Ali Ataie – Tafseer of Surah Al Inshirah
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AI: Transcript ©
So tonight, inshallah, we're going to do the
dossier of Surah number 94,
Surah Netan Shirah.
This is a early Meccan Surah.
It's
according to the urnama, it's the 12th
surah that was revealed upon the heart of
the prophet Muhammad, salallahu alayhi wa sallam.
It proceeds
Wat Buha. That's number 11, Wat Buha.
And then you have an inshira, which is
also called
a shunning.
We'll talk about the meanings of these different
names. And then, Walas, number 13, the proceed
after this Surah.
So, Abdulha,
Shirah, then Walas.
You look at the structure of the Surah,
very interesting.
Some of these,
chapters in the last 30th of the Quran,
They bring structure. So there's 8, verses,
in the Surah.
So the first four,
we have 4 rhetorical questions.
Rhetorical question. We'll talk about what this means.
But, basically, what we have here
are reminders,
Allah
is reminding the prophets of
blessings with respect to the past.
Okay? 4, rhetorical questions,
denoting
reminding
the prophet of
blessings from the past.
The last 2
are,
2 commands
to the prophet
and my extension to all of us, because
every command to the prophet,
and the Quran, is also a command to
his Ummah, unless it's stated explicitly according to
al Shafi'i,
and it's only to the prophet
So these commands are with respect to the
future.
So then in the middle then,
versus 5 and 6, this is seen as
the focus.
So this a corresponds with this a,
and and then between them you have this
focus.
This is called the kiasmus
in Greek.
Where
Triassic
structure
is very common in the Quran.
Western scholars like Carl Ernst
and Michelle Kuipers,
they've studied the Quran in detail. Even the
longer Suras
have this sort of structure.
There's a book called The Banquet, if you're
interested in the banquet,
by a man named Michelle Kuipers. In which
he says all the Surah at Madida is
one big chiasm. In other words, the beginning
of the beginning of the Surah is similar
to the end of the Surah. There's a
there's a correlation.
The second part of Al Ma'ida is similar
to the
the the last the the second to last
part of the Surah. And so on and
so forth until you get to a focus
of the Surah. So you have to remember
now the prophet,
this Surah is a 120 some odd ayaat.
The prophet
is not writing down this Surah,
and it's being revealed to him over a
few years.
So it's virtually impossible for somebody to keep
track of this chiasmus
just sort of orally over a few years,
and it's possible, but extremely extremely difficult to
do that. He actually won an award,
by the government
of Iran, giving him an award
for this book called The Banquet.
And according to Karl Ernst, in fact, all
of Al Baqarah is one big ring structure
also. The entire Surah Baqarah.
Right? Because the Surah is a literary unit.
It's not,
a bunch of verses that don't relate to
one another. There's a correlation
in the Surah itself. Does everyone want to
understand what's going on?
The focus here is in the middle.
Right? So you have 4 rhetorical questions,
then you have in the middle, you have
a focus, which is a promise,
and then you have 2 commands. So essentially
in the Surah, it's didn't I do this?
Therefore, I promised this, so do this.
Right?
Didn't I do this, therefore, I promised this,
so do this.
That's essentially
what the Surah is saying.
So this is part of a group of
Surah
that was revealed to the prophet salallahu alaihi
wasalam in the early Mecca period
that act as consolation for him. So things
are going
badly,
for him, Subhanahu Waari said. There's a lot
of rejection.
There's a lot of persecution of the early
Muslims.
So this Surah is considered one of the
so called Surahs of Consolation.
To console him, salawu alayhi salam. Just like
the surah that came before it, surah number
93, or Puha, is included in this group.
Also, surah al Mas'at, also called Nabi'laha.
Surah 111. And all of these Surahs, culminate
in Surah 108
Al Kothar.
Right? It's very interesting. This is what
is also a
a thiasmus. It has a ring structure.
Because the opposite of
is.
Right? The end the last word in the
first verse is.
The last
word of the 3rd verse is.
These correlate. So then the focus of the
surah is in the middle.
Right? Worship your Lord and sacrifice for His
sake.
This is the focus of the Surah. If
this I mean, this is
this is a theory. Right? That these
have this sort of structure, but it's,
pretty popular amongst Western
academics nowadays.
Although, we're happy.
So there's different names of this Surah.
Imam al Bukhari
and Imam al Tirmid being the sunan. They
they simply called it Surah Alam Nashrahlag.
Alam Nashrahlag.
What is shah?
It means to expound upon something, to explain
something, or to widen, to dilate something.
And we'll talk more about what this means
in He
would recite in
one rakah.
So there's a correlation. There's a relationship between
these 2 Surahs. Ibn Abbas
actually said that this Surah is a continuation
of the last Surah. In his
Tarsiyyah, he has something called that, where he
actually shows the relationship between the Surah.
Right? Why this Surah comes after
this Surah? Why does it precede this one?
What is the relationship actually between the Surah?
So within a Surah, those coherence.
Right? There's a structure within the Surah and
then between the Surah. Inter Surah intra
Sura.
Right?
Now,
this Sura and the one before it, or
buha, are
specifically,
exclusively addressed
to the prophet sallallahu alaihi wa sallam.
So if you look at the text of
the Surah, and I hope everyone has a
musha, or can follow along.
Inshallah, maybe on his phone or something.
And maybe, you know, take a few notes.
Doesn't hurt.
Especially for the Shabbat, if you're from the
youth.
Might be the NSA president one day
or you might, you
know, might give a hookah, who knows, blah
blah blah one day.
And then, you know, maybe you have great
memories that will not you know, you might
not have you would never write anything down.
Most after you would rarely write things down.
He would sort of write it on his
hand or his finger.
That's how he was working.
There's nothing to look at later. People were
geniuses. So we should write things down because
the point here is increase in our knowledge.
So the Surah begins,
In this a, Adam, a. Right? This is
called hamzadu
Taqril. Hamzadu Taqril.
This is used for a rhetorical question.
What is a rhetorical question? What is the
difference between a rhetorical question and a regular
question? Does anyone know?
Maybe the question has yes and no answer.
Very good. She's an Arabic student.
