Nadim Bashir – Tafseer of Surah Al Furqaan #02

			Well I
		

			saw the how
		

			many Mina most named me.
		

			Salam aleikum wa rahmatullah wa barakato. Bismillah R Rahman Rahim Al hamdu Lillahi Rabbil Alameen
wa Salatu was Salam ala Rasulillah Mohammed, why he was so happy about. So inshallah today we'll go
ahead and begin with the surah. Yesterday we had gone into the introduction of the Sutra i want to
give you a brief overview of what the sutra is. And then hamdullah having after having covering that
we'll begin with our very first idea, today inshallah of this beautiful Surah Surah Al Furqan. So
Allah subhanho wa Taala he says, the baraka levy NAS ll for Karna RBD, the code and in the URL Amina
D roc, Allah subhanaw taala says bless it is He who sent down the criterion and hear the word
		

			criteria, the work of Al Furqan means the criterion, but it is another name of the word the Quran,
Allah RBD upon his slave mean Muhammad sallallahu alayhi wa sallam, so that it may be so that it may
be to the world a Warner, so someone that warns about something that is about to come. So inshallah
having said that, let's go straight into each word of this verse and inshallah we will elaborate.
The very first word as you can see is the word Tobiah Raka. Now, elaborating over this word about
Raka. There is so much information that can be found about this, the very first thing is that Allah
subhana wa Taala begins this surah by using this word to Baraka, and it is one of the common nature
		

			or when the common practices of Allah subhanho wa taala, that when he wants to grab the attention of
his audience, or the listener, he will use certain words to grab that attention. And this was even a
common practice a common practice even amongst the Arabs. When the Otters would gather for poetry
competitions, there was some times begin straight from the floodgate, they would begin with such a
huge word, a very unique word to grab the attention of the listener. And this is something that
Allah subhanho wa Taala sometimes you will begin the surah sinners you will begin the ayah. In this
way, even we find that grammatically speaking sometimes ALLAH SubhanA wa Taala will switch up the
		

			position of certain phrases just to simply grab the attention. Sometimes ALLAH SubhanA wa Taala we
find like in certain ideas, we say the sutra isn't just that I'm Allah subhanaw taala he begins a
sutra by talking about horses, in fact, six to perhaps seven ayat or just about horses. And the
reason why Allah did that is because the Arabs were, you know, they were just in love infatuated by
horses, they loved their horses, they were praise their horses. So Allah subhanho wa Taala talked
about horses, and once he was able to grab their attention, then Allah subhanho wa Taala he would
then deliver his message and which was in that insanity will be like a note. So the point here is
		

			that Allah subhanho wa Taala he began with this word, the baraka now, what's beautiful about this
word from a grammatical point of view is that this word has been used approximately nine times in
the Quran. And each time it has been used, it has been used as a reference to Allah subhanho With
the island and of course, the orlimar have even got into this more a deeper study of this word that
oh the nine times seven times it has come with the word I live in there like after the bat, there is
an F but in two other places in the Quran, there is no Alif and this is you know the ALMA have also
drawn a parallel to the word ism. Like for example, Allah says eco Bismillah Becca Levy Hala and
		

			this is just you know, just I'm just sharing with you because this is a very beautiful point made by
the automa. That if there's any place in the Quran, where the word with the word ism, the olive has
been mentioned, that or has been written, it is only in this place in Surah Tula Allah Quran
Bismillah Becca Levy Haluk otherwise, any other place when the word ism has been used, it has been
combined with something else. So this is this is one of the beauties of this word. Now, this word
also says that there is no other word in the Arabic language or we find in the Quran that is a
derivative of the word to Baraka, for example, we find that from Tibet Rakata Baraka is a past tense
		

			verb there we don't find the present tense verb we don't find the command verb. We don't find any
derivative of this word in the Quran. Now, it may seem a
		

