Surah Qalam

Surah al Qalam (68) the Pen - Abdul Nasir Jangda
Download: Lecture 1/a surah Qalam in MP3 Format
<<<-- Return to LinguisticMiracle Quran Index
Introdu tion:
!here are almost " di#isions in the entire $o%& '(us-ha)* o) the Qur+an a ording to !heme, !he )inal o) these " se tions starts )rom surah (ul- 'surah number 6"* to surah an-Naas 'surah number ../*, !his )inal %art 'last "th o) the Quran* )o uses on0 sources of Reflection, Peo le, their final scenes the! "ill face on #udgment $a! and %ellfire and Paradise& Sur%risingl&1 e#en though it is the )inal %art o) Qur+an - it was re#ealed the earliest in (a--ah, It is s%iritual and )o used on the basi and )oundation belie)s re2uired to be a true belie#er,
Similarities between this surah al Qalam1 and the %re#ious surah al (ul-: . - Surah (ul- tells us how to a%%re iate Allah+s blessings1 and how to belie#e in 3im, Surah al Qalam is the %air o) surah al (ul-, Some s holars e#en said that it is li-e a mirror o) it, If surah Mul' focused on (elie)ing in *llah, this surah Qalam focuses on (elie)ing in %is Messenger, Muhammad (sal Allah ala&hi wasalam), 4 - Surah al (ul- tells us to belie#e in Allah1 and i) &ou don+t - then here are the onse2uen es (hell)ire), Surah al Qalam tells us to belie#e in Pro%het (uhammad1 and i) &ou don+t - here are the onse2uen es (hell)ire,) !his is wh& the surah begins with Qalam (the Pen) and &aS!u5oon - that whi h the& are 6riting out, So it+s tal-ing about +no"ledge, Allah+s (essenger would re ie#e the Qur+an and his
1 '7inguisti (ira le, om*
om%anions would write 'trans ribe* it down, So it+s #er& a%%ro%riate in the role o) the deli#eran e o) the message,
!heir is a smooth onne tion and $oheren e between surah (ul- and Qalam: Surah (ul- "8:48 - Qul huwwa ar-5ahman1 aamannaa bihee wa +ala&hi tawa-alnaa )a sa ta+lamoona man huwwa )ee Dalaalin mubeen - sa& 3e is the (ost mer i)ul1 we belie#e in 3im and u%on 3im alone we ha#e %ut our trust1 so soon &ou will -now who was in lear error, Surah Qalam 68:" - most de)initel& &our (aster who -nows who is astra& and 3e is well in)ormed who are rightl& guided, ,o surah Mul' mentioned ho" there are t"o arties- (elie)ers and dis(elie)ers, and this surah Qalam discusses that *llah full! 'no"s "ho are astra! and %e 'no"s "ho are the rightl! guided&
!hemes and Stru ture o) surah Qalam: . - Similar to surah (ul-1 e9 e%t that surah Qalam is shar er in it.s tone& 4 - Surah (ul- was :; aa&aat, Surah Qalam is <4 aa&aat, So this surah is more longer and detailed in descri(ing the conse/uences of the eo les actions& : - Surah (ul- )o uses on belie#ing in Allah1 whi h is ob#ious and eas& on human nature, 3owe#er1 surah Qalam focuses on (elie)ing in Pro het Muhammad as *llah.s Messenger, "hich re/uires more detail and re/uires more "arnings of the conse/uences of dis(elief in him& =#en hadeeth re>e tors re>e t the Sunnah o) Pro%het (uhammad1 and the disbelie#ers do too, 6h&? @e ause submitting to another human is hard )or humans, Allah is telling us that Pro%het (uhammad s%ea-s on Allah+s behal), / - surah (ul- ended with0 Say (O Muhammad), if Allah destroyed me and those with me or had mercy on us, then who would save the disbelievers from a painful punishment? !he disbelie#ers are being told that e#en i) the (essenger who is warning &ou o) Judgment Da& was to die1 who would sa#e &ou disbelie#ers )rom Allah+s %unishment ()or &our e#il a tions o) this li)e?),
Surah Qalam is going to show us that the ta ti s the disbelie#ers use is to dis reditA hara ter assasinate this %erson1 so the other humans will alread& not ta-e the (essenger seriousl&, !he general %eo%le will alread& get a biased image o) the hara ter the& are going to see, !his te hni2ue o) $hara ter Assasination has been used throughout histor&1 es%e iall& b& the orru%t and those who ontrol the media, !he disbelie#ers se retl& heard the Qur+an and were amaBed b& it, So the& ould not dis redit it1 so their ne9t resort was to use the method o) hara ter assasination, 3owe#er1 the %raise is )or Allah - this was di))i ult )or these %eo%le be ause Pro%het (uhammad was the most honorable and noble man with the greatest hara ter1 and so the& had to resort to lies against him, !he disbelie#ers laimed Pro%het (uhammad was0 1 - 1ra2!/mad/insane3 !he& )ound this a use)ul tool, !he& would argue1 how an &ou belie#e someone who sa&s that &ou will ome ba - to li)e a)ter &our bones ha#e de om%osed in the ground1 and then a)ter oming ba - to li)e - &ou be >udged and )a e onse2uen es )or &our a tions &ou did in this world? !he& would tell %eo%le that a %erson with su h belie)s is Insane1 so &ou should not listen to him, 0 -1orru t3 !he& would sa& that he is orru%t be ause he is ausing se%aration between the )ather and his son1 man )rom wi)e et , So &ou should not a%%roa h this man be ause he ma& ause &ou %roblems between &ou and &our %eo%le, So in this surah1 Allah re)utes both these laims (es%e iall& in the beginning aa&aatA#erses o) the surah), 7oo- at the hara ter o) this man1 loo- at and listen to the re#elation he is re iting to &ou, Now om%are it to the orru%tion o) the rulers &ou ha#e, ..fa sa Tubsiru wa ubsiroon, bi ayyi!um"ul ma#toon - so soon &ou will see1 and the& will see1 who is reall& a))e ted (b& insanit& et ,) Soon %eo%le will )ind out the truth)ulness o) this message1 it will be e9%osed to them and