A regular question
has a yes or no answer. A definite
answer. And usually, in Arabic, how does that
question begin?
How does it vary another Arabic?
How did it? How did it attack? How
did it go? Right? How's the story of
that?
The overwhelming event, has it reached you? So
the question the answer is either not or
not. Right?
If there's a there's a definite
But there's nice enough to bring us some
massage here. If you wanna grab one and
follow along and show it down, it'd be
great.
But here, we have a. Right? So then
what is the purpose of a rhetorical question?
What is the purpose of it?
The purpose
is to remind someone of something that's already
established.
Means established.
Right? The verb
to establish something.
The purpose is not for you to get
an answer from the person. It's a very
effective way of reminding the person of something.
Right? For example, we go out to lunch
with my kids,
and an hour later they say, we're hungry.
I say, didn't we just eat?
Right?
I'm not asking I'm not I'm not looking
for a yes or no, because I already
know, and they already know.
Right? So it reminds, oh, yeah. We should've
we should've asked it.
Right? Or sometimes I beat somebody at 1
on 1 basketball,
and then the next day I see him
and he's talking trash to everyone. I'm the
best basketball player It's a midnight
beach yesterday.
Oh, friends.
Right?
So this is called a rhetorical question.
So when you say Adam, when you see
that in the Quran, Adam,
this is indicating
a rhetorical question.
It's gonna get your attention. It wants to
remind you of something. Allah
here is reminding the prophet
about a past blessing using this rhetorical device
of a Istif Ham Taqriyru.
Okay?
And he says, Anam Nasrach.
Nasrach present active just as in its mood.
That's what the Arabic students worry about it.
We can all find studies of Arabic, by
the way.
Nasrach.
Right? This begins with a noon.
What does that
mean?
We. This is first person common plural. So
Allah subhanahu wa ta'ala, he doesn't say Adam
al Hashraah.
Right? He doesn't say, didn't I
he says, didn't we
we. Why does Allah subhanahu wa ta'ala use
a we?
We talked about this last week a little
bit. This noon is called Noon Al Taabeem
according to Ibn Yishan. Noon Al Taabeem
is gender and medicaid. It's a royal plural.
The royal plural. This happens
in many languages, even western languages, primarily in
Semitic languages.
Like, the very first
verse of the Torah is in Hebrew.
In the beginning,
gods,
plural,
created the heavens and the earth.
Right?
But no rabbi
would ever say, oh, that's because there's more
than one god. Nope. They're they believe in
Toharib. But some of the Christians on the
other hand, and they look at this verse.
They say things that are,
because they don't understand
that. That this is a a new a
new one in Semitic languages. So Adam Nashrah.
And they're gonna say here,
uses the new Taqlim,
this denotes his greatness and majesty, but also
denotes the greatness and majesty of the one
he's addressing, the adrasi.
Right? That the addressee is Taqim and Tashreef,
and Taqim.
And who is he addressing? The prophet Muhammad
And also the arabah mentioned, just as an
FYI, the note takers, that when you make
dua, even if you're by yourself, you should
pluralize them.
Make your dua plural. So
if
you know how to do it. If you
don't know Arabic, then stick to what you
know. But pluralize them.
Instead of
Right? Include in your attention the ummah of
the prophets of Allahu alayhi wa sallam.
Just as a side note for you.
So Adam Neshlah.
Did we not nashlah?
From shaholim.
So this this word shah, this is the
mustav, the infinitive.
It means to explain something.
To open up the meanings
of a complex issue to clarify something. So
if you read, for example, I studied the
mention of the Althea. If you study the
Alfiya, these are books, treatises of Arabic grammar.
They'll say, which shah
which,
commentary did you study with it? Right?
So this is something that clarifies things that
are complex.
So
throughout history, the Yoramat would write texts,
by distilling them. They would write.
An abridgment of an abridgment,
because they would assume that you're studying the
text with a teacher.
Right? Who could explain to you, the background
of the text and certain meanings of the
text, things like that.
They would assume that you,
would receive a shock,
an explanation,
a commentary of any particular text that you're
studying.
So sharaha
is a transitive verb.
Sharaha. Does anyone know what a transitive verb
means?
It's called Afir Mudaddi in Arabic.
Anyone who
knows what was that means?
Somebody knew.
I don't know what it is.
But
when, you know
Yes. So figurative acting means you need to
have an object.
You need a direct object.
For example, if I said, I slapped,
and then I stopped.
What would be your question?
Who did you slap? Probably a bad example.
Right?
Who did you slap?
Right?
Because why? To slap in English is a
transitive verb. We need a what? A direct
object. Or if I say I brought
hello?
Look. What did you bring? I brought.
What did you bring? I brought the,
chair
chime.
What do you call it? Do do do
do fucking chime?
Do do I have a joke. What did
the cereal say to the milk?
What's up, dude?
That's an Ordo joke, buddy.
Those who know what to do are are
black and are
anyway,
so
the only must say here that not only
the prophet, sallallahu alaihi wasallam, received the message,
but but was given the greatest openings
of its meanings.
Okay?
So the prophet sallallahu alaihi wa sallam is
receiving the Quran, ala albihi,
upon his heart, but he's also having his
salar
expanded with its meanings.
He's receiving the Quran and he's the authority
of the Quran in explaining the Quran. This
is what the Quran must say. He says
explaining his Nabuwa,
his prophecy,
and other things as well.
Yes,
sir. And a quick question. So this that's
sort of the the verse does not mean
it's not related to the swap and what
happened
with the story of him going to,
into
would you agree? Not in the chest and
all that? Yeah. We're gonna we're gonna talk
about that, Shaul. Even Mathieu does mention that.
He does mention it. Somebody already mentioned. We'll
talk more about that in a minute.
So
so in the usual,
the word order in Arabic is.
You have the the verb, then you have
the subject,
then you have the direct object
after the verb.
But here, Allah subhanahu wa ta'ala does not
say,
That's the kind of normal
word order.
The prepositional phrase, the janmaj rule, should come
at the end. That's kind of standard modern
standard Arabic.
Right? Allah Subhanahu Wa Ta'ala, however,
he brings the prepositional phrase forward,
and he delays the letter
b. He delays the,
direct object.
