Mohammad Elshinawy – Lessons From Surat Al-Duha
AI: Summary ©
The importance of the Prophet's teachings and the importance of affirmation in achieving the greatest, is emphasized in the title of Islam. The importance of not giving debts and not seeking one's own happiness and success is also discussed. The segment highlights the four movements of settling, including the first being to stay away from the orphan and woman, the second being to stay in, and the fourth being to be a boastful person. The segment emphasizes the importance of recalling the Prophet's teachings and not seeking one's own happiness and success.
AI: Summary ©
We begin in the name of Allah, the
Most Merciful, the Granter of Mercy.
All praise be to Allah, Lord of the
Worlds.
All praise be to Allah, who sent down
upon His servant the final scripture, وَلَمْ يَجْعَلْ
لَهُ عِوَجًا and did not allow for any
crookedness therein.
And all praise be to Allah for everything
His book contains.
And all praise be to Allah, who did
not leave us to ourselves and to our
vices without a book.
Instead, He sent messengers, and He revealed scriptures,
and He preserved the final scripture, so that
by it, He can extract us from the
darkness and bring us into the light.
And so that everybody can choose, in light
of this book, with their eyes open, salvation
or doom.
And nothing remains after that, except our jihad,
our struggle to remain close to that book.
May Allah Subh'anaHu Wa Ta-A'la
write these gatherings among our sincere efforts towards
being closer to His book.
Allahumma ameen.
So we will insha'Allah cover Surah Al
-Duha today and Surah Al-Qadr.
If you know I'm smiling, you know.
If you don't know I'm smiling, you may
find out by the end of the class
today, insha'Allah.
Okay, okay, okay.
Don't beg.
It's because we've been putting off Surah Al
-Qadr.
We keep running out of time on the
back end of every class, which insha'Allah,
Azza wa Jal, we'll pace ourselves a bit
better.
So Surah Al-Duha.
Surah Al-Duha.
Al-Duha means the morning sunlight or the
morning brightness.
And the back story for this, nearly all
scholars of Tafsir, they mentioned the Surah came
down at the resumption, at resuming the revelation
coming to the Prophet ﷺ.
So revelation first began with Iqra, with recite,
the story of the cave, in Al-Hira.
And then it hiatus, it interrupted.
There was a pause in revelation that deeply
distressed our Prophet ﷺ.
He did not know what to make of
it.
And in fact, his enemies, those that had
heard early on that he was claiming to
be a Prophet, receiving messages from the heavens,
began to taunt him in the streets and
tell him there's no more Qur'an, there's
no more revelation.
Why has the revelation stopped?
And they would taunt him about this.
It appears Muhammad's demon has deserted him.
His demon, he's possessed, his demon has deserted
him, is what they would say.
And so after a few days or a
few weeks, in some narrations that many scholars
have rejected, it's mentioned that it happened, it
took a few years, how long was the
pause is unclear to us, but there was
a pause.
Enough of a pause to distress our Prophet
ﷺ.
Immediately after that pause, Allah ﷻ reveals, وَالضُّحَةَ
I swear by the morning brightness.
Or I swear by the morning sunlight.
وَاللَّيْلِ إِذَا سَجَى And I swear by the
night when it falls still, or when it
covers and falls still.
مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى This is what
is being sworn about, that your Lord has
not abandoned you, your Lord has not deserted
you.
وَمَا قَلَى Nor has He detested, meaning hated,
you ﷺ.
And so just, he's swearing by the morning
brightness, swearing by the night as it falls
still, as it settles and covers and falls
still, swearing about the fact that your Lord
has not detested you, your Lord has not
abandoned you.
The scholar said perhaps the relevance of what
is being sworn by here, in relation to
what is being sworn about, is that he
felt like he was left in the dark.
And so Allah ﷻ brought the brightness out
of the dark.
And he was sitting anxious, restless in the
night, and Allah ﷻ swears by the night
as it is supposed to be a place
of security, meaning don't get unnerved by any
of this, don't feel left in the dark
by any of this.
