Tafseer As SaDi #28
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Channel: Ahsan Hanif
Series: Ahsan Hanif - Quran Tafseer
File Size: 56.43MB
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AI Generated Summary ©
The transcript discusses the history and meaning of the Quran, including its use in the teachings of Islam and the importance of practicing it in the sun. The importance of not praying and not listening to people is emphasized, as it is the most important day of the year. The transcript also discusses the importance of staying in worship during the last 10 days of the year and the importance of showing evidence in the church's actions and deeds. The "will" of Islam is designed to create a state of peace and bliss for followers of Islam, and individuals are shortsighted and limit their focus on the world.AI Generated Transcript ©
So today is the 28th day of Ramadan,
and so therefore, the 28th day in the
reading and the commentary of this book of
tafsir,
Tafsir al Karim al Rahman
more famously known as the tafsir of Asadi
by Sheikh Abdulrahman ibn Nasir Asadi who died
in the year 1,376
of the hijrah.
And today we begin
with the tersir of the 96th
chapter of the Quran,
the 96th Surah Surah Al Aq. And it
is known by this name Al Aq in
the statements of the Tabi'in or some of
them and then the generations that came after.
But the name by which it is most
famously known or more famous known at least
in the hadith
of the prophet sallallahu alaihi wasallam and in
the statements of the companions is Surah Iqra.
Surah Iqra.
And it is a Maqi Surah by ijumah,
by consensus of the scholars of tafsir
as those who quoted that consensus mentioned such
as
And it is also according to the stronger
of the 2 opinions as we mentioned previously
out of the stronger of the 2 opinions,
it is the first of the Quran to
be revealed.
The first of the Quran to be revealed
based in the hadith of Aisha,
But she said that the prophet
named these as the verses
that Jibril, alayhis salatu, or the first 5
or 6 of them anyway,
as is commonly the case in most of
the Quran, that surahs are revealed
verses at a time or stages at a
time. So it is the first
5 or 6 5 verses 5 verses that
were revealed initially, and it consists of 19
verses.
In the name of Allah, the most gracious,
the most merciful.
Recite commencing with the name of your Lord
who created you.
Created man from a clinging cloth.
Recite, for your lord is the most generous.
Who taught the the use of the pen.
Taught man what he knew not.
Indeed, man transgresses all bounds.
When he believes himself to be self sufficient
self sufficient.
Verily unto your lord is the return of
all.
Have you considered the one who tries to
stop?
A slave of Allah from praying.
How about if he, that that slave of
Allah, is indeed following true guidance?
And enjoining righteousness.
How about the one who disbelieves and turns
away?
Does he not realize that Allah sees
nay. If he does not desist, we will
surely drag him by his
It would be forelock. I think that's
a pending error.
Nay, if he does not, desist, we will
surely drag him by his forelock.
So let him call
his associates.
We will call the angels of punishment.
Pay no heed to him, prostrate in prayer,
and draw near to Allah.
This surah was the 1st surah of the
Quran to be revealed to the messenger of
Allah sallallahu alaihi wa sallam. It was revealed
to him at the beginning of his prophethood
when he did not know anything about the
book of, about the book or about faith.
Jibril alaihi salam came to him with a
message and commanded him to recite, but he
refused saying,
I am not a reciter. But Jibreel kept
urging him until he recited.
Then Allah revoked to him the words, recite
commencing with the name of your lord who
created you, who created all of creation. Then
he singles out man and mentions the beginning
of his creation from a clinging cloth. The
one who created man and cared for him,
must also care for him by issuing commands
and prohibitions
which he did by sending the messenger salallahu
alaihi wasallam to them and sending down the
books to them. So Allah as we mentioned
before from the principles of the Quran is
that Allah subhanahu wa ta'ala always mentions revelation
before creation, and this is another example. Read,
in the name of your lord who created,
and Allah began with the command to read
and to seek knowledge and to learn before
he gave the
information of before he told us that he
was the one who created all of that
which is in existence. And from the benefits
of this verse also is that the religion
began with the command to seek knowledge, iqra,
to read and to learn and to seek
knowledge from all of the things that Allah
could have began the Sharia within the Quran
with. Allah began with this command,
And that is because it is the basis
of all worship and all belief and all
aqeedah to learn, to understand first. Because once
you know and you seek knowledge and you
know the path that leads to Allah azza
wa jal, it is therefore easier to follow
that path.
Hence, after the command to recite, he mentions
his creation of men. Then he says recite
for your lord is the most generous.
That is he is possessed
of the most
of the most sublime attributes and is very
generous and kind. And from the benefits of
some of the scholars, also mention of these
verses where Allah says read or recite in
the name of your lord, is that it
is generally a good practice in the sunnah
to say Bismillah.
To read in the name of your Lord,
meaning to start with the statement of Bismillah.
And even though that is not something which
is an obligation in the Quran
other than at the beginning of a surah
where it is highly recommended to do, it
is something which is a good practice generally
they see. Generally, like when the Muslim wants
to do something, they should always say, bismillah.
You want to eat, say, bismillah. You want
to do something, say, bismillah. You wanna pick
up something to invoke Allah's name is something
which is good. And the hadith in which
there is weakness says, even though there is
weakness in the hadith, it says that the
action in which the name of Allah is
not mentioned is devoid of blessing.
And so the name of Allah is always
good and it was always blessing
even when you don't know. For example, when
you're throwing something from a height, you don't
know what's going to be beneath you. You
don't know what's going best always to say
to invoke the name of Allah subhanahu wa
ta'ala.
Part of his kindness is that he taught
the use of the pen. Who taught the
use of the pen? Taught a man what
he knew not. For he brought him forth
from his mother's womb, not knowing anything. And
He gave him hearing, sight, and intellect, and
made available to him the means of requiring
knowledge. So He taught him the Quran, and
he taught him wisdom, and he taught him
the use of the pen through which knowledge
is preserved and rights and duties are regulated,
and messages are exchanged between peace between people
so that they do not have to speak
directly to one another.