We'll talk about that.
So, Laca, Adam Neshwar,
did we not
expand? Did we not dilate?
Did we not,
explain
Laka for you?
Laka means for you. And they're gonna say
here, this lamb is called Lamuqadr.
The lamb of purpose.
Right? For you, because of you, for your
sake. It did not explain
for your sake. This is a better translation.
I brought two translations here in English. One
is the famous,
and there's a new one here, Ahmed Zaki
Hammad
was an Esqai scholar. Very good translation if
you're interested. It's called the Glorious Quran by
doctor Ahmed Zebi Hammad,
scholar at at Essar University. And I forgot
to mention last night as well. There's a
beautiful test of the Quran that's been totally
translated
into a beautiful translation,
by the original was done by Mohammed Musti,
Mohammed al Shakeri.
He's, from Pakistan.
Was published at, Donald Perloo.
It's called Mahadi for Quran.
Mahadi for Quran. You can actually find it
online. It's 8 volumes.
The entire
hard copy, if you will, is in several
of us. We'll look at it. But don't
remove books from the last one.
K? You can just look at it. Put
it back. Take notes. Take a quick photocopy.
I'll copy, please.
Copy right through the news.
My high is gonna follow-up if you're interested
in a very good English translation of a
tough seal. Anyway,
so what does this mean then? What what
is the significance of bringing
before
the object?
The prepositional phrase before the,
direct object is that it's more personal.
It's more personal. It denotes
and Mahaba, nearness, proximity
of the prophet sallallahu alaihi wa sallam to
Allah subhanahu wa ta'ala.
This is the significance of it. It denotes
the maqam of the prophet sallallahu alaihi wa
sallam. It also,
according to the urima,
it creates
shawl or tashwip in the listener.
What is tashwip?
Anticipation
or longing
or suspense
for the direct object.
This is why we should recite the Quran
slowly.
Right? The prophet sallallahu alaihi wasallam will recite
the Quran slowly. Put a rush. The point
isn't to get to the end. So people
think we have to do 5 khatam of
Quran during Ramadan, so we're going to
what are your signs? Is that the Torah?
This is the new testament. I can't even
understand what you're saying. What's the point of
that?
Is when you listen,
it's at it's building anticipation.
What? What was expanded for you? What was
it? And then, song it off. And then
you say, ah. That's the point of the
structure. It's to create this.
Like like one of my teachers said, it's
like smelling the food, but you don't know
where it is. It hasn't come up yet.
Right? You're in a restaurant and you're hungry.
You're just like,
ah, the yani.
Hungry bananas.
Whatever.
Pizza.
And then you you're smelling it, you're starving,
but you don't see it. So you have
that hunger. This is called
Right?
And
then the. Right? So this is the climax
of the eye.
So this is about the laying
the mention of the direct object.
Very common in the Quran.
Delaying
the mention of the object.
Right? It's a rhetorical device
in Balaha. Balaha means
rhetoric, advanced Arabic.
Right? Quite common in the Quran. The other
reason for doing this is for his
to denote exclusivity,
that this is only for you.
Did we not expand
for you only
your
Your chest.
Right? So this is called the ASOS.
Only for you and in a unique way
because this
expansion of the suddam is mentioned
in other places in the Quran, but not
like this. Not in this type of special
or exclusive way.
So Anam Nashurah, Now,
the question was, is this a reference to
the chest splitting of the prophet sallallahu alaihi
sallamat in the washing of his heart? This
happened 2 or 3 times. Some of the
urnamas say happened 4 times.
Right? We know it definitely happened twice because
remember when we have
Hadith that seem to contradict, the Erdogan tried
to make what?
What is it called? You have 2 Hadith
that are sound Hadith, and you have to
make them work. You have to harmonize them.
This is called Al Jamah
Al Jamah. Right? So they said this happened
at least twice in his life. Once when
he was a child,
when he when he was with the Lanisaq,
and the men came and split his chest,
and they took out the Habakush Shaytan that
we talked about.
And again, just before the, Israel,
later to
Israel,
his heart was walking. Some of the exigence
you mentioned this.
Ali al Bakr, bin Arabi, and Imam al
Alusi,
say that this is not a reference to
that, and this is the dominant opinion.
That this,
shock of the suburb is not the same
as the shock of the suburb. They're 2
different things.
Right? This shock this expansion is not the
shock. Is not the splitting.
They're 2 different things.
They say it's incorrect to correlate the expansion
of the chest or the splitting of the
chest. So this is not an expansion
or splitting, if you will, that is haphazardly.
It's not literal. It's majaz.
It's figurative.
Okay?
This is a dominant opinion. But somebody, Rana
Madu,
mentioned, that one of the meanings could be
the actual physical happily
splitting of the chest of the prophets of
the lives. And even the theater mentions it
and other,
exigence as well.
Now interesting here, there's Intifat.
What is Intifat?
Another rhetorical device,
which literally means sudden change.
Sudden change in, person
or sudden change in tense.
Quite common in the Quran. Very confusing for
people who don't know Arabic very well. Like
the classical orientalists
who
know, you know, intermediate Arabic at best.
So they can translate the Quran, but then
they say, why is this plural here and
singular here and why is this first person
and then we have third person. They don't
understand this in the back.
But someone who's familiar with Arabic poetry,
will understand the purpose of that. So in
Surah, the previous Surah, which again is linked
to the Surah according to Ibn Mas'rul,
Allah
is speaking in the 3rd person to the
Prophet
Right?
Your Lord.
Right? So Allah is speaking 3rd person, the
father But
here, in this Surah,
Allah
is speaking in what person?
1st person.
Have we not
expanded for you?
Have we not
expanded
because of you, your chest?
Right? So again, this
denotes closeness to the prophet of the law.
Of course, if you're familiar with other places
in the law,
there's a verse in Surah Paha, ayat number
25,
when Musa alaihi salam was at the, Shajaram.
What was his famous dua?
Right?
It's
it's usually translated as my lord,
expand for me my chest. What does that
mean? According to the uranama, give me openings
in this affair increasing in meanings
increasing in meetings
so that I may have comfort
or certitude
or courage. So the uranba mentioned here, Musa
alaihi salam.