			You are may seem, you know, small and insignificant. And what's the point behind this, but there is
a very amazing point behind this. See when Allah subhanho wa Taala it is his nature that when he
mentioned a word in the Quran, and it has derivatives, it has extended words extending from that
original word. That means that this word has a lesser meaning, but it has a less powerful
connotation of a less powerful meaning versus a word that does not have derivatives in the Quran.
That means that that word is a more powerful, a more special word. Let me give you an example. When
the word jam, I'm sure you've heard this word Jah, it means to come. The word attack also means to
		

			come. But Allah subhana wa Taala what he uses the word Allah in the Quran, he has brought other
derivatives in the Quran. However, what Allah brings the word Giada in the Quran, there are no
derivatives of this. This is why when ALLAH SubhanA wa Taala was talking about himself, either just
a natural law, when the help of Allah subhanho wa Taala comes we're talking about something amazing.
Then Allah subhana wa Taala uses the word. Likewise, the baraka, there is no other derivative in the
Quran of the same word, which implies that this word in itself is a very powerful and a very special
word. The second thing that we have to also note is that this word about Oka is in the past tense
		

			form. So does this mean that Allah subhanho wa Taala was the source of Baraka? Does that perhaps
negate that he may not be the source of Baraka right now? And your honor might have explained that
just like what Allah talks about the Day of Judgment, he only uses past tense verbs why? Because it
provides two important
		

			two important benefits. Number one is is affirmation. And number two is is continuity. So when Allah
subhanho wa Taala uses a past tense verb in the Quran, it tells us that even though ALLAH is talking
about the day of judgment, and he is using past tense verb, the reason why is to show that this will
most certainly happen, just like something in the past cannot be changed. Likewise, this day a
judgment cannot be changed this idea and the occurrence of this event cannot be changed, it will
take place. Likewise, the baraka implies that there is continuity, meaning that throughout time, if
there's only one source of blessing, that is Allah subhanho wa Taala and he is the source. And not
		

			only that, but this word to Baraka. Think about it in this way that the word about aka if you want
to find just like in the Arabic language, there are family verbs. Likewise, from the baraka comes
another word that we generally use often in when we talk about Allah. And that is the word to Allah,
to Allah comes to the same rule family as the baraka. So when we say what to Allah, we're raising
the rank of Allah subhanho wa taala. We're expressing how amazing Allah is. Likewise, think about
this from the same root family or that for the same verb family comes the word, the baraka, which
also implies that this is an amazing word. Now, this is just strictly from the Arabic perspective or
		

			from a linguistic perspective. What is the benefit of the word the baraka and Why did Allah subhanho
wa Taala begin the surah with the baraka is to grab the attention, but we cannot simply just
overlook this word about Oka without going into the one the main, one the main beautiful elements of
this word, and that is that it is a week we learned the word baraka from this. And the way the
alumni have explained is that Al baraka to hear Cebu to hide and Isla he fish shapes, that mean
meaning that it is a good that comes from Allah subhanho wa Taala good that is instilled in anything
and it comes from Allah subhanho wa Taala for in either holofil Canadian COSATU the in this
		

			definition in mentions that when Baraka is associated with anything, it only increases it will
either 100 feet because he didn't NEFA and when it is when is included when Baraka comes into
something that is a lot, then it benefits women out of AMI sama Samadhi Baraka, T Fil A mood equally
hard Is there a man who have you thought it Allah azza wa jal and the
		

			the person who defined Baraka in this way, he says, And the greatest fruit of Baraka is to use the
baraka in the obedience of Allah subhanho wa taala. So, as we all know that Baraka is something that
only will increase something and this is why it is always very important that number one for Baraka
purposes, we go to Allah Subhana Allah to Allah, and we only ask ALLAH SubhanA wa Taala for baraka
and I understand
		

			then that many times people are always asking, is there anything that is a is a dua is for Baraka?
And the answer is simply not necessarily there's not any special dua from the seed off of the
prophets Allah about Baraka there are some that we do find however, there's, there's not so many,
but the general dua that we have seen the properties that make the journal do either we have seen
the old man make is alarm about weekly fee, fee hayati. They use the word Baddeck mean that Oh ALLAH
granting baraka and it's important that we always ask ALLAH SubhanA wa Tada for baraka and not
necessarily more, we have this habit of asking ALLAH SubhanA wa Taala for more Oh Allah grant me
		

