Aqeel Mahmood – Tafseer of Surah alBalad Part 2
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AI: Transcript ©
So last week we started the tafsir
of Suratul Barat or the previous lesson and
inshallah today we're going to be continuing
and we're going to be
explaining
the
3rd
and the 4th,
or the 4th and the 5th ayah of
Surat Al Balad Insha'Allah.
But before we go into the tafsir of
the 3rd 4th ayah,
just a couple of things with regards to
the previous ayahs.
As we mentioned last week, the first few
ayat, Allah
is making oath upon oath upon oath. And
we mentioned many times before that whenever Allah
is making oaths, he's emphasizing
what's going to come after. And also the
things he's making oaths of are things which
have status, things which have importance,
things which we should, you know, take lessons
from and also,
give them their due importance because Allah
himself is making oaths with those things. So
Allah
in the beginning of this surah, he says,
that I swear
by
this land. And we mentioned that the word
doesn't mean
doesn't mean negation even though some other scholars
did say this, but it means,
it's an it's a form of emphasis. So
Allah
here when he says,
he's putting emphasis
on his oath of the land, and the
land that's referred to here is the land
of Makkah. Because as we mentioned, this surah
itself is a Maqi surah. So when Allah
is making an oath with this land,
he's referring to the land of Makkah, the
Haram, the greatest land on the face of
the earth. And,
the second ayah, Allah subhanahu wa ta'ala, he
also makes an oath, and he says,
and you are a resident of this land.
And then in the third ayah, Allah subhanahu
wa ta'ala makes an oath by and
a father and what he has fathered, what
you know, the offspring of,
the father. And what's interesting,
with regards to these 3 ayaat is that
in a way, all of these ayaat are
referring to the land of Makkah. They're referring
to the Haram of Makkah because Allah
in the first ayah, he's talking about Al
Balad, and we said the balad here is
referring to the land of Makkah. Also, Allah
in the second ayah, he's referring to
Makkah, but
through an individual
who was from the Quraysh, from the city
of Makkah itself,
which is the messenger of Allah sallallahu alaihi
wa sallam. So he's swearing by,
the messenger of Allah, alaihi salatu wa sallam,
who was a resident of that land. And
this is why Allah
in the second ayah, he also mentions Al
Balad again.
He mentions Al Balad a second time.
So the first ayah, he mentions
He mentions the the land again.
You know, reminding people about the virtues and
the holiness of the land of Makkah of
the Haram area. So Allah
in the second ayah,
indirectly, it's as if he's also referring to,
Makkah. Also, the scholars, they say that the
the the Balad, the land here which is
being mentioned, meaning Makkah, it's mentioned twice,
for another reason. And this reason is the
fact that, in the first ayah, Allah is
swearing by the sacredness of the land.
The land of Makkah, the Haram area. In
the second ayah, Allah
is saying,
And we mentioned last, last lesson that Al
Hil here can also refer to the fact
that
some,
things were made permissible for the prophets and
messengers that weren't permissible for others. And when
it came to, the land of Mecca,
when the messenger of Allah alaihi wasallam returned
and he conquered Mecca,
he was allowed
certain things with regards to the sacredness
of the land of Mecca. We said before
that the Haram is called the Haram because
certain things are forbidden. No blood is allowed
to be spelt there. No tree is allowed
to be uprooted. And so because of this,
that place was sacred. Even the Quraysh knew
this. But there was a specific few hours,
a specific amount of time
after he conquered Makkah that blood was made
allowed for the messenger of Allah so that
certain individuals, certain war criminals will be executed
in the Haram area. And this was something
which was specifically for the messenger of Allah.
We mentioned this last week. So, again, it's
showing us the sacredness of Makkah, the sacredness
of the land, but also the fact that
the messenger of Allah SWAWSAWA was given exclusivity
with specific things that was only allowed for
him at a specific time, you know, in
a specific place. So the Haram was made
halal.
We said the word halal comes from the
word halal, same same root word, meanings things
certain things have been made allowed for you.
And also the other meaning was the fact
that you are a resident of that land.
You belong from that land. You're from that
place and even though you're from that place,
they're they're making things,
they're making things difficult for you. And also
we said that * here is referring to
the fact that they made his blood halal.