I swear by the brightness which I caused
to come out every morning, I swear by
the night which I created to give you
peace, don't feel compromised in your peace, your
Lord has not deserted you, your Lord does
not hate you, as if Allah ﷻ is
saying to the Prophet ﷺ, I swear to
you, don't worry, I didn't leave you.
And you know even, subhanAllah, the appropriateness, the
befittingness of the word Rabbuka, your Lord, how
could I leave you?
I'm your Rabb.
I've always been there for you, I've always
taken care of you, meaning even during this
pause, I'm still taking care of you.
It's by design.
It's part of my care for you that
I caused even this pause to happen.
It's not an exception or an exemption of
my care for you.
There are many reports about exactly what the
Prophet ﷺ was doing.
Of them is that when Jibreel ﷺ continued
visiting him, he still wanted more and more.
And he said to him, مَا يَمْنَعُكَ أَن
تَزُورَنَا أَكْثَرَ مِمَّا تَزُورُنَا Why don't you visit
us more often?
The Prophet ﷺ was saying to Jibreel, more
so than you already visit us.
And so Allah ﷻ revealed yet another verse
in Surah Maryam, in response to the Prophet's
request of Jibreel ﷺ, Allah said, وَمَا نَتَنَزَّلُ
إِلَّا بِأَمْرِ رَبِّكَ And we don't come down,
we don't sort of make that trip to
you, to visit you daily or less or
more, except by a command from your Lord,
لَهُمَا بَيْنَ أَيْدِيْنَا وَمَا خَلْفَنَا Allah owns time.
Allah owns all things.
He owns what's in front of us, and
He owns what's behind us, وَمَا بَيْنَ ذَلِكَ
and everything in between.
Then the verse ends, the same verse, Surah
Maryam, وَمَا كَانَ رَبُّكَ نَسِيًّا And your Lord
is not forgetful.
I didn't forget about you for a few
days.
That's not what it is.
Rather, this is a design.
There is a greater wisdom at play.
I'm your Rabb, and I'm creating through this
pause, a greater outcome.
What was that greater outcome?
What was the benefit of the pause?
Anybody?
Did I catch you off guard at the
question?
You were in listening mode?
They said perhaps it was to create greater
longing in the Prophet ﷺ, create greater appreciation.
Because you know, you may not really know
a blessing until you get it.
But even when you get it, you don't
really know it until you lose it.
Right?
Like you know they say, if you're too
far, you can't really see.
And if you get too close, you don't
fully see.
But the one that was far and came
close, or was close and went far, by
contrast, right?
It gives a very different perspective.
A very different perspective.
And so Allah عز و جل, after allowing
the Prophet ﷺ to taste, taste revelation, there
is now a very special tarbiyah.
رَبُّكَ I'm your Lord, I take care of
you.
Of the way I take care of you,
is I want you to recall after tasting
it, what it's like to thirst for it.
What it's like to thirst for it after
having tasted it.
So there is a special tarbiyah.
You know the word tarbiyah, like development and
upbringing and care.
Tarbiyah comes from the word رَب.
They're from the same root.
رَبَّ, رَبَّ, تَرْبِيَة.
Same root.
So there is a special tarbiyah that Allah
provides for those closest to Him.
He does tarbiyah of their souls for them.
Not just tarbiyah nourishment of their bodies.
However, the Prophet ﷺ was worried.
Before he knew this, before it resumed, it
was like, did I do something wrong?
Did I mess up?
And that is also a lesson for us
because it is adab, the proper manners, etiquette
of a believer with his Lord to point
the finger at himself first.
Right?
Say like, what did I do?
Did I mess up?
You know like the famous hadith, there is
some discussion about its authenticity.
But I just want you to capture the
concept in the narration of when he ﷺ
was rejected and pelted with stones and he
bled ﷺ after returning from At-Ta'if
or Al-Ta'if and he was driven
out.
In the famous beautiful du'a, he said
what?
إِن لَمْ يَكُن بِكَ عَلَيَّ غَضَبٌ فَلَأُبَالِ Oh
Allah, You're going to leave me to who?
They will not have any mercy on me.
Oh Allah, if so long as you are
not angry at me, then I don't mind.