			more this Allah grant me more that and what's important is that we don't ask ALLAH SubhanA for more
but rather we should ask Allah for Baraka. Because brothers and sisters, what we need today is
actually Baraka, we don't need more, but rather we need Baraka. And what Baraka means is that,
imagine if you have a certain amount of money, we may think that this money can only suffice to a
certain extent. But when Allah was Baraka in that money, that it only you're, you're about, you're
able to take care of more of your needs with that money. This is why Subhan Allah, a great scholar,
one time he was sitting down, and he was making this dua to Allah subhana wa Tada. He says, along
		

			about equally Fie, this key, oh Allah grant me Baraka in my risk. And so Subhanallah someone sitting
there was was asking him, that why don't you ask Allah subhanho wa taala. For is to begin with? Why
are you asking for Baraka? And this solid masala? This great pious predecessor he said, and look at
this. Look at this answer that he gives. He says that Allah has already taken upon Himself to give
all of us risk. Why ma'am, in the button, fill out the Allah Allah, Allah, Allah, Allah, Allah has
taken the responsibility to provide is but what I'm asking for is he says Subhanallah I want to read
this to you he says that while kidney Allah will Baraka Phyllis, or rather I'm asking for Baraka in
		

			my disk, for he had Jun done huffy. You mean you know the law. He says that, that Baraka is one of
the the Warriors or is one of the armies of Allah subhanho wa taala. Either Khaled Phil Malley
acciara to that when Baraka comes into wealth, it only increases it will fill one of the ASLHA two.
And when we say for example, oh Allah grant me baraka and my children. He says that when Allah
grants you baraka and your children, it does not mean that necessarily that Allah will give you
more, you know, Subhan Allah just as a joke when people say to each other, may Allah grant you
baraka and your children, automatically, we think that this person is making dua, that may Allah
		

			grant me more children, that is not necessarily the explanation. But it also is explained that if we
have Baraka in our children, in sha Allah, they will be solid, they will be pious, they will be God
fearing they will be God conscious. So we ask Allah subhanaw taala to also grant us Baraka in our
children. And then he says, While Philip Calbee as Assad Assad to us our other two, he says that
when Baraka comes into your heart, when Bucca Baraka comes into your heart, that it only makes you
happy, and when it makes your heart happy. So this is why we should always brothers and sisters, ask
ALLAH SubhanA wa Taala for Baraka, and we find in the seed of the Prophet Salam example, after
		

			example, the very well known story of the Prophet sallallahu alayhi wa sallam, when he had a glass
of milk, and he told Abu Hurayrah go call the US have a sofa, to my home, and they came and Abu
Huraira Ravi Allahu Allah, and I'm trying to keep the story very concise here because the time but
he says that I stood, I sat on the right side of the Prophet sallallahu alayhi wa sallam, because I
know that the Prophet alayhi salam will begin with me. Now think about this. If you and I are
sitting in that kind of situation, think about the feeling of Ebola, one glass of milk, and he wants
that so bad. He wants that so bad, but the probability is I'm telling Abu Huraira that Ebola first
		

			you serve this meal to everyone around and a Buddha is thinking to himself that how will there any
be anything left? But it was the dua of the province Salam that he made dua to Allah to put Baraka
in that milk and Subhanallah one glass of milk will Allah you we don't understand. But one vessel of
milk was sufficient for the entire group. And not only that, think about this had a worker or a had
Ebola taking one sip of milk and giving back to the power seller he got his milk he got his fair
share. But the prophet Allah He sounds Subhanallah think about this. He's telling you about Aidan
Have you drink he says yes, he goes drink more, he goes drink more. And then that is when the point
		

			came that said jasola I cannot drink any more my stomach in my my my stomach is filled. Then the
problem is some he took it one glass
		