So three things here. The fact that you're
a resident of the land, and also it
can mean the fact that the disbelievers
made your blood halal even though they knew
the sacredness of the city of Mecca.
The fact that, you know, he he was
threatened and he was going to be killed
and that this is why he left Makkah.
Nobody was giving him protection anymore even though
they knew the sacredness,
of of the land and they knew the
laws, which apply to everyone,
especially those from Quresh. And also the 3rd
meaning the fact that certain things were made
permissible for the messenger of Allah
So the 3rd ayat in Allah Subhanahu Wa
Ta'ala, he says,
and,
Allah Subhanahu Wa Ta'ala here, he uses the
word Walid, but he doesn't use the word
Al Walid.
And there's a difference between the two. When
you say waled, it means a father.
It's not specific. It's not known. But when
you say al waled, the father, it's someone
known. You know, you see he says speak
to the father. It's someone specific. Speak to
a father, it can be any father. So
here, Allah, subhanahu wa ta'ala, he's saying,
and this is what the scholars, they say
that, the the waleed here is general. And
because it's general, it doesn't refer to someone
specific, but it's referring to all of,
you know, all fathers. And some of the
scholars, they say it refers to Adam alayhis
salaam. And Walad here, what he fathered, is
basically the children of Adam, meaning every single
one of us. But also interestingly, some of
the scholars, they said it refers to Ibrahim
alayhis salaam. And of course, Ibrahim alayhi salam
was the reason why the city of Makkah
was what it was, because Ibrahim alayhi salam
was the one who made dua. He's the
one who supplicated for the city of Makkah.
Oh, my lord, make this area make this
land.
He uses the word balat again. He says
make this land a land which is secure,
and he says provide them from it.
Provide from the land of Makkah itself a
means of sustenance so that they they're able
to survive in this land itself. So the
point is that Ibrahim alayhis salam was the
reason why this land in of itself was
was made sacred. It's what was it's why
it's called Haram in the first place because
of the dua of Ibrahim alayhi salam. So
the point is that it's it's as if
these first three ayaat, all of them, subhanAllah,
are referring to the land of Makkah, the
Haram of Makkah. And this again shows us
the beauty and the eloquence of the speech
of Allah subhanahu wa ta'ala and how, you
know,
sometimes in some ayat, as we'll see today
as well, that some ayat, they'll have multiple
meanings.
They'll have multiple meanings and this adds to
the depth and the beauty of the Quran
itself.
And also we mentioned
that generally the the scholars say that Walid
is referring to Adam and Walid is referring
to every, the the offspring of Adam alayhis
salam. And also Ibrahim, alayhis salam, was Abu
Ambiya.
He was the father of the prophets.
So Makkah is Umar Qura, the mother of
all cities.
And Abu Ambiya, the father of all the
prophets, was Ibrahim alaihi salam. So it's another
beautiful,
parallel or connection between, these ayaats.
So Allah subhanahu wa ta'ala after he makes
these oaths,
then he goes into
detail with regards to
the subject of the oath or why Allah
is making these oaths in the first place.
And so Allah
in the 4th ayah, he says,
that verily we have created man in kabad.
And the word kabad here, it has multiple
meanings, and we'll mention all of these meanings
Insha'Allah.
Firstly, the scholars, they said the word Kabad
comes from a word which means uprightness
or righteousness
and integrity
and strength.
So
they say with regards to this word, this
is the first meaning that it means uprightness,
righteousness,
integrity, and strength. So Allah
here is saying that verily we've created man
in the upper
an an an an an upright form, a
good form, the best of forms. Allah
he says,
Oh, man, what made you careless about your
lord who is the most generous?
The one who created you,
fashioned you, and
proportioned you. And Allah
says
that verily we have created man in the
best of forms.
So this ayah, it's as if Allah
is reminding us, alphri is talking about the
best of people, the best of lands,
and the best of creation, Adam alayhis salam.
Meaning Adam alayhis salam and all of his
offspring, the human being. Allah Azzawajal, it's as
if he's saying we created man in the
best of forms. The best creation that we
have is the human being itself.
So Allah subhanahu wa ta'ala here, it's as
if he's referring to the the the the
status of the human being and how is
the best of creation from the creation of
Allah subhanahu wa ta'ala. Also, what's interesting
is that
one of the meanings that we mentioned, uprightness,
righteousness,
integrity.