That's part of his adab with Allah ﷻ.
You know similar to this, is the story
of Ayub ﷺ as well.
Another great prophet of Allah ﷻ.
You know when Allah says, I tested Ayub
with his wealth and with his health and
with his family.
Everything was taken away from him.
Right?
It was pulled.
And it is said that it remained this
way not for a year or two or
ten but eighteen years.
They say what hurt Ayub ﷺ the most
in that period was the taunting of the
people who began saying, God hates Ayub.
Look what he's doing to him.
Look how long he's dragging him through this.
God must hate him.
So that whisper began to seep into Ayub.
Say, does Allah hate me?
Did I mess up?
Maybe I'm overlooking something.
And this is why Ibn Kathir ﷺ he
says, we find in the Qur'an because
any believer who cares about his relationship with
Allah will jump to that concern, that suspicion.
Did I fall out of favor?
And this is a beautiful quality of a
believer.
So long as it does not so long
as it does not drive you to despair.
So Ayub ﷺ, Ibn Kathir says, Allah says
to us about him very specifically in the
Qur'an, we return to him his health
and his wealth and his family as a
mercy from us وَذِكْرًا لِلْعَابِدِينَ And as a
reminder for the worshippers that you could be
one of the greatest worshippers of Allah.
Yes, start by wondering, did I mess up?
But also know, don't go into despair.
Also know that you could be of the
greatest worshippers of Allah and He puts you
through very difficult tests.
Tests that most people won't understand, right?
In Sahih Al-Bukhari it says that one
of the prophets of Allah died due to
the suffering of lice.
Lice, you know lice?
If a person were infected with lice, so
this is God's curse upon this man.
Allah is punishing this person, right?
So the believer is to understand through the
lens of revelation that you could be of
the greatest worshippers of Allah عز و جل
and go through tests that people that don't
have your lenses will not understand.
Likewise, the Prophet ﷺ was taunted and Allah
is telling him, I am your Rabb, I'm
your Rabb and I'm taking care of you.
Even this is part of the ways that
I'm going to elevate you.
You know, even another subtlety here in this
ayah, it says, مَا وَدَعَكَ Your Lord has
not abandoned you.
You know, وَدَعَ is like farewell.
He has not sort of walked away from
you or driven you away.
وَدَعَكَ رَبُّكَ وَمَا قَلَاكَ No, it doesn't say
قَلَاكَ.
It says قَلَا.
He has not hated.
Obviously, it means hated you.
You're the subject here.
But it does not say hated you.
They said out of honoring for the Prophet
ﷺ, Allah did not put the pronoun you
there with the word hate.
So even in negation, Allah is not saying
He didn't hate you.
He said He didn't hate and left out
the word you.
قَلَاكَ It's not said.
It just says قَلَا.
You get it?
What happened there?
It's very beautiful.
And there's so many instances like this in
the Qur'an just to show us, subhanAllah,
the very special rank of the Prophet ﷺ.
Yes, sir?
No, no, no.
The ayah says, JazakAllah khair for the question.
The ayah says, مَا وَدَعَكَ Your Lord has
not abandoned you.
وَدَعَكَ Has not abandoned you.
So you would think to match it up,
it would say, وَمَا قَلَاكَ And has not
hated you.
Not abandoned you, not has hated you.
That's not what the verse says.
The verse says, has not abandoned you and
has not hated.
Obviously it means hated you.
Has not hated you.
But the word you was left out, out
of respect for the Prophet ﷺ.
And you know, there are many similar subtleties
in the Qur'an, throughout the Qur'an.
Exactly.
To further distance the concept a few inches
more out of your head, that's even imaginable.
That Allah would hate the Prophet ﷺ.
You know, it is similar to the ayah
where Allah ﷻ says, عَفَى اللَّهُ عَنْكَ لِمَا
أَذِنتَ لَهُمْ Allah has pardoned you, but why
did you let them go?
Why did you release them?
These people of your army.
He began with Allah has forgiven you, then
he asked the reprimanding question.