			Some milk that's what you call Baraka. So that's why it's always important that we ask Allah subhana
wa Tada for Baraka. Now, the next word we find in this ayah is Alfred canta Baraka Levinas ll for
Karna. There were Nasrallah means for something to be revealed. So, Nasrallah compared to the word
in Xi'an means that something to be revealed at once versus something that is revealed over a
duration of time. When Allah Subhana Allah talks about revealing the Quran on the night of later
other, Allah use the word ena on Zillow, because Zillow implies something that has come down at
once. However, from there from the skies above the Earth, the Quran was revealed in 23 years. So
		

			therefore Allah subhanaw taala refers to the Quran as Tenzin which comes the word Nadella that it
was revealed one by one. Now, the next inshallah slide who as we can see is the word and for con,
the baraka lady nuzzle for Karna and the word for Kana means a mechanism or a tool or a ability I
will say that we're able to distinguish and differentiate between what is right and what is wrong.
Now, first of all, is that here Allah subhanaw taala is saying that this Quran is a full on mean
that this icon tells us and it differentiates for us and distinguishes for us what is right and what
is wrong. And subhanAllah This is why our deen as a total as a whole picture has given us this has
		

			has taught us this is what is right and this is what is wrong. This is what is halal. And this is
what is haram. For example, the very well known Hadith the Prophet sallallahu alayhi wa sallam
narrated by Normani Machito the Allah one where he says Al Khaled Albanian well haram by the halal
is clear, the Haram is clear. So that's why the Quran does provide that it provides that tool it is
a book that helps us differentiate between what is right and what is wrong. It tells us it
differentiates at the same time the word for all and has also been implied or has been understood as
something that comes down slowly and gradually. So for example, Allah subhanho wa Taala says we'll
		

			put an N ferok on now who this is mentioned that Israel will Quran and Farah per now that we have
revealed the Quran slowly and gradually. Finally, the last thing I want to mention about this word
for Kannan is that Allah subhanho wa Taala he has sent down this Quran as this Quran as a foregone,
but do we necessarily have this ability to differentiate between what is right and what is wrong?
Because it's not just about differentiating, a person is about to come in Haram they know they're
about to come in Haram, they know that this is haram that is that is you having the ability to
differentiate, but for you to act upon that to and for you to stick with what is right and refrain
		

			what is wrong. That also comes under the meaning of the word for con. And this is why Allah subhanho
wa Taala thing about this, Allah gave us a month of Ramadan, through fasting we try to instill
within ourselves this idea of Taqwa and through Toccoa insha. Allah were able to distinguish, Allah
says, Yeah, you let me know in law, her Elijah Allah confer Karnan. That if you fear Allah, if you
are God cautious that ALLAH SubhanA wa Taala will give you this ability, that you're able to
distinguish between what is right and what is wrong. And this is by the way, I do want to mention
this too, that every single message message that has come from Allah subhanho wa Taala has had this
		

			ability to help people distinguish between what is right and what is wrong. In fact, when Allah
subhanaw taala talks about the Torah, when Allah says that he has revealed that Torah upon Musa
alayhis salam, he says that it is a foregone. So likewise, every single message that comes from
Allah, it has this ability, and it does teach us but at the end of the day, we have to be the ones
who have to act upon that. Now, the next beautiful thing about this ayah is he says, The Batoka
Levinas, Allah for Allah, Allah IBD and IBD. And so the Word of God as you all know means the words
it means slave. Now, I understand that in this day and age when I say I am the slave of Allah
		

			subhanho wa taala. From a you know, when we say history, the word slave has a very negative
connotation in that is because the history of this country and so forth, and how slaves in the
process and the system of slavery did exist.
		

