Ahsan Hanif – Tafseer As SaDi #29
AI: Summary ©
The title of Surah Al Q disput is a story about the three levels of certaint: death, consciousness, and bounties. The importance of belief, faith, and praise is emphasized, as well as the use of the " crushing fire" in the title. The message of Islam is to be your religion and not to worship what you want to, and preparation for the next stage of Islam's success is emphasized. The speaker emphasizes the need for people to seek refuge and protection in the law, and gives advice on reading the Quran and seeking information about the title of the book of Allah. The segment ends with a call for people to accept their deeds and receive blessings from Allah.
AI: Summary ©
So today is the 29th day of Ramadan
and the 29th and final sitting of this
reading and commentary of the book of
and 76 of the
And today, we begin with the tafsir of
the 100 and second chapter in Surah of
the Quran, Surah to Takathur, and it is
known by this name Takathur
from the time of the Tabireen onwards. But
the name by which it was known in
the generation of the companions
and in the text of the sunnah is
Surah Al Hakum.
Surah Al Hakum or Surah Al Hakum.
It is also name known from one of
its early names as mentioned by Ibn Abi
Hatim.
His tafsir is one of the earliest surviving
tafsirs that we have. It is a tafsir
that is full of thousands of narrations.
It is like a tabari,
but doesn't do commentary. He just brings narration
after narration after narration from the names that
he mentions for the Surah is Surah Al
Makbara,
the graveyard.
Surah Al Makbara.
And it is according to the majority of
the scholars, a Makki Surah such as that
which is mentioned by Ibn Abbas and then
those scholars who followed him, Al Khortobi and
Ibn Kathir and others. Although some of the
scholars were of the position that it is
a Surah as mentioned by Imam al Bukhari
But the majority said that it is Maqi,
and it consists of 8 verses.
In the name of Allah, the most gracious,
the most merciful.
Competition for worldly gain distracts
you.
Until you come to your graves.
You will come to know.
Again, nay, you will come to know.
Nay, if you knew for certain the consequences
of your actions, you would not act as
you do.
You
will surely see the blazing fire.
Again, you will surely see it with absolute
certainty.
Then on that on then on that day,
you will surely be asked about worldly bounties.
Here Allah
says, rebuking
his slaves for being distracted for that for
which they were created of worshiping him alone
with no partner or associate.
Knowing him and turning to him and giving
precedence to love of of him over all
other things.
Competition for world gain distracts you from what
is mentioned above.
What they compete in is not specified, so
as to include everything that people compete
to accumulate and boast about, such as accumulating
wealth, children,
supporters, troops, servants, status,
and other things that people usually compete with
one another for. Where the aim is not,
not to certainly not to sincerely,
seek the pleasure of Allah Subhanahu Wa Ta'ala.
And all of this is mentioned by some
of the scholars of tafsir in terms of
what it is that Allah is referring to
that the dunya distracts you. It distracts you
with all of its temptations. It distracts you
in terms of its wealth and in terms
of its different things that it offers that
people then become,
busy being preoccupied with, and he turns them
away from the remembrance of Allah Subhanahu Wa
Ta'ala. And Allah says
until you will visit the graveyards.
Some of the scholars said that means until
you die.
Another scholar said, no. He means that even
at the graveyards you continue to boast because
the Arabs used to do this thing that
they would go to the graveyard and they
would boast about their ancestors and forefathers. And
they would say, my father was better than
yours and my grandfather did more stuff than
yours. And they would boast. So even at
the graveyards, they don't stop.
Even that time and that place where death
is meant to humble people and remind them
of their own end, they used to use
that as a time of boasting,
boasting and and ensuring pride
pride pride pride over one another and arrogance.
And so Allah says that even there, they
will continue, and that is what the dunya
does. Diverts you from the path of Allah
to such an extent that even that which
should be a reminder of Allah is
taken away and stripped away from you.
Your heedless heedlessness and distraction
continue until you come to your graves,
whereupon reality becomes clear to you, but that
is after it has become impossible for you
to rectify your your situation.
The words until you come to your grave
until you come to your graves indicate that
Al Barzakh is something that people will pass
through before reaching the realm of eternity because
the word translated here as come to literally
means visit. Allah describes them as visitors, not
as sediners. To show
that the the life of the grave is
a temporary abode just like the dunya.
Until you visit your graves. So the person
that is in the grave is there temporarily
until Allah
establishes.
This points to the resurrection and required for
deeds in an eternal
realm that will never end. Hence, he warns
them by saying, nay, you will come to
know. Again, nay, you will come to know.
Nay. If you knew for certain the consequences
of your actions, you would not act as
you do. That is if you knew
what lay ahead of you
with with knowledge that had an impact on
your hearts,
you would not be distracted by accumulation
of worldly gain, and you would, and you
would hasten to do righteous deeds. But lack
of since,
but lack of certain knowledge has led you
to where you are now.
You will you will surely see the blazing
fire. That is you will come on, you
will come on the day of resurrection and
you will surely see the blazing fire that
Allah has prepared for the disbelievers.
Again, you will surely see it with absolute
certainty. That is with your own eyes as
Allah Subhanahu Wa Ta'ala says elsewhere. The evildoers
will see the fire and will realize that
they are bound to fall into it and
will find no escape from it. There are
3 types of certainty that are mentioned in
the Quran.
2 of them are mentioned in the surah
and one is mentioned in surah
The 2 that are mentioned in the surah
is first
knowledge that is certain.
The second that is mentioned in the surah
is to
see with certainty.
And the third one which is mentioned in
Surah Al Baqah is
true and absolute certainty.
And there are 3 types of certainty that
mentions in one of his works.
And they are at that level. 1st,
2nd,
3rd. He gives the example just so that
you can understand the differences between them. The
is
to know something with certainty, to have knowledge,
to believe in it, even though it's not
something which you saw or experienced but you
believe because the source that it comes from
is true. Like, for example, death.
You haven't seen death maybe with your own
eyes. You didn't see anyone die in front
of you. You haven't experienced death yourself. But
you know that people die. You know that
they get buried. So because of the number
of people that tell you and because it's
something which is so well known and accepted,
you believe in it. You have certain knowledge.
That is the minimum level of knowledge and
certainty that the believer needs in Allah, in
the prophet in the Quran because you have
the trust and the certainty that the knowledge
that comes to you came from your lord
and creator. So you believe everything that he
says and everything that he sent the prophet
with. That's the first level.
Is then to see it and it becomes
even more certain. You see someone now dying
in front of you. That is a high
level of. It's no longer something theoretical or
abstract. You saw it in front of your
own eyes. You saw someone being buried. You
participate in the burial service. So it's something
now which you've seen at a higher level.
And that's why the prophet used to say,
go and visit the graveyards
for it reminds you of death. And so
that's a higher level. It is something which
gives you a further level of Yaqeen, and
that is why often in the Quran, the
prophet of Allah would ask for those signs.
Musa said, oh, Allah, let me see you.
Don't you believe, oh, Musa? You already believed
you already in ul Yaqeen, but he wants
a further higher level of Yaqeen. Ibrahim said,
as we mentioned, oh, Allah, how do you
bring the dead back to life? Don't you
believe, oh, Ibrahim? Yes. I believe. But I
wanna see a sign from you, oh, Allah,
Subhanahu Wa Ta'ala. That is aym ul yaqeen.
The third level is haqqul yaqeen, and that
is to experience it yourself.
So when a person dies, they will
and that is the highest level, but that
is something which is usually in terms of
the akhirah and stuff reserved for that time
of death and in the so on. The
believers,
Allah praises them because is enough for them
for them to believe and to. Because most
people, they want high levels of proof. The
Quraysh, they want you to see the signs
of Allah. They want you to see Allah.
They want you to experience all of this.
That's not how it works. So these are
the three levels that are mentioned within the
Quran. And then on that day, you will
surely be asked about worldly bounties that you
enjoyed in this world. Did you give thanks
for them and fulfill your duty to Allah
concerning them and not use them to disobey
him so that he might grant you bounty
that is greater and more sublime than them.
Allah is a total question about all of
your worldly bounties.
