Surah Layl

Asalaam alaikum warahmatulah wabarakatuh
Surah Layl - Miracle Dream Tafseer - Nouman Ali Khan

Relation of this Surah (Layl) to the Previous Surah (Shams): 1 - Similar words but Opposite Sequencing
!n surah Shams" Allah sa#s$

wan-nahar idha jal-laha And %b#& the da# when it brilliantly displays it %the sun&
%Shams '()*&
jal-la +bright splendour, when referring to the Da# and yaghsha +co-ering of, night The sequencing in Surah Shams was$ Da# and then night
The Opposite Sequencing is in this surah$ . .# the night when it co-ers And %b#& the da# when it appears %/a#l '0)(-0& Night co-ering first" and then da# with its brightness
- Slight 1rammatical Differences)

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http:!!linguisti"mira"le."om 2 http)33literar#miracle wordpress com -- http:!!bayyinah."om!media http:!!linguistimira"le.blogspot."om Surah al Layl # the Night %'0&
!n Surah Shams" Allah sa#s$

Wallayli itha yaghshaha And %b#& the night when it co-ers it %the sun&
%Shams '()4&
!n this surah %/a#l&" Allah sa#s)

Wallayli itha yaghsha And %b#& the night when it co-ers
%/a#l '5)(&
The a#ah in surah /a#l has no$ Ha %meaning 67er3it6& at the end So the a#ah means$ - $he night as it "overs Covers what? 8e see the pre-ious surah Shams and realise that the night co-ers the Sun 8h# is it not mentioned9 .ecause it "reates a %uestion. So Allah is hinting at us to recite and understand the Surah before surah al-/a#l" which is surah ash-Shams to answer our question
& - Surah Shams e'plains Surah Layl !n Surah Shams)