			To refer to someone as a slave can be considered as disrespectful, it can be considered as
demeaning, but when it comes to our relationship with Allah subhanho wa taala, when the high or I
would say V, perhaps the highest level that we can reach to when it comes to Allah subhanho wa Taala
is to come to the level that where Allah would refer to us as His
		

			slave, being a slave of Allah subhanho wa Taala is not demeaning. It is not dis it is not that we
have no respect, rather if a person has or if a person is the hub of Allah subhanho wa Taala he is
at a very high MACOM in a very high position with Allah subhanho wa taala. Think about this,
whenever the poverty son was in a difficult situation, for example, go back to the story of South
Africa have when these people they came the place they came, they went to the Jewish community, they
got some questions from them, they came to the province I send them the essence of these questions.
The profile is I'm saying, I will let you know he never said Insha Allah, those days were a little
		

			difficult. But when Allah subhanaw taala began to reveal so tilaka What did he say? Alhamdulillah
Hilary and Xena Allah RBD he's referring to the problem as his hobbed meaning that no matter what
the situation was, and the poverty is some, he is going through some difficulty He's worried that
hopefully a revelation will come from Allah, but a revelation has not come from Allah subhanho wa
taala. But even during that time, he never lost his hope. And he never disconnected himself from
Allah subhanho wa taala. Even so the Israelites we learned Subhanallah the Astra BRB D. It is a very
great privilege to be known as an OB of Allah subhanho wa Taala to be the slave of Allah subhanho wa
		

			Taala because that is when we are saying that I have submitted myself completely to Allah subhanho
wa taala. And so therefore, the old man have gone into a lot of information about this, that how do
you become the slave of Allah subhanho wa Taala and just just to share quickly few things, if we
want to become the slave of Allah subhana wa Tada. The things that we must do is number one, that
when it comes to calamities when it comes to difficult times, we don't disconnect from Allah
subhanho wa Taala number two, always be thankful to Allah subhanho wa Taala number three, exhibit
the highest level of character. And number four, when we are in a difficult situation, no matter
		

			where it is, we always are trying to bring people closer to Allah subhanho wa Taala we're putting
art to work cool in Allah subhanho wa taala. So when we do these kinds of things, and I am content,
I may not be happy, but I am fully content with the other of Allah subhanho wa Taala then this is
what makes a person an art. And by the way, when we talk about our society today, we actually talk
about slavery versus freedom. We always compare that being a slave to Allah subhanho wa Taala when a
person is so adhering to religion, and they are a slave to Allah subhanho wa Taala some people see
that as a person's life has been restricted. Rather, if you don't worship Allah subhanho wa taala,
		

			then that is freedom. And I'm here to say that it is the complete opposite will lie it is the
complete opposite to be the slave of Allah subhanho wa Taala is actual freedom and what people view
freedom as or what they label freedom as is actually slavery. Let me explain quickly, I know that
Allah subhanaw taala has a certain expectation, Allah has revealed to us in the Quran, what his
expectations are. So no matter what time and what era of life, it is, Allah subhanaw those
expectations never changes. Allah does not say that today, I want you to do this. Tomorrow, I want
you to do this, I wanted you to do this in the past, now things have changed that is not the case of
		

			Allah subhanaw taala. So therefore when I become the slave of Allah, it becomes more easy for me
because I know what Allah wants from us, I know what Allah wants from me. So to please Allah becomes
even easier. On the other hand, what people view in labor freedom as which is that go and be a slave
to society, go and be a slave to a certain someone else. What that means is that society will always
change today what is considered as unacceptable tomorrow society will deem it as acceptable today
what is considered as right tomorrow may be considered as wrong today what is considered as wrong
maybe tomorrow, right? Society will change people will change. If I become a slave to my society, if
		

			I become a slave to certain someone else, and they will change that means that I will have to always
change if they say that this is right and deep down inside I know that this is wrong, but because I
am their slave, I will have to change myself. And that is why you we may society may call that
freedom. But Wallahi it is you are the slave of society. And you will never be happy when you are a
slave of the society. When you are a slave to the culture and when you are a slave to someone else,
because they keep on changing. You will have to keep keep on changing and there will be no happiness
in that rather when we are the slaves of Allah subhanho wa Taala Allah was Baraka, Allah subhanho wa
		