All praise be to Allah who has bestowed
these blessings upon His slaves for which He
cannot give sufficient thanks. Moreover, he has blessed
them with independence of means and abundant provision.
And even though the writing at the time
of the prophet
was a common place, One of the things
that the prophet did command that people write
is the Quran.
The Quran, all of it was written down
during the lifetime of the prophet
So the way that the Quran is written
in terms of its script, the way that
the prophet told them where to put verses,
all of this was known to the companions.
And that's why when it came to the,
completion of the Quran during the time of
Abu Bakr, radiallahu, and then later on during
the time of
radiallahu an. It is by Ijmaab. It consists
of the of the companions. They didn't differ.
No one came and said no that verse
is wrong, that one should have gone there.
They knew. And so the prophet commanded them
to write the Quran, and there were certain
companions that were known as the scribes of
Revelation, like Zaid ibn Thabit, and later on
Mu'awiya ibn Abi Sufyan
and others. These were known as the scribes
of the prophet and there were others who
were known for their memorization.
The Quran would come, he would recite to
them and they would memorize it, like Ubayy
ibn Uqan and Abdullah bin Mus'ud. These companions
were known for their memorization.
So that's why and that is the reason
why if you understand this point then, that
when the time of Abu Bakr came in
Uthman, they didn't go to Ubay ibn Uqam,
and they didn't go to ibn Mus'ud and
say write for us the Quran because that
wasn't their specialty. They are memorizers of the
Quran. There were other companions the prophet taught
to write the Quran. The script of the
Quran was taught to them. And that's why
those companions were chosen. There were more senior
companions. Ubay bin al Khabib is much older
than Zayd ibn Thabit. Ubay bin Mas'ud much
older than Zayd ibn Thabit. But he was
chosen because that's what he used to do
during the lifetime of the prophet salallahu alaihi
wasallam.
But because of man's ignorance and wrongdoing, when
he thinks that he's independent of means, he's
transgressors and behaves arrogantly,
turning away from true guidance. He forgets that
he will return to his lord and he
does not fear punishment. Perhaps, he may even
go so far as to reject it, guidance
himself and call others to reject it and
tell them not to pray, which is the
best act of faith. Allah says to this
stubborn and rebellious one, have you, oh
man, oh man who tells someone not, not
to pray, considered about if he, namely the
slave of Allah who is praying, is indeed
following true guidance. By knowing the truth and
acting upon it and adjoing righteousness upon others.
Is it appropriate to try to stop someone
who is like this? Is it not the
case that trying to stop him is one
of the worst forms of opposition towards Allah
and towards the truth? Such a thing cannot
be done except by someone who himself is
drifting away from guidance.
Or he tells others to do things that
are contrary to piety.
This is these verses now until the end
of the Surah pretty much more or less
speak about Abu Jahl.
And obviously, anyone that is similar to him,
but foremost, Abu Jahl in the time of
the
prophet because of the things that he used
to do to try to prevent the prophet
from praying by the Kaaba in the early
days of Mecca. And from them it's always
mentioned that he said that when the prophet
goes into sajdah one day, I will go
and stamp upon his neck. He's in sajdah,
I'm going to stamp upon his neck whilst
he's prostrating.
And then when he went into prostration, he
went.
The people said that when Abu Jahl went
towards the prophet he got scared. He put
up his hands as if he's shielding himself
and he walked back in terror.
They said, what happened to you? We saw
you do something and you returned. He said,
all I can see is fire. All I
can see is destruction.
So I was afraid and I came back.
And this is just one of the examples.
But Allah is really saying, do you not
see the one who prevents the slave of
Allah from praying?
Tells him to desist, to stop praying to
Allah subhanahu wa ta'ala.
How about if the one who tells someone
not to pray, disbelieves and turns away from
the truth? Does he not fear Allah and
his punishment? Does he not realize that Allah
sees awe? That he does. Then Allah warns
him, if he persists in in his ways,
nay. If he does not desist and give
up what he is saying and doing, we
will surely drag him by his forelock. That
is, we will surely cease him violently by
his forelock,
and, and he deserves that. For it is
a
for it is a lying sinful forelock. That
is, he is lying in what he says
and sitting in what he does. Allah mentions
this. This is mentioned in the hadith of
Abu Huraira radiAllahu an Sahih Muslim.
The prophet sallallahu alaihi wasallam came to pray
one day by the Kaaba. And Abu Jahl
saw him and he said, oh, Muhammad,
did I not tell you that you're forbidden
from praying here? Because the Qurayshans, we know,
used to often gather by the Kaaba. They
would sit in the shade. That's where they
would speak and hold their gatherings. He said,
I told you to stay away. You're not
allowed to pray in public over here. The
prophet then became angry and he said, will
you stop me?
So Abuja was surprised that he had the
audacity to answer back. He said, I am
the strongest man in Quresh.
If I call, all of Quresh will come
to my aid. If you call, no one's
going to come to help you. So Allah
revealed these verses
that we will grab him by his forelock
and there's a lying central forelock. Let him
call his people. We will call the angels
of punishment. These verses were revealed about him.
So let him, namely this person who deserves
that punishment, call his associates, that is his
companions and friends, and the people around him
to help him deal with what has befallen
him. We will we will call the angels
of punishment, that is the keepers of hell,
to seize him and punish him. Then let
him see which of the 2 groups is
stronger and more capable. This is the situation
of the one who tells someone not to
pray, and this is the punishment of which
he is warned. As for the one who
is told not to pray, Allah commands him
not to listen to this person who tells
him not to pray and to pay no
attention to him. As he says,
pay no heed pay no heed nay. Pay
no heed to him for he is not
enjoying anything but that which leads to loss
in this world and the hereafter.
Prostrate in prayer in prayer to your lord
and draw near to Allah in prostration and
in other acts of worship, for they all
bring one closer to attaining his pleasure and
bring one nearer to him.