wan-nahar idha jal-laha And %b#& the da# when it brilliantly displays it %the sun&
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%Shams '()*&
!n this Surah /a#l$ And %b#& the da# when it appears brilliant %/a#l '0)0& 8e find out - through Surah Shams - that it is the sun which has made the da# brilliant One surah is forcing #ou to read the other
( - Differences in Tenses The Night "overing up +yaghsha, is present tense. 8hen Allah spoke about the )ay - 7e spoke it as past tense +:al-laha and ta:al-la,
Why? .ecause past tense signifies a certaint# 8hereas present tense signifies partiality or un"ompleteness %because the present has not full# completed itself - due to it being partl# in the past and partl# in the future - because the present time is alwa#s changing& So the Layl *Night+ is mentioned in the present tense - because e-en when the night3la#l has co-ered +yaghsha, the da#, there are remnants of the day -hi"h have not been "overed i.e. the moon which reflects its light off the sun - still allows us to see during the night So the night co-ering is not a complete co-ering ;ompare this to the day - when all tra"es of night "overing have gone. This is wh# the co-ering of the Night is in the present tense +showing uncompleteness because it is not complete darkness, This is wh# the brilliance of the Da# is in the past tense +showing it is complete with no traces of darkness,
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8hen da# manifests - e-er#thing is brightened immediatel#" whereas night slowl# and graduall# co-ers %from 6Asr to Maghrib to !sha&
. - Similarities between the S/y!0arth and 1ale!2emale$
" #
! .
And %b#& the sk# and 7e who constructed it And %b#& the earth and 7e who spread it %Shams '() <-=&
!n this surah" Allah sa#s$ + ) *! & ' ( $ % And b# what ;reated the male and female %al /a#l '0)*& The sk# and >arth are different in their characteristics - but the# work together to produce -egetation" fruits and plants of benefit - for life to continue Similarl#" the male and female are different in their characteristics - but the# work together to produce children - for life to continue
3mpregnation: The sk# sends down water" which penetrates through the >arth and impregnates it The liquid water then penetrates the seed - gi-ing it life so it grows graduall#" and finall# the seed is born - coming out of the mother >arth This newborn plant then continues to grow healthil# until it reaches its peak age This plant then either benefits humanit#" or it does not !ts seeds spread for future generations to be born
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Then as time passes - it graduall# withers awa#" becomes wrinkl#" and dies Now ?eplace the word @lant with 4uman in the abo-e @aragraph And replace the word Sk# with father" and >arth with 1other
5 - Surah Shams is Specific in 8ording" Surah /a#l is more 1eneral Allah used the words$ banaaha +made it, %the skies&" and tahaha +spread it out, %the >arth& etc to show what 7e has made + !n this surah" a#ah *$ 7e sa#s - ) *! & ' ( $ % - wa ma Khalaqa adh-dhakara wal untha - and what has ;reated the male and female The word Khalaqa +created, is comprehensi-e to all the different descriptions of creation mentioned in the pre-ious surah
6 - Switching from *rd person %in surah Shams& - to 0nd person %in surah /a#l& !n surah Shams" Allah told us how pre-ious nations rebelled and were punished %This was in the *rd person narrati-e i e them" he etc & !n this surah %al /a#l& - Allah speaks in the 0nd person +andhartuKum - ! warn YOU, The general warning - of the pre-ious nations6 destruction - is reall# a specific warning to AOB
7 - The ?elation of the Nafs in both Surahs6 !n Surah Shams" Allah sa#s$
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/ 0 , - . * / 3 / + 2 + 1 2 And %b#& the soul and 7e who proportioned it And inspired it %with discernment of& its wickedness and its righteousness" %Shams '() C-D& 8e humans ha-e been inspired b# Allah to know the 0 wa#s of$ 2u8oor +clear rebellion, or the best $a%-a +1od consciessness, E fitrah %the natural disposition& +eFplained more in Tafseer surah ash-shams, !n this surah /a#l - 7e tells us that although -e have been inspired to /no- the good, "ertain humans still -illingly follo- the bad path. 8hile others -ill follo- the good path -hile /no-ing the evil path.
9 - $he 3nner State +in surah Shams, of the Nafs, and the :uter State +surah /a#l, Surah Shams) Allah told us what goes 3NS3)0 the Nafs +cleansing %zak-kaa& or corrupting %khaaba& the nafs, Surah al /a#l) :;$0R state of the Nafs is shown in this surah - <"tions - 8 5 6 + 7 0 4 inna Sa'Yakum la shat-ta %surel# #our Stri-ings are different& %/a#l '0)4&
1= - This surah will eFplain ho- someone "an purify or "orrupt their Nafs Surah Shams: ' > = ; 2 < 9 : . 7e has achie-ed success" who purifies it %Shams '()'&
0 @ = ? % 9 : And he has failed who instills it %with corruption& %Shams '()(5&
Surah /a#l$ how do #ou attain that success3failure is mentioned in this surah$ " + C 9 D . 3 A B < = 1 2 As for he who gi-es and fears Allah And belie-es in the best %reward&" %/a#l '0)<-=& " + ? ( ' . 8 0 E = < .ut as for he who withholds and considers himself free of need And denies the best %reward&"
$hemes in this Surah:
1 - $he $-o )iseases> !n Surah Shams" the problem was$ ughyan / # - Rebellion of the people of Thamood !n this surah /a#l - the disease is !staghna 8 0 +thinking he is 6free of need6 from e-er#one %including Allah& , .ecause when people ha-e alot of power and wealth" the# think the# are not in need of Allah +!magine$ if #ou are gi-en a pa# cheque b# #our boss" #ou will sta# humble and obedient to him Now if #ou suddenl# win ( million dollars" #ou will probabl# disobe# #our boss and rebel against him - the source of this rebellion was -ealth,
- $heme of ?ealth The theme has become wealth in this surah because of$ - !staghna 8 0 +thinking one is free of need %due to ha-ing alot of wealth& %/a#l '0)D& -H @ & +G + G + B F + - 7is wealth will not benefit him" when he throws himself in the fire$ %/a#l '0)((& - ' K 8 G + F J + I( - 7e gi-es wealth to purif# himself %/a#l '0)(D& Since wealth has become imbedded in the mind3ps#che of the people to represent @ower
& - )efeating the @Self-Righteous@ A @Self-Suffi"ien"y@ <ttitude There are people who belie-e" but graduall# get the attitude that the# think the# are guided because the# do good deeds
To them" Allah sa#s$ 9 H + B 4 - in-na 'alayna lal huda - surely guidan"e is :urs +to gi-e, +/a#l '0)(0, So Allah is repl#ing to such a personalit# - that onl# Allah can guide the people" and an#one who thinks that the# are 6self-righteous6 or that the# are guaranteed Allah6s safet# in this life or the neFt - then the# should know that guidance is onl# with Allah" who guides and misguides whom 7e wills Bou are only going to get 4is guidan"e if you as/ for it. 3f you don@t as/ for it - you -ill not get it. Aou cannot gain guidance b# #our deeds alone" #ou will alwa#s ha-e to be in a humble state
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infront of Allah and beg 7im to get it This is wh# we alwa#s ask Allah to 'guide us to the straight "ath' in surah al Gatiha in our Salaah +pra#er3salawat,