the orru%tion o) the leaders will also be e9%osed, !hen %eo%le will -now who trul& is insane, It >ust ta-es abit o) Citrah ( ommon senseANatural dis%osition) and %eo%le will realise this,
!his surah is s%lit into : %arts: 1st art - $efending the Messenger of *llah, Muhammad (sal Allah ala&hi wasalam), I) &ou don+t belie#e in him1 then don+t - but do not insult or harm Pro%het (uhammad, 0nd art - 4he com anions of the 5arden 6a,-haa( al #annah7& Allah gi#es us an e9am%le: Imagine there were %eo%le who ha#e all wealth the& desired (i,e, Darden )ull o) all )ruits), !he& too- these blessings )or granted and did not than- Allah )or them1 nor did the& use these blessings to hel% the %oor and wea-, So Allah remo#ed all these blessings )rom them suddenl& within one night, !hat is the e9am%le gi#en in this surah whi h we will dis uss as it omes insha+ Allah, Qura&sh is a %ower)ul tribe who ha#e all sorts o) wealth1 howe#er - the& abuse this and harm the %oor belie#ers, Isn+t Allah able to ma-e the ri h and %ower)ul Qura&sh into %oor %eo%le i) 3e wills? 5ealise &our wa& be)ore it+s too late, 3rd art: %arshl! re(u'ing those "ho den! life after death& !he disbelie#ers would sa& that - i) h&%otheti all& there is a li)e in the ne9t world, 6hat is %re#enting us )rom being in %ower in the ne9t world1 >ust as we are in %ower in this world? a - 5es%onse: Do &ou thin- that Allah is so un>ust that 3e annot see the di))eren e between the one who is right (and submits to 3im) and the one who is wrong (disbelie#es in 3is signs)? ( - Allah hallenges the disbelie#ers that i) there is no ne9t li)e1 or that the disbelie#ers will be su ess)ul in the ne9t li)e1 then %rodu e &our e#iden e or %roo) that this is true, c - the surah begins with Allah de)ending 3is (essenger1 and then ends with onsoling him (sal Allah ala&hi wasalam,) !his is the true beaut& o) the surah, It is #er& %ower)ul - es%e iall& when Allah de)ends and onsoles 3is (essenger,
!hese are amaBing aa&aat be ause it shows the high ran- o) Pro%het (uhammad in the sight o) Allah1 and how sensiti#e Allah is in regard to him, So Allah ends the surah b& telling Pro%het (uhammad that &ou should not be o))ended b& their insults1 so be %atient - the& will )a e the %unishment on Judgment Da&, Another onsolation )rom Allah to Pro%het (uhammad is0 And do not rush (don+t be ome im%atient), 6h&? @e ause there was another (essenger Pro%het Eunus (Jonah) - the om%anion o) the 6hale (saahib-il 3oot), 3e be ame a little bit im%atient )or the hel% o) Allah to arri#eAhe rushed a little bit, So Allah %ut him through some training, Eunus was #er& %atient1 but >ust a little more %atien e will gi#e &ou su ess,
A&ah .:
9
$uu$, wa"l %alami wa maa yasTuroon Nun, @& the %en and what the& ins ribe1
:uun (letter : in the arabi language), !hese are the Dis>ointed letters (i,e, &ou re ite them as indi#idual letters), !here are 48 %la es in the Qur+an at the beginning o) ea h surah1 whi h ha#e these Dis>ointed letters re ited at their @eginning, @elow are some e9am%les0 . 7etter: Qa) (surah Qa))1 Nuun (surah Qalam)1 Saad (surah Saad)1 Nuun (surah Qalam) et , 4 7etters: Ea Seen (surah Ea Seen)1 !a 3a (surah !a 3a)1 3a (eem (surah Cussilat) et , : 7etters: Ali) 7am (eem (surah al-@a2arah)1 Ali) 7am 5a (surah Eusu)) et , / letters: Ali) 7am (eem Saad (surah al A+ra))
; '7inguisti (ira le, om*
< 7etters: Faa) 3aa Eaa A&n Saad (surah (ar&am)1 3a (eem A&n Seen Qaa), !his is the largest amount, In +Glum al Qur+an (s ien esA-nowledges o) the Quran) these are alled: alHuroof al MuQata'aat 6the $is<ointed Letters7& !hese are letters that are to be read and re ited indi#iduall&,
6hat do these 7etters mean? !he meaning o) these letters has not been learl& e9%lained b& Allah in the Qur+an or authenti all& )rom Pro%het (uhammad (sal Allah ala&hi wasalam), 3owe#er1 some $om%anions o) Pro%het (uhammad (sal Allahu ala&hi wasalam) held some #iews regarding these letters1 aswell as some o) the Sala) and s holars: !he o%inions mentioned ma& not ne essaril& be authenti and ma& ha#e wea-nesses0 - :==: 6:7 > . - Some Sahaba and s holars stated that be ause the letter :uun is next to the "ord Qalam 6Pen7 in this a!ah, :uun ma! refer to theIn' ot& 4 - Hthers said0 La"h ?4a(let@ - that "hich is "ritten on& : - some said that Pro het Aunus is mentioned in this surah later on1 and he is alled DhunNGGN 'surah Anbi&a 4.:8"* in other %arts o) the Qur+an, So it ma& be that NGGN is re)erring to Pro%het Eunus, 3owe#er1 none o) these o%inions ha#e been a e%ted b& the #ast ma>orit& o) the s holars o) !a)seer1 3adeeth and others, Along with the )a t that most o) these ma& not be authenti narrations,