This is general in meaning and applies to
everyone who tells one not to,
not to do acts of worship even though
it was originally revealed concerning Abu Jahl when
he told the messenger of Allah, salallahu alaihi
wasalam not to pray and try to disturb
him and harm him. And look at then,
as we've mentioned before, one of the principles
of the Quran, and that is that when
you are being tortured, persecuted, when you're having
difficulty, when things are very extremely hard, what
do you do? Allah
says, turn to prayer, turn to acts of
worship, turn to the remembrance of Allah and
that is a principle in the Quran. It
is mentioned countless times. Whenever Allah says to
the prophet you are going to have hardship,
he always then commands him to make
because it is one of the greatest ways
of relieving that hardship. This is the end
of the commentary of Surah Al Arak. Our
praise and thanks are for Allah. And may
the blessings and peace of Allah be upon
prophet Muhammad Sallallahu Alaihi Wasallam, his family and
his companions abundantly until the day of judgement.
When I come to the tafsir of the
97th chapter of the Quran, Surah Al Qadr,
and it is known by this name in
some of the narrations
especially from the time of the Tabireen and
others. But before that time in the era
of the companions and in the sunnah is
often referred to as
Surah
And it is according to the majority of
the scholars, a although there is some difference
of opinion concerning this. And it was reported
from Ibn Abbas that he said both, a
narration that says a narration that says
And that's where you'll find different scholars took
different positions like Ibn Kathir said Madani
because of this difference of opinion, and Allah
knows best. But either way, the majority seem
to say that it is and it consists
of 5 verses.
In the name of Allah, the most gracious,
the most merciful.
And how could he know what the night
of decree is?
The night of decree is better than a
1000 months.
On that night,
the angels and the spirit, Jibril,
descend by their Lord's leave with all decrees
of blessings.
Is a night of peace and blessing until
the break of dawn.
Here Allah
says, highlighting the virtue and and high status
of the Quran. Verily, we sent it, the
Quran, down on the night of decree. This
is like the verse in which Allah Subhanahu
Wa Ta'ala says, verily we sent it down
during the blessed night for we for we
were to give a warning.
That is because Allah
began to send it down during Ramadan on
laylatul Qadr, the night of decree. And by
means of it, Allah bestowed comprehensive mercy upon
his slaves for which they cannot give sufficient
thanks. And what does it mean that Allah
sent down the Quran in the night of
decree?
The scholars differ over this,
as Al Imam Musayuti mentions in his book
Alitqaan
and the sciences of the Quran.
The position of the majority of the salaf,
however, is that the meaning of this is
that it came down to the lowest heaven.
Allah sent it down from the low
to the lowest heaven on this night of
Laylatul Qadr
when because the night that Jibril came to
the prophet the first time was Laylatul Qadr.
It was in Ramadan.
And some of the rations say that it
was on the 24th
of Ramadan.
And so he came down,
and that is basically the meaning that he
came down to the lowest heaven, from the
lowest
from the lowest
heaven. Then it's coming down in revelation to
the earth is over the span of the
next 23 years, as we know. Parts of
it, verses, chapters, passages at a time in
the way that Allah decreed. So he came
down meaning to the lowest heaven. That is
the position of the majority and the position
that was most common amongst the early salaf.
He further highlights its great its great significance
by saying, and how could you know what
the night would be?
Is also called. Later later is also called?
So called.
Later is so called because of its immense
status and virtue before Allah. And because on
this night, he decrees what will happen during
the coming year of deaths, provision, and other
divine decrees. That is also one of the
benefits of radiative qadr, one of its virtues.
So one is what took place at the
time of the prophet in terms of the
beginning of the revelation of the Quran. For
each and every single year,
is the night that Allah sends down the
decree for the following year.
And that is why you will find often
the Sharia gives you a good principle that
whenever there is something like this, something going
to happen similar to this, the sharia says
worship Allah. The prophet said was asked why
do you worship? Why do you fast on
Mondays Thursdays? He said because our actions are
raised to Allah in those days, and I
love that Allah should see my actions in
the state of fasting. That's a principle of
Islam. You see that Allah is going to
open up the doors for acceptance or open
up the doors for decree or something. The
shali'a says use that time to worship. So
later
likewise is a time when Allah sends down
decree. The best of the things that you
can do during those nights is acts of
worship that were performed by the prophet of
salah and dua and dhikr and recitation of
the Quran.
He further highlights its great significance by saying,
and how could you know what the night
of decree is? For it is of great
significance and immense importance.
The night of decree is better than a
1000 months. That is, in its virtue, is
equivalent to a 1000 months. And these are
and these that are done on that on
this night are better than these in a
1000 months that do not contain this night.
This is something that is utterly astounding and
amazing. That Allah, Subhanahu Wa Ta'ala, has blessed
this week,
with a night on which good deeds are
equivalent to and surpass a 1000 months, which
is the age of a man who lives
for a very long time, 80 odd years.
When is the night of decree? This is
an issue of major difference of opinion amongst
the scholars. Even amongst companions they differed over
this because the prophets have never told them,
and it was left
ambiguous.
And so, you have numerous narrations each time
the companion asserts and sometimes swears by Allah
that that's the night of later till the
later till Qadr. Such as Abu Saeed al
Khudri used to say that it was on
the 21st night of Ramadan.
And then Abdullah ibn Onis al Juhani used
to say that it was on the 23rd
night. And Ubay ibn al Qab used to
say on the 27th night. And others said
different things. You have numerous positions, over a
dozen different positions or more concerning when Leiratul
Qadr is. The strongest of those positions is
that it is in the last 10 nights
of Ramadan,
and it is most likely to be on
the odd nights but not guaranteed.
So if you have to make a choice,
it's the last 10 nights, or that is
the best option. If you have to make
a choice, then the odd nights. And you
have to make choice from one of them,
then the majority
used to say 27th.