To those with arrogant 6Self-Suffi"ien"y6 attitude" Allah replies to them$ + ! L & % M 4 - to Bs belongs this life and the neFt +/a#l '0)(*, So Allah is telling the re:ectors that this life and the neFt life belong to 7im" so 7e is in charge not #ou Since 7e owns" so 7e is the ?eal One in @ower Not #ou
( - Lying against the 1ira"le Surah Shams$ / 2 5 Q *( 5 + P 5 B O 9 9 2 & + 3 7 2 N + / +( 6 2 - +the# lied +against the message, and killed the %miracle& she camel, %Shams '()(4& Surah /a#l) / ? ( ' I( - The# lied against the message and turned awa# +from the Hur6an %miracle&, %/a#l '0)(=&
. - :pposing the Commands of the 1essage - !n Surah Shams %'0)(*& - the people were told b# @rophet Thamood to sta# awa# from the miracle camel - but the# approached it instead and killed it 3 0 + G S : * G R + /0 + 5 + R 3 2 And the messenger of Allah %Salih& said to them" I%Do not harm& the she-camel of Allah or %pre-ent her from& her drink I %Shams '0)(*&
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!n this Surah /a#l - the people are told to come close to the miracle Hur6an but the# are turning awa# from it and distancing / ? ( ' I( - The# lied against the message and turned awa# +from the Hur6an %miracle&, %/a#l '0)(=&
5 - < ?arningD !n Surah Shams$ Allah sa#s in the pre-ious surah that the Messenger +Salih, said$ 3 0 + G S : * G R + /0 + 5 + R 3 2 And the messenger of Allah %Salih& said to them" I%Do not harm& the she-camel of Allah or %pre-ent her from& her drink I %Shams '0)(*& This was a warning - from a Messenger - not to kill the miracle camel because it would bring their destruction
!n this surah /a#l$ Allah sa#s$ U T * 5 6 + + ( *1 2 So ! ha-e warned #ou of a Gire which is blaJing %/a#l '0)(4& Allah is gi-ing a powerful warning" a warning which is more powerful than the words of a Messenger The threatening warning is a Threat from Allah 7imselfK
6 - <sh%a - the most ?ret"hedD
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!n Surah Shams" the Ashqa is mentioned$ 3 W < V 7 Q * 8hen the most wretched of them was sent forth %to kill the she miracle camel& %Shams '()K0&
This surah /a#l tells us what happens to the Ashqa 3 W ! X Y X No-one will throw themsel-es in the blaJing fire eFcept the Ashqa +/a#l '0)(<,
Surah Shams told us the punishment of the ashqa in this life +damdama alayhim rabuhum their crushing destruction, %Shams '()(4& Surah /a#l tells their punishment in this life" and the neFt punishment is in the neFt life +mentioned of the crackling fire, %/a#l '0)(4&
7 - Conse%uen"es Surah Shams - Q 3 B + Z + E X - 7e does not fear the consequences +of punishing the bad people, %Shams '()(<& !n /a#l '0)0( - [ & Z / - 7e mentions the consequences of sa-ing 7is belie-ing sla-es so the# are well pleased with 7im +wa la saw#a yardda, /imited punishment and unlimited reward
9 - <llah -ill ma/e the Path - of Eood or 0vil - 0asy for him - .efore these two Surahs6 came" in surah .alad - the going up of a mountain +6aqabah, - this
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path is difficult <llah is telling us that 4e -ill ma/e the high path of good easy for him. The one who takes the wrong wa# - <llah -ill ma/e the most diffi"ult of things (of evil) - easy for him. +This will be eFplained further in this tafsir of surah /a#l *9 :+ 5-1=, Through this imager# - Allah shows the righteous are elevating in ran/s +b# climbing the steep path of good, The -ret"hed!destroyed are going lo-er and lo-er +thumma radadna hu as#ala as-sa#ileen surah balad, According to the worldl# perspecti-e - the more #ou waste in wealth" the more #our respect in societ# grows Aet what kind of words is he being described with9 - Das-saha 0 @ +put in the dust, - Tarad-da H @ & +falling into a ditch3cliff, he is lowering himself while thinking he is honoring himself 7owe-er" according to Allah6s perspecti-e - giving in "harity raises your nobility and ran/ in the life to "ome. !t is like #ou are rising higher and higher up the steep path - getting closer and closer to Allah B ! G \ G 8 X >Fcept he seeks the face of his /ord the MOST 7!17 +/a#l '0)D, So he is getting "loser and "loser up the steep path to-ards his Lord the 1ost 4igh (<@la).
The ones who put themsel-es down for the sake of Allah - Allah honors them and raises them in ranks
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The ones who tr# to raise themsel-es through e-il - Allah humiliates them and lowers them more and more
$he L<B:;$ and S$R;C$;R0 of the Surah: @assage () The surah begins with aHsaam +Oaths,$ - Allah is making us reflect on these Oaths - These Oaths will ha-e a Lawab al Hasam +?esponse to the oath," which is related to these Oaths - The Lawab al Hasam is usuall# the ;entral message within the Surah !n this surah" the ;entral Message is in A#ah 4 - !nna sa6#akum la shatta - surel# #our efforts are di-erse, @assage 0) The following aa#aat after this a#ah +4, describe these efforts in detail +from a#ah <-((, @assage *) After this" Allah tells 7is ?ole in all of this +a#ah (0-(*, Meaning these 0 groups of people are going in opposite directions" and Allah is the true Owner 7e is able to reward and punishment" not :ust in the neFt life" but this life too So none should feel secure from Allah @art 4) The 8arning and 1ood News) +a#ah) (4-0(, ! am warning #ou of a fire" none will enter it eFcept the most wretched The worst will go in it So Allah is telling that$ (- ! am warning #ou" 0 - none will enter it eFcept the wretched +a#ah (4-(<, So ma#be Allah is gi-ing #ou a warning because #ou are the most wretched and #ou :ust don6t know it9
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+#ou better not become one of them" otherwise #ou will be in that fire - that6s what Allah is impl#ing through this a#ah,
+A#ah (C-(D, - will be pushed GA? awa# from hell ta:neeb +taf6eel3h#perbolised, - push eFtremel# GA? awa# :anaba - push awa# wa sa#u:an-nabbahu al attqa those who guarded against e-il and had fear of Allah - the# will be pushed GA? A8AA from hell ;ompare this to the most wretched +ashqa, who will throw themsel-es into hellfire 8hen the people of hell ha-n6t e-en entered hell" the# ha-e :ust seen it - and the# will #ad6u Thuboora +call upon others and sa#$ destro# meK, So being pushed far awa# from hell is such a big blessing 7ow will the# be pushed awa# from hell9 A#ah (D 7e who spends his wealth for purification So we see that 8ealth is a main theme in this surah The pre-ious Surah was about Allah telling us to purif# oursel-es Allah in this surah is telling us that our purification is related to how we deal with our wealth +will it be used for Allah6s sake or not9, D!S;/A!M>?) There is nothing wrong with owning wealth" so long as #ou do not lo-e it in #our heart +wa innahu li hubbi kha#ri la shadeed - surel# he lo-es wealth with a strong lo-e - surah 6aadi#at, +maala wa 6addada - he gathers wealth and counts it - surah humaJah, sa6#akum la shatta +a#ah 4,) Sa6ee - to rushingl# make an effort >ither #ou want to get wealth# in this world" or #ou want to get wealth# in the neFt Aou can be wealth# in both - if #ou are sincere to Allah" and #ou are stri-ing for the neFt life more !t6s onl# if #ou prefer this life o-er the neFt life that #ou will become of the ashqa +wretched,
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<yah 1:

wal layli idha yaghsha ! swear b# the night as it "overs up. Allah does not mention what it co-ers up A strong Theme in this surah will also be that :b8e"ts are N:$ mentioned in this surah *as if they are "overed+ Aou are eFpected to find the missing words through #our knowledge of pre-ious surahs6 of Hur6an Allah forces #ou to think yaghsha: ash-Shawkani) it "overs -ith its dar/ness everything it "overs of the 0arth. !t also refers to the darkness of Kufr +disbelief, And when Allah mentions the Da# - 7e is impl#ing the /ight of the Da# +?e-elation, which brightens the darkness +of disbelief, which co-ered e-er#thing before
<yah :

Wannahari idha ta$alla
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.# the Da# as it appears in glor#$ The remo-al of darkness is sudden when the Da#light comes" in comparison to the night which approaches and co-ers graduall# >-en abit of light in the morning suddenl# remo-es the darkness 8hereas darkness approaches graduall# +from 6Asr time till Maghrib %sunset&" and e-en after that, The same wa# the ?e-elation of guidance quickl# remo-es the darkness of misguidance 8hereas the darkness of misguidance graduall# occurs through sins" inno-ations" and graduall# acts of oppression and disbelief The nation of the Arabs were in pol#theism for man# hundreds of #ears Then within 0*#ears" the Arabs as a nation had con-erted to !slam as a whole And 0* #ears is nothing in the histor# of a nation So we see that the light of guidance remo-ed the darkness of pol#theism within an eFtremel# short period of time
<yah &:
+ ) *! & ' ( $ %
Wama khalaqa az-zakara wal-ontha And %b#& 8hat created the male and female" ma ma al mawsoolah - +8hat, - 8hat One who could create the male and female ma as masdari##ah - 8hat - how incredible %amaJement& and awe inspiring is the creation of the male and female
+ ) *! & '
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dhakara wal untha - does not :ust refer to man and woman !t refers to an#thing
which is created in the male and female ! e Animals" plants" humans" etc Allah opened up the scope of male and female" :ust as 7e left the scope for #aghsha +co-ering, and ta:al-la +brightness, open Ameen Ahsan !slahi) These pairs ha-e a profound lesson$ This pairing - 4 & + ' ( 5 6 + 7 = > 3 % - F W \ ' + = +8e created e-er#thing in pairs so perhaps #ou ma# remember - Dhari#at <()4', Night would be destruction b# itself ` - _ 56 + 1 G & + ^ ]G = S 3 O / 9 T & 0 5 + 6 + B G + 7 4 8 + < < : + 5 4 /7 + 2 < Sa#" I7a-e #ou considered) if Allah should make for #ou the night continuous until the Da# of ?esurrection" what deit# other than Allah could bring #ou light9 Then will #ou not hear9I %Hasas 0D)C(& 8hat if the da# ne-er went9 8hat if there were onl# males on the >arth without females9 87at if there were onl# females without males9 8e see that e-er#thing on >arth is made in pairs +male3female" big3small etc , Life "an@t "ontinue -ithout the other opposite. Who %auses this balan%e? 8hen a man gets angr#" a woman can calm him down in a wa# which other men can6t A woman can relaF in a unique wa# onl# through a male who understands her and cares for her >-er#thing requires an opposite" a pair - so that a perfect balance can be achie-ed This is wh# Allah sa#s$ And trul# belongs to Bs the last +life, and the first +life, +a#ah (*,
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So the hereafter be"omes a ne"essary pair to this life. $his "auses a balan"e" :ust like the night causes a balance to the da#" like the female causes a balance to the male >-er#thing is incomplete without a pair 8hat will complete this world is the neFt one
<yah (:
8 5 6 + 7 0 4
!nna sa&&yakum la shatta no doubt - #our efforts are di-ided3Shatta
This surah is in the 0nd person - Aou This focuses that the stories of the nations before #ou mentioned in the pre-ious surah +Shams, were lessons for Aou to learn from kum - Aour +plural, - can refer to Muslims doing different forms of effort .ut another stronger opinion is that it refers to mankind sa@ee - -al/ing ! pa"ing fast. 8hen something important is concerning #ou" #ou are walking fast +doing Sa6ee, shatta - all o-er the place Di-ided Muslims are making efforts to establish the ?eligion The disbelie-ers are tr#ing to oppose the ?eligion of Allah !t can also refer to worldl# perspecti-es$ 8e ha-e different racing3stri-ings - to different moti-es Some people do one :ob" another does another different t#pe3path :ob Shatta - shattered +mankind was originall# upon one wa# %the religion of their father Adam !slam +submission to Allah31od,&" and then the# were shattered into pieces - different paths, mu/htalif - two different things from the start
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Our efforts are part of a whole - larger plan @eople might offend the belie-ers" the Muslims are tr#ing to spread the religion .ut all this part of Allah6s big plan of re-ealing the different aa#aat of the Hur6an$ including Allah encouraging patience to the belie-ers" gi-ing warnings to the disbelie-ers" and gi-ing commands etc All this was part of Allah6s One big plan So although the people are di-ided +shatta, in their moti-es and ideologies" the# are all under the One main plan of Allah Shatta - plural of shateet - bro/en and dispersed. Anton#m) Alaf-fa a <+ta3leef, E to unite shattered up pieces into ( whole .ut after all this di-iding +shatta, of mankind" and their different paths$ Whi%h side are you on? shatta - originall# together and then broken apart Allah sa#s$ / 4 + U P 5 + d 2 G + +c * + 5 + + S ] b a special miraculous sign for them is the night 8e snatch3pull the da# out of it So Allah is describing Da# being pulled3broken awa# from night %Aasin *=)*C& Lust like the word Shatta +breaking up3shattering , A#ah %Surah /a#l '5&)* - wa ma khalaqa adh-dhakara wal untha +and b# what created the male and female, ?here did the first human female (4a--a, the -ife of <dam) "ome fromF She was broken awa# from Adam The word shatta is so powerful and fitting in this a#ah" and conteFt of the surah
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Our situation and parallel of the Muslim struggle can be related to through all nature So instead of us being saddened and feeling hopeless" we should feel stronger in our resol-e b# reflecting on the creation
A#ah <)
3 A B < = 1 2
'aamma man aAAta wattaqa As for he -ho gives and fears <llah fa ammaa man - then as for the one - who ga-e %a6tta& and warded e-il from himself +or 1od consciouss, a@ttaa - give in mu"h abundan"e. aataa - gi-e Allah said a6ttaa in surah al Kawthar$ surel# 8e ha-e gi-en +a6ttaa, #ou abundance +kawthar, 8ords used for 1i-ing in the Hur6an include$ nahalla" hadi##a" wahabba" dafa6a" rafada" athaaba" di##a" ada6a .ut this t#pe of gi-ing is to gi-e something in response to something" i e Aou might see something and #ou like it - as a reaction" #ou gi-e them 1i-ing something as a fa-our" as a bonus" far be#ond what was eFpected +E i6ttaa, 1a-e who9 !n pre-ious surahs6 - we learn who should be gi-en to +see and quote surah .alad '5) (*-(C, wat-taqqaa - taqqa - save yourself from harm and the consequences of harm
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Allah also uses this word to guard against$ - fataqqun-naar /3 + 2 +so guard #ourself against the fire %.aqarah 0)04&," & 4 + Y + 5 + X R ] 9 B ( + % J + X S ] B . W + Q 3 + X e T W , - . * =B , ] . * IK X T / /3 + wataqqun-#awman ta:iJu nafsan 6an nafsin sha#6a +fear the Da# when e-er# person will be recompensed for what it did %.aqarah 0)04D&, at-ta%%aa - ta%-a - guarding yourself against -hat you fear (/ha-f). khawf - fear ! e Aou hear a loud sound" and #ou6re scared .ut to hide when scared is an act of Taqwa" because #ou 1uarded #ourself So ta%-a is an a"tion of guarding due to fear of being harmed. $a%-a - from Wiqaayah - literall#" to protect #ourself 3or someone
This a#ah states$ 7e ga-e +a6ttaa, and then he had fear to protect himself +wattaqaa, The one who gi-es - usuall# feels confident about himself and his charit# .ut in this a#ah" Allah is telling us that this person has fear e-en after the gi-ing There is a mistake which happens in alot of de-iant religions" and also some Muslims are bringing this into !slam These people are in-ol-ed in earning haraam +unlawful, mone#" so the# gi-e A/OT of mone# in charit# to recompense for this e-il" but the# do not stop their unlawful earnings Allah wants us to gi-e" and to fear 7im through Taqwa +action based fear - to 1uard #ourself against 7is punishment, Bou have to have both (giving and fear).
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Some people ha-e Taqwa but the# do not gi-e in charit# Aou ha-e to ha-e both +fear and gi-ing, al !slaahi) This is not the onl# place in the Hur6an where this sequence of gi-ing and fear is mentioned !n surah !nsan3Dahr" Allah sa#s$ T /6 + W + X T K 5 6 + 9 + & * + X G G / 5 6 + + 7 A * + * & T & A : 0 T /Q +B T / \ = Z + E * * +8e feed #ou for Allah6s fa"e (-a8h)" we do not want an# reward or thanks" we fear from our Master a da# which will make the faces frown %al !nsan C=)'-(5& Their gi-ing for Allah6s face is mentioned there" and also in this surah +a#ah ('-05, when associated with gi-ing