Uprightness meaning he's some he's upright and he's
straight. He's not, you know,
one way or another. It's it's it's something
which is straight. And another meaning of, the
word kabada
is
another another word which comes from this from
this from this word is the word kabid.
And the word kabid means liver in the
Arabic language.
And,
in in Arabic, they have a saying or
they they would say in the Arabic language,
with regards to the sun, they would say
that the sun is, fikabi dis summer.
They would say that the sun is,
fikabi dis summer. It's in the center of
the sky. It's in the middle of the
sky, in the center of the sky, meaning
it's at the midday point.
So when the sun is at its highest
point in the sky, they would call this
kabidissama.
And they would call it this because the
liver itself in the human being, it's not
right at the top and it's not at
the bottom, but it's in the middle of
the human being. And so they would use
this as an expression. And so when they
would say kebide sama, that the sun is
feek kebide sama, it's in the center of
the sky
because the the similarities, because the liver itself
is in the middle of the human body.
And also they would use this this description
because when the sun is at its highest
point, especially in hot countries,
a person is,
open to,
you know, becoming tired. He's he's he's open
to the elements, and when he goes out,
he starts to sweat, and he stays inside
because of the severe heat. So he doesn't
want to go out. And so they would
call this kabi this summer,
because it has a kind of difficulty to
it. And this brings us on to the
next meaning,
which is difficulty and hardship.
So Allah when
he says,
verily we have created man,
it means we have created man in difficulty
and in hardship. And the scholars, they talk
about
the the origin of the word, and they
say that,
the origin of this word comes from an
illness, which is an illness of the liver
which causes immense pain.
So at the same time, it means the
liver, another meaning, also is an an illness
which causes immense pain, which comes from the
same root word that means liver.
So, you know,
it it it's something which causes difficulty. It's
something which causes hardship when a person's in
pain, especially with this illness of the liver.
And then after this, it was used for
any difficulties an individual faces.
So initially, it was an illness of the
liver, but then it became an illness or
or a difficulty which a human being would
go through, any type of difficulty, any type
of hardship which a person would go would
go through. And so it became
a word which would describe hardships and difficulties.
And this is why Ibn Umar,
radiAllahu
an he would say he would say,
He would say, gratitude
is difficult,
from the word kabada, which means difficult, hard.
He would say, gratitude is difficult in times
of ease.
Gratitude is difficult
in times of ease. Why is it difficult
in times of ease? Because the last thing
you are thinking about is showing thanks and
being thankful to Allah for the blessings you
have. Because sometimes when you have everything, when
things are going well, when things are going
easy, you don't appreciate what you have and
you're comfortable, you become attached to the dunya.
And so you start to think less about
Allah subhanahu wa ta'ala. So he's saying,
that gratitude becomes difficult in times of ease.
And then he said,
that patience is difficult in times of hardship.
And so this is why the believer, you
know, when he's when things are going easy
for him, he's thankful to Allah. He's, you
know, supplicating to Allah, praying to
Allah, giving in charity, fasting, reading the Quran,
you know, because he's thankful. He he's thankful
to Allah
for this ease which he has. And even
at times of difficulty,
when he's patience, this is his way of
showing thanks. This is his way of,
remembering Allah Subhanahu Wa Ta'ala.
Except for those who advise with the truth
and they and they advise with patience. Patience
is a beautiful virtue. Sabrun Jameel, as Yaqub
alayhi salam said in Surah Yusuf, that's
beautiful patience is, you know, is is the
utmost,
state or is the utmost level of patience
itself because patience has many different stages. And
they say the the highest stage of patience
is sabron jamil, beautiful patience. And beautiful patience
is when a person is patient without complaining.
That's the best type of patience because we
all have some element of patience. But there
comes a point where we do have we
have enough, and we just wanna let it
all out and just complain to someone. Our,
you know, our spouses or our, you know,
parents or it might be our close relatives
or our friends or our boss. You know?
We always complain.
So the pinnacle of patience is when a
person manages to, you know, refrain from complaining
about things. And this is why Yaqub alayhi
salam said,
in Allah, that I only complain about my
grievances and hardships to Allah
and my sadness to Allah.