As the prophet
said to Abu Bakr and Amr
that night when all 3 came out and
they were hungry,
none of them had any food. So the
prophet said to the other 2, Abu Bakr
and Umar, let's go to this man from
the Ansar to his farm. He will give
us some food. They arrived, and he wasn't
there. They said to his wife, we came
to see your husband. Where is he? She
said, he just went to get something. He'll
be back. Stay. He came back and he
saw that he had 3 guests, the best
3 of this, Umma, the prophet and Abu
Bakr al Umar. He said, no one is
more blessed this night than I am. And
he knew why they came, so he went
and he drew water for them and he
took from his dates, and then he went
and he had some meat prepared for them.
And he gave them, and they ate and
ate until they were full. The prophet
said after the 8th of Abu Bakr and
Omar, he said, and this is from the
bounties that you will be asked about on
your And
that's why the author says that everything that
you're given, which is the niyama from the
niyama of Allah, a blessing from the blessings
of Allah, you will be questioned about.
Or were you deceived
by them and so you failed to give
thanks for them and perhaps you used them
to disobey Allah? And that's why the very
least you say after using any of the
blessings of Allah is to praise Allah say
At the very least to say
to praise Allah and to show gratitude to
Allah
for that which he has given to you.
He'll punish you for that as he says
elsewhere. On the day when those who disbelieve
are brought before the fire, it will be
said to them, you had your share of
good things in the life of the previous
world and you had your fill of pleasure.
Today, you will be recompensed with a humiliating
punishment
because you behaved arrogantly on earth without justification
and because you acted rebelliously.
It's the end of the commentary of Surah
to Kathur. Our praise and thanks are for
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 100 and third Surah of the Quran,
Surah Al Asr, and this is the name
by which it is known, Al Asr and
Wal Asr in the statement of the companions
and in the sunnah, and therefore those who
follow them. And it is according to the
majority of the scholars, a Makki Surah as
mentioned by Ibn Abbas and others. And it
consists of 3 verses, and it is one
of the smallest Surahs of the Quran because
there is no Surah of the Quran that
is less than 3 verses. And there are
3 surahs in the Quran with 3 verses.
This is the first of them Al Asr,
then Al Kothar,
and then Al Fatih or An Nasr, rather
An Nasr. Surat
These 3 Suras, all of them consist of
3 verses, and they are the shortest Suras
of the Quran.
In the name of Allah, the most gracious,
the most merciful.
By time.
Verily man is in a state of utter
loss.
Accept those who believe and do righteous deeds
and exhort one another to hold fast to
the truth and exhort one another to be
steadfast.
May Allah swears by time, which is night
and day, in which people's deeds take place.
That every person is a loser and loss
is the opposite of success. Al Asar, according
to a number of the scholars of tafsir,
is the one that you most commonly find
now in the translations of the Quran and
in the books of later tafsir. That is
the time is or al Asar refers to
time in general,
days and nights and time in general. And
this was the tafsir of Ali
The other tafsir, the tafsir of ibn Abbas
is that it refers to the time of
the day. Like when we pray
that time of the day, that's what Allah
takes an oath by. This is Allah takes
an oath by,
and by the night and different times of
the day and night. This is the time
of Al Asr, and Al Asr is something
which the Arabs used to greatly honor that
time of the day. And that's why the
prophet
said that from the worst of sins is
the one who takes an a false oath
at the time of Asr. Because they used
to gather at the time of Asr and
they would consider that to be a time
that was exalted. They would make their oaths
at that time. And Allah says in the
Quran,
Preserve your prayers in the middle prayer. And
according to many of the scholars that is
Asr. And And so it is spoken of
a number of places. The meaning is 1
and the same whether Allah takes an oath
by a particular time of the day or
time in general. It is to show its
preciousness and importance.
Loss is of various kinds. It may be
absolute loss as in the case of one
who loses in this world and the hereafter,
who misses out on bliss and deserves *
and deserves hellfire,
or he may be a loser in some
ways but not others. Therefore, Allah describes everyone
as a loser except one who has the
following four qualities.
Belief in what,
belief in in that which Allah has commanded
us to believe in, and belief and faith
cannot be sound unless they are based on
knowledge. For faith is something that stems from
knowledge and cannot be perfect without it. Righteous
deeds, which include all good deeds, both outward
and inward, having to do with duties towards
Allah and towards his slaves, both obligatory and
recommended, exhorting one another to hold fast
to the truth and do righteous deeds. That
is, they exhort one another, urge one another,
and encourage one another to do that. Exhorting
one another to be steadfast in obeying Allah,
in refraining from disobedience towards him, and in
accepting the painful decrees of Allah. By means
of the first two, one may be one
may perfect oneself. And by means of the
last 2, one may help others to perfect
themselves. By perfecting by perfecting all four things,
one will be safe from loss and will
attain great success. How Allah
divides these 4.
2 for a person themselves and 2 for
those that are around them. Iman and righteous
deeds, that's for you. Your relationship with Allah,
your worship, your servitude, your submission to Allah,
a. S And then to advise one another
with the truth and with patience. That is
for the rest of the community because Islam
is stronger when the brotherhood of Islam and
the Muslims is stronger, when we help one
another and advise one another and teach one
another and guide one another. That is what
the brotherhood of Islam should be about. And
so Allah
mentions all 4 because it is not just
there for about the individuals as Muslims, but
about the families as Muslims and the community
of the Muslims and the Umma.
It's the end of the commentary of Surah
Al Asur. 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 judgement. When I come
to the 104th surah of the Quran, Surah
Alhumaza, and it is known by this name
from the time of the Tabireen and the
Seliph onwards, from the time of the companions.
And in the sunnah, it is often known
as
using the first
verse. And it is a
and then those scholars who agreed with him,
even Kathir Al Huertobi and many others. And
it consists of 9 verses.
In the name of Allah, the most gracious,
the most merciful.
Woe to every backbiter, fault finder.
Who accumulates wealth and keeps on counting it.
Thinking that his wealth will make him live
forever.
By no means. He will surely be flung
into the crushing fire.
And how could he know what the crushing
fire is?
Is Allah's own kindled fire.
Which will reach
which will reach right into the hearts. It
will confine them.
Behind doors barred with huge beams.
Well, it's a warning of bad consequences and
severe punishment to every backbiter, fault finder, who
criticizes people by his actions and condemns them
in his words. And this is the difference
between the 2 according to many of the
scholars. That one is to do with words
and the other is to do with actions.
So backbiting is not just to do with
words
and slandering people, but it can also be
done by signals and by hand actions and
by winking. Any of that is something which
is not allowed.
Like the wife of the prophet sallallahu alaihi
wasallam who described another one of her co
wives
by just pointing, saying that she's short. She
just single with her hand. She didn't even
say anything. The prophet said, you said something.
Were it to be placed in the oceans,
it would make them foul. And so even
though she didn't say the word, but the
meaning is the same. She understood what she
was trying to say, what was meant, what
the intention was. And so this is both.
Both of these are something which Allah
says that the believers
should stay away from. The word translated here
as backbiter refers to one who speaks ill
of people and criticize them by means of
gestures and actions. The fault finder is the
one who criticize them in his words.
One of the characteristics of the backbiter and
fault finder is that he does not care
about anything except accumulating wealth, counting it and
exalting in it. He has no desire to
spend it on good causes, upholding ties of
kinship and the and the like, thinking in
his, in his ignorance that his wealth will
make him live forever in this world. Therefore,
all his efforts are focused on making his
wealth grow that he thinks he, that he
thinks will extend his life. He does not
realize that stinginess stinginess
shortens life and leads to ruin, whereas generosity
increases one's lifespan.
By no means, he will surely be flung.
That is thrown into the crushing fire. And
how could you know what the crushing fire
is? This highlights how serious and terrifying the
matter
is. Then, then that is explained by saying,
is Allah's own kind of fire?
The few of which is men and stones,
which because of its intensity will reach right
into the hearts. That is, it will penetrate
deeply into the body and reach the heart.
And so Allah Subhanahu Wa Ta'ala in this
Surah, which he speaks about those who criticize
others, find their faults, backbite, slander.