He had a thalam, he had a request
from Allah
to give him this,
type of openings, these meetings, or as
Allah gave this to the
prophet without any type of request
from Allah
Allah Subhanahu Wa Ta'ala gave it to him.
There's another verse in the Quran in Surah
An Nam, Surah number 6, I number 125.
Allah Subhanahu
Wa
Ta'ala
says,
You can look up the
item. That
if Allah wants
to guide somebody
if Allah wants to guide somebody,
he will expand
his chest
with Islam.
Right? So Imam al Tusari, he says, based
on this ayah in Surah An'am, ayah number
125.
And this surah and in Shirah, he says
there's actually shahrain.
There's 2 types.
There's 2 types of expansion of the chest.
The first is when someone first becomes Muslim.
Right? When somebody first becomes Muslim,
Allah Subhanahu Wa Ta'ala will expand that person's
chest and give that person Islam. The second
type of shariq I want to tell you
about to study is this Muslim,
during his progression or her progression,
is given certain divine histories
and,
climbs levels,
Ahwad
and Maqamah
and Manazim.
The purpose of which is to draw near
to Allah Subhanahu Wa Ta'ala and to increase
in love
for Allah Subhanahu Wa Ta'ala.
The ulama mentioned also that Allah Subhanahu Wa
Ta'ala did not say,
Did we not extend for you your heart,
your Panbu? It's a sadhu. What is the
difference? They say because the
actually receives the Quran
while the sadhu understands the meanings of the
Quran.
Quran. The qadr is actually receiving the Quran
while the sadhu,
the chest as it were, is understanding
the meanings of the Quran. The must be
expanded
because the Quran
is
weighty.
We will reveal unto you a weighty word.
If this Quran was revealed upon a mountain,
you would have seen it crumble.
Right? The Quran is waiting. The Prophet sallallahu
alaihi wasallam, his father had to be expanded.
There's a verse in Surah Hud,
which means have this Diqamah
be upright as you are commanded, as you
have been commanded. The prophet said,
this verse turns some of my
beard hair gray.
It's a it's a very weighty verse. Surah
Hud, what said,
Hud and its sister, Surah, are very we're
we're well, I'm getting my d's and w's
mixed up here.
Minnesota Vikings.
We're
very weighty on the prophet Muhammad Ali Salam.
They actually turned his hair he didn't have
a lot of gray hair, by the way.
A few. Even Omar said I counted 17
on his temples. Not like me. Basically 90%
chemical imbalance. Right? But his constitution is perfect.
So even in his sixties,
just a few gray hair. Some of them
are arguing.
So naturally,
Glenn, 1, 2, 3, even Omar's looking at
it. 567. This
is how much detail he wanted to know
about the problem.
Okay.
So meetings were given to the prophet sallallahu
alaihi wasallam in order to understand the revelation.
No human being understands the Quran better than
the prophet salallahu alaihi wasalam. The Quran revealed
upon his heart, but explained upon his sadhu.
The meanings were opened for of the Quran,
for the prophet sallallahu alaihi,
his salar. And when you know the meanings
of things, you have confidence. You have certitude.
Right? Like, when I was a kid, I
did this book report. I didn't read the
book. I just kinda read the back of
the book. And I went up there, I
didn't know what I was saying.
But I sort of summarized the back. So
it seemed like I know what I was
doing. Right? Like what I'm doing, I was
at the back of the book. Right?
And then the teacher said, well, what what
what do you can you elaborate on this?
I was, like, in 3rd grade.
It
was very embarrassing.
But if I
knew more about the book, if I had
more insight to the meanings of certain things,
then it increases your courage,
your certitude.
Right? You have confidence.
So this is the meaning of the du'a,
al Musa alayhi salamu alayhi wa hala. In
other words, give me meanings of what I'm
doing so that I can increase in my
confidence.
Because he has to go to the most
powerful man on earth at the time.
Let's get on.
Okay? So that's verse 1.
Any questions on verse 1?
Verse 1 to go on. Let's
go to verse 2.
So again,
Again, Allah subhanahu wa ta'ala is using the
royal plural.
And
means to put on something.
Means to remove something.
Right? To remove.
And Adam, it still applies here. This is
part of the,
rhetorical
question
interrogatives.
Right? Did we not expand for you your
chest
and in breadth of the parentheses, did we
not
remove
from you your wissa,
your burden.
Right? We'll talk about this
inshallah. And this verse is actually grammatically connected
to verse number 3. You can actually think
of 2 and 3 as being almost the
same verse, but it doesn't matter if they
split it out. No problem. The first numbers
actually came much later
in
history.
So what is this wisdom?
Did we not remove from you this your
burden?
So a wizom is a hamal shadid,
a great burden, a great weight. The difference
between a wizom and a hamal.
Hamam is something that can be carried, or
hamana to carry.
But a wizom is something that is just
about to break you.
You you can barely carry it to the
point where it's going
to crush you. This is called the wisdom.
And in the Quran also, wisdom is used
synonymously for sin.
A sin.
Right? That no one can bear the sins
of another person. Don't compare the burdens. In
this context, the sins
of another person.
And then we have I will cover. We'll
talk more about how this relates to the
prophet sallallahu alaihi wa sallam. Is the prophet
capable of sinning? What about before Iberna? What
does that actually mean? What does that entail?
We'll talk about that in Shahu Al Ga'ala.
And then we have An Qaba. This is
from Nakaba,
which means to break,
to destroy, or to abolish.
To break a contract, to break a phone.
This is a causative
or
form 4 in Arabic, al qalbaw,
which means to crack in qalbaw. So
it's a very graphic,
metaphor. If I stack bricks on this table,
right, and the table starts to what?
Make the sound.
Cracking,
again, it's in the classic table. So it
starts to crack. This is called human tongue.
Cracking because of a weight upon it. Right?
Or if I do this with my fingers
you don't like this, you can plug your
ears.
There you go.
Which you shouldn't do, by the way. By
the way, doing this is my room and
the prayer. Just to let you know. People
do it all the time, including myself.
There are people who don't have to they
have to every single time. After the sun's
gonna get to crack their knees. And that's
what I'm saying.