So what do these Dis>ointed 7etters mean? Answer:Be reall! don.t 'no" "hat these Letters mean&
C '7inguisti (ira le, om*
$on lusion: If "e don.t 'no" "hat these Letters mean, it means that "e ha)e to hum(le oursel)es due to our lac' of 'no"ledge/understanding as humans& Allah has mentioned the Qalam (Pen) ne9t to this statement - NGGN - whi h we don+t understand, So e#en though the Pen re%resents -nowledge1 "e humans. still do not 'no" *LL 'no"ledge& wa maa yaSTu&oon - and what the& 6rite out ('write* om%lete lines I Sa!5) !his ould be used: wa maa &aF!u@oon - and what the& 6rite, 3owe#er1yaSTuRoon has a more stronger meaning of .1om lete Lines. ?(eing "ritten@ "hich sho"s a sign of more intellect& So when Allah sa&s - Nuun - we )eel humble be ause we realise that we do not understand meanings o) 7etters )rom the e9a t same al%habet whi h we use in our da& to da& li#es, !hese words are also %art o) the I+>aaB 'mira le* o) the Qur+an - the 7inguisti (ira le o) the Qur+an, 6h&? (an& s holars sa& that !his is the 4nd surah whi h was re#ealed a)ter the )irst re#ealed surah +Ala2 (86), So the 4nd surah whi h was re#ealed to Pro%het (uhammad is alread&challenging the ol!theists of the Qura!sh - that !ou 'no" "hat the letter .:uun. is, !ou use it in !our s eech, (ut !ou do not 'no" it.s full meaning, !ou do not 'no" e)er!thing of "hat !ou claim to (e ex erts on& Imagine someone said a 7etter )rom an Al%habet to &ou out loud in a loud and e9tended tone1 then suddenl& %aused, Eou would be on)used1 loo- at that %erson and wait to see what he is going to sa& ne9t, !hen the words whi h ome ne9t are so %ower)ul and dee%1 that it sha-es &ou to the ore, So we see that the useage o) the Dis onne ted 7etters has a strong %ur%ose,
!he Pattern that we see with these letters an be seen as below: !here are 48 surahs whi h ha#e Dis onne ted 7etters on their beginning,
D '7inguisti (ira le, om*
4/ o) these surahs immediatel& ha#e a mention o) the Fitab '@oo-*AQuran straight a)ter these 7etters, !he other < surahs whi h do not mention Fitab or Quran a)ter the Dis onne ted 7etters in lude0 - surah (ar&am1 - surah al An-abut1 - surah al-5uum1 - surah al-Shura - Surah Qalam
1 - !he )irst thing is that e#en though the word Fitab or Quran is not said1 there is alwa&s an im%li it re)eren e to the Qur+an, I,e, - ,urah Mar!am - a (er & is mentioned, !he greatest (er & )or man-ind1 es%e iall& this Gmmah is the Qur+an, - surah al-*n'a(ut - Peo%le are !ested, 3ow? !hrough how mu h the& will obe& the Qur+an and sta& )irm u%on that, - surah ar-Ruum - the beginning o) the surah is a Pro%he &1 a mira le, Pro%he ising that the 5omans will be de)eated within : - 8 &ears, And this did o ur, Another mira le was that the (uslims will re>oi e on that da& (when the 5omans win,) and the& did - be ause that was the da& the (uslims won @adrJ - surah ,hura - this is that what was re#ealed to &ou (H (uhammad) and those be)ore &ou i,e, the tea hings in the Qur+an, - surah Qalam - the Pen is re)erring to the best o) -nowledge - the Qur+an, 0 - All 48 surahs+ towards their =ND tal- about the Qur+an, i,e, See surah al @a2arah - aaamanna ar-5asoolu bi maa uNBila ila&hi,, (we belie#e in the (essenger and what has been sent Down to him 'the Quran*),, 3 - a 7iterar& Pers%e ti#e I) 4/ out o) 48 surahs are ontinuousl& mentioning the @oo-AFitab or the Quran straight a)ter these letters, !hen >ust when we hear these letters - straightawa& we remember a reminder o) the @oo- or the Qur+an,
E '7inguisti (ira le, om*
!his is the =nd o) %art . surah Qalam al3amdulillah1 we will ontinue the 7inguisti (word b& word) de)initions o) the words o) this surah in %art 4 insha+ Allah,
Qalam 'A&ah .-/*

Download: %art @A4 '(P: Download*,
A&ah .:
9
$un, wa"'l %alami wa maa yaSturoon :un& F! the en and "hat the! inscri(e,
:uun, wa"'l %alam - (! the Pen& (a )huroof *aarra* - an Gath is (eing ta'en (! the G(<ect that will ome a)ter it, In this onte9t1 the Qalam (Pen) is being mentioned, !he 3uroo) Jaarra means that this +6a+ ma-es the word a)ter it in +maJroor+ )orm (with a FasraABe&r) on it I 2alamI,
H '7inguisti (ira le, om*
wa-+l QalamI I (I swear) b& the Pen, wa maa yaSTu&oon - and b& what the& are 6riting out (in om%lete lines I Si!5),
An Hath in the Qur+an is done b& Allah to0 . - 3onor and Digni)& that reation, 4 - $alling Attention to that ob>e t, : - that reationAob>e t ties into the !hemeAmessage o) that surah, / - =laborateA%ro#e a %oint, In this surah - the idea o) a Qalam/Pen is rele)ant to the 4heme of this surah& !hrough these Haths0 Allah is establishing0 . - !hat whi h the angels write out, 4 - Pro#ing aa&aat 4 - / o) this surah,
6hat is meant b& +the Pen+?