Allah says their punishment will be the punishment
of the heart. Allah will make the fire
engulf their heart and punish it. And that
is because as the scholars said that these
actions, these words, these statements,
their essence comes from the heart. That's where
they begin from. That's their source. Like the
prophet said, salallahu alaihi wasalam, in the body
there's a muscle of flesh. If it is
pure and good, the body is good. And
if it is even and corrupt, the body
becomes corrupt. So all of this comes from
a person's a person's heart, people who criticize
others or backbite or slander them, and then
say, oh, I was just joking. It was
just my words. I didn't mean it. That's
often not the case. It comes from the
heart, the evil that stems from the heart,
the disease of the heart, and that's why
Allah will punish these people by punishing their
hearts.
In addition to that,
they will be detained and chained up and
will despair of every they will despair of
ever emerging from it. Hence, Allah says, it
will confine them behind doors barred with huge
beams so that they will not be able
to leave.
Means in
huge pillars.
This is the translation the translators added that
they will be confined behind doors barred with
huge beams.
Means that they will be in huge pillars.
It is the position of a number of
the spots of tafsir They're from the punishments
of the fire, is that these people are
enclosed in pillars.
They're placed in pillars and tortured therein. That's
where their punishment will be. So they're enclosed
because most of that means that they're surrounded
from every direction. It's like a prison cell.
So it'll be a prison cell made of
fire for them that they will be enclosed
in in these pillars. And Allah knows best.
Every time they want to escape from it,
they will be driven back into it. We
seek refuge with Allah from that and we
ask him for pardon and well-being.
It's the end of the commentary of Surah
Al Humazah.
All 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 upon
him until the day of judgment. We now
come to the
105th
Surah of the Quran, which is Surah Tulfil.
And it is known by this name in
the statements of a number of the and
those scholars who came after border is more
famously known by the narrations of the companions
and the sunnah is Surah Alham Tara or
Surah Alham Tara.
And it is a according
to Abbas and the majority, if not all
of the scholars of the is mentioned about
and
it consists of 5 verses.
In the name of Allah, the most gracious,
the most merciful.
Have you not heard how your lord dealt
with the army of the elephant?
Did he not cause their evil plans to
go awry?
And send against them birds in flocks.
Pelting them with stones of baked clay.
And making them like a crop, devoured and
trampled.
That is, have you not seen the might
and power of Allah, his mercy towards his
slaves and, and the evidence of his oneness
and the truthfulness of his messenger, Muhammad Sallallahu
Alaihi Wasallam, namely the way in which he
dealt with the army of the elephant who
plotted against his sacred house and wanted to
destroy
it. They equipped themselves for that purpose and
brought with them
an elephant to destroy it. They came with
a huge army from Ethiopia and Yemen
that the Arabs
could not withstand. And this is Abraham's army
as mentioned in the books of Sira. This
incident took place in the year of the
birth of the prophet
before he was born.
Abraha was the governor of the Abyssinians in
Yemen. Abyssinia used to be a big kingdom.
It used to stretch from the Horn of
Africa, from East Africa all the way to
Yemen. Abraha was the governor of the
Najashi,
the negus ruler at that time in Yemen.
And so Abraha, when he came to Makkah
at one point or he heard of Makkah
that they have a Kaaba. He wanted to
build a Kaaba in Yemen that the people
could come and worship
just as they go to Kaaba in Mecca.
And he wanted to replace the Kaaba of
Mecca, so he built a bigger structure, bigger
Kaaba, and what he thought was a better
Kaaba.
The Arabs, as we know, used to often
come to Yemen for trade. So they said
that one of the Quraishis came to Yemen
and he saw this big new structure. He
asked people, what's this? They said, this is
the new Kaaba. He said, there's only one
Kaaba. They said, no. No. That's the old
Kaaba. This is the new one. It's gonna
replace yours. He became so angry, that man,
that he went and urinated upon it, and
then he left and he went back. Abraha
heard, he became incensed and angry, and he
said that I will lead my army to
go and destroy the Kaaba in Mecca. That's
what he did with his elephants, and the
scholars differ as to whether it was just
one elephant that he rode or an army
of elephants.
And Allah
knows best because Allah says,
the
army of an elephant. Some of the scholars
were of the position that it is just
one. Others said a few. Others said there
were many. Either way, he went with his
vast army, and Abdul Muttalib, the grandfather of
the prophet
was the leader of Quraysh at that time.
And he told the Meccans to leave. Go
to the hills. Go and leave it. And
he went to Abraha and he said, I
want my flock, and you do as you
please. He said, you're meant to be the
leader defending the city. He said, I am
the lord of my flock. Allah the Kaaba
has his own lord. He will deal with
the Kaaba. So he took his flock and
he's he left and Allah as well as
you see. As I mentioned in the Surah,
he destroyed this army.
When they reached the vicinity of Mecca, having
encountered no resistance from the Arabs, and the
people of Mecca fled the city. Fearing for
their lives, Allah sent against them birds in
flocks, that is in scattered groups carrying heated
stones of bathed clay. They pelted the army
with those stones and struck them off. From
the first to the last of them, they
were turned into lifeless bodies and became like
a crop devoured and trampled.
Allah dealt with their evil and caused their
plot to backfire, and the story is very
well known. And it is even said in
the books of tafsir and in history that
even those of the army of Abraha that
escaped, that ran, that fled from Mecca. He
said, Abraha himself fled, and he was close
towards Mecca until one of those birds caught
up to him and destroyed him. So even
those that fled and run,
Allah caused those birds to catch them and
to destroy them. That was the year in
which the prop the messenger of Allah sallallahu
alaihi wasallam was born, and it became one
of the portents
and precursors
of his mission. Praise and thanks be to
Allah. It's the end of the commentary of
Surat Al Fil. All praise and thanks are
for Allah. May and may the blessings and
peace of Allah be upon the prophet Muhammad
sallallahu
alaihi wasallam, his family, and his companions abundantly
to the day of judgment. When I come
to the 106th surah of the Quran, Surah
Quresh, and it is known by this name
from amongst the time of the Tabiran onwards.
In the time of the companions, it used
to be called the Surah
used in the first verse. It is a
according to Abbas
and many of the scholars who followed him
and it consists of 4 verses.
In In the name of Allah, the most
gracious, the most merciful.
For the blessings we have bestowed upon Quraysh.
The blessing of their regular journeys winter and
summer.
Let them worship the Lord of this how
of of this house.
Who has fed them against hunger and has
secured them against fear.
Many of the commentator,
of the commentators
said that this is connected to the preceding
surah. And what it's meant is we did
what we did to the army of the
elephant for the sake of Quraish in order
to keep them safe, guard their interests, and
secure their, regular journeys to Yemen in the
winter and to Syria in the summer for
the purpose of trade and earning.
Allah destroyed those who intended ill towards them
and increased respect for the haram and its
people in the hearts of the Arabs so
that they held them in high esteem and
would not want to cause any harm to
them during any journey, they wanted to undertake.
Look at Allah's
blessings upon Quraish. This is what the surah
is about. The blessings of Quraish
even before the prophet
came. And those blessings were
multiplied once the prophet was sent amongst them.
Allah
saved Quraish from much of the civil war
and strife that the Arabs were famous for.
Arabia
was a place of tribes, and all they
did was fight with one another. Civil war,
killing, murder, pillaging, they were poor and they
were destitute. Allah
saved Quraysh from those two things, from poverty
and from a lack of safety. Allah gave
to them peace, and that's what Allah says,
the one who fed you from hunger and
the one who gave you safety from fear.
Allah gave to Quraysh because of their position
amongst the Arabs, they will respect it. They
lived in the Haram. No one used to
go and attack the haram. No one harmed
the haram. No one came with any ill
in intent towards the haram. So they were
protected by virtue of just living there. And
because they were custodians of the Haram, even
when they would leave the sanctuary of the
Haram, generally speaking, most people will respect them
and honor them for being from Quraysh,
from having that position of being from the
guardians of the custodians of the Kaaba. Not
only that, but then Allah gave to them
provision at a time when the Arabs generally
were extremely poor.
The Quraysh were wealthy. Why? Because the people
used to travel to them for pilgrimage. During
that time, they would bring with them their
trade. They would bring with them their products,
their materials, and they would buy and sell.
And the Quraysh themselves
became merchants because of that. They were they
had all of these goods that would come
to them in Makkah, then they would go
to Syria and Yemen to trade even more,
exchange what they had with that which those
people had in those lands. Allah gave to
them wealth. Allah gave to them safety. Those
two things, therefore, as Allah mentions in the
Surah, are toward the greatest blessings of Allah
that allow people to worship Allah.