Or another similar incident in the Qur'an,
Allah says, وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ
We revealed to you this Surah Yusuf, and
before we revealed it to you, you were
of those unaware.
He didn't say you were unaware.
كُنتَ غَافِلًا Meaning it's not your fault, not
to be held against you.
No one on earth knew this story, including
you.
The min there widened it, to not throw
any blame on the Prophet ﷺ.
Okay.
So, and your Lord has not hated.
Obviously intended here is hated you.
You know, what's the difference?
Not abandoned you, not hated you.
Sometimes you can walk away from someone, and
you don't hate them.
Right?
And sometimes you can stay by someone, and
you hate them.
And that's why both of them were being
cleared here.
Right?
I have neither walked away nor hated.
And so Allah Azzawajal was building in him
a longing for the Qur'an by this
hiatus from it.
And while sort of, this is something reserved
for Prophets and Messengers, this can somewhat apply
to us as well.
I mean if Ramadan was not one month
out of the twelve, it wouldn't have been
extra special.
Right?
Allah allows us to taste Ramadan, so that
it stays special.
But continuing with the promises to the Prophet
ﷺ, وَلَا الْآخِرَةُ خَيْرٌ لَكَ مِنَ الْاولَةِ And
certainly the Akhira is better for you than
the Ula.
Okay.
So the scholars mentioned two meanings here.
Because of the word Akhira, what does Akhira
mean?
And Ula, what does Ula mean?
So Akhir could just mean last.
Right?
Akhir could mean last.
And Ula from Awal could mean first.
Right?
So that which is coming later is better
than that which is coming earlier.
That's the general meaning.
But the scholars gave two examples of this.
They said this was intended in this world,
and this was intended in the hereafter as
well.
Meaning what is on route in this world
is even better.
It's not just about you getting revelation, and
getting enlightened, there's still a lot of good
happening.
You think revelation resuming is the greatest thing
to ever happen.
Wait till this revelation starts filling the hearts
of humanity.
What if, wait till you start seeing this
in your lifetime.
Alright?
What is to come is better than what
has come.
Even the resuming of revelation with Surah Al
-Duha is not the best of it.
Wait till people start entering Islam in waves.
وَرَأَيْتَ And you with your own two eyes
see and ask humanity يَدْخُلُونَ فِي دِينِ اللَّهِ
أَفْوَاجًۭا Entering the religion of Allah in waves.
That's in this world.
And in the next world, of course what
awaits in the hereafter is far better than
whatever accomplishments, achievements, wins we have in store
for you in this dunya.
وَلَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولَى وَلَسَوْفَ يُعْطِيكَ رَبُّكَ
فَتَرْضَ And your Lord will certainly give you
until you are pleased.
Allah will keep giving you until you are
pleased.
Can you imagine the rank of the Prophet
ﷺ?
Until you're pleased.
You know, Musa ﷺ, the contrast is often
made, said, Oh Allah, I'm going to keep
racing towards you until you are pleased.
وَعَجِلْتُ إِلَيْكَ رَبِّي لِتَرْضَ Right?
Allah is saying about the Prophet Muhammad, I'm
going to give you until you are pleased.
Because of how much love he has, special
love for the Prophet ﷺ.
Interestingly also, it doesn't mention what he will
give him.
It's open-ended.
As if it's an endless stream.
Because the givings of Allah are innumerable.
They can't be counted.
I will give you, doesn't say give you
what.
Ali ibn Abi Talib ﷺ he used to
say about this ayah that this ayah is
the most hope-filled ayah in the Qur
'an.
I will give you until you are pleased.
There is no more reason to hope in
the Qur'an than this ayah.
Why?
Ibn Abbas ﷺ explains why.
He says because the Prophet ﷺ will not
be pleased until his whole ummah enters Jannah.
ﷺ You know the hadith, the famous hadith
of ummati, ummati.
That one night in the Prophet's life ﷺ
that the ummah continues to enjoy Allah's mercy
because of until this very day and into
the hereafter.
And into the hereafter.
When he would stand at night weeping ﷺ,
pleading and begging Allah ﷻ saying ummati, ummati.
O Allah my ummah, O Allah my ummah.