So when a person is in hardships
and he has patience, he and he only
makes dua to Allah and only complains to
Allah, obviously, in the best of ways, in
the best of manners, with the best of
etiquette, then this is the pinnacle. This is
the the highest point of patience because you
don't,
you know, show your impatience to others and
complain to others, but rather you complain to
Allah
himself. And
from this meaning, the fact that Kabad means
something which is hard, a difficulty, a hardship,
it's as if Allah Subhanahu Wa Ta'ala is
saying that every single person
in this world is going to suffer in
one way or another. There's going to be
some element of hardship, some element of difficulty,
and no individual
is going to live his life except that
he's going to suffer from some type of
hardship,
even though that hardship might be different from
person to person.
You know. And this is why a child,
an individual when he's a child, even from
time he's born up till when he's an
old man, there's stages which he goes through,
and those stages are stages of difficulty and
hardship.
When he when he's born, the first time
he's born, he's screaming and he shout he's
screaming and he's crying, you know, and he's
unable to feed, he's unable to walk, and
then he starts to teethe. You know, any
of us who who have kids, you know,
the the kids start to teethe and they're
screaming all night and, you know, they don't
let a person sleep, so they're going through
hardships. And then they're they're trying to eat
themselves,
eat their own food by themselves, they're trying
to walk, and and it's like difficult for
them. And then they're trying to speak, and
then they go to school, and they're trying
to learn, and then the teenagers, those are
that's that's a whole separate issue, you know.
And then when they get older, they're looking
for job and they're studying,
you know, they study first, they go to
school, and that has its own types of
hardships, and then relationships with, you know, other
family members and their friends, and then they're
looking for work, and even at work they
have hardships and difficulties,
and then they may have personal problems,
health problems.
Every single person, he goes to some type
of illness, some type of sickness, whether it's
a severe sickness, whether it's a mild type
of sickness. You know, sometimes a person, subhanallah,
and it's by the Qadr of Allah, sometimes
some people,
they don't don't have many illnesses. They don't
become sick that often. I know people, they
don't become sick, very rarely, masha'Allah.
They don't become sick. But when they do,
it's very severe.
So they'll become sick, you know, and it'll
be a very, you know, tough sickness for
them for a few days, 3 or 4
or 5 days or maybe a week, and
then they're better again. Sometimes some people, they
don't have to go to the doctors every
few months or every few weeks. You know,
maybe it's, every few years that they end
up going to the doctor.
They hardly ever see the doctor. They go
to the doctor and their files are, like,
really thin because they never go. Whereas other
people, they have to go every few weeks,
maybe every few months.
And so this is the way Allah
has, you know,
has
distributed
hardships among the the slaves of Allah
And also a person, for example, mentally, he
may be going through other types of anxiety
and stress and pressure.
And even when we look at people from
different places,
you know, people who are in first world
countries, they have their own sets of problems.
People who are in, you know, 3rd world
countries, they also have their own sets of
problems, but their problems nevertheless for those people
who are going through them. And a person,
for example, in this country, he may be
stressed stressed out because, you know, he doesn't
know what car to buy, for example, or
he doesn't know what house to buy, and
he's under pressure. He's stressing out. Whereas a
person in a third world country, he doesn't
know where he's gonna get the next, you
know, meal from
to survive.
So these are all types of worries. These
are all types of distress and hardships and
calamity calamity that that people go through, but
the type of calamities that we have are
all different based on the based on based
on where we come from and based on
who we are. But at the end of
the day, those individuals
who have patience
and they persevere no matter where you're from,
then Allah subhanahu wa ta'ala, as a result
of that, will expiate one's sins. And this
is the beauty of,
you know, the the the the mercy of
Allah
and the beauty of Islam. And this is
why the messenger of Allah, he said that
there's no hardship, no anxiety,
no stress, no worry, no sad, no sadness,
no pain, no no no grief,
except that a person who experiences it, Allah
subhanahu wa ta'ala, as a result of this,
he'll experience some of his sins.
And so we see the beauty of of
Islam and that it's a a religion which
is, you know, worldwide. It's not something specific
for a specific group of people. No matter
where you're from, you'll have problems that you're
going to be going through. But when a
person remembers Allah has patience, then Allah
will make things easy for him. And sometimes,
you know, we think that other individuals aren't
going through certain hardships.