To worship Allah you
need to have safety in terms of not
fearing for your life, for your family, for
your well-being, and safety in terms of your
provision.
Because people who are poor have too many
pressing things on their minds in terms of
not having to worship. They are worried about
where the next meal is going to come
from as opposed to and seeking knowledge and
learning of real Quran. They have bigger issues
that they worry about. And those people who
don't feel safe in terms of their life,
their blood, their honor, their property, those people
also cannot worship Allah, azzawat, in comfort. So
when Allah gives to us those two blessings
as he mentions here to Quraish,
what excuse do you not have then to
worship Allah subhanahu wa ta'ala?
Therefore, Allah commanded them to give thanks saying,
let them worship the lord of this house.
That is let them affirm his oneness and
devote worship sincerely to him alone who has
fed them against hunger and has secured them
against fear.
Plentiful provision and security against fear are among
the greatest of worldly blessings that require gratitude
to Allah subhanahu wa ta'ala. Oh, Allah. To
you be praised and thanks for, for your
blessings both visible and invisible. Allah specifically mentions
that he is the lord of the house
by way of honoring it. Otherwise, he is
the lord of all things. It's the end
of the commentary of Surah Al Quresh.
All praise and thanks are for Allah, and
may the blessing and peace of Allah be
upon the prophet Muhammad sallallahu alaihi wa sallam,
his family and companions abundantly until the day
of judgement. We now come to 1 the
107th Surah of the Quran, Surah Al Ma'aun.
And this is the name that it was
given from the time of the Tabi'in onwards,
but in the generation of companions and in
the sunnah, it is known as Surah Araait
Surah Araait.
And it is a Mikki Surah according to
the majority of the scholars,
and the regeneration of Ibn Abbas to that
effect. But Ibn Abbas has a second statement
that is also very strong, and that is
that he says that this is from the
surahs that are half and half. The first
half is Mekki,
the second half is Madani, because the second
half of the surah speaks about the hypocrites,
and they were people who emerged in the
Medina period. And that is also a strong
position, and
Allah knows best.
In the name of Allah, the most gracious
and most merciful.
Have you seen the the one who denies
the last judgment?
Such as the one who drives away the
orphan.
And does not urge others to feed the
needy.
So woe to those who pray.
Those who make a show of piety.
Yet withhold
smart kindness?
May Allah
criticizes those who fail to fulfill their duties
towards him and towards his slaves. Have you
seen the one who
denies the last judgment?
That is, he denies the resurrection and the
required. So he does not believe in what
the messenger taught,
such as the, such as the one who
drives away the orphan. That is he pushes
him away with violence and harshness and does
not show compassion towards him because of his
hardheartedness
and because he does not hope for any
reward or fear any punishment and does not
urge others to feed the needy. So it
is more likely,
that he will not feed any poor person
himself.
Says these first three verses, they're about the
Quraysh. They were the Mekki verses.
From verse 4 onward when Allah says, woe
to those who pray,
but they pray heedlessly. Allah now describes the
in these last four verses are the Madani
verses.
So woe to those who pray. That is
those who pray regularly but they are heedless
regarding regarding their prayer. That is they are
negligent concerning it and they do not pray
on time or do the movements of the
prayer properly.
This is because of their lack of concern
about the, about the command of Allah, and
they neglect the prayer which is the most
important act of worship
and the best of deeds. They'll bring one
closer to Allah, and being heedless regarding the
prayer is something for which a person deserves
blame and criticism. And the mentioned this a
number of times
that it's not just about praying,
not just about ticking the box, but the
manner in which the prayer is offered. So
if a person prays
as the Munafiqeen used to pray, they used
to come to the masjid, they used to
pray in congregation,
they used to come and pray behind the
prophet but their prayer was one of showing
off. Their prayer was one of heedlessness and
neglect.
That is a prayer that Allah doesn't accept.
So Allah Subhanahu Wa Ta'ala says,
Woe to those who pray. He calls them
people of prayer. He affirms to them that
they prayed because they did the physical actions.
But in terms of preserving the essence of
the prayer, in terms of having kushuah and
humility, in terms of having all of the
things that the prayer should bring, they fall
short of all of them. And so this
is why it is very important that not
only that you pray when it comes to
prayer, but all of the components of the
salah from its conditions, its obligations,
even its recommendations,
all of this stuff is preserved to the
best way possible.
As for making mistakes in the prayer, this
is not regarded as heedlessness
because it's something that happens to everyone and
even happened to the prophet sallallahu alaihi wa
sallam. There's a difference between the 2. Someone
makes a genuine mistake, they forget. They start
to pray. They realize they never will do
it, so so they go and make Those
are genuine mistakes. But someone who approaches the
prayer in a state of heedlessness doesn't wanna
pray, being forced to pray, prays only because
people are watching them or hounding them or
they feel embarrassed.
Those are the people that Allah is describing.
And so Allah describe these people as showing
off because hardhearted
and being hardhearted
and lacking compassion. As he says, those who
make a show of piety, they do good
deeds in order to be seen by people,
yet withhold small small kindness. That is, they
refuse to give,
things that will not cost the giver much,
either by way of lending or giving, such
as vessels, buckets, hammers, and the like, which
people usually lend or give away and are
generous with. What does it mean, the statement
of
Allah It's withhold small kindnesses.
One position amongst the scholars, which was the
position of Adi and ibn Umar
was the refers to zakah and charity.
They withhold zakah. They withhold charity.
So Allah criticizes
them. The other position which is the position
of the majority as you can see that
the author takes that position also is from
the statement of Ibn Mus'ud and Ibn Abbas
and that is that refers to lending,
to lending things to people. And that's what
Ibn Mus'ud used to say, the person who
comes to his neighbor and says, I need
to borrow something. And he says no. That's
what Allah says. It's not befitting for the
believer. If you have something and it's over
and above your needs, meaning you don't need
it at that moment, and someone comes to
you, your family member, your neighbor, someone comes
and says, I know you have a hammer.
I know you have a bucket. I know
you have some. I just need some sugar
or whatever it is that people come to
and ask for help with to say no
to that. If there is no need that
you have that is pressing, because if you
have a need, you have more right to
it. No doubt. But if it is something
which is extra and they want to borrow
it and then return it to you
to say, no. It's not from the good
etiquettes of Islam. In fact, it was a
position of a number of the scholars that
this verse makes them an obligation
because of this verse. Allah obligates that you
borrow people those things they that you do.
And, obviously, everything has its own place. A
hammer is different to a car. Someone has
a
£50,000 car, different to a £10 hammer. So,
obviously, everything within its context, but the principle
of borrowing people, and Allah calls it small
things, Things that are easy to give to
people, it doesn't make a big difference to
you. To withhold them, it's not from the
good characteristics of the Muslim. And as we
said, it was a position of a number
of the scholars that it is haram to
do so, and the man knows best. But
these people, because of their great stinginess, withhold
some more kindness.
So how about anything that is more than
that?
This is urging people to show kindness
towards orphans and the needy and to encourage
others to do likewise, to pay attention to
the prayer and pray regularly and to be
sincere in one's prayer and in all one's
deeds. It also urges people to do acts
of kindness by doing small things such as
lending vessels, buckets, books and the like. Because
Allah criticizes those who do not do that.
And Allah
knows best what is correct. Praise be to
Allah, the Lord of the worlds. This is
the end of the commentary on Surat al
Ma'aun. All 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. Now come to the 108th
Surah of the Quran, Surah Al Khotham, and
this is the name that it was known
by in the time of the Tabi'i and
onwards. But in the time of the prophet
in the sunnah and the statements of the
companions,
it is known as Surah
Surah It is according to many of the
scholars of tafsir, and
that's what you often find in the Quran
and the in the many books of and
the later ones. But in the earlier,
narrations, you also find that some of the
scholars considered to be Madani, and they considered
to be Madani because of the hadith in
Sahih Muslim of Anas radiAllahu an. That he
says that I was with the prophet sallallahu
alaihi wasallam, and he was overcome, meaning with
revelation.
And then when the revelation seized he smiled.
So we said, oh, messenger of Allah, what
makes you smile?
We say he said, because
my lord gave me a gift. And then
he recited this surah. Al Khothar is the
river that Allah gave to our prophet
And so the hadith would indicate that it
is a Madani Surah and Allah knows best.