Di))eren e o) H%inion in $lassi al !a)seers0 a - the Pen of $ecree/$estin! - "hich "rit the decree of all that "as to come& %adith 1 3 Gbadah bin Samit narrated that the (essenger o) Allah said 'meaning*0 ?Surely the first thing which Allah created was the Pen. Then He told it to write. So it did so -writing- uptill what would happen till the Day of Ressurection (!irmidhi and (usnad Ahmad - 3asan-SaheehADood-Authenti ) %adith 03 Abdullah ibn +Amr ibn al +Aas, the Pro%het (sal Allah ala&hi wasalam) said (meaning)0 Allah wrote the decree of all of creation !efore creating the hea"ens#s$ies and the %arth !y &'('''years. (Saheeh (uslim)
1I '7inguisti (ira le, om*
So this Qalam ould be the Pen of decree/$estin!1 as was the o%inion o) Ibn Abbas, 'as aB-Kama-shari and ar-5aBi 2uoted Ibn Abbas in their ta)seers+,*
!he 4nd o%inion is - the Pen of the *ngels& !his is not a s%e i)i %en1 rather - it is the %ens o) the angels who onstantl& write the deeds o) man-ind and >inn - good and bad, (Surely the first thin+ which Allah created was the ,en. Then -e told it to write. So it did so "writin+" uptill what would happen till the .ay of &essurection)
:rd o%inion !he Pen that %eo%le use, * en "hich eo le "rite "ith& a Pen is e9tremel& %ower)ul be ause it writes down0 ideas1 histor&1 theories1 identities1 %lans )or the )uture et , It writes down what %eo%le thin-1 )eel1 e9%erien e and mu h mu h more,
Abdur 5ahman al @usti said: 6hen the bra#e soldiers ta-e an oath b& their swords and the& ount their sword1 the& onsider their sword as a sign o) their honor, 3owe#er1 the Pen whi h is used to write a boo- - su))i es )or %en and dignit&, 6h&? @e ause Allah ne#er too- an Hath b& the sword1 but 3e did ta-e an oath b& a Pen, So i) the Pen o) humans is meant1 then 'wa ma yaSturoon' - Land what the& write in om%lete linesL1 means - %uman %istor! "hich men "rite out& !his is the #iew o) man& (u))assiroon (s holars o) !a)seer), So Allah is %ointing out to the Qura&sh disbelie#ers and an& disbelie#ers who o%%ose Allah+s guidan e1 that0 7oo- through the histor& o) humanit& and see i) &ou ha#e e#er ome a ross an indi#idual who has ome e#en lose to (uhammad ibn Abdullah (sal Allah ala&hi wasalam), In terms o) his0 honour1 nobilit&1 sel)lessness1 hara ter1 om%assion1 -indness1 bene#olen e1 generosit&, Also see o) the %eo%le who o%%osed the (essengers+ in the %ast and what ha%%ened to them when the& o%%osed them, !he Qura&sh )ull& -new this be ause the& were )ull& aware o) what ha%%ened to the %eo%le o) +Aad and !hamood1 who the +Arabs were distantl& related to, 0 - Some s holars also had the o%inion that the Qalam re)ers to the Pen and 'wa ma
yaSturoon' - "hat is "ritten in com lete lines - refers to the Qur.an& (an& s holars o) ta)seer and hadeeth held this #iew, 6e see in surah +Ala2 (86:/) that Allah sa&s0 Laladhee 'alamma bi"'l %alam/ - 3e (Allah) who taught with the Pen, 'Ala2 86:/* !he om%anions o) Allah+s (essenger would write out the Qur+an in his %resen e so it ould be %reser#ed, !his a&ah ould there)ore mean the written Qur+an and the (handwrittenAPenned) means b& whi h it has been %reser#ed through the hands o) the $om%anions o) Pro%het (uhammad (sal Allah ala&hi wasalam), In this surah (and other surahs+)1 Allah mentions the Qur+an and then gi#es a de)ense o) 3is (essenger, !his is be ause the disbelie#ers+ were ba))led b& the Qur+an be ause it was so amaBing1 so the& would de)ame the (essenger, So Allah is honoring the (essenger b& de)ending the Qur+an - be ause how an a %erson be insane when he has ome with a 5e ital whi h e#en &ou disbelie#ers )ind amaBing1 unmat hed and li)e hanging? So Allah is ma-ing these %eo%le stud& the histor& o) man-ind and see i)0 . - there is an&one e2ual to Pro%het (uhammad in all his traits, 4 - su h a %erson who has su h traits an be a mad manAinsane1 while re iting su h amaBing and in)luential %ositi#e s%ee h,
A&ah 4:

maa anta bi ni'mati &abbi!a bi ma0noon
Aou are not -(! means of the (lessing of !our Lord- insane&
!his a&ah is a de)ense o) the (essenger (sal Allah ala&hi wasalam,) :i.ma - commonl! translated as .Flessing.3 1 - the Ni+ma in this surah re)ers to the blessing o) Islam, I,e, It is be ause o) the blessing o) the Di#ine 5e#elation, I,e, Eou ha#e not be ome insane (H (uhammad) be ause o) this Qur+an, 0 - Allah is also onsoling 3is (essenger, +Eou reall& are a (essenger o) Allah,+ &ou are not insane li-e the liars laim, Allah is reassuring 3is (essenger o) this realit&1 be ause when %eo%le sa& something about &ou alot - &ou might start to belie#e it, - And &ou are not b& means o) the Surah !ur <4:48: blessings o) &our 7ord a soothsa&er or a madman, % " ! & Surah !aha 4;:4: $ # ? - I did not send down the Qur+an on &ou so that &ou will be ruined, Eou are not raB&1 and the )a t that &ou are not raB& is be ause o) the blessing o) &our 7ord, 3 - I,e, Eou are not insane as a (er & )rom Allah, I,e, &ou will not get these %roblems that other humans ha#e, I,e, Eou are %rote ted )rom being a))e ted b& de#ils1 insanit&1 and other )aults and e#ils, 3assab bin !haabit was a %oet o) the (essenger o) Allah0 his %oetr& would %raise the (essenger o) Allah so mu h - sa&ing that the (essenger o) Allah was su h a %er)e t human being1 e9tremel& handsome1 as i) he hose his own attributes and hara teristi s, No woman e#er ga#e birth to an&one more beauti)ul than him et , So in this a&ah - Allah has de)ended 3is (essenger )rom the insults and atta -s b& the disbelie#ers+,