So try to resist the urge. I'm speaking
primarily to myself.
This is called impala cracking. So imagine something
on your back
that's weighing you down so much that you
can hear your back cracking,
and you're just about to fall.
You're just just about to fall. This is
the image that's given here in the Quran.
So this is called majaz akali.
It's majaz akali, which is a metaphor.
Because what is a wisdom? Can a wisdom
physically do that to someone's back? No. Because
a wisdom is not something tangible.
It's not concrete. Right?
So the point here is to demonstrate
the burden of the prophet salallahu alaihi wa
sallam was
really weighty. When he first received the revelation,
it was weighty upon him.
To the point, how can he describe the
weightiness of the message? The burden of the
dua. How can you put it into a
metaphor? Imagine you're putting bricks on your back
and your back is cracking in your mouth.
This is how we felt to the low,
Adi, what Adi was talking.
Like, how low
k?
So then what is this wisdom? What is
the burden?
So the other one was saying, this is
a burden that has caused for a need
for answers.
A need for answers. He was searching. Remember
this surah again is is related to the
previous surah of Doha.
And you were gone and this does not
mean
that the prophet was
astray or he was worshiping idols or because
what does Baw mean? It's related to that.
But that's not what it means according to
the Quran. According to the Jema' of the,
exigence.
Bau Lanet here means that he was searching
for something.
He's searching for something.
Okay? So he's searching for answers,
and this greatly weighed him down. So the
point where he lost interest in the hijab.
He lost interest in business. He would go
to the japan.
Right? For days on end.
He was deeply contemplated in his nature.
Deeply contemplated.
If you saw the prophet
in his solitude,
you would think he was
it says that you would think that he
was breathing, but he was just deeply contemplated.
Right? People don't think anymore. They have to
plug into something.
But he was like that, so the law
of Islam. A lot of tafir.
Right? A lot of tiddepo
of things. This is how it was before
the birtah, before the revelation actually came to
him. But he has no answers.
So this was seen as a great burden
upon him. Someone who is so inquisitive,
someone who wants to help people, someone who's
so compassionate, but doesn't know how to go
about doing it. How does he do it?
It was a great burden upon him, almost
broken his back.
So this is one of the meanings of
wisdom. A great burden, a need for theological
truth, a need for theological answers. So he
needs guidance theologically,
but also he has a desire for social
reform.
Social reform.
Right? How much did the oppression of women,
hurt him, Subhanie Sedan?
Because he said he loves women and he
doesn't mean
anything sensual
about was that he was sensuous in that
statement. He loves the feminine
attributes that he had himself. So the love
of Mariani Ali was said. Or the Mary
Wajdun Banat,
you know, killing children. How much did this
affect him?
So Right? This was the wisdom on his
back.
Also, the relief
of revelation after the Fatsara that we talked
about. We didn't talk about the surah. This
was a family night or something. We did
a tasir of Adduha.
And
the revelation stopped and, he says
that this stopped for 15 days. And the
Mushariki were making fun of the prophet sallallahu
alaihi wa sallam. And he said,
verily his lord has forsaken him and is
angry with him.
Right?
So this,
these types of insults
affected him greatly.
And this was like a whistle on his
back. Allah subhanahu wa ta'ala says,
an nahu,
sort of,
pijj of the verily we know
that what they say constricts your heart.
Right? The is
that his words were affecting him.
Even though Allah
says,
Remember we talked about this verse last week.
This explains what?
Remember the first level of tasir?
They'll be wired.
Right? Tasir by transmission.
The best type of transmission is Quran.
Hafsir of the Quran, build the Quran, with
the Quran.
What does
mean? It means
that verse.
Hold tightly to forgiveness,
order towards the good,
and don't worry about these japanese. Don't let
them affect you.
Right? These people who say stupid things,
these people who are ignorant, jagunim means ignorant
people. They're trying to hurt you, just turn
away from them. Don't worry about it. Because
it affected the prophet salallahu alaihi wasalam. Because
he had great concern for people. The more
concern you have for people, the more they
rebel against you, the more it's going to
hurt you. Right? If you don't care about
people, you don't care what they do, you
don't you don't care how they how they
react to you. I don't care.
Right?
But if you have concern and love for
people, which he did,
You cannot guide all those whom you love.
Allah is telling him, you can't do that.
Right?
So this is an aspect of the wisdom
that there was,
a burden on his back because his people
are making fun of him because of the
break in the revelation.
And finally, the burden
of guidance for all of humanity
is upon him because he is the last
messenger
So the burden of Da'wah,
the Allah subhanahu wa ta'ala again consoles the
messengers, salam alayhi salam, that your job is
to deliver the message.
Okay? Your job is to deliver the message.
And it's up to Allah subhanahu wa ta'ala
to guide.
It is not upon you. It's not getting
wajid. It's not wajid upon you
to guide them. Allah guides whom he will.
Right? The consolation to the prophet, sallallahu alaihi
wa sallam.
Notify.
Bring the message to the people. What has
been revealed to you, that's what you have
to tell the people. Right? To believe This
is one of the if you study theology,
prophetology,
the Buwa, there are 4 things that are
wajid upon every prophet. One of them is
tablil.
That if Allah subhanahu wa ta'ala
commands a prophet to say something or do
something, he has to do it. He cannot
keep it back. It's called keep
something back is gustahir. It's impossible
for a prophet to do.
Mandir, that's his job. That's his primary vocation,
is to give tablil of the Quran
and explain the Quran.
And if they don't believe,
don't let that hurt you. But it did
hurt him. He's
it's such a compassionate heart.
Right?
What is the person
Yes. You're almost killing yourself with grief over
them.
I used to know these aya.
So Allah subhanahu wa ta'ala says in this
aya that you're you're almost killing yourself with
grief because of their
rejection of the of the message. This is
how it's concerning that. So the law of
Mariani was in it. The law of Mariani
also mentioned something interesting. They say also part
of the wisdom or we'll start we're still
talking about this one word.
What is this wisdom? What is this burden?
They say also the burden or
the thought
of his minor sins
before the betta bothered him. And these are
not sins as we know them. Remember, according
to the Jukur of the Unibah, the prophet
sallallahu alaihi wasallam,
is incapable of of performing any type of
major sin or what would be a major
sin even though there's no sharia.