In the name of Allah, the most gracious,
the most merciful.
Verily we have granted you, Muhammad, sallallahu alaihi
wa sallam, abundance.
So pray to your lord and offer your
sacrifice to him alone.
Verily it is
verily it is the one who hates you,
who is cut off from all goodness.
Hear Allah Subhanahu Wa Ta'ala says to his
prophet, Muhammad
reminding
him of his favors to him. Verily, we
have granted you, oh, Muhammad
abundance.
That is much goodness and great favors among
which is what Allah will grant to his
prophet
on the day of resurrection
of the river which is called Al Qathur.
Al Qathur literally in Arabic language comes from
the word kafir, which means a great deal
or a great amount or abundance.
And so the author, as we've said, is
methodology in tafsir is that when there is
a general word, you take the most general
meaning that applies to that word. So Allah
is really saying that we've given to you,
oh, Muhammad sallallahu alaihi, will send him a
great deal of good, much abundance, meaning all
of the favors that we've blessed on you,
no doubt from them.
And one of them is Al Qathar, which
is the river that the prophet salallahu alaihi
wasallam is also going to receive. So the
author always takes the general meaning, and then
he says that the specific meaning is included
within that as opposed to restrict restricting
only to the most specific meaning.
You also grant him the cistern, al Hawd,
the length of which is a month's journey
as is its width width. Its water is
whiter than milk and sweeter than honey, and
its vessels are like the stars of the
sky
in their number and brightness. Whoever takes one
sip from it will never ever thirst again.
And it's mentioned in the narrations that the
water of the Hoth comes from Al Qothar.
As the prophet said in some hadith that
there will be 2 sprouts that will go
into my hold, one of gold, one of
silver. Meaning, they draw water from
the river of Jannah, which is Al Qothar,
to the Haud, which is outside of Jannah,
in the land of gathering where the believers
will gather and they will be given to
drink from the by the prophet
by his hand. And there are narrations that
say that every prophet will have a health,
not just the prophet Every prophet for the
believers of his will be given a similar
health. And so the prophet has his hold,
which is obviously the biggest of those of
those ponds and the biggest of those places
of gathering. But every prophet will have one
for their own. Allah knows best. Having mentioned
his favors to him, he commands him to
give thanks for them. As he says, so
pray to your lord and offer his sacrifice
to him alone. These two acts of worship
are singled out for mention because they are
among the best and greatest acts of worship
that brings one closer to Allah. In prayer,
one feels him feels humility
before Allah and shows it physically. For prayer
demonstrates
submission and servitude to him. In the case
of sacrifice, one draws closer to Allah with
the best quality of
animals that one possesses,
giving wealth that one has a natural inclination
to love and want to keep to oneself.
Because especially for those people in the time
of prophet, their wealth was measured. They didn't
have money. Gold and silver wasn't common. Their
wealth was measured in their livestock, in their
animals. Mhmm. So to slaughter that, which is
your wealth that is precious to you, that
you benefit from in terms of its meat
and its milk and so on, to give
that away is something which Allah loves. And
Allah mentions this in more than one verse
in the Quran. Barely it is the one
who hates you, that is the one who
despises you, criticizes you, and shows disrespect towards
you, who is cut off from our goodness,
for his deeds will cease, and no one
will remember him. It is said the one
who said this to the prophet,
Allah
is rebuking rebuking him, refuting him in this
verse. A man by the name of Al
Aras ibn Wayl from the Quraish
used to call the prophet sallallahu alaihi wasallam
Abtar. Abtar in the Arabic language means someone
who can't have any children.
That's what it means by cut off, meaning
your lineage is cut off because all of
the male children, the prophet sallallahu alaihi wasallam,
passed away in infancy.
So you had no son, and your lineage
is taken from the male line, not from
the female line. Your daughters have survived but
no son. So they used to call him
Abtar,
meaning your lineage is cut off. Allah says,
he's the one that's cut off from all
good, from all mercy, from the
reward of Allah subhanahu wa ta'ala.
As for Muhammad sallallahu alaihi wa sallam, he
is the one who is perfect in the
true sense of the word, who is to
attain all that is possible of perfection
in the case of create of a created
being such as
such as high renowned and large number of
supporters and followers. This is the end of
the commentary on Surat Al Kawthar. Our praise
and thanks for 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 into the 109th surah of the Quran,
which is Surah Al Kafirun,
which is what you will find the name
of the Surah was after the time of
the Tabi'in. But before that, in the generation
of the companions, it was also known as
Surah.
It is a Mecci Surah according to the
majority of the scholars of tafsir.
And from its virtues is that it is
known as Al Bara, Just as we have
Surat Al Bara or Tawba in 10th Jaws,
this is also known as Al Bara.
Al Bara means to absorb yourself from shirk.
The The prophet
in the hadith in the Muslim of Imam
Ahmed, whoever recites the surah a night before
they sleep, then they have freed themselves from
shirk. They have freed themselves from shirk meaning
if they die on that night. And it
consists of 6 verses.
Rahim.
In the name of Allah, the most gracious,
the most merciful.
I do not worship what you worship.
I
will not worship or you worship.
Nor will you worship or I worship.
To you be your religion and to me
my religion.
That is say to the disbelievers
openly proclaiming in plain language,
I do not worship what you worship. This,
this a vow
of what they used to worship besides Allah
both hourly and inwardly. And Imam
mentions to the
cause of revelation for the Surah. And it
says the cause of revelation is that some
of the mushrikeen, they came to the prophet
and they said, let us seek a compromise.
You worship our gods for a year, We
will worship yours for a year. This was
one of the things that they tried in
order to stop him from preaching Islam. We'll
compromise.
1 year you worship our gods. 1 year
we'll worship your god. And this way everyone
can be happy and will compromise. So Allah
will reveal the surah. We don't worship what
you worship and we will never worship that
which you worship. Nor do you worship what
I worship because of your lack of sincerity
towards Allah in worshiping him. For your worship
of him is accompanied by polytheism and cannot
be called worship. These ideas are repeated in
this Surah in the first instance
to negate any such action on the part
of either group, and in the second instance
to confirm that it cannot happen
and that this attitude is well entrenched
in both parties. The
repetition
of this Surah,
we don't worship what you wish you don't
worship what Allah mentions it a number of
times. Why did he repeat the scholars that
Tafsir differ from them? Or those positions is
that one is referring to the present and
the other one to the future. Meaning, at
this moment in time, I will never worship
what you worship, but you don't worship, I
worship. And also in the future, we will
never compromise when it comes to the tawhid
of Allah and
the worship of Allah
alone. Another said it is to just confirm
to show the importance of the issue of
tawhid. It is repeated over and over again
to show that this is the one thing
that we will never compromise on and that
is the worship of Allah, a sawa jal.
Then the following verse clearly distinguishes between the
two groups.
To you be your religion and to me
my religion. This is like the verse in
which Allah says,
say everyone has,
say everyone acts according to his own disposition.
And
if they reject you, then say my deeds
are mine and your deeds are yours. You
are not accountable for what I do nor
am I accountable for what you do. It's
just as a point, very important principle of
tafsir.
This verse,
your religion is yours. My religion is mine.
As we said, the statements of the companions
and the set of is what? That is
surah is what? To absolve yourself away from
shirk and the people of shirk. This verse
now
is often used in our time as a
recon
a a verse of reconciliation.
People say it means my original is your
mine, yours is yours, meaning it's okay. You
do what you do. I will do what
I do. So they twisted the tafsir of
this verse to make it a verse that
shows shows okay. It's okay for you to
do your thing, for me to do my
thing. It's all acceptable. Allah says mine which
is mine, yours is yours. Fine. That's not
the meaning of the way that the salaf
understood this verse, nor the way that the
companions understood this verse. It was a verse
not to say that it's okay.
I can have my religion, you can have
yours, but rather to say that I will
never follow your religion. I will never take
you away. Rather I am free from the
shirk that you associate with Allah Subhanahu Wa
Ta'ala. And this is what happens with tafsir,
when people don't take tafsir from the companions,
from the tabi'in, and from the scholars of
the serif. When they come and they read
a verse and they put their own understanding
on it and their own logic according to
their own interests and what they think is
better for the people of their time. But
But we have the tafsir of the companions
and the tafsir
of the imams of Islam.