			Taala makes us His slave and He grants us that position. So this is why it is something very
important and the fact that Allah man
		

			mentions that he revealed the Quran upon his slave. Some of the automa have stated that if we truly
want to benefit from the Quran, then we have to become a slave of Allah subhanho wa Taala I cannot
just live my own life of desire and then expect Allah to just grab me guidance and grant me the
ability to, to for the Quran to be a criterion for me and a guiding force for me. Now I have to
bring changes in my own life first, and I have to come close to Allah for this Quran to be a
beneficial source for me. Lastly, ALLAH SubhanA wa Tada he says, Lee Hakuna Lilla and Amina Vera,
Allah subhanho wa Taala says that this Quran was revealed upon the province of Salem, so that he can
		

			be a warner so that this can be a Warner for for other people. Now, the question is that why
warning? Because see, this is one of the biggest objections that many people may have is that why
does it have to always be about Warning, warning warning, you know, somehow that even as children
growing up many times, you know, you know, so many kids have said this to me that their parents have
always intimidated them have always put fear in them. If you don't praise the Lord, this will
happen. If you don't read Quran, this will happen. It has always been punishment after punishment
after punishment. Now I understand that Allah subhanho wa taala. In the Quran, he has not only just
		

			mentioned warnings, he has mentioned Glad Tidings also, even the Prophet alayhi salam has also
taught us Bashira wala to not Pharaoh Yes, you know what to do, when you talk to people give more
glad tidings. Now, in this ayah we find that Allah has not granted any Glad Tidings there, Allah has
not given any glad tidings. And there are two reasons of that. Number one is that in the Surah, we
will see that there were many accusations made against the Prophet sallallahu alayhi wasallam. Now
you just think about this, people, if they are throwing accusations against the Prophet, would Allah
be happy about that? Or would he be upset about that, of course, Allah will be upset. This is why
		

			Allah subhanho wa Taala use the word Warner, that he's telling them that if we I'm warning you that
if you keep on continuing the system of yours, then there will be severe consequences. But the
second explanation, which actually I personally favor is that
		

			we as human beings, we are driven, we are motivated by warnings, what drives me, or what motivates
me to drive the speed limit on the road, is to know that there may be a cop, he will give me a
ticket is going to I want to have to pay money for it. I don't want to do that. What drives me to
not break the law, that I will have to perhaps go and stay in jail or I have to go to jail, go to
prison, because of the consequences that have been laid out by society. This is why we check
ourselves. This is why we do things a certain way, otherwise, there will be no control. If there are
no consequences, and there's only good tidings, then people will take advantage of the system.
		

			That's it's common sense. Likewise, Allah subhanaw taala is warning us that anyone who does
something like this there are going to be severe consequences. If we are driven by consequences,
perhaps we will do the right thing and ALLAH SubhanA wa Tada wants us to do the right thing in this
way. So this is why when we see that the Prophet alayhi salam has been set as a Warner, this is why
it is that now it does not mean that Allah subhanaw taala only warns, and Allah subhanaw taala does
not have mercy and compassion, it's wrong to even believe that Allah does give, but at the same
time, it is who we are, we have been created in this way. This is why Allah Subhan Allah, he brings
		

			warnings to us. So Inshallah, this is the end of the first idea. And to cap off of this idea, I want
to quickly just quickly run through some of the key things that we have learned in this idea, for
example. So just to quickly run through them, number one is Allah subhanho wa Taala is a source of
all blessings. I'm just simply compiling all the major points here. Number one is Allah is a source
of all blessings. Number two is what we shouldn't be asking Allah subhanaw taala is for Baraka not
for more, we should ask Allah subhanaw taala to give us the ability to distinguish between what is
right and what is wrong. And this is the this is key that we always need this and finally, what we
		

			can learn from these ayat is that we should ask Allah Subhana Allah to Allah, that He gives us
ability to do those things that are right. And may Allah subhanho wa Taala make us from His true
slaves in such a way that on the Day of Judgment when Allah subhanho wa Taala says, Where are my
slaves? Where are those who devote their life to me, we are from amongst those miserable Alameen
Inshallah, we'll go ahead and stop right here. Once again, we want to go into a deep analysis and a
good understanding of each Ayah Inshallah, tomorrow we will go into number two and three because
they have a common message. Ask Allah Subhana Allah to Allah to make us amongst his slaves. May
		

			Allah subhanho wa Taala give us ability to act upon what's been said and what has been heard.
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