A&ah ::
' ( + ) *
wa inna la!a la a0ran +hayra mamnoon " *nd most definitel!, for !ou is a re"ard that "ill ne)er discontinue& In the %re#ious a&ah - Allah negated, A rhetori al te hni2ue used to debate and re)ute the %eo%le, I,e, Negation and A))irmation, !his is reall& use)ul be ause it o#ers all areas, So in this a&ah1 and the %re#ious a&ah - a))irmation and negation is used, *<r - re"ard& Re"ard someone for something the! ha)e done& It is im%li itl& re)erring to the Da+wah (in#iting %eo%le to Islam) o) Allah+s (essenger1 Allah will reward him )or that, (ost de)initel&1 e9 lusi#el& )or &ou there is reward without limit: 1 - Eou ma-e li)e di))i ult )or the (essenger o) Allah (H disbelie#ers) - but &our o%%osition raises his honor and reward, 3e be omes more dearer to Allah and the belie#ers1 the more &ou harm him, So &ou are not e#en su ess)ul in harming him - be ause &our harm in reases his status and su ess, ma(noon - something $ut o))Alimited, Dha&ra mamnoon - NH! ut o))Alimited, 0 - It is li-e Allah is sa&ing to 3is (essenger0 !he small number o) )ollowers &ou ha#e will not lessen (li-e the disbelie#ers ho%e)1 rather it will ontinue to in rease, Eour all will ontinue to gain e#en more )ollowers, Allah+s hel% will ontinue to ome to &ou without limit (gha&ra mamnoon) 3 - !hen &ou will also gain an amaBing reward in the li)e to ome without limit (i,e, an =ternal %la e in JannahAParadise),
!here are / degrees o) =m%hasis in this a&ah1 to remo#e all doubts, . - Inna I Surel& - 'used to remo#e doubt*) 4 - 7aFa - Cor Eou, (be ause this is %la ed earlier in the senten e 'whereas it is usuall& at the
end o) a senten e* - it %rodu es more =m%hasis), : - 7a a>ran - Surel& %a&ba -, / - a>raN (taC-heem - gi#es weight) to a statement, Al A>r is not mentioned1 but a>raN, So this is another =m%hasis, Mer& great reward, wa INNA 7A-a 7A a>raN gha&ru mamnoon - and ,=RJLA ,=RJLA For !ou ,=RJLA ?is a@ 5RJ*4 re"ard&
A&ah /:
9$ ' ( " , .
wa inna!a la 'alaa !hulu1in adheem *nd most definitel! !ou are u on a )er! great and o"erful dis osition/character/mannerism& A )ew a&ah earlier1 Allah told 3is (essenger that &ou are not raB&, Cor &ou is a reward without limit, And most de)initel& &ou are u%on a great hara ter, 5emember that the disbelie#ers wanted to De)ameA hara ter assasinate the (essenger o) Allah, !he disbelie#ers would sa& e#il about the (essenger o) Allah0 i,e, the& would sa& he brea-s u% a son )rom his )ather (i,e, a son ma& lea#e his )athers religion)1 and the& would sa& that he does not obe& his tribes leaders (who alled to %ol&theism) et , So the %eo%le would thin- that he is doing e#il so the& would sta& awa& )rom him, So Allah negated all these lies and hara ter assasinations o) the disbelie#ers b& sim%l& sa&ing one line0 wa 2$$A!a 3A 'ala !hulu1i$ Adh44mi$
1; '7inguisti (ira le, om*
*nd ,=RJLA !ou are ,=RJLA u on 1G:4I:=G=,LA 5reat Mannerisms& 6e see that / em%hasises were also mentioned in this a&ah I No doubt &ou are u%on $ontinuousl& Dreat (annerisms, Allah is not sa&ing &our message or tea hings are o) a Dreat (annerism (&es the& are) but Allah is sa&ing &ou (H (uhammad) are on the best mannerisms in all as%e ts o) &our li)e, !hese aa&aat would later be s%read to other %eo%le1 so the news would s%read and re)ute the )alse lies o) the disbelie#ers+, .*la - Gn to of something 6isti.la7 > = on& .*la im lies- Aou are =PG: li'e a train of truth ?Islam@ and the (elie)ers are riding on 4GP of it to the destination the! "ant to go to ?i&e& Paradise@& So Allah is telling 3is (essenger1 &ou are GPHN (+A7A) great mannerisms, 6hi h means that he is on to% o) great mannerisms and tra#elling to where#er the dire tion o) good manners are, +hulu/ - a+hlaa/ - someones dis osition/tem erament/natural mode of (eha)iour& 3ow &ou (ade (-hal2 - reated) &oursel) out to be, In the beginning1 someone might )or e themsel#es in good beha#iour, @ut when it be omes natural )or them to a t a ertain wa& I Fhulu2,
Allah des ribes the Fhulu2 o) Allah+s (essenger as Adheem0 *dheem 1 - *dhama - something to (e great and im ressi)e& (i,e, Allah is al Adheem), 0 - *dhama - something )er! strong and sta(le and firm& (i,e, A bone is alled Adhm be ause it is !oughA)irmAstrong),