That is what you used to find. But
the strongest position is that it isn't stable
on 1 night because otherwise we have a
problem with those other hadith, the hadith of
Abu Saeed, the hadith of Abdullah bin Onis.
We have a number of hadith that say
that it wasn't 27th,
all of them authentic, all of them from
major companions.
And that's why the position is of the
majority of the scholars that it changes
from year to year. And not only even
on the odd nights, even the even nights.
Because in a number of hadith the prophet
said, seek it when there are 3 nights
left of Ramadan,
5 nights left of Ramadan.
Now, that only works if
the nights of Ramadan are going to end
on the 29th. It's an odd month. But
if it's an even month, if it's 30
days, then more are 3 nights left of
Ramadan.
It's the 28th now, and 5 nights of
26th now. So it doesn't even work in
that way. That is why the position of
the majority was taking all of these wordings
and all of these narrations together.
That you just spend the whole of the
10 nights, which is why the people making
atikaf, they spend the 10 nights in Ramadan.
The 10 nights all of it in worship,
and that is what the people of worship
should do. Because Allah loves that. The people
seek something and find something and the reward
is greater when you don't know where that
blessing is contained and you look for it
as the prophet did salallahu alaihi wasallam when
in some relations that he said he may
take off for the first 10 nights of
Ramadan.
Jibril came and said what you seek is
ahead of you. Made for the middle 10
nights of Ramadan. Ask these brothers
how hard that would be. They're like, last
10 nights is hard enough. 20 nights, Jibril
comes and says, still ahead of you. So
the prophet stood on the morning of 21st
or on 20th day, and he said, whoever
made a tikaf with me, let him continue.
For Allah told me that it would be
in these last 10 nights. Numerous hadith, but
only the point being is that it is
in those last 10 nights more likely to
be in the odd nights. But Allah knows
best and it seems that it changes every
year and with that way you can reconcile
between the many different narrations that you have
amongst the companions and the salaf.
On that night, the angels and the spirit
of Jabri descend frequently
by their lord's leave with all decrees of
blessings.
It is a night of peace and blessing.
That is, it is free of all ills
and evils because of its great goodness until
the break of dawn. That is, it begins
at sunset and ends with the break of
dawn.
There are many
hadith that speaks of its virtue and state
that it
state that it is in Ramadan
in the last 10 nights, especially the odd
numbered nights. And it will continue to occur
every year until the onset of the hour.
That is because some of the salafur of
the position that it only was in the
time of the prophet
that only is exclusive to his lifetime. But
that was a very small number. The vast
majority of the scholars say no, it continues
until.
Therefore, the prophet
used to observe
and do a great deal of acts of
worship during the last 10 nights,
the event during the last 10 days and
nights of Ramadan,
hoping that he that they would coincide
with Laylat al Qadr. And Allah knows best.
And this is also a common mistake,
especially for our brothers who are making a
tikaf, that they spend their nights in worship,
but their days in very little worship, resting,
and thinking that it's time to sleep and
rest. Not the way of the salaf. The
salaf used to worship as much in the
day as they could, and they would do
even more at night. And that's why you
have numerous narrations of Shafi'i and Muhammad. And
all these imams, they used to finish the
Quran once during the day, once during the
night in the last 10 nights of Ramadan.
The day was just as important to neglect
the days of Ramadan
out of hope of reaching the nights of
Ramadan wasn't the way of the Salaf as
the author mentions here.
It's the end of the commentary of Surat
Al Qadr. Our praise and thanks are for
Allah and may the blessings and peace of
Allah be upon the prophet Muhammad his
family and his companions abundantly until the day
of judgment. When I come to the tafsir
of the 98th chapter of the Quran, Surah
Al Bayinah,
and it was known by this name by
some of the salaf who came after the
time of the time period. They used to
call it Surah Al Bayinah. But the name
by which it is known in the Hadith
and the relations of the companions is Surah
Lam Yaqun.
Surah Lam Yaqun.
And it is also known, by another name
amongst the companions such as Ubayy ibn Uqan
used to call it the Surah of Ahlul
Kitab.
The Surah of Ahlul Kitab, the people of
the scriptures.
And from the names that you will find
also amongst some of the early salaf, is
that they used to call it Surat Al
Kaiba or Surat Al Bariyya. These are all
names that you will find. It is according
to the majority of the scholars,
although some of them said it is Meqi,
but it seems that it is based on
the hadith
of that
Ubay said, oh, messenger of Allah, did Allah
name me? Meaning Allah said, go to Ubay
and read to him. He said, yes. So
he began to cry. And that Surah was
the Surah, and the Hadith is.
So based on the Hadith, because wasn't in
the Makki period. He's from the Ansar,
that this surah therefore would have been revealed
in the Madani period, and it consists of
8 verses.
In the name of Allah, the most gracious,
the most merciful.
Those who disbelieve among the people of the
book and among the polytheists were not going
to desist from disbelief or so they claimed
until they came to them clear proof.
A messenger from Allah reciting pure pages.
On which there were texts of
unerring soundness,
the
Yeah. Those who are given the book did
not flee from the truth except after clear
proof came to them.
Although although they were enjoined only to worship
Allah with sincere devotion to Him, being true
in faith to Him alone, and to establish
prayer and give zakah, and that is the
true religion.
Very those who disbelieve among the people of
the book and among the polytheists will be
in the fire of hell.
They'll abide therein forever. It's they who are
the most it's they who are the worst
of people.
Vary those who believe and do righteousness is
they who are the best of people.
Their reward with their lord is gardens of
perpetual abode
through which rivers flow to abide therein forever
and ever. Allah is pleased with them and
they are pleased with him. As for those
who fear who fear their lord. Those who
disbelieve
among the people of the book, namely the
Jews and Christians and among the polytheists of
all other nations, were now going to desist
from disbelief and the misguidance that they were
following. In other words, they would continue and
persist in their misguidance,
and the passage of time would only increase
them in disbelief or so they claimed until
it came to them clear proof. And this
is one of the reasons also why the
scholars said that it is a Surah, because
it speaks about the people of the scripture,
the Jews, and the Christians. And the Quran
that speaks about them is usually in the
Madani period, not in the Meccan period where
the Muslims had very little to no interaction
with them.
