Ahsan Hanif – Tafseer As SaDi #27
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The importance of the book of T liquor Al Essence is emphasized, as it describes the existence of the Surah and its significance to the Bible. It emphasizes the importance of not denying one's beliefs and showing compassion and mercy. The speaker also highlights the negative impact of not following strict rules and respecting others' boundaries, as well as the need for individual responsibility and acknowledging one's own limitations.
AI: Summary ©
So today is the 27th day in the
reading and the commentary of this book of
Tafsir Al Kareem Al Rahman. More famously known
as the Tafsir of Asadi.
Who
who died in the 1,376
of the hijra.
And today, we begin with the tafsir of
the 19th chapter of the Quran, the 19th
Surah, Surah Al Balad.
And this is the name that the and
those followers who came after them gave to
the Surah, Surah Al Balad.
But the name of the Surah in the
books of or in the narrations of the
sunnah
and in the statements of the companions is
Surah
is
It is a according to the majority, if
not all of the scholars, even Abbas, even
Zubair
from the companions said that it is Makkir,
and then those scholars who follow them such
as Ibn Kathir, Al Khortubi, Ibn Adiyeh, and
many others. And it consists of 20:20
verses.
In the name of Allah, the most gracious
and most merciful.
Verily, I swear by the city.
And you are a resident of the city.
And by parent and offspring.
We have indeed created man in toil and
hardship.
Does he think that no one can ever
have
power
over
him?
He says, I have squandered
enormous
wealth.
Does he think that no one saw him?
Have we not give have we not given
him 2 eyes?
And a tongue and pair of lips.
And shown him the two ways, good and
evil.
But he has not,
attempted the steep path.
And how could you know what the steep
path is?
Is freeing a slave.
Or giving food on a day of privation.
To an orphan near of kin.
Or one who is poor and destitute.
While being first and foremost among those who
believe and exhort one another to be steadfast
and show compassion.
Such will be those on the right.
And those who reject our sons will be
those on the left.
Alayhimna
room
Musaddah
with fire closing in upon them. Here Allah
subhanahu wa ta'ala was by the city that
is this that is by the secure city
namely Mecca Al Muqaurama,
which is the best of all cities, especially
at the time of when the messenger salallahu
alaihi wasalam was living there. Allahu alaihi wa
sallam takes an oath by the city of
Mecca, and he calls it the city. So
from the names of the city of Mecca
is Al Balad, Al Balad meaning the city.
And one of the questions of the prophet
asked when he was speaking in the farewell
Hajj, and he said, what day is this?
What month is this? He said,
Which city are we in? Meaning the city
of Mecca. And so it is known as
Balda and Al Balad, meaning the city, because
of its position in terms of its,
holiness and its position in the sight of
Allah subhanahu wa ta'ala. Also in the first
verse, one of the things that you will
see and it's been repeated
in the Quran a number of times is
that sometimes when Allah takes an oath, a
verse of oath, it begins with the word
This happens a number of times in the
Quran, and the scholars that they've seen differs
to what that is.
That which generally means in the Arabic language,
no, to deny or to negate. However, when
it's added
to a qasim, an oath, it doesn't mean
to negate or to deny, but it takes
a different meaning. And that is why often
you will find in some of the books
of tafsir from a linguistic point of view,
they call it
an additional
meaning that it doesn't do the job that
it's meant to do. It's an added
that doesn't do what the is usually meant
to do. Some of the scholars said, therefore,
what it does is that it affirms, confirms.
And that's why in the translation, you have
verily.
So what it adds is a confirmation.
Another said, no. What it's negating, it does
negate. But what it negates is the opposite
of that which Allah takes the oath for.
So if Allah is using an oath to
establish yomul qiyama,
Allah begins with Allah to negate the false
belief of those who denied qiyama
and so on and so forth. And so
Allah negates that them in the in terms
of their false beliefs and then establishes
the correct one with the Qasem.
So the Qasem people often often get confused
when they see this verse. They see la,
where's the no, what's the no for? Does
it mean I don't take an oath? No.
This is a different type of and it
is called an additional.
And by parent and offspring, namely Adam and
his progeny,
What is attested to is mentioned in the
following verse. We have indeed created man in
total and hardship. It may be that what
is meant is what man suffers and goes
through of hardships in this world, in El
Barzakh and on the day of, resurrection. So
man should strive hard to do that which
will bring him relief from these hardships and
lead to eternal bliss and joy. For if
he does not do that, he will continue
to suffer severe punishment for all eternity.
We have created man in the best form
and shape so that he is able to
take action and deal with tough and and
difficult situations. Yet despite that, he he does
not give thanks to Allah for this great
blessing. Rather, he becomes arrogant because of his
well-being, and he opposes his creator. Therefore, in
his ignorance and wrongdoing, he thinks that his
situation will last forever and that his ability
to dispose of his own affairs will never
cease. Allah says that we created man in
toil and hardship. And the author says that
includes his life in the world and what
he may encounter in the barzakh and the
grave and what will take place on the
day of judgment. But it's also within the
dunya as well because the person a person's
life begins in toil and hardship. The birth
that the mother goes through when she gives
birth, the pregnancy, the carrying, the birth of
the child is a great deal of toil
and hardship that she endures and is patient
with. And then the child as it grows
up and the many stages of life that
they will go through because they'll pass through
sickness, they'll pass through poverty, they'll pass through
periods of sadness and grief and war worry
and sorrow. All of these are from the
trials and hardships of life.
And Allah Subhanahu Wa Ta'ala says, does he
think that no one can ever have power
over him and therefore he shows arrogance and
boasts of what he has spent on his,
has spent of his wealth of of wealth
on his own desires. So he says, I
have squandered enormous wealth. That is huge amounts
of wealth. Allah Subhanahu Wa Ta'ala describes
spending on desires and sins as squandering because
the spender does not benefit from what he
spends
And his spending only leads to regret, loss,
exhaustion, and diminishing of wealth, unlike the one
who spends on good causes, seeking the pleasure
of Allah. The latter
is as it were
making deals with Allah as he gains many
times more than he spends. Allah says, warning
the one who boasts of what he spends
on his desires, does he think that no
one saw him? That is, does he think
when he does that, that Allah does not
see him and will not bring him to
account for every everything, small or great? Rather,
Allah does indeed see him and, of course,
his deeds
against him. He has appointed noble scribes
to write down whatever he does of good
or evil. Then Allah reminds him of of
his blessing saying, have we not given him
2 eyes and a tongue and a pair
of lips so as to give him a
beautiful appearance and so that he may see
and speak. And we have bestowed upon him
other necessary faculties. This refers to worldly blessings.