They're not going through certain difficulties, but the
fact of the matter is that every single
one of us, myself and all of you
and anyone that we see people on television,
maybe people who we think are, you know,
more religious than us, they're also going through
hardships.
They go every single one of us goes
through difficulties and goes through hardships.
The type of hardships they go through may
be different from person to person, but every
single one of us goes through hardships. And
non Muslims also go through hardships. And this
is why Allah subhanahu wa ta'ala in the
Quran,
he was,
directed
his speech towards,
the companions
and the messenger of Allah
and also indirectly towards us when he said,
don't become weak when you pursue the enemy,
meaning in terms of battle. When you're at
war with the non Muslims, don't become weak,
when you pursue them. And then Allah Subhanahu
Wa Ta'ala, he said
that if you feel hardships,
then surely they also feel hardships just like
you are feeling hardships.
You know, sometimes a person, you know, and
generally speaking is is is when a person
plays sports or when a person even in
business, for example, is competing with somebody else
and he looks at the other person and
he thinks this person, he seems like he's
so happy, he seems like he's so comfortable,
he seems like he's so successful. Look where
I am. And so he thinks that that
person isn't going through difficulties like he is,
but the fact of the matter is that
every single one of us is going through,
you know,
difficult times at one point or another, and
every single one of us has, you know,
things which,
are affecting us. Even though we don't see
them, you know, all the time or we
don't see them when we meet that person,
he doesn't show it.
So this shows us the fact that every
single one of us is going through hardships.
Every single one of us is going through
some element and some type of difficulty.
If you're feeling hardships and you're feeling,
you know, you feel like you're going through
difficult times,
then you're they're feeling hardships just like you
are feeling hardships as well. So this shows
us the importance of a person,
you know, always being thankful to Allah Subhanahu
Wa Ta'ala for whatever he's blessed him with.
And when a person is thankful to Allah
Azzawajal,
then anything which comes his way, it's a
means of purification for him. And he's not
thinking about how Allah Subhanahu Wa Ta'ala has
maybe made his life more difficult than another
person. And so this is the mindset a
person should have, and it's it's a shame
that a person doesn't have this type of
feeling when it comes to acts of worship.
You know, we saw we see with the
companions that they would always compete with one
another.
And so when they would see someone who
was worshiping Allah, they would have this jealousy
for them. And not a bad type of
jealousy, a good type of jealousy. They would
they would say to themselves, I wish I
was able to learn Quran and recite Quran
like he did. I wish I had a
good memory and I was able to memorize
Quran so that I would be able to
recite like he recites.
Or I wish I had wealth like this
individual because he's giving for the sake of
Allah. And if I had that much money,
I would give for the sake of Allah
as well. And so there's this type of,
you know,
competitiveness
in the deen which is allowed. It's something
which is there's nothing wrong with it because
you're doing it for the sake of Allah,
and you're doing it to gain an increase
in good deeds.
And all hardships that we experience, as I
mentioned, they're overcome
because we're able to bear them. And this
is why Allah subhanahu wa ta'ala says
that Allah subhanahu wa ta'ala doesn't burden a
person more than what he can bear.
So sometimes, you know, a person thinks why
did Allah subhanahu wa ta'ala inflict me with
this problem? But he has to realize that
Allah subhanahu wa ta'ala only tests you to
the to the limit of what you're able
to bear,
and he won't test you more than what
you can bear yourself. And even when we
think of think back to situations where we
were tested,
there were ways and there were methods and
there was
there was a way in which we were
able to overcome those things.
There was always a way out. There was
always something that,
Allah
showed us, you know, provided for us in
which we were able to use that as
a means of
getting away from that difficulty or resolving that
issue that we had in the past. And
this is from the mercy of Allah subhanahu
wa ta'ala himself.
Imam al Hassan al Basri, the famous
Tabi'i
and the scholars, they say that he was,
the greatest Tabi'i.
The greatest Tabi'i, some of the scholars, they
say he was Imam al Hassan al Basri,
and other scholars, they say that he was,
Oway Sul Karni,
the famous Tabi'i,
whom the messenger himself
he mentioned. He said,
that the greatest Tabi'i is a man whose
name is Owais Al Karni.