Never allow them to go astray.
Never allow them to be annihilated.
Right?
Never allow them.
Allah ﷻ sent down Jibreel ﷺ to tell
the Prophet ﷺ O Muhammad, Allah has heard
what you have said.
And has informed me that I should declare
to you, I should communicate to you ﷺ
We will please you regarding your ummah.
We will not disappoint you.
And in the other hadith the Prophet ﷺ
said ﷺ All of my ummah will enter
Paradise except those who refuse.
They said, who would ever refuse our Rasulullah?
He said Whomever obeys me enters Jannah.
That's how you accept the invitation.
The open invitation to his entire ummah.
And whomever disobeys me has refused.
And we will certainly give you until you
are pleased.
This is the second of three sections in
this surah if you will.
Allah ﷻ then reminds him of the times
he has already taken care of him.
Prior.
Alam, has he not, Yajidika, found you, Yateeman,
as an orphan, fatherless, as an orphan, Faawa,
and so he sheltered.
Subhanallah.
Everything was taken away from the Prophet ﷺ.
He lost his father before he was born
ﷺ.
Right?
And then his beloved mother very early in
his life is taken from him.
And then his grandfather, Abdul Muttalib, very early
in his life at eight years old is
taken from him.
And then his most beloved city, Mecca, he
is driven out of and he is taken
from him.
But Allah always sheltered him, always took care
of him.
Right?
Sheltered him with Medina.
Sheltered him with the Medinans.
Sheltered him with the believers.
Always.
From day one, from the day you were
an orphan.
Alam, Yajidika, Yateeman, Faawa Did he not find
you as an orphan?
Faawa.
And then he sheltered.
Wa wajadaka daalan fahada And then he found
you daal, he found you misguided, meaning without
guidance.
That's why he translated it as unguided in
some translations.
Found you lost.
Right?
And then he guided you.
You see the Prophet ﷺ he knew that
his society had it all wrong.
But he did not know what was right.
He couldn't.
Right?
It's beyond the reach of human effort.
Revelation is a secret revealed.
So Allah ﷻ is saying you were dying
to find out what is right and I
spoke to you.
Is there anything better than I spoke to
you?
I communicated with you directly.
And so that idea of I had no
idea how to fix it and Allah reveals
to me and now I know what he
loves.
You know beautifully not only does he get
guided, but he becomes the definition for guidance.
Qul in kuntum tuhibboona allaha fattabi'ooni If
you truly love Allah, follow me.
The ayah says.
Qul, say to them, if you love Allah,
then follow me.
Allah will love you and forgive your sins.
Wallahu ghafoorun raheem The third one Wa wajadaka
aailan And he found you aail aail means
impoverished, aail means in need.
And then he enriched.
Question Was the Prophet ﷺ wealthy?
Was he rich?
Sisters, would you like to disagree with the
brothers?
Okay, rich with knowledge.
No, we're talking about financially this time.
That was a good save though.
Because that one you can't be wrong on.
Sisters, what do you think?
Was the Prophet ﷺ rich or not?
Huh?
So Khadijah was rich.
He wasn't ﷺ.
Right?
Don't agree with me.
I cannot be trusted.
Brother Minhaj is just someone I can't disagree
with publicly.
Huh?
He was?
Okay.
So, first of all, he was rich by
the end of his life ﷺ.
In the days, the early days, he was
not rich.
Certainly he was not rich.
ﷺ How do we know that?
Because the ayah said it.
We found you poor.
And then he became rich.
How do we know that?
Because the ayah says it.
He became rich.
In fact, the hadith says that when the
Prophet ﷺ would be presented with a funeral
procession, janazah, he would ask them, does he
have any debts?
Does he owe money?
If they would say yes, he would say,
ﷺ Pray over your brother.
And he would excuse himself from leading the
janazah prayer.
As a means of emphasizing to people, don't
play games with debts.
Don't take debts lightly.
Live within your means as best you can.
Only borrow money if there's a necessity.
Right?
But the hadith says then when Allah enriched
him, he began to cover the debts of
his companions himself.
He would repay them himself ﷺ.