And Allah Azhul specifies these two blessings of
the eyes and the tongue and the lips
because the ability to see and the ability
to communicate and speak is from the greatest
blessings of Allah
in attaining guidance
to be able to see the signs of
Allah
in his creation and to be able to
see the signs of Allah in his revelation
by being able to read the Quran and
be able to read the books of the
scholars and the books of tafsir and so
from the great blessings of Allah subhanahu wa
ta'ala. And those who don't have the ability
to see are always dependent and need people
to read for them. Otherwise, they can't seek
knowledge and they can't learn. And that's why
some of the salafis used to say when
they were asked, you're blind, how did you
seek knowledge? He said Allah gave to me
students that would read for me. They would
spend their day and night in my company
reading reading reading for me because I can't
read. If they don't read for me, who's
going to read? How am I going to
learn? And so it's a great blessing from
the blessings of Allah and that ability to
communicate, to speak, to question, to ask, to
speak, to to teach, to learn. All of
this is something which Allah gives. So these
two blessings, in terms of guidance, they're from
the greatest blessings of Allah Subhanahu Wa Ta'ala.
So those who squander them, they don't use
their eyesight in that which is beneficial. They
don't use their tongues, their mouths, their lips
if that which is beneficial, then they have
squandered some of the greatest blessings of Allah
and
there will be a curse upon them.
Then Allah says concerning the the blessings of
religion and shown him the two ways, good
and evil. That is the path of good
and evil. We have shown him guidance as
distinct from misguidance.
These immense blessings require a person to fulfill
his duties towards Allah, to give thanks to
Allah for his blessings, and not to use
them in disobedience to him. But this person
does not do that.
But he has not attempted the steep path.
That is, he has not attempted to he
has not attempted it or crossed over it
because he is following his whims and desires.
So this steep path is very difficult for
him. Then Allah explains what is meant by
that steep path. The word Al Aqaba means
something which is
very high and difficult to climb.
A path which is steep and sheer, very
difficult to climb. And Allah uses this as
an example for people who fight their desires,
Those people who fight their whims and desires
that they have and the temptations of the
dunya.
Allah says that it requires a great deal
of discipline just like a mountain climber that
wants to climb Everest one of these very
difficult peaks. They train and train for months,
if not years, and then they have to
wait for the right conditions, and then that
whole journey is arduous. It is a once
in a lifetime
exertion that they undertake.
Allah
says that for the believer, their life is
like that also in terms of them fighting
shaitan and his whisperings of the temptations of
the dunya and the desires of their own
souls because the haram is widespread and it
surrounds you and it comes from you at
every direction. And so Allah says these are
the people that Allah loves because they go
and ward or
or or withstand all of that and they
turn towards Allah subhanahu wa ta'ala. Then Allah
gives examples now of some of the greatest
examples
of those who fight against their desires and
seek to peace Allah
As he says, it is freeing a slave.
That is freeing a person from slavery by
manumitting him or helping him to buy his
freedom. Is even more appropriate to rant to
Muslim prisoners who are held by the disbelievers.
We have 2 types of freeing slaves
in the Sharia. The first is called
as the prophet sallallahu alaihi wasallam called it.
And that is to free someone by buying
them
completely with your own wealth and freeing them
for the sake of Allah or you own
them. They're in your possession already and you
free them for the sake of Allah. That
is the higher level. The second one is
what is mentioned here, faqku rakaba.
Faqku rakaba is to help
in buying that freedom.
So the first one is you pay for
the whole thing. The second one is you
pay for part of it. So faqquharakaba is
the second one. The first one is of
a higher level. You pay for the whole
thing. Cost you a £1,000,000, you pay the
1,000,000. Fatquhar Aqaba is, no. It costs £1,000,000.
I can only give 50,000.
And so you help and others help as
well and then you buy that person's freedom.
So Allah says that this is one of
the greatest acts of worship.
Or giving food on a day of privation
that is on the day of severe hunger
by giving food at the time when people
need it most to an orphan near of
kin, that is one who is both a
poor orphan and a close relative. And this
is from the principles of Islam, that the
greater the rights of people or the more
of those rights that accumulate, the more right
that they have upon you. So you have
someone that you know that's poor. That's alright.
The the poor have rights. But if that
person happens to be a relative, that's a
double right. If they happen to be a
neighbor, that's a triple right. If they happen
to be a Muslim, that's another. So as
more the more that the rights accumulate, the
more that those people are worthy of your
attention and they're worthy worthy of your sadaqah.
As the prophet sallallahu alaihi wasallam said to
one of his wives when she had some
Martha and she gave it away to the
poor, he said it would have been better
for you to give it to the poor
of your family because she had very, very
poor family members from her cousins, her uncles,
and aunts' sons. He said it would have
been better for you to give it to
her. And then when also in the other
hadith, when the prophet was saying to the
women, give sadaqa, give sadaqa, give sadaqa.
So Zainab, the wife of Ibn Mas'rud went
home and she said, I heard the prophet
say, today give sadaqa.
Ibn Mus'ud was a poor man. He said
the best person you can give sadaqa to
is me, your husband. She said, I'm not
gonna give you my sadaqa. You're my husband.
So So she went to the prophet and
she said, oh, messenger of Allah, ibn Mus'ud
said,
give it to me instead. He said, sadaq.
He spoke the truth. He has the most
right to your sadaqah. He and his children,
meaning your children, if they need it, they
have more right to sadaqah. And that's why
Imam al Bukhari from his fiqh,
from his amazing wisdom in his book at
Adeb al Mufrad, he mentions this point and
he mentions different narrations that speak to this
thing that the people that are most worthy
of your sadaqa, if they need it, are
those that are closest to you in your
family members. Because they're not zakah. Sadaqa is
something which you can give to whoever. So
those people, if they're poor, they're needy, they
they're hard up, to give it to your
own family members to start with them is
from the greatest of sadaqa, and it's something
which you often neglect. We think sadaqa is,
you gotta find someone poor, you gotta find
an orphan, you gotta find a widow. No.
Your family deserve your Sadaka. So if they
need something or you give to gift to
them something and their people, especially if they
need it, but even just to give to
them, to spend upon them is from good
sadaqa. The prophet said to the man, he
said, when the man came in he said,
oh, messenger of Allah, I have a number
of dinars. What do I do? He said
the first one you spend on yourself. The
second one you spend on your wife. The
third one you spend on your children. The
4th one you can spend wherever you want.
Begin with those people that require it most
and that have the most rights upon you.
Or one who is poor and destitute, while
being first and foremost among those who believe.
That is who believe in their hearts, in
that in which it is obligatory to believe,
and they do righteous deeds with their physical
faculties in terms of both words and these
Actions that are both obligatory and recommended and
exhort one another to be, steadfast in obeying
Allah and in refraining from disobedience and in
accepting
the painful decree of Allah,
by urging one another to submit to that
and comply with it with complete acceptance and
contentment,
and to show compassion to people by giving
to the needy, teaching the ignorant, taking care
of all their needs of various kinds, helping
them in their endeavors to that which is
in their best interest in both religious and
worldly terms, and loving for them what they
love for themselves and hating for them what
they hate for themselves. Look at how describes
the believers,
that they exhort, meaning encourage one another to
be patient and steadfast,
and they encourage one another to be compassionate
and merciful.
These are from the the greatest of the
attributes of the believers, and that is why
at the end of Surat Al Fath as
we mentioned when Allah describes
the companions of the prophet salallahu alaihi wasalam,
he calls them
They were merciful towards one another. And the
greatest types of mercy that you can show
to your fellow brother and sister, your fellow
Muslim, is to guide them to that which
is pleasing to Allah.