Because
he is establishing a reputation.
Right? He has pre prophetic miracles called, and
Allah subhanahu wa ta'ala
appeals to his character before the Beharata.
Right?
Right? Say to them, I have lived an
entire lifetime
before this. In other words, look at my
reputation.
I don't do these things. I've never done
these things. And I was the Saudi Bon
Amin.
Right? So the nature of this of a
sin of the prophet sallallahu alaihi wa sallam
is a sin in the Maqam.
The higher a person has in the station
with God, the more is expected of that
person. So it becomes as if it's a
sin.
The more knowledge you have, the more is
expected of you.
Right? So if you so, you know, I
know some brothers that are going to major
tribulation.
Major tribulation. Like, I've never seen that tribulation.
And they've been they're they memorized the Quran,
and they
pray to Hajj every night.
Right? And then they stopped doing that. They
stopped reviewing the Quran. They stopped praying to
Hajj. So why does this all happen to
me? Because more is expected from you. Right?
So they run about say, Hasenatul Abraar
Sayyatul Mubar Rabin.
The good deeds of the righteous are the
sins of the most righteous.
So a sin in the Muhammad.
Right? So for example, some of the other
must say that it's a sin for a
prophet to do something bubah.
What is
Mubai?
Simply means permissible.
It's not a sin and it's not virtuous.
It's just permissible.
Somebody read a message, it's impossible for a
prophet to do something Mubah
because a prophet is expected always
to be virtuous.
If we do something Mubah, we say Alhamdulillah.
Why? Because we're not doing something Magru or
Haram. Right?
So that's good for us to do something
move back. But they would also say, if
you keep doing things that are permissible,
they could add up the things they could
add up the waste of time. For For
example, you watch a Halal TV show, and
then you say, let's move on. But then
you watch another one and another one and
another one and, oh, it's Oscar time. It's
delayed a little bit.
No. That's not a
that becomes Maghru, maybe haram if you missed
the prayer. Right? So more is expected from
the prophet, mister Luis. You remember also mentioned
the Sira At one time, the prophet was
a very young man. He heard
some of the Shabaab having a party.
Heard some music and there's probably drinking and,
I don't think they were checking IDs back
then.
And, you know, it's, frivolity
and mixing of the genders.
So he had curiosity. I wanna see what's
going on over there. He takes one step
and he falls down.
Because Allah subhanahu wa ta'ala
did not want him exposed to anything like
that. He was just curious. Just wanna see
what's going on. Right? He said that I
woke up
and the sun was shining on my back.
The sun woke me up.
He slept the whole night. He missed the
entire thing. This little party that
the Jabal has.
Right? So things like this. You know what
I'm saying?
In order that Allah Subhanahu Wa Ta'ala may
forgive your tongue from the past, your sins
of the past. Remember, the sin of a
prophet is different than our sins. The sin
of a prophet I've mentioned this many times,
again if you study theology. The the sin
of a prophet is leaving an act of
great virtue for an act of lesser virtue.
This is the sin of the prophet.
Leave an act of great virtue or an
act of lesser virtue.
What is our sin?
Adultery, murder,
we lie,
we kill. Right? That's that's the sin of
us. But the sin of a prophet, a
dumb of a prophet,
is leaving an act of great virtue for
an act of lesser virtue. The prophets are
maximum. So then why does the prophet salallahu
alayhi wa sallam ask forgiveness?
He asks forgiveness, he says, 70 times a
day. This primarily after the salah.
After the prayer. Why? Because of his inability
to praise Allah as he should be praised.
This is why he's making dawba.
Because of his inability,
Which basically means that, glory be to you.
How can I praise you as you have
praised yourself?
This is why he's making his tiff up.
Why does a man who's maximum say
Because he's enabled to praise Allah. He's unable
to praise Allah as Allah praised himself. This
is why he's thinking
it's difficult. Why do we think it's difficult?
To be lie, and cheat, kill, and clean
blood,
all of these types of things. These things
are impossible for prophets.
Okay?
And also, only the prophets of Alaihi Salam
knew that all of his transgressions
were completely forgiven. No other prophet knew this.
This is why according to the Haqqi Shafa,
when they go to different prophets, we're also
Mas'ul, they don't have a guarantee. There's a
little bit of
fear.
Nafsi Nafsi. I don't know. Go to somebody
else.
I am for this. And he,
intercedes.
He has the of my mood.
The station of the intercession.
Also, the Radama mentioned something here. They say
Bismalek
also includes the sins of the Ummah.
The sins of the Ummah.
His Ummah.
Sinning
bothered him
Because he was always thinking of the Ummah.
Right? There's a connection, special connection
between the prophet
and his Ummah. He has a special connection
with us, so we need to have a
special connection with him.
Right?
When he said, for example, I wish I
could have seen my brothers.
This Haber said,
are we your brothers?
Yeah. But no. You're he said, no. You're
you're my companions.
Right? Who are my brothers? Those who come
after me who haven't seen me.
Right? He has a special connection with us.
Allah subhanahu wa ta'ala. He consoles the prophet
Allah will not punish them
while they're making his downfall. So the prophet
is not amongst
us, then we make a stiff fall.
So the prophet sallallahu alaihi wasallam was thinking
about the Ummah,
quite,
regular.
Hadith of Aisha also indicates
the prophet
was reciting all night into a steep responent.
From the end of Al Mariyah,
for interruptive homes in the
If you forgive them,
they are your slaves.
But if you,
I'm sorry. If you punish them, they are
your slaves. But if you forgive them, you
are great and wise. This one ayah, he
would repeat the entire night.
And then she said he collapsed into such
that and said, matee, matee. This is how
he's thinking about his ummah.
But all night, thinking about you and me.
Right? So he has that special connection. So
thinking about
the sins of his Ummah was a burden
on his back.
But of course, you have the one hadith
and there's weakness in the hadith,
in the it's in the,
in the hadith of,
the the tarsil of Samad Pandit,
where the prophet sallallahu alaihi wasallam,
he, beyond
What's the next line?
Assalamu Alaikina.