A#ah 05 of this surah has the mention of) 8a:h - face The brothers of Ausuf +#our father6s face will turn to #ou - 5 6 + < G + 5 6 + + E %Surah Ausuf (0)'&, - #our father will look at #ou with lo-e and affection +when Ausuf is gone,
This is the t#pe of attention these gi-ers in charit# want from Allah The attention #ou lo-e when someone famous recognises #ou and is pleased with #ou
ash-Shawkani) 7e kept eFhausting his wealth for good causes Di-ersif#ing all #our mone# for all t#pes of different good causes Some people do this in this life" the# in-est their mone# in different pro:ects in businesses which aren6t going well - hoping that the businesses will grow - and the# will get reward and
00
profits out of it Now imagine such a person did this for the sake of Allah - fearing 7im" and in-ested his mone# in all t#pes of good$ in helping the orphan" the oppressed" the Muslim prisoner etc The fruits of all this would amaJe him on Ludgment Da# Assaam ar-?a6i) 7e ga-e and he was afraid +a6ttaa wat-taqqaa, means$ 7e ga-e because he was afraid of being cheap and miserl# in the sight of Allah .rother Nouman6s teacher) !s it really our money that we are giving? Or did Allah gi-e it to us in the first place9 Tr# getting a sweet" and see if #our children ask for it 8hen #ou gi-e it them - ask for it back The child won6t gi-e it back" he6ll sa# (it's mine)( This is eFactl# how we act as humans with Allah 8e forget that 7e is the One who ga-e it us" so we are greed# like that child" claiming it belongs to us alone /7 4 + & + G i + + Q h + Q 3 G + gL T & ) ' 2 T 7 [ < G + G + . B _ +2 T f [ T & : G + 3 & + I( =
?ho is it that -ould loan <llah a goodly loan so 4e may multiply it for him many times overF And it is Allah who withholds and grants abundance" and to 7im #ou will be returned %al .aqarah 0$04<& Mone# is the essential thing which makes #ou think #ou are in charge Aou think #ou own this mone# This is the attitude Allah is eFposing &'ttaa wat-taqqaa - he ga-e and he feared +that he might get an attitude that this is his mone# onl#, - Aou onl# gi-e Alot of mone# in a Sure Deal !f #ou are in doubt about a reward - #ou don6t in-est alot of mone# into it
0*
So the stronger #ou are in #our trust in Allah - the more #ou gi-e And the more #ou gi-e - the stronger #our >man +belief, increases The weaker #our trust in Allah" the less #ou gi-e !f #ou are guaranteed a reward through a certain in-estment - don6t #ou in-est A/OT of #our mone#9 8h#9 .ecause its a sure deal This person gi-es alot in charit# because he fears he might get a personalit# of being greed# and sting#3miserl# <@tta AB< - hyperbolised (ma'imum form - of giving). Aou would imagine that sequence would be$ at-taqqaa wa a'tta +he feared" so he ga-e, .ut it is the opposite to show the abo-e amaJing eFplanations of the emotions of this humanitarian gi-er <llah mentions the C:NCL;S3:N 1st and the R::$ nd. This Theme is repeated throughout the surah
Allah mentions this life and the neFt life in a#ah (* 8hich should be mentioned first reall#9 And surel# to Bs belong the last +life, and the first +life - this world, Allah mentioned the last life of the hereafter first" then the life of this world This is part of the remarkable sequencing of the Surah Aou see the 2ruit (results), and then you see its Root -hi"h "aused su"h a result.
<yah 5:
04
wa sad-daqa bi al husna
" + C 9 D
and he confirmed the truth in the ultimate good masculine words in this form$ afdal" akbar" etc feminine form$ kubra" husna etc This form implies$ ;ltimate, best possible. 7e confirmed the truth in the .est3ultimate what9 Allah does not sa# .ut he is impl#ing$ 7e confirmed the truth !n the best$ guidance" wa# of life" religion" in obedience to Allah and 7is Messenger" @aradise" etc Allah has summarised all the religion in ( word$ al 7usna +the Bltimate 1ood, The salaf would comment on al 4usna *;ltimate Eood+ and sa# it is$ - the Kalimataan +La illaha illAllah Muhammadun Rasool Allah - there is no god but Allah and Muhammad is 7is Messenger +sal Allah ala#hi wasalam,, - Paradise is the ultimate good - the follo-ing of the 1essenger. - giving to the poor.
Allah wants #ou to think" so 7e misses words for #ou to fill in the gaps Allah is teaching us$ A person who knows something is good" but he doesn6t do it
0<
sad-da%a - tasdeeq - to /no- something is good and to do it.
The fundamental theme in this Surah is action +sa6#akum, The topics which ha-e been addressed in this surah +chronologicall#, are$ - 1i-e 8ealth in charit# - Taqwa - ;onfirming the ultimate good !f we re-erse these - this is how real life occurs$ #ou confirm the ultimate good" #ou gain taqwa" and then #ou gi-e wealth Taqwa is in #our heart and actions 1i-ing is in action 8hat is the central theme in this surah9 <"tion. A6tta AB< " wat-taqqaa" sad-daqa A6tta %1i-ing& is the closest to action" then taqwa is %safeguarding against e-il&" and then saddaqa +confirming the truth, is furthest since it is a belief So the "losest -ord to sa'yakum +#our fast pa"ing!-al/ing) is an a"tion$ A6tta" then taqwa which is partl# action" and then sad-daqqa which is a belief in the heart This is part of the .alaghah +eloquence, of the Hur6an st#le To place the word which is close to the main theme closest to it And the least consistent word is most distance from it
Gaaddil 7assaan ar-?a6i) The nature of an indi-idual to the nature of societ# Nature of the indi-idual)
0=
- he first confirms +sad-daqa, the truth - he increases in taqwa +fears and guards against e-il, - he gi-es +a6tta, alot in charit# Nature of Societ#) - #ou ha-e to contribute back to societ# b# gi-ing +a6tta, - abide b# the law in that societ# +afraid of breaking the law is taqwa, - the progression of a societ# to the best le-el of health and moralit# is through confirming +saddaqa, the Bltimate good +husna of !slam,
ash-Shawkani +in his tafseer Gath al Hadeer,) 7e confirms the truth means$ 7e ga-e the right of Allah which he recognised was binding upon him Allah gi-es #ou wealth - so #ou recognise that #ou should spend it in 7is cause 7asan bin Ali) 7e confirmed the Bltimate good of /a illaha illAllah Mu:ahid) the Lannah +@aradise, Ma#d bin Aslam) ;onfirmed the good in Salah" Makah etc All that is good of the religion and its rituals The rights of Allah upon #ou The first words of this a#ah < were$ amma man +as for the one, - !f he does this %gi-es in charit# and fears" and confirms the truth& This is called kalimat ash-Shart +a conditional statement, !f he does this +all what was mentioned abo-e,
<yah 6)
0C
& H + N + & + \ + 2
'asanu yassiruhu lilyusra 8e will soon make smooth for him the path of ease +goodness,
8e will make ease for him" Bntil 7e +Allah, makes something eas# - it is not eas# Busra is the feminine form of aysar G the easiest G ! will make the easiest" reall# eas# for him Allah is gi-ing a gift" 7e makes doing good deeds eas# for him So Allah makes it hard for him to do e-il deeds" e-il sins are hard for him to do .ut doing good deeds" Allah has made that eas# for him due to him showing his sinceret# to Allah +from his pre-iousl# mentioned actions, Most of us - when we do good things" its hard .ad things to do are eas# Allah will make #our attitude for the better so #ou en:o# and find it easier to do good deeds >ase) yaseer - a tas/ done -ithout diffi"ulty. ha##in =f - (huwa alayya hayyin( - a task which is beneath #our skillset 8a# too eas# Allah sa#s to 7is Messenger in another a#ah in the Hur6an$ & H + j & + \ * + - wa nuyasiruka lil yusra - i will make the easiest thing easy for #ou +O Muhammad, %al A6la DC)=&
0D
Allah will make the eas# eas# for 7is Messenger 7e sa#s about the character being discussed earlier$
H & + N + & + \ + 2
of ease,
faSa nu #asiruka lil #usra +then SOON 8e will make eas# for him the wa#
The 6Sa6 as a prefic means 6Soon6
The difference is that Allah said to 7is Messenger$ 3 -ill ma/e easy for #ou 7e said to the righteous character being discussed earlier$ S::N ! will make eas# for #ou 7e did not sa# this to 7is Messenger .ecause 7is Messenger is content" he is not at unrest with his /ord The people who are not Messengers6 are not tranquil" the# are sometimes e-en in a state of sin +which remo-es #our feeling of tranquilit# with Allah, .ut if the# persist in doing good - Allah will SOON make the path of ease eas# for them - The Arabs would talk about the horse which is hard to ride without a saddle" seat and the reins" etc .ut when the horse had all this riding uniform placed upon it" the# would describe it as$ Yasar-ra al faras k&.
&
- an eas# to ride horse
This is where the word #as-sar originall# came from So Allah is sa#ing that if #ou do these good acts of gi-ing A/OT +A6tta, in charit#" ha-ing taqwa3fear3guarding against e-il" and #ou confirm +sad-daqa, the good - it is li/e <llah has pla"ed you upon a "omfortable riding horse, and 4e -ill ma/e the riding 8ourney of ease easy for you. Allah will make all the arrangements of good eas# for #ou All the doors of good will be open for #ou
0'
+G 7 9 : gN & < m + G 4 gG + Q + f / + 2 G B ' / 8 = gl + 8 " X V + f = G + : > + & T 9 : - F W \ 6 + And will pro-ide for him from where he does not eFpect And whoe-er relies upon Allah - then 7e is sufficient for him !ndeed" Allah will accomplish 7is purpose Allah has alread# set for e-er#thing a %decreed& eFtent %Talaq =<)*&
7adith) bukhari$
G3% R & ' Z /B