Guide them to the mercy of Allah azza
wa j. That is the greatest form of
compassion and mercy that you can find somebody.
You see someone making mistake, especially if that
mistake is something which is haram or they've
fallen, or fallen short of an obligation. You
see someone not praying correctly and you know
that that prayer is invalid.
The best thing that you can do in
terms of showing mercy to them is to
help them and to guide them to that.
And so Allah says that this is from
the attributes of the believers.
Those who meet this description, whom Allah has
enabled to climb that steep path, will be
those on the right because they did what
Allah enjoins of duties towards him and towards
his slaves. And they refrain from that which
they were forbidden to do. This is this
is the sign of being among the blessed.
And those who reject our signs by turning
their backs on these matters so they do
not believe in Allah and do not do
righteous deeds or show compassion towards the slaves
of Allah will be those on the left
with fire in with fire closing in upon
them. And they will be confined behind doors
barred with huge beams so that they cannot
be opened and they will find themselves in
distress and hardship.
It's the end of the commentary of Surat
Al Bayat. All praise and thanks are 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. We now come
to the of the 91st Surah of the
Quran, Surah to Shems, which means the sun.
And this is the name that you will
find given to it from the time of
the Tabi'i and those that came after putting
the sunnah. And the statements of the companions,
it is known in the Surah Surah
It is a as mentioned by Ibn Abbas
and then those scholars who came after him
and
others, and it consists of 15 verses.
In the name of Allah, the most gracious,
the most merciful.
By the sun and its light.
And by the moon as it follows it.
And by the day as it display as
it displays it. And
by the night as it conceals
And by the heaven and Him who built
it.
And by the earth and Him who spread
it.
And by the soul and him who fashioned
it.
And inspired in it and in in ability
to differentiate between wickedness and righteousness.
He will indeed attain true success who purifies
it.
And he will indeed fail who corrupts
it.
The mood rejected their messenger for they were
transgressors.
When the most wicked among them went forth
to kill the she camel.
The messenger of Allah,
Salih, said to them, hands off the she
camel of Allah and let her end
and her drink.
But they disbelieved him and hamstrung her so
their Lord unleashed against them for their sin,
a punishment that reached them all.
And he, Allah, feared not the consequences thereof.
In these verses, Allah
swears an oath concerning the righteous soul and
evil soul. Meaning that that is the Joel
al Qasim. All of these oaths that you
will see, the number of verses, 8, 9
verses, all of them oath after oath after
oath is for a reason
to show the nature of human souls, that
there are only 2 types, one that is
righteous,
another one that is wicked and evil.
By the sun and its light
and the benefits that comes from it and
by the moon as it follows it. That
is as it follows it through various positions
in the sky. And the light of the
moon follows the light of the sun. And
by the day as it displays it, that
is, the sun displays what is on the
face of the earth and makes it manifest.
And by the night, as it conceals it,
that is, it conceals the face of the
earth, so that everything on it is shrouded
in darkness.
In this world, darkness and light, sun and
moon follow one another in a regular and
precise manner that serves people's interest. This is
the great indication that Allah has knowledge of
all things
and has power over all things and that
he alone is deserving of worship. Everything that
is worshiped besides him is false. Just to
the law has given to us by the
sun and the moon, day and night,
light and darkness. Then likewise, there is also
the example of Iman and Kufr.
One is light and the other one is
darkness. So Allah
often uses what we can see around us
by making examples of it or likening it
to the state of a person's iman or
lack thereof.
And by the heaven and him who built
it. This is swearing an oath by the
heaven and the one who built it, namely
Allah Subhanahu Wa Ta'ala. And by the earth
and him who spread it. That is he
spread it out so that people would be
be able to benefit from it in all
ways and by the soul and him who
fashioned it. It may be that what is
meant by the soul here is all living
creatures because it is mentioned in general terms.
Or it may be that what is meant
here is an oath sworn by the soul
of man who is accountable based on what
he follow based on what follows.
Whatever the case, the soul is one of
the great signs of Allah that deserve to
be sworn by. For the soul is extremely
subtle and light. It moves about easily, changes
easily, and is influenced easily. Subject to emotions
such as desiring, wanting, aiming, loving, and hating.
Without the soul, a body would be a
mere image without nothing in it. The fact
that it is created in such a manner
is one of the great signs of Allah.
And it is from the one of the
greatest secrets of Allah
as Allah says in the Quran
they ask you concerning the spirit, the soul.
Says from the affairs of my lord. How
amazing there is this thing that you can't
see, that no one can capture, that no
one knows exactly which part of the body
lives in or resides in or how it
works and how it moves and how it
When it leaves the body, the body is
nothing anymore. At the time of death, it
is a soul that leaves. And if you
were to watch a person die, you wouldn't
see that soul leave. You can't see it
physically leaving their body but you know the
moment that it has left. From the greatest
signs of Allah in terms of how it
works and how it moves and how it
Allah knows best
it is from the knowledge that he has
kept with himself
But Allah says that there are 2 types
of people who instinctively
know.
They know what is good, they know what
is bad. Because that is from the fitrah
that Allah placed in people, that innate ability
to know what is good and what is
bad. Just as people generally know something is
nice, some things are not nice, something is
good. People just generally know that by virtue
of just being good natured people. But for
the Muslim it is even more. And that
is why when the prophet was asked by
the man or messenger of Allah what is
goodness, what is righteousness, and what is sin,
he said righteousness is that which gives the
heart tranquility and inner peace, and sin is
that which disturbs the heart and you dislike
that people know it of you. You know
from your heart that it's a sin. You
know from your heart that it is something
which is pleasing to Allah Subhanahu Wa Ta'ala.
You will indeed attain true success who purifies
it and cleanses it of sins and faults.
Alleviating it from Elevating it. Elevating it through
obedience to Allah, attaining beneficial knowledge and doing
righteous deeds. And he will indeed fail to
corrupt
and he will indeed fail who corrupts it.
That is, corrupts his noble soul that does
not deserve to be subjected to impurity through
committing immoral deeds, allowing it to develop faults
and commit sin, and failing to perfect it
and make it grow, and indulging in that
which will bring it shame and spoil it.
So Allah says, you're successful,
the one who purifies it.
Loss is for the one who corrupts it
which shows that the soul itself has the
ability to be purified and corrupted. It is
we that make that choice. You're not given
a soul that's corrupt. You're not given a
soul that's righteous. No. You make that choice.
And it is through your Ibadah, through your
worship, through your iman, through your belief in
Allah, a'sul that you either purified or you
corrupted yourself. So Allah subhanahu wa ta'ala doesn't
say that there are corrupt souls, that there
are righteous souls. No. He says those who
choose who are corrupted,
those who choose purified.
And so the one who wishes to purify
their soul can do so even after it
has been corrupted if they turn back to
Allah with Tawba. And those are pure souls.
Their souls can also be corrupted as the
prophet told us
from signs of the day of judgement as
a person wakes up as a believer, and
they, by the evening, have become a disbeliever.
So it's a choice that we have in
terms of what we do.
The mood rejected their messenger for they were
transgressors. That is because of their transgression,
rejection of the truth and opposition to the
messengers of Allah.