Allah+s (essenger - a ording to man& ahadith - alls %eo%le to ha#e 3usn Fhulu2 - Dood $hara ter, 3owe#er1 he himsel) has Fhulu2un Adh==m - $HN!INGHGS7E Dreat and Im%ressi#e
1C '7inguisti (ira le, om*
$hara ter, So i) an&one sees him1 the& are amaBed and im%ressed b& his beauti)ul and im%ressi#e manners et , =#en i) someone is rude to &ou1 he would re%l& ba - with beaut& and -indness whi h would ma-e &our heart melt in lo#e )or him, i,e, !he hadith on the bedouin man who urinated in the (as>id1 or the &oung man who as-ed to ommit adulter& (Bina)1 or when a man got the sword o) the (essenger o) Allah and intended to -ill him and said /(ho will save you from me now?/. In e#er& ir umstan e - Allah shows us that 3is (essenger has amaBing and im%ressi#e manners, And it does not hange1 sin e the letter +Ea+ in adh==m im%lies $onstan &, I,e, 3e is onstant in his great and im%ressi#e manners, 6hen Aa+isha was as-ed about the hara ter o) the (essenger o) Allah1 she re%lied0 5aana !hulu1uhu al %ur'an - his manners6character6mode of behaviour was (consistent with) the %ur'an. !he great ethi s la&ed out in the Qur+an were what he li#ed b&, Ali ibn Abi !alib was as-ed0 6e -now what Fhulu2 al 3asan (Dood $hara ter) is1 but what is 5hulu1"ul Adheem (DreatA@rilliant hara ter)? 3e re%lied: 2t is the Adab (trainin+6manners) the %ur'an +ives you. (eaning: 6hen A77 the beauti)ul traits o) the Qur+an are a%%lied b& someone I Fhulu2in Adheem, Adab al (u)rad b& al @u-hari1 (ustadra- al 3aa-im1 Ahmad narrate that the (essenger o) Allah said0 2nna ma bu'ithtu li uTtamimma !aarim al a5hla1 - I ha)e onl! (een sent to com lete/ erfect good/no(le character& !hat is the %remise o) the li)e o) the (essenger o) Allah, !his is wh& Allah said in surah al Jaathi&ah /<:.80 " '& ' 9$ ' 2 1 0 * '/ & & %
1D '7inguisti (ira le, om*
Thumma 0a'alnaa!a 'alaa shariy'atin fat"tabi'ha - then a)ter that 6e ha#e %la ed &ou on a %ath (shari+ah I a %ath to li#e a wa& in li)e)1 so )ollow itAli#e on it and do not )ollow the desires o) those who do not -now, 'Jathi&ah /<:.8* 3 * ' And 2 have been commanded to be of the first of the Muslims 'o) this GmmahAnation,* 'Kumar :8:.4* So Allah+s (essenger set the e9am%le )or us,
!he s holars mentioned that the +hulu/ al *dheem com rises of3 . - Cirm adheren e to the >untionsA ommands o) the religion, 4 - -nowing the realit& o) the religion, : - being e9tremel& )orebearing, / - +Adl - Justi eness and Cairness in all matters, < - @eing able to deal with %eo%le who gi#e &ou e9treme di))i ult&1 and restrain &oursel), 6 - 6hen someone does something good to &ou - being A%%re iati#e, " - 3a#ing 3umbleness and 3umilit&, 8 - Kuhd - Not being atta hed to the world while li#ing the world, 8 - Sel) 5es%e t - ha#ing shame and nobilit&, .; - @eing Pardoning (+A)uw) .. - $on)ident, .4 - 3a&a+ - (odest& .: - Shu>a+a - @ra#er& ./ - Fnowing when to be Quiet .< - @eing alm and olle ted and sel) ontrol in li)e, .6 - Sel) 5es%e t1 and Dignit&, ." - 5ahma - (er &, .8 - @eing #er& =9 ellent when dealing with %eo%le in intera tion and with ones sel), 7eadershi% S-ills: .8 - @eing thought)ul in s%ee h, 4; - 3a#ing a @right )a e (i,e, Smiling) and a%%roa hable, 4. - !hubaat - being $onsistent in what &ou start and do to a hie#e, 44 - 3u-m - Di#ing ommands and authorit& in the orre t manner to the right %eo%le, 4: - @eing A ti#e and Noble in hel%ing in a tion, 4/ - $alm1 $ool and $olle ted1 not in onstant worr&, 4< - 6at hing what &ou eat and drin- (i,e, onl& %ure and good things)
1E '7inguisti (ira le, om*
46 - Im%art these same 2ualities to &our )amil& members, S%e i)i to the (essenger o) Allah: 4" - @eing s-illed in managing and dire ting the a))airs o) the Gmmah well, 48 - Casaah-il Qalam - 3a#ing the best and learest s%ee h, 48 - Jawaami+-ul Qalim - @eing @rie) and $on ise in s%ee h - &et ha#ing so mu h meaning,
Anas said0 I ser#ed the (essenger o) Allah )or .; &ears0 he ne#er &elled at me1 he ne#er hit1 he ne#er re%rimanded me, Aisha said0 Allah+s (essenger ne#er la&ed his hand on an&one e#er, (ie, 3e ne#er hit or sma -ed an&one,) Jaabir ibn Abdullah said0 6hene#er the (essenger o) Allah was as-ed )or an&thing1 he ne#er said no (to their re2uest), Abu Dawud narrated0 Aisha said1 )the Prophet ad"ised his *++ah that !y +eans of good character - they could attain and go !eyond people who spend their nights praying and their days fasting.) So good hara ter is one o) the best a ts o) worshi% i) done )or the %leasure o) Allah, (u+aadh ibn Jabal was going to be sent as a Do#ernor o) Eemen b& the (essenger o) Allah, 3e said0 when I %la ed m& )oot into the stirru% o) the horse1 the last %ie e o) ad#i e the (essenger o) Allah ga#e me was0 / a Mu'adh ahsin !hulu1a!a lin"$aas - G Mu.adh, erfect !our character "hen dealing "ith the eo le&K !his is what would ma-e the %eo%le lo#e him1 and then the& would lo#e to obe& him,