The reasons why some of the scholars said
that is Mecci
is because of the statement of Ibn Abbas,
radiAllahu anhu, he has a statement that says
that every Surah from Duha onwards is Meqi.
He made a general statement. And so some
of the scholars took that and said, therefore,
every surah is Meqi. However, it seems that
Allah knows best that some of these surahs
that remain are still Madani because of their
context and even their way because these verses
are longer. Usually the Mekki surahs, their verses
are shorter
and sharper, whereas the Madini
revelation is longer in terms of its verses.
Then Allah explains what that clear proof is.
As he says, a messenger from Allah, whom
Allah said to call the people to the
truth and revealed to him a book that
they might read.
So that the people might learn wisdom and
so that he might purify them and lead
them forth from the depths of darkness to
the to the light. Hence, he says, reciting
pure pages that are protected from the devils
approaching them and which no one may,
touch except the purified, for they are the
most sublime of words. Hence, Allah says, on
which
that is on those pages,
there were text of unerring soundness. That is
true stories and just command that guide to
truth and to the straight path. Once this
clear proof came to them at the at
that point, the secret of truth became distinct
from the one who had no intention of
seeking truth. And those who chose to perish
by choosing disbelief might do so,
might might do so after seeing clear clear
evidence. And those who chose to live by
choosing faith might do so after keep after
seeing clear evidence. But if the people of
the book did not believe in in this
messenger, sallallahu alaihi wasallam, and submit to him,
that was nothing new because of their misguidance
and stubbornness.
For they did not separate and,
and form sex and groups except after clear
proof came to them that would require those
who received it to be united.
But because but because
they are wicked and base people, that guidance
only increased them in misguidance, and insight only
increased them in blindness
even though all the books came from the
same source with the same religion. And that's
what Allah Subhanahu Wa Ta'ala says in Surat
Al Anbiya that this Umma was 1 Umma,
1 nation. One of them upon the tawheed
of Allah ahsawhatala until they began to disunite.
What made them disunite? Upon what did they
disunite? Upon shirk and Kufr. When they began
to disbelieve in Allah and worship other than
Allah, then the ummah split up. In the
time of Adam, there was only one religion.
After the floods of the people were only
on one religion,
and that is the region of Allah Subhanahu
Wa Ta'ala Islam.
They split up as Allah says here. After
knowledge came to them, guidance came to them.
They were told this is the path of
Allah. They chose to follow their desires and
the ways of shaitan.
In all laws, they were enjoined only to
worship Allah with sincere devotion to him. That
is in all their acts of worship, both
outward and inward to seek only the pleasure
of Allah and draw and to draw close
to him. Being true in faith to him
alone and turning away from all religions that
are contrary to the religion of pure monotheism.
Allah sing us our prayer as Zakifa mentioned,
even though they are included in the words
to worship Allah with sincere devotion to him.
Because of their special virtue and because they
are the 2 acts of worship which if
anyone undertakes them, he will undertake all other
religious duties.
And that namely
affirmation of the oneness of Allah and sincerity
in religion is the true religion. That is
the true religion which leads which leads to
the gardens of bliss.
And all other religions are paths that lead
to hell. Then Allah mentions the required of
those who disbelieve after clear proof has come
to them as he says.
Very those who disbelieve among the people of
the book and among the polytheists will be
in the fire of hell, which will encompass
them with its punishment,
which will be severe indeed indeed. To abide
therein forever, the punishment will not be lightened
for them, and they will be plunged into
utter despair therein.
Is they who are the worst of people
because they learned about the truth, but they
ignored it.
So they became losers in this world and
the hereafter.
Failing those who believe and do righteousness
is they who are the best of people
because they worshiped Allah and learned
who he is. And they attained bliss in
this world and the hereafter. Their reward with
their lord is gardens of perpetual abode. That
is gardens in which they will settle and
will never and will never move on or
depart from,
or depart from there from them. And they
will never seek anything better than them
through which rivers flow to abide therein forever
and ever. Allah is pleased with them, and
they are pleased with him. He is pleased
with them because of what they did, of
deeds that earned his pleasure. And they are
pleased with him because of what he has
prepared for them of all kinds of honor
and great reward.
That goodly reward
is for those who who fear their Lord.
That is,
it is for those who fear Allah and
refrain from disobeying Him, and who do and
who do their duty towards Him. This is
the end of the commentary. Surah Al Bayyina.
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. When I come to the
tersir of the 99th surah of the Quran,
Surah to Zalzal.
And this is the name that it is
known by from the time of the Tabireen
onwards, you will have statements that refer to
in that way. But how it is referred
to in the time the companions.
And in the hadith in the sunnah is
Surah or
Surah
And it is a Maqi Surah according to
the majority of the scholars. And Ibn Abbas
both has 2 narrations, saying Mecci and Madani.
But some of his major students, says as
Atha, took the position that it was Mecci.
And so that seems to be the position
of the majority and Allah knows best and
it consists of 8 verses.
In the name of Allah, the most gracious,
the most merciful.
When the earth is shaken with
a cataclysmic
earthquake.
And the earth brings forth its burdens.
And man says, what's the matter with it?
On that day, it will tell all its
news.
Because your Lord will command it to do
so.
On that day, all people will produce in
scattered
groups.
On on that day, all people will proceed
in scattered groups to be shown the results
of their deeds.
So whoever does an am's way of good
will see it.
And whoever does and Adam's way of evil
will see it. Here Allah
speaks of what will happen on the day
of resurrection when the earth will be shaken
and convulse to the extent
that all that is on it of structures
and mountains will collapse. So the mountains will
crumble and the hills will be flattened. And
it will become a smooth leveled plain in
which you will see no depression or elevation.