This is the end of the commentary of
Surat Al Kafirun. Our 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 judgement. We now come
to the 110th Surah of the Quran, which
is Surah al Nasr, and it is known
by this name from the time of the
Tabiyan onwards, bringing the generation of the companions,
and before it was known as Surah I
Dajja and Mas'ulullah.
And it is a Madani Surah by Ijma'a
by consensus, and it is from one of
the final Surah to be revealed
to the prophet said that this was the
farewell
of the prophet
It was the it was the condolence that
was given to him by Allah that your
time upon earth is soon coming to an
end as Ibn Abbas mentioned to
Umar and it consists of 3 verses.
In the name of Allah, the most gracious,
the most merciful.
When Allah's help and victory come.
And you see people entering Allah's religion in
multitude.
In this Surah, there's a glad tidings and
an instruction to his messenger
for when those glad tidings come to pass,
as well as a hint alluring him to
what will result from that.
The glad tidings foretold that Allah would grant
his help says messenger
enabling him to conquer Mecca and that the
people would enter the religion of Allah in
multitude so that many of them would become
his people and his supporters after having been
his enemies
and what was foretold came to pass. And
this is what happened in the 9th year
of the Hijra. The congress of Mecca takes
place in the 8th year, in the 9th
year.
The 9th year is often known as,
the year of delegations,
because all of the major tribes began to
come to Medina to accept Islam
and to show their support for the Muslims.
And so it is known as the year
of delegations. Many of the major tribes of
Arabia, the Taqif, and others, they came during
this year to accept Islam.
With regard to the command after the divine
help and victory came to pass, Allah commanded
his messenger, sallallahu alaihi wa sallam, to give
thanks to his lord for that, to glorify
and praise him, and to seek his forgiveness.
This is towards end of his life. What
should he do towards end of his life?
Therefore, when people reach, especially older age, Allah
allows you to live to an old age.
You should spend your time doing as Allah
commanded the prophet praise Allah, glorify Allah, make
a.
Bus yourself in.
Now is the time for preparation to meet
your lord. And that was the position of
a number of the scholars such as Ibn
al Josi. Ibn al Josi used to say,
if someone reaches the age of 17/80, don't
do anything else except worship Allah. Spend your
time in dhikr and remembrance of Allah. Prepare
to meet your lord
As for the hint, there were in fact
two hints. The first of which was that
divine support of his religion would would continue
and increase when his messenger
sallallahu alaihi wasalam, glorified and praised his lord
and sought his forgiveness.
For that is part of gratitude.
As Allah says elsewhere, if you give thanks,
I will surely give you more.
And that indeed came to pass during the
time of the rightly guided caliphs and afterwards.
Divine help for this ummah continued and Islam
attained success unmatched by any other religion.
Until the ummah's attitude changed and they began
to behave contrary to Allah's commands, then Allah
inflicted upon them division and disunity.
And, and there happened
what happened.
Yet despite that, this Ummah and this religion
continue to receive,
of the of the mercy and kindness of
Allah that which never crossed anyone's mind and
could scarcely be imagined. So this is the
first hint that was given in this surah
to the prophet that when these delegations arrive
in the 9th year of the hijrah, when
the prophet goes for his Hajj and he's
got a 100,000 Muslims making Hajj with him,
these are signs of what the future inshallah
holds. And that is that the Ummah will
continue to expand and grow as the prophet
himself foretold and prophesized
that we will conquer the Romans and the
Persians and Islam will spread across the world.
As for the as for the second hint
is a hint that the death of the
messenger of Allah sallallahu alaihi wasallam was approaching.
This may be explained by the fact that
his life was a virtuous life
as Allah swore by it and is known
that virtuous matters end with pleas for forgiveness
as in the case of the prayer Hajj
and so on. And this is the second
hint that his time was coming to an
end. And the prophet understood these hints, and
that is shown in a number of a
hadith such as in the farewell Hajj when
he said to the people, perhaps I will
never see you again, so take from me
my commandments.
And the hadith where the prophet said to
the companions in Madinah, that a slave of
Allah was given a choice between his lord
and between staying in the dunya. So he
chose that which his lord has given to
him. Abu Bakr began to cry and the
people were amazed. Why is Abu Bakr crying?
He's just telling a story.
Abu Bakr understood. The prophet was referring to
himself. He's been made given that choice, and
he's made his choice. And that is to
turn back return back to Allah subhanahu wa
ta'ala.
So Allah's command to his messenger sallallahu alaihi
wa sallam to praise him and seek his
forgiveness in this situation was a hint that
his life was coming to an end. So
I let him prepare and get ready to
meet his lord
and end his life with the best deeds
that he could do. Blessings and peace of
Allah be upon him. He complied with the
Quranic injection
and started to say that in his prayer.
He would often say in his bowing and
prostration,
glory and praise be to you, oh Allah.
Oh Allah forgive me.
Mentions this hadith in Bukhari Muslim that he
would often then say after this verse in
his
That he also started adding from the duas
in his and in his. This is the
end of the comments.
All praise and thanks are for Allah, and
may the blessings and peace of Allah be
upon the prophet Muhammad sallallahu alaihi wa sallam.
Family, his companions are abundantly until the day
of judgment. When I come to the 111th
surah of the Quran, Surah Al Mas'id, and
it is known
by this name in the
earlier generations, but after the time of the
Tabireen, what is known and more famous as
in the very early generation of the companions
in the Tabireen
is Surah Tabbet
Surah Tabbet.
And it is also known
by some of the scholars of tafsir such
as
And there is a as mentioned by Aisha
Ibra Ambas and the scholars of Tarsir consisting
of 5 verses.
In the name of Allah, the most gracious,
the most merciful.
May the hands of Abu Lahab perish, and
may he perish.
Neither his worth nor his gains will avail
him.
He will burn in a blazing fire.
And so will his wife, the carrier of
firewood.
On her neck will be a rope of
palm fibers.
Abu Lahab was the paternal uncle of the
prophet,
the prophet sallallahu alaihi wa sallam. He was
extremely hostile and tried his utmost to harm
the prophet sallallahu alaihi wa sallam. For he
had no fear of Allah or respect for
ties of kinship. May Allah curse him.
Allah criticized him in these harsh terms
which are a source of disgrace for him
until the day of resurrection. Allah says, may
the hands of Abu Lahab perish.
This is that is, may he may he
be wretched and doomed,
and may he perish and never prosper. This
is because when the prophet
called the Quraish for the first time in
the mountain of Safa, and he named the
different tribes of Quraish, and he said to
them that if I was to tell you
of a army that was going to attack
you, would you believe me? And they said,
yes. So then he said that I am
a clear warning to you of Allah's punishment.
So his uncle Abu Lab stood up and
he said, tabalak,
may you be doomed and perished. Is this
why you gathered us? So Allah defended the
prophet in this verse and he said, rather
there is Abu Lahab that will be perished
and would be doomed. Neither his wealth
that he has with him and that caused
him to transgress nor his gains will avail
him. None of that could ward off any
of the punishment of Allah from him when
it befalls him. He will burn in a
blazing fire. That is, fire will surround him
on all sides, him and his wife, the
carrier of firewood.
She also tries her utmost to harm the
messenger of Allah sallallahu alaihi wa sallam.
She and her husband cooperated in sin and
transgression
as she planned for evil and tried her
hardest to cause harm to the Messenger sallallahu
alaihi wa sallam. She carried on her on
her back burdens of sin like one who
gathers firewood and prepares a rope of palm
fibers
of palm fibers on her on his neck
to carry it. Her name, the wife of
Abu Lahab's
the name of Abu Lahab's wife was
Umu Jamil. And she used to often come
to the house of the prophet
and she used to throw thorns and other
things in his path, so that when he
would walk he would have to go around
these thorns that she would place in his
way. So they used to have different ways
and places of different ways and different things
that they used to do. One of the
companions later became a Muslim. He said, when
I went to Makkah in the early days
of Islam, before I became a Muslim, I
saw 2 men, one person calling people to
Allah, the other man walking behind him saying,
this man's crazy. Don't listen to him. So
I said to someone, what's going on? Who
are these 2 people? He said, as for
the first, his name is Muhammad. He claims
to be a prophet of Allah, calling people
to worship Allah alone. And the man behind
him is his uncle Abu Lahab, telling people
don't listen to him. He's crazy. He's my
nephew. Don't listen to him.