So now he had the money to do
it.
And the message was already delivered that you
guys have to take it seriously.
Now he would do the favor because there
would be no harm in coverage then.
But the point is when Allah enriched him.
He enriched him through jihad.
وَجُعِلَ رِزْقِ تَحْتَظِلِّ رُمْحِ وَجُعِلَ الذِّلَّةُ وَالصَّغَارُ عَلَى
مَنْ خَالَفَ أَمْرِ The Prophet ﷺ says, My
provisions were made to be under the shade
of my spear.
The spoils.
Right?
He would take less than the chiefs of
the tribes would ordinarily take before Islam and
he would spend it almost entirely all for
the sake of Allah ﷻ Right?
But he wasn't rich by that.
And humiliation and disgrace was placed upon those
who disobey my command.
Just finish out the hadith of Ibn Umar
ﷺ.
Okay.
So he was rich ﷺ.
And of the distinctions of the Prophet ﷺ
is that Allah combined for him what he
hardly combined for any other human being in
terms of what?
Receiving the reward of both being the poor
person who was patient upon his poverty and
the rich person who was grateful and generous
upon his prosperity.
He got both rewards of and ﷺ.
Allah destined for him to have both of
those stations secured in his scale of good
deeds ﷺ.
Okay.
Found you an orphan and sheltered.
Found you lost and guided.
Found you poor and financed or enriched.
Now there's three more to close out the
surah.
فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ So as for the
orphan, do not be belligerent towards them.
قَهَرْ is like oppression and *, right?
Do not subjugate them.
Let me just read the three and then
we'll go back to them or circle it
again.
وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ And as for the
asker, some translated as the beggar but I
prefer the asker, do not repulse, don't shoo
them away, don't scold them, don't drive them
away.
And وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ And as for
the favors of your Lord, حَدِّثْ, proclaim them,
meaning in gratitude.
So the scholar said, notice, these correspond, right?
This is the perks of visual aid.
أَلَمْ يَجِدِكَ يَتِيمًا فَآوَى He found you an
orphan, he sheltered.
فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ As for the orphan
now, don't oppress them.
I took care of you, now you go
take care of them.
You are in need.
And I took care of your need, now
you be a means for others that are
weak, that are in need, that are orphans,
take care of them.
And of course he used to do that
ﷺ and he used to intensely emphasize this
to the sahaba.
He would say in the hadith, إِنِّي أُحَرِّجُ
حَقَّ ضَعِفَيْنَ I stress to you the right
of the two weak sectors of society الْيَتِيمُ
وَالْمَرْءَ The orphan and the woman.
Do not take advantage, don't leave them vulnerable.
I stress to you these two points.
Or these two individuals.
The orphan and the woman.
The second one was what?
وَوَجَدَكَ ضَالًا فَهَدَى And he found you lost
and then he guided.
So the second instruction was what?
وَأَمَّ السَّائِلَ فَلَا تَنْهَرُ As for the one
asking, don't scold them.
This is why I don't like beggar.
Beggars is limiting.
Because if it corresponds with guidance, then asker
here is the seeker of knowledge, not the
seeker of charity, not the seeker of money.
Does that make sense?
Because they correspond.
And you know the Prophet ﷺ when people
would come to him, the delegations would come
and they want to learn Islam, he would
be cheerful, would be welcoming, right?
Would make himself available at any hour he
could, ﷺ.
He would say to them, مَرْحَبًا غَيْرَ خَزَايَ
وَلَا نَدِمِينَ Or, نَدَامًا Welcome, welcome.
You will not be disappointed.
Or just like the other ayah in the
Quran Allah Azzawajal says, وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ
بِآيَاتِنَا When there comes to you those believing
in our signs, فَقُلْ سَلَامٌ عَلَيْكُمْ Tell them,
Peace be upon you.
كَتَبَ رَبُّكُمْ Our Lord has enjoined mercy upon
Himself.
Meaning, come, come, come.
Our Lord is a Lord of mercy.
There's only mercy from this point forward.
There's only ease from this point forward.