NNN-- 5eturn to 7inguisti (ira le Quran Inde9

1H '7inguisti (ira le, om*
O!o%
Qalam 3 (A&ah <-./) 'Download (P:* A&ah <:

#a sa tubSiru wa yu7siroon Mer& soon &ou will realise1 and the& too will realise, Ca - So A !hen, So #er& soon &ou will ome to realise and so will the&, !he %ur%ose o) this a&ah is0 . - $onsolation to Allah+s (essenger (sal Allah ala&hi wasalam) that things will get better and wor- out, 4 - $onsolation to the Pro%het+s $om%anions, : - 6arning to the Disbelie#ers, !he +Fa+ e9%lains - +4hen+ !he +,a+ %re)i9 added onto% o) a Present ((uDari+) tense #erb - im%lies .the reall! near future.& So 'really soon' you will see, and they too will see.. tuF,iroon - I(,aar - Fa,ar - Lision / J!esight& 4o see ast the surface and to see dee l! / reflect / realise "ith Insight& Similar word0 5u+&a - to See on the sur)a e onl&, 5eep doin+ your .a'wah (2nvitin+ to 2slam) ou will realise (O Muhammad), and they too will
realise. Ibnu-+l (undhir narrates Ibn Abbas said - /8ery soon you will and !now, and they will !now on *ud+ment .ay./ (who is right and who is wrong), In surah al (a+ari> - Allah tells us that0 , - the& see it (>udgment Da&) is )ar but 6e 'Allah* see it as near, , '(a+ari> ";: 6-"* Hther $om%anions had the #iew that it re)ers to the li)e o) this world, I,e, !he @attle o) @adr showed that the (uslims were 5ight and who was 6rong, 6&ears a)ter that - (uslims tooo#er (a--ah (Cat-h al (a--ah - the H%ening o) (a--ah), So Allah onsoled 3is (essenger b& gi#ing 3im #i tor& in this li)e1 and also on Judgment Da&, So Allah is hallenging the disbelie#ers while telling 3is (essenger to be %atient be ause the #i tor& is soon when the truth will be ome a%%arent, Allah mentions both %arties - Allah+s (essenger1 and those who o%%ose him, - that @oth o) &ou %arties will surel& soon )ind out what reall& is the truth, !his shows balan e1 >usti e and )airness o) Allah in all matters, 7ut what will they soon realise?
A&ah 6:

bi ayyi!um"ul ma#toon 6ith whi h o) &ou is maCtoon, bi - this is onne ting ba - to the %re#ious a&ah - to show a lin- between both aa&aat, I,e, Eou will soon )ind out and the& too will )ind out - whi h o) &ou is maCtoon,,, maFtoon - Fitnah (ain meaning - Pro ess o) Puri)&ing Dold and Sil#er (through e9treme 3eat - se%arates the
%ure goldAsil#er )rom the waste metals), Citnah in Islami terminolog& re)ers to !rials be ause &ou are tested in e9treme hardshi% - so Allah an distinguish between the %ure belie#ers and the worthless h&%o rites, 3adith: an"naasu ma'aadhin !a ma'aadhini dhahaba wa fi..ah - %eo%le are li-e Hres o) gold and sil#er (when it omes to their %otential,) 6hen %eo%le are tested - Allah tries to %uri)& their %ure goldness and sil#erness - and the trialsAhardshi%s ')itan* the& ha#e to go through will see i) the& are the real goldAsil#er or the worthless metal, So we humans are Hres o) Dold and Sil#er1 and we an either be the %ure DoldASil#er1 or the worthless waste - de%ending on our rea tions in times o) Citnah (when being 3eated u%,) maFtoon ?the maF.ool form - assi)e artici le form of Fitan&@ > that "hich is 4ested& 4he one "ho is (eing ut through $ifficult!& In this a&ah1 what does maCtoon mean? I) we sta& lose to word meaning o) maCtoon - Fitan - it im%lies0 Aou "ill soon see, and the! "ill soon see - Bhich of !ou has gone through Failure/$ifficult! and failed the test and lost his "a!& ?%e (ecame the "orthless one&@
Another meaning ould be0 ar-5aBi and Kama-hshari sa&0 maFtoon > ma#noon > someone "ho has (ecome *fflicted "ith a 1alamit! of (eing Insane/1ra2!/Mad/Feing Possessed (! #inn& @e ause when someone was %ossessed b& Jinn1 the arabs would sa&0 /#atanat"hu al *inn/ the Jinns ha#e A))li ted him, !he (essenger o) Allah is being honored b& Allah, !he disbelie#ers were o) an e#il moral hara ter so that the& would insult Allah+s (essenger (sal Allah ala&hi wasalam)1 &et Allah+s (essenger is o) su h a great hara ter he did not e#en insult &ou ba -, @ut &ou will soon ome to -now (in the near )uture o) this li)e and on Judgment Da& - who is reall& Insane,)
!he embedded message in these Aa&aat is that0
1 - Patience is =9tremel& im%ortant, Eou ha#e to be %atient when doing that whi h is good and &ou will )a e man& hardshi%s )or that good - but it+s good will soon be seen, L!here is light at the end o) the tunnel,L !he $om%anions o) Pro%het (uhammad om%lained about the torture the& re ie#ed b& the disbelie#ers1 so Allah+s (essenger re%lied0 2nna!um 1awman tasta'0iloon - Eou are a %eo%le who rush (showing that Mi tor& omes with %atien e), 0 - H $ommon Peo%le: 5e)le t on &our 7eadershi%, - who seems deluded and insane?0 !he (uslims who are trul& using their intelle t and o%en-mindedness? Hr the disbelie#ing leaders who are remaining )irm on their disbelie) with no authorit& or #alid >usti)i ation )or the misguided religion the& are u%on?