i'maloo* #a kulu muyussaru li ma khuliqahu (-or/ (in good deeds), be"ause everyone has had made easy for them -hat they have been "reated for). %Sahih al .ukhari& ! e Do good deeds" because whate-er has been written for #ou %in #our destin#& will be made eas# for #ou +we hope that good is written for us in our destin#" and that6s wh# we are commanded to do good , 7uman @erspecti-e) >-en the things #ou do often and make a habit of - the# become eas# for #ou due to continuous eFperience So /eep the habit of good, al-ays thin/ of good +so #ou are not distracted b# bad thoughts which can influence #ou to do bad , thin/ of good so you "ontinue to do good deeds, and <llah -ill ma/e that -ay of good easy for you. Aou condition #ourself to do good !f #ou keep telling #ourself #ou can6t do it - #ou will gi-e up +this is called >thicac#, and #ou will be unable to achie-e what #ou want 0ase "omes -hen you a""ept the fa"t that you have to do it. Aou do not complain" rather you do it be"ause you affirm that -ith this -ill "ome re-ard from <llah.
*5
The proof that this character accepts this fact is from the words$ +sad-daqa bil husna - he confirms the truth of the Bltimate good, So Allah will make the path of ease eas# for him ?hen you "ome -ith a strong positive attitude, <llah ma/es it easy for you 8hen #ou ha-e a negati-e and half-hearted weak attitude - the path remains difficult G . T 7 [ 4 + *n % + g5 6 + B a . \ E + 4< + 9 + & + $ <llah -ishes to lighten (the burden) for you> and man -as "reated -ea/. %Nisa 4)0D&
The Sunan and the Musnad compilers recorded that Allah6s Messenger said)
HS" S . " o + ) 7 +I
+! was sent with the eas# 7anifi##ah +!slamic Monotheism, ,
amma - +as #or++, 8hen one 6Amma6 is mentioned" #ou are going to eFpect another one after it to show comparison
<yah 7:
Waamma man bakhila wastaghna