So they say this man was the greatest
Tabi'i. He never met the messenger of even
though he lived during his time, but he
came to visit him one day and he
wasn't there. And then he went back because
his mother was waiting for him, and he
was obedient to his mother. And he made
dua to Allah
after he had some kind of skin disease,
and Allah
cured him of this disease. And the scholars,
they say that, the reason why his dua
was answered was because of his obedience to
his mother. And so they say that a
person who is obedient to his mother, one
of the ways a person can have his
dua and supplication responded to is when he
shows obedience to his parents, and it shows
obedience
and, you know, is good to his to
his parents and good to his mother. So
the point is that some of the scholars
said that imam imam al Hassan al Basri
was the greatest Taabein.
And other scholars, they said that with regards
to knowledge, it was imam al Hassan al
Basri. Al Hassan al Basri was the greatest
Taabein with regards to knowledge. And others said
that, and and they said always was
the greatest with regards to humility.
With regards to humility,
he was the greatest.
So Imam al Hassan Abbasid,
he,
mentioned,
something with regards to difficulty.
And he said, I don't know any other
creation of Allah that suffers as much with
regards to the to his affairs as the
human being.
Mean there's no other creature, there's no other
creation of Allah subhanahu wa ta'ala that goes
through as many hardships and difficulties as the
human being. Mental difficulties, physical difficulties, difficulties with
his interaction with other individuals from his family
and friends and relatives and other people.
So this shows us the the fact that
the human being, although he's the greatest
creation of Allah, at the same time,
he's being tested the most and he goes
through the most hardships.
And also,
others, they also talked about,
hardships as well, and we'll mention them, later
Insha'Allah.
Some also said with regards to this ayah
this ayah where Allah, Subhanahu wa ta'ala, he
said, Allah, Subhanahu wa ta'ala, said,
that we have created man, in hardship.
They said that it refers to one specific
individual
during the time of the messenger of Allah,
And this individual was a man by the
name of Abu Asht Hussain ibn Uqalada al
Jamahi.
Abu Asht Hussain ibn Uqalada.
And this man, he was an enemy of,
of Islam and the Muslims in the early
days,
and he was known for his immense strength.
He was someone who was physically very, very
strong, and he was someone also who was
blessed with wealth. He was very wealthy, and
he was very strong. Both of these things.
You know, sometimes it's one or the other.
But this person, he had both. And he
was an enemy, and he had he had
hatreds towards Islam itself.
And it said that he asked once he
asked people
to challenge he gave them a challenge to
to to basically show off his strength. So
he had, like, a leather
he had a piece of leather, and he
placed a part of that leather under his
feet. And he told people that if they
were able to pull this leather from under
his feet, he would basically give them lots
of wealth. He would give them lots of
money. And so he said that about 10
people would all of them, they'll try to
pull this piece of leather from under his
feet. But all that would happen was the
leather itself would rip and the leather would
stay under his feet. He would nobody would
be able to remove it. And so, again,
this shows us his huge, you know, size
as well as well as his strength. The
fact that he was someone who was who
had an immense type of strength. So it's
as if Allah
is
referring to,
this individual
with this ayah and also the following ayah
as well,
and which we'll talk about inshallah.
Also,
with regards to the the first three ayat
we mentioned that Allah
is talking about the
the
the the city of Makkah, the land of
Makkah, and also the messenger of Allah Subhassalam
and also Adam, alayhi, salam, and the offspring
of Adam, alayhi, salam.
What's the connection between this ayah and the
first three ayah?
We created man in hardship and difficulty. What
does that have to do with the land
of Makkah? What does it have to do
with the messenger of Allah SWAW? What does
it have to do with?
The the father and what he fathers. What's
the connection between those things and the fact
that man was created in difficulty? It could
be said in Allah knows best that
uprightness
that there's uprightness
and difficulty
with regards to the land of Mecca,
with regards
to Mecca itself.
How is that so? Because Mecca itself, if
we took the meaning that Kabat means uprightness,
There's no other place which is more upright,
which has more status, which has more,
dignity in the sight of Allah subhanahu wa
ta'ala. If we're talking about land, then Makkah
itself,
then Makkah itself. And also, you know, along
with a place like Makkah,
there's also difficulty living there. It's not an
easy place to live. And I know people
who who moved from here to to Makkah,
and they go through so many difficulties and
so many trials
just to live there. Because when you go
to the best place on the face of
this earth, Allah isn't going to make it
some somewhere where it's easy for you, to
live and it's gonna be comfortable for you.