When the most wicked among them went forth
to kill the sheikamu, that is the most
wicked member of the tribe whose name was
Qedar ibn Salif,
He went forth to hamstring the sheikamu
when they agreed to that to when they
agreed to do that and he agreed to
comply with their instructions. And so he was
the one that was chosen by Allah, put
all the blame on all of Samud because
they're the ones who sent him. They're the
ones that agreed. They're the ones that plotted.
But only one person is going to strike
the camel, Just happened to be the worst
of them that he volunteered for that role.
And he said, I would do because some
of them were afraid. They were like, this
is a sign from Allah. We're afraid of
it. He said, I don't care. I'm not
afraid. I'll go and do it. Let him
bring his punishment. So, Allah actually calls him
the worst of the people. But all of
them were equally equally guilty because they encouraged
it and they agreed to it. The messenger
of Allah, namely Sarai alaihi salam, said to
them, warning them, hands off the she camel
of Allah and and her drink. That is,
beware of
beware of ham of hamstringing the she camel
of Allah which he has made a great
sign to you. And do not respond to
the blessing
that Allah has bestowed upon you, giving, you
her milk to drink by hamstringing her. But
they disbelieved their prophet, Salih, and hamstrung her.
So their lord unleashed against them for their
sin, a punishment that reached them all. That
is, he sent upon them destruction that reached
them all. He sent against them a blast
from above them
and an earthquake from beneath them so that
they became lifeless
with no one among them calling out or
responding. That reached them all. That is, it
affected them all equally. And he, Allah,
feared not the consequences thereof. How could the
one who is the subduer fear the consequences
when no created being is beyond his subjection
or subjugation
and control. And he is the most wise
in all that he decrees and prescribes.
It's the end of the commentary of Surah
Surah Shem's. I'll 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. When I come to
the tafsir of the 92nd Surah, the Quran
Surah to lay all the night, and this
is the name that it was known by
in the statements of the and those who
came after. But before that generation and the
time of the companions, it was known as
Surah Al Lely I Dayaksha.
Surah Al Lely I Dayaksha. Surah Al Lely
I Dayaksha. Surah Al Lely I Dayaksha. Surah
Al Lely I Dayaksha. Surah Al Lely I
Dayaksha. Surah Al Lely I Dayaksha. Surah as
mentioned by Ibn Abbas
and those followers who came after him such
as Ibn Kathir
and it consists of 21 verses.
In the name of Allah, the most gracious,
the most merciful.
By the night as it conceals.
And by the day as it discloses.
And by him who created male and female.
Fairly your endeavors have
have divergent ends.
As for him who gives in charity and
fears Allah,
and believes in the ultimate goal
And believes in the ultimate good.
We will make easy for him the path
of of salvation.
But as for him who is who is
miserly and thinks he has no need of
Allah.
And denies the ultimate good.
We'll make
will make will make easy for him the
path of
perdition.
Either tarada,
his wealth will avail him nothing when he
falls into *.
Surely it is for us to show the
path of guidance.
And verily to us belong the hereafter and
the present world.
Did you say?
Which one will,
which one which none will enter except the
most wretched?
So I warn you of a raging fire.
And very to us belong the hereafter and
the present world.
So I warn you of a raging
fire.
Which none will enter except the most wretched.
Who denied and turned away.
But the righteous will be kept away from
it.
Who gives his worth seeking to purify himself.
And owing no one any favor for which
he should repay him.
Whether he seeks only the pleasure of his
lord, the most high.
And
indeed he will in time be well pleased.
It's an oath which Allah swears by the
time during which people do their deeds that
vary according to their circumstances
By the night as it conceals, that is,
it covers all creatures with its darkness. So
each creature goes back to its dwelling and
rest from its toil and labors.
And by the day, as it discloses,
that is, manifests
itself to people so they benefit from its
light and go about their business. And Allah
has made, as we know, the night for
certain things, the day for certain things. One
of the things that Allah has placed in
both is acts of worship.
Worship is during the day and worship is
during the night. Some of the most beloved
acts of worship to Allah
are done during the night, and some of
the greatest obligations of Islam are done during
the day. So both are times for the
worship of Allah
And by the day, as it discloses, that
is manifest itself to people so they benefit
from its light and go about their business.
By and by Him who created male and
female, here Allah swears by himself as the
creator
of males and females.
As dictated by his wisdom, he created every
type of animal
that he wanted to survive as male and
female so that this species
may, survive and not disappear. And he led
each of them to the other, to the
other by means of desire, making each of
them suited to the other. Blessed be Allah,
the best of creators. Failure endeavors have
divergent ends. This is,
this is that this is what is attested
to your endeavors. All accountable people
very greatly according to variations
in deeds, their quality and their energy put
into them, and according to the goal and
purpose of those deeds.
And they
are they done for the sake of Allah,
the most high, the eternal? For endeavors that
are done for his sake will last and
benefit the doer, or are they done for
transient
aims in which in which case endeavors are
rendered invalid and diminished
as that purpose diminishes?
This applies to every deed that is not
done for the sake of Allah. So Allah
this is the
The reason why Allah takes the oath is
this verse here that you have different ends
that you will meet
in terms of belief and disbelief.
But even amongst the believers, they're not all
the same. Some of them will have the
high strengths of jinnah, some will be lower,
Some will be with the people who are
with them foremost, the.
Some of them will be lesser than them.
So Allah says to every single one of
you is the ends that you work towards.
And Allah subhanahu wa ta'ala refers to the
type of people who strive and describes their
deeds. As for him who gives in charity,
that is, he does what he is enjoying
to do of financial acts of worship, such
as giving zakah, offering expiation,
spending on maintenance of family members, giving charity,
and spending on good causes. And he also
does physical acts of worship such as prayer,
fasting, and so on, and acts of worship
that combine both physical and financial elements such
as Hajj and Umrah and so on, and
fears Allah with regard to that what he
has forbidden of matters
and sins of various kinds. The author when
he says, and the one who gives in
charity, he mentions physical actions and he mentions
financials. And that's because the verse says,
is the one who spends, and it doesn't
specify
what he spends, whether it's money. So the
author takes the more general thing, spends everything,
spends in his actions, spends in his words,
spends in his money. He takes the more
general meaning. The addition of charity is from
the translator.
So that is only one type of spending.
And so the author says no. Even what
you spend in terms of worship, in terms
of your deeds, in terms of your actions,
that is also a type of spending.
And believes in the ultimate good. That is,
he believes
in. There's no god but Allah and all
that it it points to of religious beliefs
and all that it leads to of reward
in the hereafter? Because it is the statement
of goodness and the statement
as we know of truth. And it is
the
but the pure word.
So Allah says the one who believes in
that goodness meaning.
We'll make easy for him the path of
salvation. That is we'll make easy
that is we, that is we will make
his affairs easy for him and we'll make
all that is good easy for him. And
we'll make it easy for him to refrain
from all evil because he has taken measures
that lead to that. So Allah will make
easy Allah will make easy for him. But
as for him who is
with regard to what he is instructed to
spend, So he does not spend in the
ways that are obligatory or recommended. And he's
not he does not have any desire to
do that which Allah has enjoined
and thinks he has no need of Allah.