This is the prophet's response
to what Allah said.
Peace be upon us and the righteous servants
of God.
So Adayna the Sahaba.
The rest of the Ummah, according to me,
will have the meaning of this hadith. There's
no weakness in the hadith, but the Gurdjemann
generally will put the hadith,
as being true and as meaning.
Okay. So
part of the wisdom then being taken off
his back is a Shafa.
The intercession.
The Shafa.
And again, this goes back to the previous
Surah. When Allah subhanahu wa ta'ala said in
the previous Surah, Surah,
Soon will your Lord gift you something.
You're alcohol.
Right? There's a difference between wahaba
and aata and alcohol.
They all mean to give,
but there's subtle differences.
You are a geek. I mean, you give
something to someone because they deserve it. They
have they have some,
meritorious
quality,
and you can never take it back. It's
a gift. This is you because you deserve
this is yours because you deserve it.
Immediately you'll be pleased.
And according to Imam Suyuti,
when this verse was revealed to the prophet
sallallahu alaihi wa sallam, he said,
I
will never be pleased while one person's my
ummah is in the fire.
Right? So the meaning of the ayah n,
n, according to the rama, is what is
this thing? What is this thing that Allah
will give the prophet say, salaam? The shathaam.
The shathaam. So this is parades
into the next,
Surah
Part of this wizard that almost broke his
back, is
thinking about the sins of the Ummah,
That eventually, there will be a Shata'a
of the prophet salallahu alayhi wasalam.
Okay. Well, we're gonna move quickly.
So
you mentioned that.
And did we did we not remove
your burden, which was
breaking your back?
Breaking your back.
This is a metaphor
to demonstrate
how
a burdensome
this wisdom actually was for the prophet sallallahu
alaihi alaihi
which Jibril alayhi salaam came to the prophet
sallallahu
alayhi
salaam.
It says, your lord says,
do you know how I elevated your mention?
Do you know how I elevated your mention?
And the prophet said, Allahu Adam.
And then Jibril alayhi salaam,
quoting Allah subhanahu wa ta'ala
said,
That whenever
I am mentioned,
you are mentioned.
Whenever I am mentioned,
you are mentioned.
That you are mentioned with me
in the Avan,
the for
prayer, teshavud in
the prayer, whatever is achieved, gives a kutba,
you are mentioned and other things as well.
Islam
Islam
Islam made his name next to the name
of Allah Subhanahu
Wa Ta'ala.
This is one of the
meanings of.
And again, here we have the same type
of,
construction as.
Again,
that's brought forward.
Right? Exclusively for you in a way that's
special for you,
And then we have a delay again.
We have a delay of the direct object.
So again, it creates this shok, this tashwikh,
this hunger, this anticipation.
What did he raise?
Dincock, your name, your mention.
Okay? There's many things that many of you,
will fuss and say about this ayah.
It's the most popular name in the world,
the name of the prophet
Muhammad is the most popular name in the
world.
The name of the prophet is,
written upon the throne.
The divine throne of Allah Subhanahu Wa Ta'ala,
the name of the prophet is there. Imam
al Baylawy,
he mentioned something. He says, this means the
obedience of Allah is the same as the
prophet's obedience.
His obedience with a capital h is the
same as his obedience,
a lower case h.
The obedience is the same. And, Imam,
Samad Shari,
he also mentions this as well. And this
is based on Ayat in the Quran. May
you, ji aur Rasoolah baqa baqa Allah.
Whoever obeys the messenger,
obeys Allah.
Right? Whoever obeys the messenger, obeys Allah.
Of Kamal Qadab, he said whoever obeys me,
obeys Allah Subhanahu Wa Ta'ala. Imam al Puntubi,
mentions the verse in the Quran.
Allah and his messenger, it is more befitting
that you please him.
Who? Right? He didn't say huma. It's singular.
And Imam Khortab he says here, the singular
pronoun is used to demonstrate a very personal
relationship between Allah Subhanahu Wa Ta'ala and the
prophet salallahu alaihi wa sallam. This is Surah
Tawba Ayat number 62. Will Allahu al Suru.
Allah and his messenger.
It is more fitting that you please him,
not them.
Him, singular.
Because
obedience to the messenger
is the same as obedience to Allah.
You cannot obey Allah and disobey the messenger
nor vice versa.
It's the same obedience. This is one of
the meanings of
Quran.
It was important to be also mentioned all
of the prophets knew about him.
All of the prophets. He's mentioned in all
of the books
of the prophets.
And this is something that,
if you wanna take my comparative religion class,
we talk about the law.
And then,
also he mentions,
he's called in the Quran by Alqab, by
titles. Allah subhanahu wa ta'ala refers to the
prophet
by his title. Very rarely does Allah mention
the first name of the prophet salallahu alayhi
wa ta'ala in the Quran, and never does
Allah subhanahu wa ta'ala directly addresses
by his first name. But above all, Allah
Subhanahu Wa Ta'ala blesses the prophet
in
the based on the
Literally, the name, the dhikr, or the prophet
is elevated
because 247
somebody's making haman.
Somebody's
making Right?
But that aside, Allah Subhanahu Wa Ta'ala, the
angels
are pronouncing blessings of peace upon
the prophet
Okay? So this ends the first part here,
the 4 rhetorical questions
which Allah Subhanahu Wa Ta'ala,
is using this rhetorical device to remind the
prophets of Allah Subhanahu Wa Ta'ala of blessings
from the past.
For in the anniversary
Yusuf. This fa is called fa tafsiriyah,
meaning therefore, based on what I just said,
therefore,
in the mad
Ursul,
with the Ursul what is an Ursul?
It is a
hardship.
Therefore, you should know this is really a
promise. This is a why? A promise. Because
what's going on at the time of this
Surah, there's a lot of hardship. And the
prophet salallahu alaihi wa sallam and the Sahaba,
they know the hardship that's happening, obviously.
So there's an alid alan here. Right? There's
a definite article in the Mara,
alibursiri,
al.
This al means that that is adiyah
according to the Mufassiri.
Meaning, that they know what it's referring to.
There's a reference that's known. What is this
hardship
that Allah is talking about? The prophet knows
what it is and so does the Sahaba.