Allah is going to test you because you're
claiming the best price, which is, you know,
moving to a to a to a land
which is the greatest land on the face
of this earth.
So in that sense, you could say that
Mecca has this connection
with the ayah which talks about difficulty.
Also,
in the second ayah, Allah Azzawadullah is talking
about the messenger of Allah
And if we're talking about uprightness, there's no
human being who was more upright, who was
more perfect than the messenger of Allah azzawajalahu
wa ta'ala.
You know, Allah azzawajal in many ayaats, he
talks about
that you are from the you have the
best of character.
You are the best example. So
Allah
at the same time, he's praising the messenger
of Allah,
and also he's talking about the difficulty that
he was going through in Makkah.
So it's as if Allah
is saying, you're going through difficulties in Makkah
right now. Your blood is made has been
made halal for this, your blood has been
made halal.
Your own people have made your blood halal
in Makkah itself. So it's as if Allah
is
saying,
but don't worry because every single person
goes through distress,
goes through hardship, goes through difficulty. It's not
something which is new. Prophets and messengers who
came before you also went through hardship and
difficulty. People who are going to come after
you will also go through hardships and difficulty.
They themselves, the non Muslims are also going
through hardships and difficulties even though you don't
think so, even though you may think like
this is something which is difficult for you.
And in the 3rd ayah, Allah subhanahu wa
ta'ala talks about
the the father and what he fathers, talking
about how
an individual
will be upright if he worships Allah subhanahu
wa ta'ala. And and and every single individual
will go through difficulty and hardships
from the time of Adam alaihi salam
and to the end of time to the
last person who ever lives. Every single person
will go through difficulty and will go through
hardships in his life, whether it's, you know,
an issue with wealth or an issue with,
you know, relationships with others or his health
or whatever it may be. You know? And
even if we talk about Adam alaihis salam
himself, even the first man on the face
of this earth went through problems.
You know, he was tested by
Allah Subhanahu Wa Ta'ala
and Ibrahim alaihi salaam.
And so if those individuals are being tested,
then it's only,
natural that every single one of us after
them are going to be tested as well.
So,
that's the connection with this, of of of
this ayah with the oaths which Allah
makes in the previous ayah. The next ayah,
ayah number 5, Allah
he says,
Does he think that no one has power
over him?
And the scholars they say that
this if we take the opinion that it's
referring to Abu Asht, this specific individual,
that this is Ayah is specifically referring to
him.
Does he think that no one has power
over him? I mean, does he think that
he's going to have this wealth and this
strength and that no one is going to
be able to, you know, take this power
and wealth away from him? Meaning every single
person is under the power of Allah Subhanahu
Wa Ta'ala. Allah is the one who gives
life and takes it away.
In Nahu, who are you he what you
meet as Allah Subhanahu Wa Ta'ala says. He
gives life and he takes it away. And
also, from this ayah we learn
that, you know, when an individual, when a
human being,
when he feels weakness
and then
he, you know, he he because of this
weakness, whatever type of weakness may be of
the body, of the mind, he may be
feeling distressed, worried, anxious,
physically weak, whatever the case may be. After
a while, when he regains the strength which
he had in the beginning,
does he not think and reflect
after he goes through this phase of of
being strong and then weak and then strong
again
that there's something behind all of this, meaning
he's not doing it by himself.
There's a entity.
There's a supreme being. It's Allah who's
the one who's responsible for that individual,
for giving him life, for taking it away,
for giving him strength, and for making him
weak.
Does he think that no one has any
power over him? Does he not reflect?
Meaning we made a person in distress.
He's a weak human being.
And then Allah subhanahu wa ta'ala is saying,
does he not realize that we you know,
he's someone who he had he's weak in
the sight of Allah, that he no one
has power over him. Is that what he
thinks? He thinks no one has power over
him. Even though it's Allah
who once he gives
him once he gives him,
the once he gives him the strength after
weakness, even then he denies the existence of
Allah
Also, another thing we can learn from this
ayah
is that sometimes
we feel distress,
subhanAllah, without any external factors.