So he does not submit to him and
does not think that his soul is in
desperate need of of its lord. For there's
no salvation, success, or prosperity unless
Allah is his ultimate object of love and
worship, whom he seeks and to whom he
turns
and denies the ultimate good. That is, he
denies the goodly beliefs,
that Allah has enjoined people to believe in.
We will make easy for him the path
of perdition,
so he will adopt
bad and blame worthy characteristics
because it is made easy for him to
commit evil and get rid get carried away
with acts of disobedience.
We ask Allah to keep us safe and
sound. His wealth will avail him nothing when
he falls into *. That caused him to
transgress and made him feel that he had
no need of his lord and made him
miserly.
When he dies, nothing will accompany him except
the righteous deeds. As for his wealth on
which he did not pay his dues, it
will become a source of regret for him
because he did not send any of it
forth for the hereafter.
Surely, it is for us to show the
path of guidance. That is guidance to the,
to the straight path that leads to Allah
and brings one close to his pleasures.
As for misguidance, it bars it bars 1
from Allah and does not lead 1 to
anything but severe punishment.
And verily to us belong the hereafter in
the present world. He owns them and controls
them, and he has no partner in that.
So let those who have aspirations turn to
him and give up, and give up any
hope in created beings.
So I warn you of a raging fire,
blazing and kindled,
which one will enter except
which none will enter except the most wretched
who denied
the truth and turned away from the divine
command. But the most righteous will be kept
away from it, who gives his wealth seeking
to purify himself from sins and faults and
seeking thereby the pleasure of Allah subhanahu wa
ta'ala. Now, Allah subhanahu wa ta'ala says when
he speaks about the fire, none except the
most wretched will enter the fire.
I mean, it speaks about Jannah, none except
the most righteous and pious will enter into
it. And this is from the eloquence of
the Quran because there is not the literal
meaning. Because not only the most wretched will
enter the fire, everyone that is wretched, even
if they're not the most wretched. Because the
most wretched is a few of the people,
but all of the disbelievers will enter the
fire. And it's not only the most righteous
or the most pious that will enter to
Jannah, not everyone that died upon Tawhid enters
into Jannah. But Allah
gives the 2 extremes,
gives the worst of people and the best
of people as an example.
But obviously, those that are similar to them
in their characteristics of either iman or disbelief
are included in that also.
This indicates that if spending on, on recommended
purposes,
will lead to giving an obligatory spending such
as paying off debts,
spending on maintenance of family members, and the
like, then that recommended spending is not prescribed.
Rather, it's be is to be rejected according
to most of the scholars because the soul
cannot be purified by means of a recommended
deed that causes one to miss out on
doing an obligatory deed. And this is a
very important principle of Islam that many people
neglect. Someone has a debt and that person
wants their money back and that time is
due for them to pay, and there they're
giving sadaqa
rather than paying that person back. And so
the Sharia says you begin with the obligations
that are most pressing.
And so those are the things that take
most priority over you, and then you give
the other things to other people. And that
is why at the time of death, the
scholars have a list of what takes priority
from that, which is number 1, is your
shrouding and your burial. That's the most important
thing. You have to pay for the burial
service from that person's wealth if no one
else will pay for it. And then it
comes to a person's debt
that has more right than the inheritance that
people take from you, your children and your
family. If there is nothing left after that
debt, they don't get anything because those are
rights that are more pressing. So the Sharia
always begins in that way that you look
at what is most obligatory
and you begin with that before you go
to that which is less an obligation, let
alone that which isn't even obligatory and it's
only recommended.
And owing no one any favor for which
he should repay him. That is, this righteous
person does not owe anyone any favor, but
he repays him. And perhaps, he does acts
of kindness to other people for which they
owe him favors.
Thus, he becomes a true slave of Allah
because he is indebted to him alone for
his kindness. And these last few verses now,
all of these are about Abu Bakr radiAllahu
an.
As for the one who owes people some
favors
but has not repaid them, he will inevitably
do things for people that will undermine his
sincerity towards Allah. This refers this first refers
to Abu Bakr
Radha Allahu Anhu, and it was said that
it was revealed because of him, because he
did not owe anyone any favors, not even
the messenger of Allah salallahu alayhi wa sallam.
Apart from the favor of the messenger that
he could not repay, name me the favor
according him to the religion of Islam and
teaching him guidance and the true faith. For
Allah and his messenger
did a favor to everyone that can never
be repaid. However, the verse is also applicable
to everyone who possesses this good quality and
does not owe any favor to anyone. And
thus his deeds remain sincerely for the sake
of Allah.
And this is from the unique
virtues of Abu Bakr radhiallahu an as the
prophet
towards the end of his life. That there
is no person who has done me any
favor or any good, except that I repaid
them in the dunya.
Someone did go to the prophet, he would
give them something back and return sometimes more
than that which they asked. He said, everyone
I did this for except for Abu Bakr,
for Allah will reward him. Because Abu Bakr
gave up everything for the prophet and gave
his life, his wife sorry, his family, his
wealth, was willing to sacrifice everything for the
prophet sallallahu alaihi wasallam. So Allah is the
one who will repay him, and that's from
the unique virtues of Abu Bakr. And that
is why when the companions in the Masjid
used to have their separate entrances because the
masjid was linked to people's homes just like
the prophet's house was linked to the wall
of the masjid, other people. So everyone used
to have the small little entrances, the only
little windows and doors that they were just
going to the masjids from. He said, close
them all, except for the door of Abu
Bakr. Leave only Abu Bakr is open. And
there are many hadith that speak about that
state and virtue of this great companion.
And Allah says, rather he seeks only the
pleasure of his lord, the most high. And
indeed, he will be
and indeed, he will in time be well
pleased. This righteous man will be pleased with
what Allah will bestow upon him of all
kinds of honors and rewards. It's the end
of the commentary of Surah Al Layl. Our
praise and thanks are 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. We now come to the tafsir
of the 93rd, surah of the Quran, Surah
Al Duha.
In Surah Al Duha, it is known by
this name in the statements of the companions
and in the sunnah, in the hadith.
And it is a according
to and then those scholars who came after
and others, and it consists of 11 verses.
In the name of Allah, the most gracious,
the most merciful.
By the day.
And by the night when it is still.
Your Lord has not forsaken you nor does
He hate you.
And neither hereafter will be better for you
than this present life.
And your Lord will surely give you so
that you will be well pleased.
Did he not find you an orphan and
take care of you?
Did he not find you unaware of the
path of truth and guide you?
Did he not find you in need and
make you independent?
So as for the orphan, do not mistreat
him.
And as for the beggar, do not speak
harshly to
him.
And as for the blessing of your Lord,
proclaim it.
Here Allah, subhanahu wa ta'ala, swear by the
day when its light spreads in the early
morning and by the night when it is
still and darkness spreads and grows intense, that
Allah cares for his messenger salallahu alayhi wasalam.
Your lord has not forsaken you. That is
he has not abandoned
you since he has always taken care of
you. And he has not neglected you since
he has always looked after you. Indeed, he
has continued to take the best care of
you and raise and to raise you in
status degree after degree,
nor does he hate you. That is, he
does not hate you for
for he has always loved he he has
always loved you. Denying something is indicative of
its opposite, and negating something is absolute.