*(
8 0 E = <
.ut he who is greed# miser and thinks himself self-sufficient +amma, And as for the one who is .akhila and Astaghna E Q + k 4 & + + 1 4 / +E Q = ( - 8ho are sting# and en:oin upon %other& people stingines %Nisa6 4)*C& 7e became cheap in gi-ing others" but what was the result of that 8hat did he do when not gi-ing wealth to others9 7is wealth was stored with him and he became of the Astaghna +those who think the# are not in need of an#one else , the# think the# are better than others because the# ha-e alot of mone# 3stighna - to feel not in need of anyone else 8hat was the cause for !stighna9 Ju/hl - hoarding -ealth and thin/ing that he should not spend on others. Allah said as a response to these t#pe of people$ wastaghna Allah - Allah does not need +them or an#one else, (9 ] f F p ^ G 4 < - in&llaha ghaneey ul hameed - and Allah trul# is the 1hani# - ?ich %not in need of an#one else&" hameed %most praised&, %.aqarah 0)0=C& ash-Shawkani$ he was cheap in his wealth" he did not spend his wealth in an# of the good causes +e-en though he had so much opportunities to," he was -er# reluctant when it came to earning rewards for the hereafter 7e had an attitude of$ ! don6t need reward in the hereafter" ! :ust need m# wealth now in this world This bukhl +miserl#, attitude made him arrogant with istighna6 +thinking he needs nobod# else,
A#ah ')
" + ? ( '
*0
Wa kadhaba bil husna and he lied against the Bltimate 1ood +al 7usna, 7e lied against the religion because of his arrogant attitude of al !stighna6 Thinking his wealth now is enough and that he should not spend it on others This is e-en spreading in parts of the Muslim world$ Some Muslims are getting wealth# in the Muslim world" so the# attack the religion .efore the# were poor" but the# earned mone# and were cheap3miserl# in gi-ing it to others Then the# amassed alot of wealth and became arrogant" thinking that the religion should suit their desires" not that the# should submit to the religions commands So the# started sa#ing that the religion should be changed or different E The# lied against the Bltimate 1ood of the religion Aou notice that it is not the poor who ha-e such an attitude" usuall# it is the ones who ha-e become rich and miserl#" thinking that their power and richness +istighna6, should gi-e them such an authorit# to lie against the religion and its principles O Allah" protect us from such characteristics" ameen
<yah 1=:
& H 7 + N + & + \ + 2
'asanuyassiruhu lil AAusra 8e will soon make the hardest thing eas# for him
This is scar# Some scholars said this a#ah means$ 8e will make the path to 7ell +Lahannam, eas# for him !bn Abbas) 8e will make e-il deeds +sharr, eas# for him
**
@;sr - the hardest possible thing. After he de-elops such an attitude - Allah curses them for their !stighna6 - so 7e makes them spend their mone# on alot of worthless things" and the mone# the# waste becomes a source of e-il for their future ! e Their children - who the# spend their mone# on - might become a source of e-il for them" i e The parent might get a heart attack due to an act of their rebellious children" or raised blood pressure etc Allah punishes them for their e-ils from wa#s the# did not eFpect" because of their rebellion and l#ing against al 7usna +the Bltimate 1ood, The -er# things the# in-ested in !n old age - those in-estments will be a cause of their stress and loss Allah tells 7is Messenger about the h#pocrites$ $ 5 + + . + *< K * 9 P L " F2 5 + ( \ 7 + G + 9 + & + * g5 + @ + X < X 5 + + / < q Q 7 + 2 & 4 + 2 ' 5 + So let not their wealth or their children impress #ou Allah onl# intends to punish them through them in worldl# life and that their souls should depart %at death& while the# are disbelie-ers %Tawba ')<<& The# were looking for ease in those things" but Allah made the harsh things come to them from them O Allah" protect us from that" ameen The e-il that leads to the punishment of Allah" and it becomes eas# for them So if #ou ask them wh# the# do a certain e-il" the# sa# 'i dont know' - the# can6t lea-e their addiction to an e-il" e-en though the# don6t en:o# it - the# ha-e become a sla-e to it so the# cannot quit This brings their gradual destruction That6s proof of this a#ah
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<yah 11:
@ H & G + + G + B F +
Wama yughnee &&anhu maaluhu idha taradda his wealth is not going to make him free of need when he falls %in a ditch of hell& radda - slam someone down in a ditch taradda - to fall #ourself off a ditch or cliff 8hat ditch is this9 The gra-e Or the hellfire The indignation of e-il deeds 8hen is the wealth going to help him then9 The one who Allah ele-ates - he gi-es up his wealth for Allah So Allah raises him higher in the ranks of @aradise The one who holds back - Allah lowers him Aet wasn6t he amassing wealth to get honor9 .ut Allah has humiliated him lower and lower until he falls into the ditch of hellfire
<yah 1 :
9 H + B 4
!nna &&alayna lalhuda !t is onl# upon Bs" trul# to gi-e guidance
*<
6alayna - upon us +muqaddam - placed before to impl# that it is only Allah who can gi-e guidance, This is a wealth which none owns eFcept Allah al Garra) (- .# sa#ing this$ ?eal guidance is onl# that which leads #ou to Bs +Allah, 0 - !t is onl# upon Allah to guide +fu:ooraha wa taqwaha," and on top of that - 7e sent al 7usna +the Bltimate 1ood guidance, ?eal 1uidance is to reach the goal - Allah 7imself 7assaan ar-?a6i) ( - it is onl# upon Allah to gi-e guidance" 7e is enough of Allah to clarif# the path of guidance 0 - 1uidance in of itself will lead the one :ourne#ing to Allah
<yah 1&:
+ ! L & % r 4
Wa-inna lana lal-akhirati wal-oola and surel#" it is onl# 8e - surel# - who own the last +life, and the first +life, 8e who own the final and earliest +oowla, - 8e own e-er#thing in this life and the neFt 8e mould and change situations how 8e want 8hen 7e owns it full# - 7e owns and changes order of it how 7e wants it to be like 8e do not order Allah how 7e should la#out the plans and destin# of e-er#thing The people can ask of either this life or the neFt" but the# all trul# belong to 7im So #ou can ask for this life" and 7e will gi-e #ou +people who are not sincere usuall# :ust ask for good things in this life, There are others who :ust ask for good in the neFt +like the ?ahbani##ah %christian monks of old&
*=
Allah told us to ask for good in both li-es$ ? ( B : S T f L & % s F2 S T f * 9 P F2 b ?abbanna aatina #id-dunya hasanah* wa #il akhirati hasanah* wa kinaa azab an-naar +our Master" gi-e us good in this life" and good in the neFt life" and sa-e us from the fire , %al .aqarah 0)05(&
The one who wants both of them - ask" and 7e will gi-e us both 7e owns both" so wh# not ask for both9 thawab ad-dun#a" thawab al akhirah @re-iousl#" the latter is mentioned first" and then the former is mentioned second !n surah Hasas$ #a lahul hamdu #il oowla wa #il akhirah+ There - the surah was about the fa-ours of Allah in this life So we recognised 7is fa-ours of this life" this is wh# the hamd3praise mentioned belongs to 7im" firstl# in this life and the neFt !n this surah %/a#l&$ the focus is more about not getting lost in this world" and focusing more on the neFt life So Allah mentions 7is ownership of the neFt life first" since it is gi-en more precedence #a lillah al akhirah wal oowla +surah na:m, - to Allah belong this life and the neFt Ga inna lana /A/ akhirah +surah la#l, an eFtra letter /am The /am makes an emphasis$ T?B/A the neFt life and this life onl# belong to 7im This surah has been talking about Ownership Allah has been talking to people who ha-e istighna6 +thinking the# are not in need of an#one else due to their richness, Allah is telling them that T?B/A the neFt life and this life belong to 7im So the# are not reall# rich" onl# 7e is
*C
Allah is also telling us that e-er#thing - including the wealth #ou ha-e - is Allah6s propert# The people had a mindset that the wealth the# had was there6s onl#" so wh# should the# gi-e it awa#9 8hen #ou know it is Allah6s propert# - it is easier to gi-e it awa# to others because #ou know it wasn6t #ours to begin with" and when #ou gi-e it awa# - #ou hope for Allah6s promise of reward
8h# was the word Oowla +what came earlier, used and not Dun#a +meaning 6!nferior6 worldl# life,9 - This a#ah is about Allah6s onwership !t is more befitting to sa# that to Allah belongs 6what came earlier6 +oowla, %this is better than sa#ing Dun#a" because Allah is too high to be associated with lowl# words like 6inferior3dun#a6 - oowla - e-er#thing before akhirah - e-er#thing after Oowla co-ers more meaning than dun#a because oowla and aakhirah co-er e-er#thing" from what came before" to what will come after This mean6s that to Allah belongs >N>?AT7!N1 of the past and future
<yah 1(:
U T * 5 6 + + ( *1 2
'a andhartukum naaran taladhdha So ! ha-e warned #ou of a Sparking3;rackling Gire +prophet Salih warned before but the# did not listen, in this surah - Allah 7imself is warning taladhdhaa - something keeps sparking" crackling" making noise
*D
tataladhdhaa - this is the full -ersion of the word .ut Allah remo-ed the second Ta because 7e is angr# After the warning" 7e is thoroughl# warning" scaring #ou !ndhar - thoroughl# warn and scare +a Mundhir is a warner, ! am scaring #ou !ndhaar - sit someone down and make them know the entire situation +assuming the# don6t know the entire threat of danger the# are in, !f the# continue to do what #ou do" there is a danger ahead of #ou" and eFplain of its full consequences The Hur6an !ndhar3warns3eFplains$ - Gull# the kind of situation #ou are in - full# eFplains where #ou are headed - full# aware of what that6s going to do to #ou That6s indhaar Allah warns about the fire in the past tense
A#ah (4 continued) !n other parts of the Hur6an" warning is also mentioned$ - innaa andharnakum adhaaban qareeba +surah naba6, - andhartukum saa6iqatan mithli saa6iqati 6aadin wa thamood +surah fussilat, - i ha-e warned #ou of an eFplosion" like the eFplosion of 6aad and thamood 8arned" warned All these warnings are @ast tense There is onl# one case of warning in the present tense$ ina ma undhirukum bil wah# - i am warning #ou +present tense, with ?e-elation ash-Sha6rawi) 8hen Allah warns of onl# one thing specificall# +i e hereafter" punishment etc , 7e mentions past tense 8hen 7e warns of man# things +wah# contains all forms of information, - 7e will mention present tense So wah# can$ encourage good deeds" of forbid e-ils" warn #ou of the /ast Da# etc Man# things