And the earth brings forth its burdens. That
is what it contains of the dead and
of treasures. As we mentioned before, contains of
the dead from their graves and the treasures
that people used to seek and fight over
from the dunya as a source of remorse
and regret for them because they will see
them on that day, but no one will
want it. No one will go near it.
No one will seek it because on the
day, they will know its true value, that
it wasn't worth anything in the sight of
Allah
And man says, expressing his shock when he
sees what happened, to it of immense changes.
What's the matter with it? That is, what's
happened to it? On that day on that
day,
it, namely the earth, will tell all its
news. That is, it will testify concerning people
and what they did on the surface of
good or evil. The Earth will be among
the witness who will testify concerning people's deeds.
From that which we witness on the day
of judgment is the Earth itself. The Earth
Allah will ask and command it to
to speak about that which took place upon
its surface.
So every time a sin is committed, it's
still on the face of the earth. The
earth knows what happens on top of it.
And likewise with with obedience and worship, and
that is why the prophet
used to take, according to some of the
scholars, one path towards Eid and another path
on the way back. They said from the
wisdoms of it is so that most of
the earth testifies for you. And it was
the position of a number of the scholars
that when they prayed in the jama'ah,
the obligation, when it came to the sunnah
prayers, they would move to a different part
of the masjid and pray there. So more
of the masjid testifies for them. And so
this is something which you find this meaning
generally because of this verse that Allah says
that the earth will testify for you. So
you want the earth to testify
for you for that which is good because
Allah will give on that day many things
the ability to speak and to be witnesses.
And that will happen because your lord will
command it to do so. That is, he
will instruct it to speak of what was
done on it, and he will not disobey
his command. On that day, our people will
proceed from the place of standing when Allah
passed a judgment among them and scattered groups
to be shown the results of their deeds.
That is so that Allah may show them
what they did of good and bad deeds
and will show them the appropriate required thereof.
So whoever does an Adam's weight of good
will see it,
and whoever does an Adam's weight of evil
will see it. This is, this is general
in meaning and it and it includes all
good and evil. Because when he sees when
he sees the atoms weight, which is the
most insignificant of things and the required thereof,
then anything greater than that will surely be
required as Allah subhanahu wa ta'ala says elsewhere
on the day when every soul will find
itself faced with all the good it has
done and all the evil it has done.
And it it will it will wish there
were a great distance between it and its
evil,
and
they will find all they recorded there. This
first offer the strongest encouragement to do good,
even if it's little. And the grace deterrent
against doing evil even if it's minor. Meaning,
even the smallest of good actions, Allah
will give you reward for. As the prophet
said, salallahu alayhi, was telling that a person
will come on the day of judgment. In
front of them they will see the fire.
Behind them they will see the fire. To
the right they will see the fire. To
the left they will see the fire. So
save yourselves from the fire even if it
is with a date storm. Even the smallest
acts of worship, the smallest acts of charity,
that is something which you should do. And
likewise with evil, the one who says a
word,
with single statement, a word, it may be
enough to incur the wrath and the punishment
of Allah
or like the woman who entered the fire
because of a kitten that she just wouldn't
feed. Even the smallest of things that people
may think are insignificant, Allah will hold them
to account for it.
This is the end of the commentary of
Surah 2.
Our praise and thanks are for Allah. And
may the blessing and peace of Allah be
upon the prophet Muhammad, sallallahu alaihi wa sallam,
family, his companion, and his companions abundantly until
the day of judgement. When I come to
the tafsir of the 1 hundredth Surah of
the Quran, Surah Al Adiyat.
And it is known by this name in
the statements of the companions and in the
sunnah, and therefore the scholars who came after
it.
And it
is according to some of the companions, Ibn
Abbas, Ibn Misraud, and those scholars were the
majority that followed them. And some of the
companions said that it is a Surah, such
as
Anas
used to say that it is a Surah.
And you will see why there is a
difference of opinion now because the opening verses
and the descriptions that Allah gives and what
they speak about refers to those things that
were more commonly
used and done in the Madani period. And
so Anas
said that, but its style is very similar
to the Meccan period. And that's why you
have those other companions that said that it
is
and it consists of 11 verses.
In the name of Allah, the most gracious
and most merciful.
By the horses galloping swiftly.
Striking
sparks with their hooves.
Raiding at dawn.
Stirring up therewith clouds of dust.
Making their way thereby into the midst of
the enemy.
Verily man is ungrateful to his Lord.
And he himself bears witness to that.
And verily because of his love of wealth,
he is stingy.
Does he not know what his punishment will
be when the content when the contents of
the graves are turned over?
And what is hidden in people's hearts is
brought to light.
Verily their lord on that day will be
fully aware of them of them and their
deeds.
May Allah
swears by horses
because of what there is in them of
the dazzling signs of Allah and obvious blessings
as is well known to all people. Again,
this is a Surah which Allah describes
a creation of his by its attributes without
naming them. So the translation by the horses
that gallop swiftly, that's a
translator's
addition. Allah doesn't say horses. Allah says by
that
which gallops swiftly.
What is the that that Allah is referring
to? One position is as the translation says
that as the author chose, and that is
the statement of Ibn Abbas radiallahu anhu. His
position was that it is about the horses
as they go to fight in jihad.
Allah is swearing an oath by them in
the way that they attack the enemies of
Allah
The other position amongst the companions which was
the position of Ali and Abdullah bin Mus'ud
was that this verse is about the camels
as they go for Hajj.
The camels as they go for Hajj. So
Allah is describing them as they ride swiftly
also as the pilgrims go and travel towards
the Hajj. You see the difference of position
here? Why do they differ? Ibn Abbas used
to say,
these
galloping horses when these words are used in
in in these descriptions,
The horses oh, sorry. That which gallops swiftly,
that which strikes sparks. These are only descriptions
that the Arabs use for horses. So she
say that is what Allah is referring to.