And there's, subhanAllah, so many hadith about how
the Prophet ﷺ would even enjoin the Sahaba
that later generations will come to you for
my hadith, so celebrate them.
So honour them.
And the Sahaba used to.
So, found you an orphan and sheltered, don't
abuse the orphan.
Found you lost and guided, when the asker
comes, don't scold them, give them your time,
give them with liberality, give them without measure.
The third one was what?
وَوَجَدَكَ عَائِلًا فَأَغْنَى And he found you poor
and he enriched you.
And the third instruction was, وَأَمَّا بِنِعْمَةِ رَبِّكَ
فَحَدِّثُ Speak about the favour of your Lord,
subhanAllah, admit it, speak about it, proclaim it,
not in boast, but in gratitude and appreciation.
Of the beautiful nuances in this surah, as
we close out, is that Allah Azzawajal did
not say, He found you an orphan, فَآوَاكَ
So he sheltered you.
Because it's not just sheltered you, it's he
sheltered through this orphan, you and others through
you.
Right?
He sheltered not just you.
وَوَجَدَكَ ضَالًا فَهَدَى And found you lost and
he guided, doesn't say فَهَدَاكَ He guided you,
because that would be limiting.
He guided you and guided the world through
you.
وَوَجَدَكَ عَائِلًا فَأَغْنَى And he found you poor
so he enriched, he didn't just enrich you,
he enriched the world through you صلى الله
عليه وآله وسلم.
The four movements of Al-Qadr If we're
to summarize some of the lessons of this
surah, the first of them is Allah wants
us to check how much do we yearn
for his book.
You know when you don't crave the Qur
'an, when you don't have a thirst for
the Qur'an, this is of the signs
that the heart has, the health of the
heart has become critical.
Right?
Like those who taste the Qur'an cannot
stay away from the Qur'an.
Right?
Prophet ﷺ was longing for it.
If you can stay away from the Qur
'an, that means what?
That means you've lost the taste of the
Qur'an.
May Allah عز و جل protect us and
rectify our condition.
And it could even be a punishment sometimes
that you get sent looking elsewhere for what
you already found in the Qur'an.
Right?
You just get sent on these wild goose
chases.
You go back to looking at entertainment and
binging on movies or binging on food or
otherwise.
This could actually be a penalty.
Number two, recalling the favors of Allah سُبْحَانَهُ
وَ تَعَالَى, His past favors on you is
essential to offsetting your grim, your negative, your
pessimistic outlook on life.
Right?
Didn't I already take care of you as
an orphan?
Right?
You tell yourself, wasn't I a fetus in
my mother's womb?
And there could have been blood clots, it
was kind of tight in there, it was
dark.
Right?
Same one, He's never stopped being our caretaker,
our Rabb سُبْحَانَهُ وَ تَعَالَى.
The last thing is that the believer, this
is not just about the Prophet ﷺ, the
believer, and always remember this is a rule
throughout, the believer has a share of the
glad tidings Allah extends to the Prophets to
the degree that He follows the Prophets.
Right?
Where did the scholars get this principle from?
Allah سُبْحَانَهُ وَ تَعَالَى says, يَا أَيُّهَا النَّبِيِّ,
O Prophet, حَسْبُكَ اللَّهِ, Allah is sufficient enough
for you وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ and whomever
of the believers follows you.
It doesn't mean is enough for you and
the believers the same way, no, the Prophet
has a distinction but and the believers in
a similar way to the extent that they
follow you حَسْبُكَ اللَّهِ, Allah is حَسْبُكَ enough
for you and حَسْبُ مَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ
and enough for those who follow you among
the believers.
So with Surah Al-Duha, all the favors
of the Prophet ﷺ or the Surah after
it but before it in our discussion because
we're working upwards, we're working backwards Surah Al
-Sharh, you want Allah to expand your chest,
you want Allah سُبْحَانَهُ وَ تَعَالَى to ease
your path, you want Allah to shelter people
through you and guide people through you and
enrich people through you, follow your Prophet ﷺ
follow the Prophet ﷺ to the extent that
you do, you will become all of that,
you will have a share of all of
these glad tidings given to him