Negating something in absolute terms cannot be praised,
cannot be praised unless it implies perfection.
This is how the messenger, sallallahu alaihi wasallam,
was previously
and at the moment of revelation, in the
best and the most perfect situation. He was
a recipient of ongoing divine love which raised
him in perfection for Allah always cared for
him. There are different narrations that you will
find in the books of tafsir and the
sunnah concerning the cause of revelation for these
first few verses
of Surah Al Duha. From those,
from those,
narrations is that a woman from Quraish came
to the prophet sallallahu alaihi wasallam in the
early Meccan days, and she asked a question.
So the prophet
said to her, come back tomorrow and I'll
tell you. And he forgot to say insha'allah.
He didn't say insha'allah.
She came back the next day and there
was no revelation. He said, come back tomorrow
and I'll tell you. Came back the next
day, no revelation. The 3rd, 4th a number
of days has happened. It is said for
15 days has continued. And so the woman
said to her that your shaitans left you.
That devil that used to come to you,
he'll run away from you now. And so
Allah then revealed, it is said these verses
and also the verses Surah Al Kahf.
Don't say that you're going to do anything
tomorrow except that you say, Insha'Allah.
That's one narration. And you'll find similar narration
to it in the books of tafsir, but
the most authentic of those narrations is the
one that is in the Sahih al Bukhari
and Muslim, and that is that the prophet
was ill for a couple of days
and revelation seized as he was ill. So
a woman came and said to him that
your devil has now abandoned
you because you haven't received revelation in a
couple of days. So Allah revealed for him
these verses that your lord hasn't forsaken you,
hasn't abandoned you, doesn't hate you. As the
author said that when Allah negates something in
an absolute term, then the opposite of it
is applied. So if Allah hasn't abandoned you,
it means that Allah will always care for
you and protect you. If Allah doesn't hate
you, then Allah will give you his love
subhanahu wa ta'ala.
With regard to his future, Allah says, indeed,
hereafter will be better for you than this
present life. The word
translated here as hereafter may refer to what
comes in general what comes after in general
terms. In other words, every, every future situation
will be better than the previous one. Meaning
that the word literally means something which comes
after something else. So when Allah says that
you're hereafter or what comes after is better
word than what you have present, that can
refer to the life of the prophet
because as he continued during his life, he
the the umrah grew, Islam becomes stronger, the
message is accepted by more and more people,
more and more people enter into Islam. That
is one possible meaning. And the other one
is the natural meaning that we know, that
the akhira is better than the dunya.
The prophet sallallahu alaihi wa sallam kept rising
in status,
And Allah supported the religion with which he
sent him and helped him against his enemies,
guiding him in all his affairs until he
died when he had attained a level of,
when he had attained a level of favors,
bliss, delight, and joy that could not be
attained by anyone else before or since. Then
after that, do not ask about his situation
in the hereafter and the detail of, the
details of his honor
and all kinds of bliss. Hence, Allah says,
and your lord will surely give you so
that you will be well pleased. This is
something that cannot be expressed except in this
comprehensive
phrase. Then Allah reminds him of what he
knows about his private affairs. Did he not
find you an orphan and take care of
you? That is he found you without a
mother or a father.
Indeed, his father and mother had died when
he was not able to look after himself,
but Allah took care of him and caused
his grandfather,
Abdul Muqtaleb,
to take care of him. When his grandfather
died, he caused his paternal uncle, Abu Talib,
to take care of him until Allah supported
him with his help and with the with
the believers.
Did he not find you unaware of the,
the path of truth and guide you? That
is, he found you not knowing anything about
the scripture of faith or, the scripture or
faith, and he taught you that which you
did not know and enabled you to attain,
the best of deeds and character. Did he
not find you in need that is, in
poverty, and make you independent by means of
what Allah enabled you to conquer of lands
from which wealth and taxes were brought to
you?
The one who took away these problems from
from you will, take away all other problems.
You should respond with gratitude to the blessings
of the one who caused you to attain
this level of independence, granted you refuge, supported
you, and guided you. And so from the
love that Allah showed to his prophet is
the way that he cared for him for
the time of his birth. It wasn't just
when he was appointed as a prophet and
a messenger of Allah, but from the moment
that he was born, Allah cared for him
and looked after him and Allah gave him
his divine kind of protection. And that is
found in the narrations of the seerah from
the moment that he was with Halima,
his nursing mother. And the angel came and
he opened up his chest and he washed
his heart from that moment. Allah is caring
for the prophet This is years before, decades
before he's appointed as a prophet of Allah.
So Allah says that from the very time
that you were born, Allah cared for you.
And the story is concerning the Awak known
and mentioned in the books of Sira.
Hence, Allah says, so as for the orphan,
do not mistreat him. That is, do not
deal harshly with the orphan, and do not
feel impatient with him or escort him. Rather,
you should honor him, give him what you
can, and treat him as you like as
you would like your child to be treated
after you die. Allah
saying to the prophet, you were an orphan,
and we took you in and cared for
you. You were misguided, and we guided you.
Allah now speaks about the way that you
should then respond, the prophet and those who
believe,
especially if it is something which you can
resonate with you, something which you can connect
with. You are an orphan. Now Allah has
given you the ability to help other people
that are on a similar situation. You're the
best person to understand their needs. The best
person to understand what they're going through as
opposed to someone who can't really relate to
their situation
except on a very academic surface level. And
so Allah is commanding the prophet to now
be good to those people such as the
orphan that he went to and such as
those people who come and ask because Allah
gave him money and Allah gave to the
ummah money after the ummah was very poor.
Muslims had very little, but by the end
of the life of the prophet
Allah had opened up for them well. So
now there are those who are also less
fortunate. You're in a position not to help.
You should help them.
And as for the beggar, do not speak
harshly to him. That is, do not say
anything to the beggar that may imply your
rejection of his request in a cruel or
vicious manner.
Rather give him what you can or turn
him away kindly. How do you turn away
kindly?
How do you not speak harshly to the
beggar? It means that either you give what
you can or the very least you make
dua for them. You can't help them. Make
dua. May Allah help you. May Allah give
you walk. May Allah make your affairs easy.
That's
refusing someone in a polite way as opposed
to saying go away.
No. I don't want to help you. You
make dua for them. Ask Allah for his
blessings.
The word translated here as beggar.
Literally.
Literally.
One who asks.
Includes those who ask for money
and those who ask for knowledge. Hence, teachers
are enjoying to treat learners kindly,
gently, and with compassion, for this will help
the learner to achieve his goal, and it
reflects kindness towards the one who is striving
to benefit the people. As we said before,
the author
has this principle methodology in tafsir,
that you always take the most general meaning.
Allah says the one who asks and a
sa'id in the Quran is usually the one
who asks for money. That's the context that
is given. But he takes the general meaning.
Anyone that asks you for anything good, knowledge,
they have a question, they need some help,
doesn't have to be financial.
Those people you should either assist if you
can, or the very least you make dua
for them and refuse them in a kind
manner.