*'
which are continuousl# re-ealed - in the present tense - of the life of Allah6s Messenger This is wh# present tense is more suitable The biggest warning is the hellfire A singular thing So it is placed in the past tense$ ! ha-e warned #ou of a 7ellfire
<yah 1.:
3 W ! X Y X
,a yaslaha illaal-ashqa None will throw themsel-es in it eFcept the most wretched yasla - literally means to thro- ones self in.
ash%a - the most -ret"hed %one who does e-il" despicable crimes&. in surah Shams" Allah told us what this ashqa 3 wretched person did in this life 7e killed a miracle camel from Allah" so Allah killed him and his people for their e-il Allah in this surah tells us what will happen to this ashqa3wretched person in the neFt life$ 7e will throw himself into the blaJing hot" crackling" sparking fire None will enter it eFcept the most wretched The most wretched approached the miracle she camel of Allah" while @rophet Salih warned him not to go close to it Now Allah6s Messenger is telling the Hura#sh to come close to the Hur6an" but the# are distancing themsel-es awa# from it !n each circumstance - the warning is Allah6s punishment in this life and the fire
45
No-one will go into this t#pe of crackling" sparking fire - eFcept +il-laa, the Ashqa +the most unfortunate person, 7ow is he unfortunate9
<yah 15:
/ ? ( ' I(
aladhee kadh-dhaba wa tawal-la he lied against the truth and turned awa# this person lied against the 7usna +Bltimate good, - see a#ah ' then he turned awa# from it - that was a big crime in the sight of Allah because he denied the guidance of Allah while knowing it is the truth Assaam ar-?a6i) 8ho else does he turn awa# from9 The people who ask him +i e the need# etc , this opinion is based on a#ah D of this surah - as for the one who is greed# and miserl# +bakhila wa is-staghna, Allah does not tell us specificall# what he turns awa# from because the Theme of the surah is to fill in the missing gaps Aou should know now
A#ah (C)
4(
3 1 Q + +0
Wa sayu$annabuha al-atqa and soon the most fearful +attqa, will be warded awa# from it <tt%a - those -ho have the 1:S$ fear!Eod "ons"iessness. This is a le-el higher than muttaqeen +attqa - in the linguistic form of afdal, Lanaba - to be on the side Ta:anub - to be taken on the side $a8neeb - to be ta/en e'tremely 2<R to the side. This is what is being used in this a#ah Mo-ed GA? awa# from the hellfire and placed on the GA? side where there is total safet# And the most righteous will soon be turned far awa# from it Al 8ahidi) al Atqa refers to Abu .akr" because these aa#aat are referring to him when he brought and freed a group of Muslim sla-es who were being tortured b# the disbelie-ers And due to that - these aa#aat came down The AmaJement of these 0 Aa#aat) Allah is telling us through these two earlier aa#aat$ None will enter the Naarun Taladdhaa +crackling blaJing fire, eFcept the Ashqa +most wretched, 7e then sa#s that the Atqa +most 1od fearing, will be the sa-ed ones who will be turned awa# from the fire What is amazing about this? <llah is saying that the Ashqa (most -ret"hed) -ill 0KCL;S3L0LB go to that spe"ifi" "ra"/ling fire. .ut 4e is not saying that the <t%a (most Eod fearing) -ill 0KCL;S3L0LB be turned a-ay from the fire.
40
Meaning) those who are not on such a high le-el of 1od fearness3consciessness as the Atqa will also be turned awa# from the fire This is the amaJing Merc# of Allah" because if 7e used the same sentence structure in both aa#aat - it would mean that we would all go to hell - unless we were on the highest le-el of Atqa +fear of Allah31od consciessness, The language of the Hur6an is N>?A precise Allah has told us that those who ha-e the most taqwa will be turned awa# from the fire" and also some of those below them in taqwa O Allah" make us of those with the highest amount of Taqwa
How %an you be o# the &tqa9 aladhee #u6tee maalahu /! #a taJak-ka he ga-e his wealth GO? his purification .ut the /! is not in this a#ah Why? .ecause Allah is teaching us that giving -ealth -ill not purify you guaranteed, rather - <llah -ill purify -ho 4e -ills. Aata Jak-ka - this then implies that he 7O@>S Allah will purif# him So you give a generous gift to the poor for <llah@s pleasure, and you hope that <llah -ill "leanse you. O Allah" cleanse and purif# us inwardl# and outwardl# Ameen The surah began$ amma man a6ttaa +as for the one who gi-es alot, now$
<yah 17:
4*
aladhee yu'tee maalahu yatazak-ka
' K 8 G + F J + I(
he gi-es from his wealth to purif# himself 8e see that to purif# oursel-es" Allah is telling us to continuousl# gi-e" e-en if it is a little !n the a#ah of a6tta - no specific gi-ing is mentioned +i e !t could refer to$ Time" effort" #our #outh" talents" #our life" and e-en #our mone# if #ou ha-e alot of it" etc, This means he ga-e alot of e-er#thing he had a-ailable !n this a#ah - wealth has been mentioned Not e-er#one can gi-e alot of wealth" so Allah has mentioned that this person gi-es a little bit +#u3tee, of wealth to purif# himself !n comparison to the a6tta mentioned before 1i-e a seed" gi-e something 7e didn6t mention alot of wealth because not e-er#one is rich .ut 7e mentioned a6tta to alot of other things which #ou DO ha-e Lust make it a habit" gi-e a little e-er# now and then Make a sadaqa +charit#, boF" teach #our famil# and encourage them to gi-e and be generous 8hene-er #ou gi-e them a gift - remind them to be generous in gi-ing to others too 8e gi-e our kids to#s" and we don6t teach them to gi-e things back Teach them to gi-e to each other" to the relati-es" to the neighbour" to their friends A father once brought some chocolates and ga-e them to his wife" asked her to put them on a plate Then the# ga-e the chocolates to the #oung daughter and share them with the famil# and relati-es This teaches children generosit# and the :o# of sharing from a #oung age Or #ou should bu# new clothes and gi-e them to some poor person Make #our children imagine the great reward Allah will gi-e them for doing that in the neFt life Teach them this from a #oung age so the# lo-e that and learn generosit# !f #ou don6t teach this from a #oung age" it will be too late b# the time the# are teenagers - since the# will begin to get influenced b# societ# and friends more than the home ( ]5 B G G 4 d 2 - F W = /3 + . + g4 /Q P" + /3 + . + 8 f & Q / + = Ne-er will #ou attain the good %reward& until #ou spend %in the wa# of Allah & from that which #ou lo-e And whate-er #ou spend - indeed" Allah is Knowing of it %aal !mran *)'0&
44
<yah 19:
K H + -S 7 * \ = N + 9 B 9 - f 1
Wama li-ahadin &&indahu min ni&&matin tujza And ha-e in his mind no fa-our from an#one for which a reward is eFpected in return"
7e didn6t ha-e an#one infront of him to which he should be pa#ed back So onl# for his purification and for Allah6s face - that6s the onl# reason #ou gi-e Not for cultural norms" not for fame - onl# so Allah purifies #ou And it doesn6t matter if people criticiJe #ou because that will make #our intention more firmer for Allah6s sake instead of for popularit# or worldl# gain So fear should not pre-ent #ou from gi-ing (&nd there was not a single "erson that had a blessing #or him that should be "ayed ba%k( how can there be an#one who will pa# him back for what he ga-e9 8aMaa - pa#back - gi-ing someone absolutel# so there is no dissatisfaction left
<yah =:
4<
!lla ibtighaa wa$hi rabbihi al-a&&la
B ! G \ G 8 X
.ut onl# seeking the face of his /ord" Most 7igh
>Fcept in pursuit of the face 3 pleasure +ontentment of his Most 7igh3Supreme /ord This lowers and humbles us" e-en if we ha-e alot of wealth" our Master Allah is the Most Supreme
ibtigha - seek out" it also means to rebel ;ombined the 0 meanings to mean) you "ross all limits to see/!get it. +interpretation b# ?aghib al !sfahani, ibtighaa@< - mansoob +A3fat-ha3Jabar at the end, implies)- 3$ 3S $40 :NLB R0<S:N $40B )3) 3$ - 2:R <LL<4@S 2<C0. - .ecause of that pursuit of Allah6s pleasure - the# started gi-ing +i e The# would pra# and fast alot" and then the# realised how belo-ed gi-ing in charit# is in the sight of Allah - so the# started gi-ing wealth seeking Allah6s pleasure, -a8h G fa"e i e for 7is pleasure
wa la sawfa #ardda !bn Katheer) the one who acquires the attributes mentioned in this surah - he will soon be -er# -er# content this world is all about being content >-er#one stri-es for happiness3content Allah is teaching us that we :ust want to be content - we onl# want to collect mone# to be happ#" so 7e is telling us that we should seek 7is face b# gi-ing - and 7e will make us content3satisfied3ardda
4=
Allah will gi-e #ou what all humans are stri-ing for - happiness and satisfaction !n the remembrance of Allah do hearts find satisfaction +surah ar-?a6d,
/a - can be illustrated as an Oath3emphasis which hasn6t been said !bn Katheer) and i truly S-ear by <llah that he -ill be pleased -hen <llah gives him satisfa"tion and re-ards.
<yah 1:
[ & Z /
wa ,a saw#a yardda+ 7e surel# soon will be pleased +when he will enter @aradise,
This is being said to an audience who is happ# to run after and gather the wealth of this world without helping the poor Allah is swearing" doing an oath - that for sure #ou will be happ# if #ou acquire the characteristics of such righteous people Aou will find tranquilit# and contentment
!bn Katheer) These narrations ma# be about Abu .akr as-Siddeeq Most scholars said the# think it refers to Abu .akr because Allah sa#s$ al Atqa +the most 1od fearing3consciess, - which is Abu .akr after all the @rophets6
4C
So we should stri-e to be like Abu .akr
4D

Surah Layl

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Surah Layl

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Asalaam alaikum warahmatulah wabarakatuh

Surah Layl - Miracle Dream Tafseer - Nouman Ali Khan

- Slight 1rammatical Differences)

!n Surah Shams" Allah sa#s$

!n this surah %/a#l&" Allah sa#s)

& - Surah Shams e'plains Surah Layl !n Surah Shams)

. - Similarities between the S/y!0arth and 1ale!2emale$

0 @ = ? % 9 : And he has failed who instills it %with corruption& %Shams '()(5&

$hemes in this Surah:

6 - <sh%a - the most ?ret"hedD

sad-da%a - tasdeeq - to /no- something is good and to do it.

The 6Sa6 as a prefic means 6Soon6

- an eas# to ride horse

G3% R & ' Z /B

Waamma man bakhila wastaghna

aladhee yu'tee maalahu yatazak-ka

!lla ibtighaa wa$hi rabbihi al-a&&la

.ut onl# seeking the face of his /ord" Most 7igh

So we should stri-e to be like Abu .akr

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