Ali used to say because this was well
known in the comp time of the companions
that Ibn Abbas says one thing, Ali says
one thing. Ali who's obviously older, more senior
used to say to Ibn Abbas, you don't
know what you're talking about, Ali Abin Abbas.
We never had horses.
So why would Allah take an oath by
something that the companions never had? Because if
you look at the majority of the hadith
of the prophet is going to war, going
for Hajj going for Amraha, how's he traveling?
He's traveling
on camels.
The companions didn't have horses until much later.
He said what Allah is referring to is
the camels as they go for Hajj. And
so those two illustrious companions are different.
The majority of the scholars later of later
times, even if you may you'll find that
they took the position of Ibn Abbas, which
is why now in the translations often you
find only that position, that it is horses.
But it is important to know that this
is something which even the companions differ over
and both of them are correct. Both of
these are amazing signs of Allah, azza wa
jal. Look at how Allah praises those people
who spend their wealth,
and they spend their time and their effort
to ride on those horses as they go
to attack the enemies of Allah. And Allah
praises those people who spend their wealth and
take their time and effort as they used
to do, months of journey sometimes in order
to go to make hajj. Look at those
two images that Allah gives of servitude and
submission that you use your wealth and your
life and everything that you have in your
time, all for the sake of Allah Subhanahu.
Both of them, jihad and hajj would have
been a month or more's journey to go
there, to fight, or to make Hajj and
to return. That's a great deal of time.
All of it in the submission or the
service of Allah subhanahu wa ta'ala.
Allah subhanahu wa ta'ala swears by them in
a situation in which no other animals have
a share with them. As he says, by
the horses galloping swiftly, that is running swiftly
with energy and vigor. That's the tusir of
al Abbas. Ali used to say, by the
camels as they're running swiftly, going for the
Hajj, trying to make sure that they get
there in time. Just as the army is
trying to get to the enemy, the people
of Hajj need to be there by a
certain time. Otherwise, they missed the Hajj, so
they also gallop swiftly.
Striking sparks with their hooves.
When they step on the rocks, they strike
sparks of fire, because of the solidness and
strength of their hooves
or horseshoes when they gallop, raiding the enemy
at dawn. This is what usually happens. Raids
begin at dawn. And so, Adi used to
say, reading at dawn. Reading means that they
go fast, they move at dawn. He said
that's what the people of Hajj do. When
did the people of Hajj go to Arafa?
When did they go from Muzdalifa back to
Mina? They go at dawn time. They pray
fajr and they leave. So Allah is referring
to the people of Hajj.
Stirring up therewith, there is, with their galloping
and raining clouds of dust. And
used to say the same thing about the
camels of Hajj. All of these masses of
people on their camels riding from Arafat to
Muzdalifa to Mina. All you see is dust
everywhere as they're riding.
Make ye their way thereby, that is, by
their riding, into the midst of the enemy
during their raids. But
He used to say, al jama here
means Musdalifa,
going into the middle of a gathering. Jamrah
means a place where things are gathered.
Ibn Abbas used to say, the gathering is
the enemy. That's what they're going towards.
Even, Ali say no. It's Jam is one
of the names of.
In the sunnah, it is also known as
jama. Used to say is Allah is referring
to the people when they go to the
Jummah because Allah praises them when they go
to Al Masharil Haram and they make dua
on the morning after Muzdalifa. They go and
they make dua. Allah's praising them. So both
of these, as we said, are amazing signs
of servitude. And both of these tafsirs, if
you see, the companions differed and both of
them are
correct in terms of the verses and what
Allah is describing, both of those the first
seer are correct. What is attested to is
the words, verily man is ungrateful to his
lord. That is he's reluctant to give what
his lord has commanded him to give of
charity and the like. This is the.
This this is the reason why Allah has
taken the oath by these two groups of
people, these types of people. What are they
doing? Sacrificing for Allah. Allah says most people
are ungrateful.
These are 2 images of people that are
extremely grateful. Someone who spends 1,000 of pounds
to go and make Hajj. They take out
time. They travel. They spend everything that they
can to worship Allah, Azarijana. Likewise,
the people who perform jihad for the sake
of Allah in the correct way. Those are
people who are doing exactly what Allah commanded
them with their life, with their wealth, with
their time, with their effort, as opposed to
the majority of mankind that is ungrateful.
The nature and character of a man is
such that he is not inclined to give
or issued of dues or to give any
or to give it in full. Rather, his
human inclination is to be reluctant and not
to give dues that are required of him
in financial and physical terms, except those whom
Allah guides and causes them to change and
become willing to pay their dues. And he
himself bears witness to that. That is, a
man knows himself to be stingy and miserly.
He bears witness to that and does not
deny it because it is something clear and
obvious.
It may be that the pronoun he refers
to Allah. In other words, man is ungrateful
to his Lord and Allah bears witness to
that. In this in this, there's a stern
warning to the one who is ungrateful to
his lord, that Allah is indeed watching him.
And verily because of his love of wealth,
he is stingy. That is man loves wealth
very much. And it is his love thereof
that led him not to carry out the
duties that he should and to give precedence
to his desire for wealth over the dues
of his lord.
All of that is because he is shortsighted
and limit his focus to this world and
is heedless of the hereafter. And so Allah
says that one of the greatest fitna
for people is wealth and their love of
wealth. Their desire for it, their need for
it, the way that they covet it, the
way that they hoard it. It's one of
the greatest trials that people have, and that
is also one of the reasons why Allah
loves the people of jihad and hajj. And
often you find, by the way in the
Sharia,
that those 2 acts of worship are all
often linked. They're often linked within the Sharia.
The prophet himself linked it. Bina Aisha said,
oh, messenger of Allah, what is the jihad
of the women? What did he say? Hajj
al Umrah. That's the jihad that is linked
in the Sharia. Allah subhanahu wa ta'ala says
that these are people who give a sign
that they are not subservient to their wealth
because both of those acts of worship require
a great deal of wealth in order for
a person to perform them. And so it
is an example of those who are willing
to spend for the way of Allah Subhanahu
Wa Ta'ala.