Yeah. And if for example, a person will
wake up one day
and, you know, they say he wakes up
on the wrong he woke up on the
wrong side of the bed. Nothing's happened. He
slept in the same bed, maybe the same
number of hours. He's had a, you know,
a a meal before he went to sleep.
He woke up at the same time. He
never had any nightmares or or bad dreams.
You know, never had any arguments with his
spouse or with her she never had an
argument with her spouse, but the morning when
a person wakes up, something's not right, you
know. Mentally, there's some kind of anxiety, some
type of stress, some type of worry. Now
when we think about this situation that a
person wakes up and he feels distressed,
then what makes us think that we're able
to stop Allah subhanahu wa ta'ala
from punishing us and from causing harm to
us? If we commit sins or when we
commit sins.
Yeah. And if things can happen to us,
if we can start to become worried for
no reason at all,
if we can become weak, if we can
become ill, if we can become sick, if
things can happen to us, hardships and difficulties,
you know, illnesses,
some type of sorrow or sadness, if these
things can happen to us for no apparent
reason, then what makes us think that Allah
subhanahu wa ta'ala
is not going to punish us
for things that we actually do.
You know, that we're not gonna be held
to account for the consequences of our actions.
And also this ayah tells us the fact
that
this individual,
the human being, he has no power over
some things. There are some things he has
power over, like the things he says, the
things he does. But ultimately,
everything is in the hands of Allah subhanahu
wa ta'ala, and death is something which he
has no control over.
Natural disasters take place all the time,
You know, a person, for example, there may
be a flood, a light lightning may strike
and he may be struck by that light,
then he may die.
And this is something he has no control
over.
Does he think that no one has power
over him? A person will be rich one
day, the next day he'll lose all of
his money, and all without his it's out
of his hands.
He has no power. He has no control
over it. So when he becomes ill,
he becomes sick. He never chose to become
sick. So there are certain things which we
have no power over, we have to accept
it. We have to accept that Allah subhanahu
wa ta'ala is Al Qadeer. He is the
one in charge of everything, and he is
the one who has predestined everything which will
take place in the future. And this is
why the individual on the day of judgment,
he'll complain, and he'll be saying
that my wealth hasn't benefited me. There was
no benefit in my wealth.
The power that I had, the strength that
I had has gone away from me.
The salatah,
the the strength that I had. I have
no strength anymore on this day. So Allah
he is the one yohi what you meet.
He is the one who gives life. He
is the one who takes who takes life
away. And Imam al Hasan al Basri,
he said that this ayah
is referring to the power that Allah Subhanahu
Wa Ta'ala has to take an individual's wealth.
So
specifically, his wealth. And others like,
he said the power
to ask about his wealth,
meaning on the day of judgment. He'll be
asked about specific things.
Allah That then on that day, you will
be asked
about the blessings which you were given. Everything
that you were given from your wealth and
everything else, you'll be asked on that day.
So, you know, the some of the scholars,
they said this is referring to the the
fact that Allah subhanahu wa ta'ala has that
power to ask an individual on the day
of judgment what he did with the wealth
he was given by Allah Azzawajal.
And also the scholars they said that this
individual,
Allah Subhanahu Wa Ta'ala, it's as if he's
saying that he's proud of how much money
he has and how he spends his money
for whatever he desires.
Does he not think that does he think
that no one has power over him? You
know, he's so proud of the wealth that
he has, he's just spending it on whatever
he desires and whatever he wants. On everything
he desires from the dunya, he's just buying
it and he doesn't seem to care about
the consequences
of his actions and what he's, you know,
what he's using his money for, for good
or for bad, you know, for for means
of gaining closeness to Allah or a means
of destroying his dunya and also his akhirah.
And so, Insha'Allah,
this is,
the tafsirah of these 2 ayaat, the 4th
and the 5th aya. And next week, we'll
continue with the tafsirah of Surah Ballard Insha'Allah.
If there's any questions, then I'll do my
best to answer them Insha'Allah.
Okay.
Yeah. Next week, time is going to change.
So I think it's going to be after
Maghrib
because Maghrib will be 7:30. Yeah?
It's going 1 hour ahead. So I think
it'll probably be after after Maghrib.
Inshallah.
Okay.