallest thing. Really is there something
that an animal can do except humans can
mimic them. Animals can swim, some animals can't
swim, humans can swim. Some animals can climb,
others can't. Humans can climb. Allah gave us
the ability to master many, many different things.
And if you were just to lose one
of those small blessings of your body, how
difficult would it be? Ask someone who doesn't
have a thumb. It's the thumb that they
miss how difficult life is to hold something,
to hold a pen, to hold a spoon.
How often you use these things and you
don't even realize.
And so the smallest of
of of of blessings that is removed from
a person, their whole life goes upside down.
A small amount of pain in your tooth,
in your eye, you can't even get up,
you can't move, you can't work, you can't
do anything because the pain is debilitating.
That is the blessing of Allah subhanahu wa
ta'ala that he placed upon you.
Is it appropriate for you to be ungrateful
for the blessing bestowed by our Lord or
to deny his kindness? That can only stem
from your ignorance, wrongdoing, stubbornness, and foolishness.
So praise Allah for not giving you the
shape of a dog or a donkey or
other similar animals. Hence, Allah Subhanahu Wa Ta'ala
says,
assembling you in whatever form, he will And
that's why Allah says, as we will see
in that he created mankind,
created them in the best of form and
shape. That's why the author says Allah could
have made us similar to dogs and to
other animals on 4
legs, can't stand, can't do it. Allah could
have made us like the snake, no legs
and arms at all. So now our bellies
slithering around and sliding.
Allah, subhanahu wa ta'ala, equates us in the
best of forms. Why? So that we could
worship him. And that's why from the honor
of the humans is that they can worship
Allah in the way that no other creature
creature can worship Allah
meaning upon the earth. The animals, they glorify
Allah and they praise Allah but not in
the way that the believing humans do. You
can
pray. No animal prays the way that we
pray with record and standing.
You make Hajj and Tawaf. No one else
makes Hajj and Tawaf in that way. All
of the different acts of worship that you
do and that we do as believers, that
is something from the honor that Allah
gave. So Allah gave people the best of
forms so that they could do the best
of worship also.
Nay. But you deny the last judgment. That
is despite this exhortation and reminder, you still
persist in denying the required. But you will
inevitably be brought to account for your deeds.
For Allah has appointed over you noble angels
who record your words and deeds, and they
know all that you do. This includes both
actions of the heart, beliefs, thoughts and emotions,
and physical actions. So that so what is
appropriate on your part is to honor them
and respect them. And so that is the
angels that are on either side that record
the deeds of a person, good and bad.
And Allah describes them as being honorable, meaning
that they don't make things up. What they
do, they write. They write accurately and with
integrity. They're honorable. So nothing is false within
their records, but only that which people do.
Very the righteous will be in bliss.
And verily, the wicked will be in the
blazing fire.
And will never leave.
And how could you know what the day
of judgment is?
Again, how could you know what the day
of judgment is?
Is the day when no soul will have
the power to do anything for another. And
on that day, our command will belong to
Allah alone. What's meant by the righteous is
those who fulfill their duties towards
Allah and towards other people, who adhere to
righteousness in beliefs and thoughts and in physical
actions. Their reward will be mental,
spiritual, and physical bliss in this world, in
Al Barzakh, and in the abode of eternity.
And vary the wicked who fall short in
their duties towards Allah and towards other people
whose hearts are filled with evil resulting in
evil deeds will be in the blazing fire.
That is, they will have a painful punishment
in this world, in Al Barzakh, and in
the the abode of eternity, which they will
enter and be severely punished therein on the
day of judgment. That is the day of
requital for deeds,
and will never leave. Rather, they will remain
therein and never depart from it. And how
could you know what the day of judgment
is? Again, how could you know what the
day of judgment is? This demonstrates the enormity
of that terrifying day. It is the day
when an old soul will have the power
to do anything for another, even if he
is a relative or a sincerely loved one.
Each person will be preoccupied with his own
self and will not seek salvation for anyone
else. And on that day, all command all
command will belong to Allah alone, for it
is he who will judge between all people
and settle the score of the one who
was wronged with the one who wronged him.
And Allah knows best. This is a comment
this is the end of the commentary of
Suratul Infiataar.
All praise and thanks for Allah. And may
the blessings and peace of Allah be upon
the prophet Muhammad, sallallahu alaihi wa sallam, his
family and his companions abundantly until the day
of judgment. And with that, we come to
the end of Surat al Fitr and the
end of today's lesson.
It's off to