Therefore, Allah says, urging men to fear the
day of his resurrection. Does he not
know, that is why does this deluded one
not know what his punishment will be when
the contents of the graves are turned over?
That is when Allah brings forth the dead
from their graves for the resurrection. And what
is hidden in people's hearts is brought to
light. That is what is hidden in people's
hearts and was concealed of good and evil
will be made known. Seekers will be disclosed,
and the outcome of people's deeds will, become
visible on their faces. Verily, their lord, on
that day, will be fully aware of them
and their deeds. That is, he will know
about all their deeds, both outward and inward,
hidden and visible, and he will requite them
for them.
Allah says that he will be aware of
their deeds on that specific day even though
he's aware of them at all times.
Because here, the context is one of checking
and checking and require of these, which is
based on Allah's knowledge and awareness of their
actions.
It's the end of the, this is the
end of the commentary of Surah Al Adiyat.
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 judgement. When I come to the
of the 101st
Surah of the Quran,
And this is the name by which it
is known in the statements of the companions
and in the sunnah and the statements of
the scholars who came after them. Surah Al
Qariyah or Surah
Yeah. Surah Al Qariya.
And it is a according
to Ibn Abbas
and those scholars who came after me, Bin
Kaffir, and others.
And it consists of 11 verses.
In the name of Allah, the most gracious
and most merciful.
The catastrophe.
What is the what is the catastrophe?
How could you know what the catastrophe
what the catastrophe is?
Then the mountains will be like tufts of
dyed wool.
Then as for him whose good deeds weigh
heavily in the balance,
He will have a well pleasing life.
And as for him whose good deeds weigh
lightly in the balance,
His abode will be the abbess.
And how could you know what it is?
Is a fire blazing hot.
The catastrophe, is
one of the names of the day of
the resurrection.
It is so called it is so called
because it would disturb Taqara
Taqara
and distress people with its horrors. From the
names of
is that it is
the and the word
or in Arabic language means something that's that
strikes so suddenly and so severely
that it destroys that which it that which
it strikes, that it
casts within a great deal of terror and
harm. And so that is from the names
of Yomul Qiyamah because on that day, when
this when the hour strikes,
it will be extremely difficult upon those people,
especially those that are living at that time.
As the prophet
that I will be established
on the west of Allah's creation. Because Allah
will take the souls of the believers away
before that, a wind will come a breeze
that is gentle, and he will take with
it the souls of the believers. So the
only those that remain are the worst of
Allah's creation. It is upon them that the
hour will be established.
And that's what describes in that in this
term.
Hence, Allah highlights how significant it is and
emphasized its importance by saying the catastrophe. What
is the catastrophe? How could you know what
the catastrophe is?
It will occur on the day when a
people,
because of the intensity of its hardship and
horror, will be like scattered moths. That is,
it will be as if they are moving
in waves like locusts.
Moths are creatures that move about at night
because together in,
moving together
in
waves, not knowing,
where they are going. But if a fire
is lit, they rush towards it because of
the lack of understanding. This is the common
this is the condition of humans
who are possessed of reason. This is one
of the descriptions that is given from the
way that the people will be resurrected on
the day of judgment, like Ma'ats
that are going towards the caller, because that's
what Ma'ats do. They go towards the light
that they see, the fire that they see.
And so on Noon Qiyamah, they will be
going towards there also, the caller that calls
them to stand for the accounting.
And Allah describes them also like locust swarms,
because of the multitudes of people that will
stand up from their graves and come back
in the resurrection, and how they would all
swarm towards the place that Allah commands them
to go to.
As for the strong and solid mountains, there
will be like tufts of dyed wool. That
is, there will be like tufts of wool
that are flimsy and blow away with a
slight puff
puff. Sorry. Slightest? Puff of wind. Why are
they like dyed wool? The scholars said because
the color of the mountains in the dunya
is different.
You get mountains that are snow capped, mountains
that are darker, mountains that are lighter, depending
on the terrain that they come from. So
when they turn into the wool on Yomul
Qiyamah, they become like dust, like tufts of
dyed wool. Dyed meaning they resemble the colors
of that which they had in terms of
their mountains. So their colors also stay within
those wool before it is made into dust.
And after that, they will become scattered dust.
They will disappear and nothing visible will be
left of them. At that point, the ballads
will be set up and the people will
be divided into 2 groups, the blessed and
the doomed.
Then as for him whose good deeds weigh
heavily in the balance, that is his good
deeds outweigh his bad deeds, he will have
a plea he will have a well pleasing
life in the gardens of bliss. And as
for him whose good deeds weigh lightly in
the balance, because he does not have good
deeds to outweigh his bad deeds, his abode
will be the abbess.
That is, his abode and dwelling place will
be hell. One of the names of which
is the abbess.
Means something which continues to fall and fall
and fall
from the names of the Hawfai that there's
no depth to it. But the prophet
said that Allah that that a stone was
thrown when he heard a sound in the
sky. He said that is a stone that
was thrown to Jahannam over 700 years ago,
and it's still falling
because it has no depth. That is the
meaning of the word hawiyah. It is something
which has no end to its bottom and
no bottom. It continues to fall and fall.
And how could you know what it is?
This serves to emphasize the seriousness of the
matter. That Allah explains it by saying that
it is a fire blazing hot. That is,
it is intensely hot. First heat is 70
times harder than the fire of this world.
We seek refuge with Allah from it. This
is the end of the commentary of Surah
Al Qariyah. Our praise and thanks are for
Allah. May the blessings and peace of Allah
be upon the prophet Muhammad salallahu alayhi wasallam,
his family, companions, abundantly until the day of
end of the and end of today's lesson.
end of the and end of today's lesson.