And as for the blessings,
and as for the blessing of your lord,
this includes both spiritual and worldly blessings, proclaim
it. That is praise Allah for it and
mention it in specific terms if there is
a purpose to be served thereby. Meaning speak
of it in specific terms if there is
a purpose to be served thereby. Meaning you
don't just go around boasting,
being arrogant, speaking about the blessings of Allah.
No. If there's a specific purpose
by reminding others of what Allah has given
to you, that it will benefit them and
help them, that it's done in a way
of humility and humbleness and thankfulness to Allah
then it is something which is good. But
if it is boasting,
arrogant,
pride not, then there's something which is haram.
As as for speaking of the blessings of
Allah in general terms,
speaking of the blessings of Allah prompts 1
to give thanks for them and leads to
love of the one who bestowed those blessings.
For people are naturally inclined to Allah,
are naturally inclined to love the one who
does favors.
It's the end of the commentary of Surat
Al Duha. All praise and thanks are for
Allah. And may the blessings and peace of
Allah be upon the prophet Muhammad
or Surah to Shar, that is as it's
also known as Shar and inshira. And both
of these are names that were given from
the time of the Tabi'in onwards.
And in the statements of the companions, it
is normally referred to as Surah Alham Nashra.
Surah Alham Nashra. And there is a Mekki
surah as mentioned by Al Khortu Bib Al
Kathir and others consisting of 8
verses.
In In the name of Allah, the most
gracious, the most merciful.
Have we not filled your heart for you
with reassurance and comfort?
And relieved you of your burden
and wade down your back.
And
exalted,
and exalted for you your
Truly with hardship comes ease.
So whenever you are free, strive in worship
and supplication.
And to your lord alone turn in hope.
Here Allah says, reminding his messenger
of his blessings. In the last surah, Allah
conclude by saying what? Proclaim
the blessings of your lord and discuss them.
At the beginning of the surah, now reminds
the prophet
of the many blessings that he bestowed upon
him.
Have we not filled your heart for you,
for you with reassurance and comfort? That is,
have we not made you feel at ease
with the teachings of, of
with the teachings of religion and when calling
people to Allah, grant you the noblest characteristics,
cause you to focus on the hereafter and
made it easy for you to attain goodness.
So his heart was not constrained and uneasy,
hardly able to accept goodness or be at
ease
and
and re and relieved you of your burden
of sin That weighed down your back. This
is like the verse in which Allah, subhanahu
wa ta'ala, says so that Allah may forgive
you your past and future sins.
And exalted for you your renown. That is,
we have raised you in in status and
caused you to be spoken highly of in
a in a manner that in a manner
such as no one among humankind has ever
attained.
So Allah is not meant not mentioned except
that his messenger, sallallahu alaihi wasalam, is mentioned
alongside him, as As when a person enters
Islam and in the adhan, in a qama,
in khutbas, and other matters in which Allah
Allah has caused the renowned of his messenger,
Muhammad sallallahu alaihi wasallam to be exalted. And
in the heart of his,
there is love, veneration, and respect that is
not directed towards anyone else after Allah Subhanahu
Wa Ta'ala. May Allah reward him on behalf
of his with
the best reward that is granted to any
prophet on behalf of his nation. When Allah
says that we raised your name, your mention,
your renown, how
how is it done? A number of the
calls at Tafsir mentioned what the author mentions
here, that that is that Allah combined the
name of the prophet with his own name.
So often when you use the name of
Allah like in the Khutba,
like in the Khutba, the
the Khutib praises Allah and what does he
also do? Send salat upon the prophet in
your salah. You're told to praise Allah, but
your prayer is not complete until you send
salat upon the prophet at the end. The
adhan and the qama. You mentioned Allah's name,
the tawheed of Allah, and you say Muhammadu
Rasulullah.
So many times they are linked together. That
is one of the greatest ways that Allah,
aza wa jal, just as an example of
how Allah raised the name of the prophet,
salallahu alayhi wasalam. Otherwise, there are many ways
in which Allah, aza wa jal, raised his
name and gave him special status, not least
of which is that when his name is
mentioned, you're ordered to say
That is from the ways that Allah raised
his mention.
So truly with hardship comes ease. Truly with
hardship comes ease. This is great glad tidings
for every time there is hardship and difficulty
is accompanied by ease to the to the
extent that even if hardship were to enter
a lizard hole,
a lizard hole,
ease would enter upon it and expel it.
As Allah subhanahu wa ta'ala says elsewhere, Allah
will bring about after hardship ease.
And the prophet sallallahu alaihi wa sallam said,
verily there is relief
with distress and verily there is there is
with hardship ease. The fact that the word
translated here as hardship appears in the definite
form
indicates that it refers to one hardship, whereas
the fact that the word translated here as
ease appears in the indefinite form indicates that
it is more than 1. And one hardship
can never overwhelm plural
or repeated ease.
The, the definite form conveys a generic meaning
and refers to any kind of hardship, indicating
that any hardship, no matter what degree of
difficulty it reaches, will ultimately and inevitably
be relieved. Meaning that the ease that Allah
gives is far more and greater than the
hardship that you have to endure.
How do we take this from the verse?
He says because when Allah speaks about hardship,
he says,
the hardship. Meaning, it's a limited, specific hardship.
But when Allah speaks about the ease, he
says, yusr, and he doesn't add the the,
makes it general.
Meaning that the ease is much that Allah
has given to you. Meaning that even if
you're having difficulty,
if you were to look at the blessings
that Allah gave to you, they are far
greater, far in number and outweigh that difficulty
that you're going through. You may be going
through a problem and it may be a
big problem, but but in comparison to the
many, many countless blessings that Allah gave to
you, not least of which is Islam and
iman, there is no comparison between the 2.
So no matter what the situation is, Allah's
ease upon you, Allah's blessings upon you will
always far outnumber
that which is difficulty upon you. But the
nature of humans is to focus on that
one problem
and to ignore the ease. Then Allah instructs
his messenger sallallahu alaihi wasallam first and foremost,
and the believers after him to give thanks
to him and to do what is required
in response to his to his blessings. As
he says, So whenever you are free, strive
in worship and supplication.
That is when you are free from your
errand and business and there is nothing left
in your heart to distract it, then strive
hard in worship
and supplication.
And to your lord alone and turn
and to your lord alone, turn in hope.
That is have great hope that your lord
will respond to your supplication and accept your
acts of worship. Look at this amazing advice,
commandment that Allah gives his prophet
to the believers
who seek the reward of Allah
and his pleasure. And how much do we
need this advice?
He's saying that when you are free, meaning
you've done your chores, your duties, you've done
your job, you're back home, your responsibilities are
filled, are fulfilled. You have time. Everyone has
some spare time. What does Allah say to
the prophet, in your spare time, what do
you do?
Turn to the worship of your lord.
Use that time worshiping Allah
Turning to Allah, making dua, prayer, whatever it
is of good. Don't waste that time. That
time is precious. Because that other time that
you did, those obligations,
you had a job to go to, you
have family to look after, you have duties
to fulfill. That's your obligations that you're fulfilling.