It may be that what is meant is
that in *, she will carry fuel for
her husband's punishment,
wearing around her neck a rope of palm
fibers.
Whatever the case, this surah is one of
the amazing signs of Allah. For Allah revealed
this surah when Abu Lahab and his wife
had not yet died
and stated that they would inevitably be punished
in the fire, which implied that they would
not become Muslim. And events unfolded
as foretold by the knower of the unseen
and the seen. This is the end of
the commentary of Suraj al Mas'id. All praise
and thanks are for 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 112th Surah of
the Quran, Al Iqlas,
and it is known by this name in
the later narrations. But what it is known
as more famously in the books of the
sunnah is.
And it's also known as Ikhlas in some
of those works also. It is a mikki
surah according to,
some of the companions such as Ibn Mus'ud
and Jabir and then those scholars who follow
them in this and it consists of 4
verses.
In In the name of Allah, the most
gracious, the most merciful.
Say, He Allah is 1.
Allah
who is sought by awe.
He begets not nor was he begotten.
And there is none comparable to him. Say,
with certain faith, believing in it, and understanding
its meaning, he, Allah, is 1. That is
he is the one and unique to whom
alone belongs
utmost perfection. To him belong the most beautiful
names and perfect sublime attribute.
And his deeds are far above any shortcomings.
He has no counterpart and no equal. Allah
has mentioned the hadith in the and the
Muslim of the river, Muhammad, that the Quraysh
came to the prophet
and
they said to him,
give us your lord or your god's lineage.
Tell us who he is. Describe this to
him because their gods would have a lineage.
They knew where they came from because they
were often based on men, that they used
to make idols in their names and in
their shapes. Or gods that they created so
they know their background, they know where they
came from, they know on whose image they
made them. Who is your lord? What's his
background? What's his lineage? Who are his ancestors?
So Allah as we reveal Suratul Ikhlas, that
Allah is alone and unique, subhanahu wa ta'ala.
That there is no one that came before
him. He has no father, no mother, no
child, no partner, subhanahu wa ta'ala. He alone
is worthy of worship.
Allah who is sought by all to meet
all needs. The meaning of the name of
Allah
is the one who needs no one, but
all others need him.
He has need of no one.
He's self sufficient, subhanahu ta'ala, but all of
or everything else in creation
is in need of him, subhanahu ta'ala.
The inhabitants of both the upper and lower
realms are in the utmost need of him.
They ask him for what they need and
turn to him regarding that which concerns them
Because he is the one he is the
only one
who is perfect in his attributes, the all
knowing who is perfect in his knowledge, the
forbearance who is perfect in his forbearance, the
most merciful who is perfect in his mercy,
whose mercy encompasses all things and so on
with all his attributes. In his perfection, he
begets not nor was he
begotten because he is completely independent of means.
And there is none comparable to him, either
in his names,
attributes, or deeds,
Blessed and exalted be he. The
refers to the oneness of the divine names
and attributes.
It is because that it describes Allah
the many virtues as we know of the
surah that equals a third of the Quran.
And it is one of the most commonly
encouraged surahs to be recited at end of
every
obligatory prayer in the morning, in the evening
as part of your adkar before you go
to sleep. It is one of the most
stressed surahs of the Quran. And the prophet
said to the companion who used to lead
the salah. And after reading whatever he was
going to read, whichever surah, he would always
end with Surah Aliklas. He said why? He
said, because he describes my lord and I
love it. He said, and Allah loves you
therefore in return. And so Allah subhanahu wa
ta'ala, this is a surah that speaks about
the four tests of our God. Number 1,
that he is alone and unique Subhanahu wa
ta'ala. Number 2, there is need of no
one. Everything else is dependent on him. Number
3, has neither ancestor nor descendants. And number
4, he's unique in every way. Names and
attributes, powers and abilities, he is perfect.
This is the end of the commentary of
Surah Al Ikhlas.
Our praise and thanks for Allah.
And may the blessing and peace of Allah
be upon the prophet Muhammad, sallallahu alaihi wa
sallam, his family and his companions abundantly until
the day of judgement. We now come to
the 113th
Surah of the Quran known as Surah Al
Falak. And what is more famously known in
the sunnah and in the Athar of the
companions, the narrations is Surah But
it is also known by another name and
that is the.
This surah and the next surah, Nas. Are
often called the Mu'awid Athan, the 2 surahs
of seeking refuge and protection.
It is a Mikki surah according to many
of the scholars of tafsir, but there is
also a strong position amongst them that it
is a Madani surah. That is because of
certain hadith. From those hadith is the hadith
of Aisha
That this surah was revealed to the prophet
as well as Surah Nas because of the
incident of the magic that was placed upon
him.
Gave him the surah as a way of
protecting himself from that. And from them is
the hadith of
That he said that this was revealed to
the prophet
was telling 1 night and he said that
I've been given surahs of protection,
the likes of which have never been revealed.
And Aqaba was a companion who accepted Islam
towards the end of Islam,
towards the end of the medallion period. And
so you have these two positions, and some
of the scholars said it was revealed twice
in Mecca
and then again in Medina because of these
incidents. And Allah knows best. It consists of
5 verses.
In the name of Allah, the most gracious
and most merciful.
Say, I seek refuge with the Lord of
the rising dawn.
From the harm and mischief of what he
has created.
From harm and mischief in the night when
darkness grows intense.
From the harm and mischief of those who
blow upon knot.
And from the harm and mischief of the
envier when he envies,
say I seek refuge. That is I turn
to and seek protection with the lord of
the rising dawn. That is the one who
causes dawn to break. This is what it
said that the when the prophet sallallahu alaihi
wasallam was, was magic was placed upon him
because of something that he ate when he
went to visit some of the Jews of
Madinah. Allah Azzawajal
Aisha
used to say that the magic would affect
him slightly. Sometimes he would think that he
did something that he didn't do, or sometimes
he would just become slightly confused, but it
didn't affect him in terms of his prophethood
and his messengership.
And then Aisha said, oh, messenger of Allah,
why don't you do something about it? He
said, as for Allah, he gave me protection
from it, meaning that it can't really harm
me. And from the protection that was given
is that Jibina, alayhis salatu waslam came and
gave to him these 2
surahs, al Falak and al Nas. And as
you will see, if you look at them
carefully,
Surat al Falak speaks about seeking Allah's protection
from harms that are outwardly
that are outwardly harms. And Surah Nas from
harms that are inwardly,
inner harms and outer harms. Both of them
are mentioned. That is why these 2 surahs
often
recited together in the sunnah,
in your duas, in your adkar. You don't
find that you do one without the other
because they complement one another.
One speaks about external harm, the other one
about internal harm. From the harm and mischief
of what he has created. This includes all
those whom Allah has created humans, jinn, and
animals. 1 must seek refuge with their creator
from any harm or mischief that there may
be in them. Then he describes in specific
terms what he has mentioned in general terms.
As he says, from harm and mischief in
the night when darkness grows intense, that is
from the harm and evil of what what
may happen in the night when the darkness
of night covers the earth and many evil
spirits and harmful animals move about. You seek
refuge in Allah generally from the evil of
all that he created. And then Allah gives
specific examples from them is the harm of
the night because the night is often the
time when the worst of people and the
criminals and the evil people come out to
do their harm. So, specifically,
that is the time also as the prophet
said that when the sun sets the shayateen,
disperse upon the earth. And so these are
times that you seek refuge in Allah and
that is why we have the morning and
the evening of kar to seek Allah's protection
from those of is of these Surahs.
From the harm and mischief
of those who blow upon knot, That is
from the harm and mischief of witches who
perform their witchcraft
by blowing on knots that they tie for
the purpose of casting spells. And from the
harm and mischief of the envy or any
envies. The envy is the one who would
like the blessing to be taken away from
the one who whom he envies. So he
strives to cause it to be taken away,
by whatever means he can. Therefore, there is
there is a need to seek refuge with
Allah from his harm and mischief
and to foil his plan. The word translated
here as envious also includes the includes the
one,
the one who puts the evil eye on
others because the evil eye only emanates emanates
from an envious who is evil in nature.