It's very clear.
Right?
So
with
this particular,
there's a yusan.
There is a, I, and e's.
And this ease, this word does not have
an added lam.
There's no definite article which
This is the following.
Why not? Because there's a while at the
last higher.
Right? One of my teachers, he wants to
make me explain that
you ever listen if you ever watch a
boxing match,
they introduced the fighter. He says, in this
corner,
the Italian stallion,
Undefeated.
Undis there's no and. Undefeated.
And un why?
Because it creates
energy, excitement. It emphasizes it. Right? That's what's
this is what's going on here. So Allah
subhanahu wa ta'ala doesn't say
It's just straight
So why is it mentioned twice?
The say,
one is for this line, one is for
this line,
and the next is for the next line.
There's an ease in this line and there's
gonna be an ease in the next line.
Others say, the first use of it's for
the past,
the next one is for the future.
And some of them say this is interesting.
They say that there's tokid, lofty.
There's,
emphasis
that's,
lafli, meaning it's pronounced.
In other words, he's repeating the same thing
twice, almost verbatim,
out
of comfort for the prophet sallallahu alaihi wasallam.
So for example,
your child gets hurt.
You say, it's okay. It's okay.
It's okay. It's okay. You keep repeating them.
It's okay. It's okay. Why do you do
that?
Right? It's for comfort.
Right? So this is well, I'm I told
you all about mentioned this as well. Why
this is mentioned. I promise. I promise. What
are you gonna do? I promise. I promise.
You mentioned it twice.
Alright?
This is called
when you actually repeat something over again.
The same words.
That's verses
5 and 6. So that takes us to
the end. 7 and 8. Now we have
2 commands.
So Allah Subhanahu Wa Ta'ala then says,
So
therefore,
when you are free
right? Means
you're you have free time. You're done with
something.
This first, nasaba, means to stand or to
peg something.
To peg something.
Right?
To establish something. So the word I'm gonna
say here, this means
that when you're free from your da'wah
during the day,
then peg yourself
at night.
What does that mean? Pain yourself. That means
pray at night.
Make yourself like a pain.
Alright? And pray at night. As the prophet
says, his greatest,
pleasure is the prayer.
So you can imagine during the day, he's
dealing with kofar,
with these jahileen making fun of him, and
he's probably thinking, I wish it was night
so I can go be with my Lord
and pray.
Allah says,
I
don't have work to do
during the day. When you're free from that,
then then then
peg yourself.
Doing god knows what.
Right? And he's unwind by doing x, y,
and z.
His unwinding
is refueling
was the actual prayer. It's where he gets
his strength from.
So
part of the meaning is that your job
is never done. You must keep going.
Right? So one of my teachers said one
time they were studying something, and then they
stopped and took a break. The teacher walked
in and said,
when you're free,
do something else. In other words, do something
else. Don't just relax.
Now start writing it. Now make a victim.
Do something. Don't just relax and do nothing.
Right? The prophet
would never do nothing. He's always doing something
even if he's thinking contemplating.
Right?
Again, La Saba,
the verb
is transitive,
which means what? It needs a direct object.
But if you notice here, there's no direct
object.
When you're free,
then
labor or do or pay or however you
wanna translate that. Do something.
Do what? Do.
Right? There's
no but rebi.
This is called the tawasur I'm ma'ana,
expansion of the meaning. Quite common in the
Quran, where Allah subhanahu wa ta'ala will leave
off the direct object.
You'll leave leave off the matrimini.
Right?
In order to
get the listener to think about what it
might be,
or in order for the listener to fill
in the blank.
Right? Whatever it is that's virtuous, you can
fill it in and do that.
Expansion of the meaning.
And in verse 8,
and to your lord,
be lovingly devoted.
So right?
To ask, to desire, to wish along
with hope.
Most of you he says that this
means to beg, to implore, to supplicate deeply.
So they say here,
When you're done with your dua during the
day, peg yourself and pray, and then when
you're done with that, turn in supplication.
We have the word, make dua, then you
pray, then you make dua.
Word, dua, dua. Work, dawah, du'a. This is
the command of Allah subhanahu wa ta'ala here.
And in another it says,
another way of reading the ayah, which would
make it causative.
In that case, it means, and towards your
lord, give others hope.
Or, and towards your lord, command them to
be drawn.
So is it is it there's a difference
in reading here.
Both meetings are sound.
And we're out of time.
Any,
questions or comments?
I know it wasn't great. Hopefully, that was
coherent.
You guys
get anything out of control?
Yes.
Yeah. Yeah. Exactly.
So
yeah. The the old man do mention that
that the prophet said, and also Musa said,
because he was sort of unsure what his
mission entailed.
Right? In the Torah, he totally tried to
tried to get out of it. Right? The
the Torah version of that story. They go
pick somebody else. I'm this. I'm that. No.
I can't. No. I can't I can't do
this. And it's like this long argument he
has. Right? That's in the Torah.
But in the story in the Quran,
Adam, Ramesh Haqi is Sadri
is because he wanted more
man, more meanings
as to what his mission entailed, because that
would console his heart.
Because he saw it as something so difficult,
he felt constriction in his heart. So when
you have more meetings,
right, then you can feel your heart
ease. It it it,
expands.
So we see. So they don't let you
mention that. That knowledge. Right? The the sign
of a heart that's,
Mashur is one that is is a person
who has knowledge of being
the sign of a heart that's been expanded.
Someone was
knowledge will expand our heart. That's why in
the Quran,
Right?
Everyone should know the dua. Very, very short.
Beautiful dua. And you can make it plural.
How do you say what is in here
and my plural?
People are going through depression, if it's tightness
or constriction
in their heart,
you know. A lot of times they they
leave
they leave learning because they think, well, I
don't I don't feel up to it. So
they go do something like they eat or
something. Right? They go watch soap operas,
something like that. No. The remedy for that
is the Quran. The Quran says itself, this
is a shifa.
This is a. This is a healing for
whatever is in the heart.
So you want your to be
expanded, go back to the Quran. And you
feel better. You'll see it. You're feeling depressed?
Just read the Surah from the Quran. Read
the translation. You now feel
It works.