But the beauty of worshiping Allah is found
in the nawafil, in the optional deeds when
you voluntarily go and spend time reading Quran
and praying to Allah, seeking knowledge, doing what
you can of good. You give up your
time that you could have been doing other
stuff with. Like when you're coming here now,
there's other stuff you could be doing, but
you gave up and sacrificed for the sake
of Allah. Allah loves that type of worship
because you go that extra step. Everyone's busy.
Everyone can use their time multiple ways, but
you chose to use it in a way
that is pleasing to Allah Subhanahu Wa Ta'ala.
And that is why they said that the
famous Tabiri, the judge, Shuraih al Qadi, he
was once walking from back from from or
he's walking from his house and he saw
his neighbors just walking around idly. They were
just walking around aimlessly. He said, what are
you doing? They said, we're free. We finished
all our jobs today, and we're free. He
said, is this what Allah commanded the people
who are free to do in the this
what Allah said in the Quran? No. Allah
said, use that time to worship Allah. That
doesn't mean obviously that you can't use some
of that free time to relax and to
do other things, but use all of your
free time in relaxation, all of your free
time, that's all that you do. That's not
something which is from the way of the
believer because they know the preciousness of time
and how valuable it is, how those opportunities
opportunities are rebad and reward.
Do not be among those who, when they
are free and have finished with their business,
indulge in amusement and turn away from their
lord in remembrance of him. For then, you
would be among the losers. It was also
suggested that what is meant is when you
have finished your prayer and completed it, then
strive hard in supplication and turn to your
lord alone to ask for all that you
need. Those who suggested this opinion quoted as
evidence, the fact that it's prescribed to offer
supplication and remember Allah following the prescribed prayers.
And Allah knows best Meaning Allah says that
after you finish praying, turn to your Lord
in hope. So after the salah, what is
the sunnah?
To say,
to make alkar, to make dua. There's a
number of things that you're told that is
recommended for you say. Some of the scholars
said that is what is also being meant.
And both of those meanings, as we said,
can are correct. It's the end of the
commentary of Surah to in.
All praise and thanks of Allah and may
the blessings and peace of Allah be upon
prophet Muhammad, sallallahu alaihi wa sallam, his family
and his companions
abundantly until the day of judgment. When I
come to the tafsir of the 95th Surah
of the Quran, Surah 13.
And this is the name by which it
is known in the vast majority of the
narrations that come after the time of the
Tabireen, but it is known earlier than that
time as Surah Watin
or Surah Ateen or sometimes Surah Watin was
Zaytun.
And so they are very similar, all three
names in meaning. And there is a Makki
surah according to Ibn Abbas radiAllahu anhu in
the 2
old in the more famous of his two
narrations because there is a narration to say
that it's also a Madani surah. But the
majority said that it is mikki and it
consists of 8 verses.
In the name of Allah, the most gracious,
the most merciful.
What teen was Satan
by the fig and the olive?
And by and by Mount Sinai.
And by the secure city, Mecca.
Verily, we have created man in the best
of conditions.
Then we reduce him to the lowest of
the low.
Accept those who believe and do righteous deeds,
theirs will be a never ending reward.
Then after this, what makes you, oh man,
deny the judgment?
Is not Allah the wisest of the wise
by the fig and the olive? Allah swears
by these 2 well known trees because of
the many benefits of the trees and their
fruits and because they are prevalent in the
land of Hashem
which was the location of the prophet the
prophet of Isa ibn Maryam alayhi salam. And
by mount mount side one position of the
scholars. Allah when he takes the oath by
the fig and the olive. Why does he
take the oath by the fig and the
olive? Some of the scholars said because of
the benefits of these two fruits.
Allah takes them because the olive is something
which is pure, has many benefits, and the
fig is something which is sweet and also
has many benefits.
But some of the scholars said it's because
Allah is taking an oath by the three
lands, the three blessed places of the three
of the greatest prophets that Allah sent. The
land of Asham, which is where Isa was.
The lands of figs and olives.
The Mount of Sinai, which is the land
of Musa alaihi salam. And the sacred city,
which is the land of the prophet sallallahu
alaihi wasallam. So you will find that tafsir
also.
And bow and by Mount Sinai, which was
the location of the prophethood
of Musa Alaihi Salam, and by the secure
city, Mecca, which was the location of the
prophethood of Muhammad sallallahu alaihi wasallam.
Allah
swears by these holy places which he chose
and from which he sent the best and
noblest of his prophets. What is attested to
is the words, verily we have created a
man in the best of conditions. That is
we created him in the best of ways
with limbs, in proportion, and an upright stance.
And he's not lacking in anything that he
that he needs either inwardly or outwardly. And
this is the juwab al Qasim. Why did
Allah take the oath for this point that
Allah created you in the best of ways.
What does that mean the best of ways?
The best of ways so that you could
live in the dunya and flourish and thrive.
The best of ways so that you could
attain Allah's reward and his mercy by his
worship, subhanahu wa ta'ala. As we mentioned before
that Allah created humans in such a way
that they can perform acts of worship that
no other creation can perform. The salah, the
bowing, the prostrating,
the tawaf, the sai, many of the acts
of worship that we do. No other creature
upon the face of the earth can worship
Allah in that way. That is from the
greatest blessings of Allah, He created you in
a way that would allow you to demonstrate
and show your submission to Allah Subhanahu Wa
Ta'ala.
Yet despite these great blessings for which thanks
should be given, most people fail to give
thanks to the bestow of these blessings.
For they are distracted by amusement and play
and are content with the most trivial trivial
and insignificant of matters. So Allah will reduce
them to the lowest of the low, namely
the lowest part of *, which is a
place for this, for sinners who rebel against
their lord, except for those whom Allah blesses
with faith, righteous deeds, and a sublime good
attitude. Look at how Allah says that the
humans can be the best of Allah's creation,
and they can also be the worst of
Allah's creation.
They can be the best of Allah's creation
and that's why Allah commanded the angels to
pass straight before Adam alayhis salatu wasalam. And
they can be the worst of creations as
Allah says. They're worse than when they turn
away from the from the worship of Allah
Subhanahu Wa Ta'ala. Theirs will be a never
ending reward. That is, they will attain high
status thereby
an unceasing reward.
Rather, they will have constantly
available pleasures, joys coming on after another, and
blessing in abundance in eternal bliss that will
never end. Its food is perpetual and so
is its shade. Then after this, what makes
you, oh, man, deny the judgment. That is
what makes you, oh, man, deny the day
of required offer deeds when you have seen
many of the signs of Allah that should
make you certain. And you have seen the
blessings of Allah,
that should make you not disbelieve in anything
that he has told you.
Is not Allah the wisest of the wise?
Does Allah's wisdom does Allah's wisdom dictate that
he should have that that he should leave
humankind without purpose, with no commands or prohibition,
never to be rewarded or punished?
Or the one who created them in stages
and bestowed upon them innumerable,
blessings and favors
and took, good care of them, Inevitably, we
bring them back to their final and ultimate
abode to which they are headed
and where they will end up. This is
the end of the commentary of Surah 13.
Our praise and thanks of Allah. And may
the blessings and peace of Allah be upon
the prophet Muhammad, sallallahu
alaihi wasallam, his family, and his companions abundantly
until the day of judgment. And with that,
we come to the end of the and
the end of today's lesson.