This order refers to seeking refuge with Allah
from all kinds of evil and harm in
both general and specific terms. It indicates that
magic or witchcraft is something real, the harm
of which is to be feared.
So one should seek refuge with Allah from
it and from those who practice it.
It's the end of the commentary of Surat
Al Farooq. Our praise and thanks for 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. Welcome to the tafsirah, the
114th
and final surah of the Quran, Surah Tanas.
And its name is, as we mentioned before,
that is known as the
and more famously in the narrations.
And it also in terms of its is
similar to what we said concerning Surat Al
Falak. Many of the scholars hold it to
be but we have those narrations
that seem to show that there is
or that they will reveal twice, once in
Mecca Musi in Medina, and Allah knows best,
and it consists of 6 verses.
In the name of Allah, the most gracious,
the most merciful.
Say, I seek refuge with the Lord of
humankind.
The sovereign of humankind.
The God of humankind.
From the harm and mischief of the insidious
whisper.
Who whispers in the hearts of humankind.
From among the jinn and humankind. This sort
of refers to seeking refuge with the lord
and god of humankind from the shaitan who
is the source and cause of all
evil. In his efforts to tempt people and
do evil, he whispers into their hearts,
making evil fair seeming to them and showing
it
to them in a good image,
motivating them to do it. And he makes
goodness
ill,
ill seeming to them,
tries to put them off it and presents
a false image of it to them. Look
at how Allah Subhanahu Wa Ta'ala describes the
whispering of Shaitan. Where does he he whisper?
Into the hearts of people, not into their
ears. And that is why the whisperings of
Shaitan often take hold of a person, and
they often find themselves veering towards the temptations
that shaitan brings to them. And so Allah
mentions this concerning shaitan and his whisperings. And
that's why the best
way to protect yourself is to protect your
heart by the dhikr of Allah, Azzur, and
Quran and Du'a and all those good deeds
because shaitaan strikes at the heart. If the
heart becomes weak, shaitaan becomes powerful. But if
the heart is strong and it is fortified
and defended and protected by the protection of
Allah, then shaitan has no way to come
upon that heart.
This is how he always is, whispering and
withdrawing.
He retreats when a person remembers his lord
and seeks his help to ward him off.
That's the meaning of Al Aswaz, Al Khanas.
Al Aswaz, the whisperer, Al Khanas, the retreater.
He whispers
when Allah is not remembered, and he retreats
when Allah is remembered. As the prophet said
in the hadith of the adhan, what happens
when the adhan is given? Shaitan flees from
the masjid. As soon as the adhan finishes,
he comes back. The iqam is given, he
flees again. As soon as he finishes, he
comes back and then he starts to whisper
people. So the more that you remember Allah,
the more that you're busied in the remembrance
of Allah and the worship of Allah, the
less of a hold shaytan has upon you.
Shaytan has the greatest hold upon those who
are negligent of Allah. Heedest of Allah rarely
pray, read the Quran, make
Rarely do you hear the name of Allah.
Anything come from their lips. Those are the
people that shaitan has a stronghold of them.
And from his stronghold
is that he then makes it difficult for
them to remember Allah. You say to someone,
say, assalamu alaikum, praise Allah, thank God. That
person just finds it difficult to sit down,
read some Quran, find it difficult to do
so. It's heavy, burdensome upon them because shaitan
has grabbed hold of them so strong. But
if that person tried, and it's going to
be difficult, but they try and they try
and they break that hold of shaitaan and
they could become something easy for them, then
shaitaan has a very difficult time getting hold
of that person because he's always remembering Allah.
And shaitan only retreats when Allah is remembered.
So the individual should seek help, seek refuge
and seek protection in the law in the
lordship of of Allah over our people. For
he is the lord of our people and
all people come under his lordship and sovereignty.
And
he holds the forelock of every living being
and he should seek help, seek refuge and
seek protection in the divinity of Allah by
worshiping him which is the purpose for which
He has created them. And this purpose cannot
be fulfilled except by warding off the evil
of their enemy. Who wants to cut them
off and prevent them from worshiping Allah, and
wants to make them among his party so
that they will become inhabitants of the blazing
fire.
Devilish whispers may be caused by the jinn
or by humans. Hence, Allah says, from among
the jinn and humankind.
There are humans that take people away from
the rumors of Allah also, just as the
shaitan does. Humans that tell you to busy
yourself
in other than the rumors of Allah, tell
you to neglect your obligations, tell you to
stay away from what Allah obligated upon you.
They're from the jinn of humans. They're from
the devils of the humans. Praise be to
Allah, the lord of the world, 1st and
last, outwardly and inwardly.
We ask Allah to perfect his blessing and
to forgive us to to forgive sins of
ours that form a barrier between us and
many of his blessings, and to forgive our
errors and desires that have distracted us from
reflecting upon his signs and revelations.
We hope that we will we hope that
he will not deprive us of the goodness
of that which is with him because of
our bad deeds. For no one despairs of
the mercy of Allah except people who are
given to disbelief and who have gone astray.
May Allah send blessings and peace upon his
messenger, Muhammad
salallahu alayhi wasalam and upon all his family
and companions.
Blessings and peace that are constant and ongoing
at all times. Praise be to Allah by
whose blessings righteous deeds are attained. This com
the this commentary and the book of Allah
has been completed with,
with his help and support by the author
by the author, Abdul Rahman, ibn Nasr, ibn,
Abdullah
who is known as ibn al Saadi. May
Allah forgive him, his parents, and all the
Muslims at the beginning of Rabi Al Awal
1344
a a h. This is the end of
the commentary of Surah al Nas. All praise
and thanks are for 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 reading of this amazing work of
tafsir. Ask Allah subhanahu wa ta'ala that he
makes us from amongst the people who read
the Quran
and understand the Quran, reflect upon the Quran
and act upon the teachings of the Quran.
That he makes us from the special people
of Allah who are the people of the
Quran. That Allah makes the Quran the expander
of our chest and the light of our
hearts and the removal of our sorrows and
our worries. That Allah makes it that strength
between us and him in our connection and
our worship team subhanahu wa ta'ala. That Allah
makes us people of understanding of the Quran
who understand it the way that the salif
of this Ummah, the companions in the Tabireen
understood the book of Allah
That Allah makes it an evidence on our
behalf on and
not an evidence against us. That he makes
us from amongst those people that the Quran
will intercede
on their behalf, and he will raise their
stations by Allah's permission and by his mercy.
Tafsir is an amazing science of Islam. The
tafsir also requires that you go over, over
and over again. The scholars of Islam and
tafsir
dedicate their lives to tafsir. It's taken us
4 years to finish this book. And before
that we did tafsir
You can't just read tafsir once. You can't
just read tafsir twice. It is an ongoing
thing. So the greatest advice that I leave
you with at the end of this amazing
work that we've completed is that you continue
in your study of tafsir, whether it's a
Surah, whether it's a Joz, whether it's something
which you do on the odd occasion like
in Ramadan or you do it more scurrilously.
It is one of the greatest knowledges that
you can seek and learn. And the knowledge
of the Quran is amazing that no matter
how many times you will go back, you
will find different scholars and different teachers and
different authors, each one of them giving you
a point of benefit that you never came
across
before. I also want to thank the after
praising Allah and asking Allah to show his
mercy upon the author for
whom we benefited from in terms of his
tafsir and his knowledge. May Allah make it
a means of his elevation
in the next life. I want to thank
the brothers who helped put this program together
over the last four
consecutive Ramadans. Our readers, especially brother Ali for
the last 2 years. May Allah increase him
and bless him in his knowledge, in his
health, and his wealth, and his family. May
Allah bless all of those brothers such as
Isma'ir and others who do the recording and
do the screaming and setting up the tables.
There's a great deal of work and effort
that goes into it. And may Allah bless
you all for your patience. I know it's
difficult to sit for sometimes 2 hours, an
hour and a half every single day. It's
not an easy thing. But to read books
like tafsir, sometimes you have to sacrifice to
that level so that you can finish the
book of Allah Subhanahu WA Ta'ala. May Allah
bless you all and grant you what is
good. May Allah accept from us our deeds
in this month of Ramadan. And may Allah
bless us all and continue and allow us
to continue to worship him
It goes without saying that today is the
final class of this