A&ah ":
$ $ % % ! ' # " $ & " # #

2nna &abba!a huwwa a'lamu bi man .alla 'an sabeelihee wa huwwa a'lamu bi"l muhtadeen
(ost de)initel& &our (aster -nows )ull& well who has )allen o)) the %ath o) their (aster1 and 3e -nows )ull& and best about those who are rightl& guided, So i) someone is A))li ted and $on)used is be ause the& are o)) the %ath (Dalla +an sabeelihee), @ut i) the& are )ollowing the %ath o) their (aster - the& are rightl& guided, So Allah is hinting at us that i) the %eo%le are not )ollowing the %ath o) Allah - then the& are onl& on)used be ause the& are astra& )rom the %ath o) Allah, Eet i) &ou are ertain while )ollowing the guidan e - it is be ause Allah has guided &ou, !his might hint that those who are astra& )rom Allah+s %ath are the $on)used ones+1 >ust li-e the one who is Insane and A))li ted b& Jinn, So it brings all the )o us ba - to Allah, !here are 4 out omes0 someone is $on)used and will 7ose, !he other grou% is $ertain with -nowledge and will win,
=lo2uen e: $alla - Lost (%ast tense A #erb ')i+l*), !hose who ha#e Alread& Done Astra&,, Allah is establishing and onne ting - directing the erson.s (lame of (eing misguided onto themsel)es& It is their )ault )or being misguided, ..Surely our 3ord !nows he who went off the path of his 3ord.. 3e (the disbelie#er) saw the %ath - but said to himsel) +I dont )eel li-e )ollowing that %ath,+ So he le)t it, 3e made this hoi e, So this has been said in the Merb (doing) )orm, Allah is %utting the blame on the disbelie#er )or his disbelie), It is not Allah who is to be blamed,
..wa huwwa a'lamu bi"'l mu-tadeen,, and 3e -nows the Duided, mu%tadeen (ma)+ool - ob>e t done A %assi#e %arti i%le) I guidJ$ ones& (those who ha#e been guided), *llah is attri(uting 5ood to %imself - that %e has 5uided the guided ones& !his shows that it is onl& a )a#our )rom Allah that 3e has guided us, @ut 3e does not attribute 3imsel) to the e#il1 but %uts the blame on the doer o) e#il instead, !his tea hes us0 . - A ountabilit& - )or mista-es that we do ma-e, 4 - Dreat)ulness )or being Duided, - when we do good - we should be than-)ul to Allah, !hese aa&aat ha#e lari)ied0 Eou will realise who is reall& (adAInsane, 6ho is right and who is wrong, 6ho is guided and who is misguided, Eet it has one main message - whate#er e#il the %eo%le sa& - ignore it, Sin e &our (aster -nows who is trul& guided1 and who is not (so 3e will re om%ense &ou based on that,)
A&ah 8:
( ) + *
#a laa tuTi'i"l mu5adh"dhibeen 4hen do not o(e! the (eliers& !hese a&aat then gi#e a $ontrast to the high Dreat hara ter o) Pro%het (uhammad whi h %eo%le are ignoring1 to those e#il and lowl& leaders who %eo%le are remaining obedient to, Bh! are !ou o(e!ing the e)il ones of a lo" moral character instead of one "ho is on the (est of 1haracter9 !his is 3ida&ahAguidan e, 3e is a )orm o) guidan e and the arrier o) it, So e#er&thing he has said is guidan e, Allah is gi#ing instru tions to 3is (essenger, 6hat has been )orbidden? Fa Laa tu4i. - so don.t G(e! and (e Influenced (! the (eliers "ho continuousl! Lie against !ou and call !ou a Liar& tu4i. - 4aa.a > G(edience, and to (e Influenced& al mu+adhdhi(een - the Re<ecting Liars& -idhb - to 7ie, muFadh-dhibA@aab o) taFdheeb - to re%eatedl& all someone a liar, So Allah is telling 3is (essenger0 Don+t e#er 7istenAbe In)luen ed b& those who ontinuousl& re>e t &ou and all &ou a 7iar, It is lear: 6h& should &ou listen to them and be in)luen ed b& them i) the& are ontinuousl& against &ou and &our belie)s while insulting &ou with the worst o) insults? It reminds &ou o) the media toda& who will insult Islam1 and then e9%e t us to be in)luen ed b& it and obe& what it tea hes to us blindl&, Allah is im%l&ing0 Don+t e#er listen to these %eo%le1
, # 01 ! . ( / - % 3ad we not -e%t &ou )irm - o#er time &ou would graduall& be e))e ted a little b& what the& are sa&ing, 'Isra+ .":"/* !his is e9a tl& what is ha%%ening with the (uslims toda&, !hat although the& tr& to remain on their tea hings1 sin e 8A.. - man& ha#e slowl& - little b& little - began to gi#e u% ertain %rin i%les o) the religion out o) )ear o) riti ism, H Allah1 grant us !hibaat )id-deen, (Cirmness in the religion,) Allah ga#e su h a strong )oundation to 3is (essenger so that0 - 3e was ne#er deluded, - 3e ne#er obe&edAin lined 'to* the disbelie#ers (in their disbelie))1 not e#en a little, Allah ontinuousl& reminds 3is (essenger not to obe& the disbelie#ers man& man& times throughout the Qur+an to 5emind him (and also )uture %eo%le who gi#e da+wah) - ne#er to in line to the disbelie#ers and to not be in)luen ed b& their disbelie), 6h& is this im%ortant? @e ause gi#ing da+wah (in#itation to Islam) is di))i ult1 and &ou ma& want to gi#e u% some %rin i%les so that %eo%le will a e%t &our $all, Allah is telling us not to do that, !he )ollowing a&ah e9%lains this on e%t well0
A&ah 8:
" 2 "
waddoo law tud"hinu fa yud"hinoon 4he! "ish that !ou "ould soften 'in &our %osition*, so the! "ould soften 'toward &ou*, waddHH - !3=E wadd: al "udd - extreme desire to achie)e and accom lish something& tudhinu - id-haan I oil, when &ou s2ueeBe oil out o) something (duhn),
id-haan - (ecome lenient and soft a(it/com romise etc& 5elation between0 duhn P id-haan - a%%l& Hil to something (i,e, hard leather) to So)ten it u%,
6h& are the disbelie#ers insulting the religion and alling the (essenger (and belie#ers) a liar? !he& e9tremel& desire 'wad-doo* that &ou So)ten u% 'tud-hinu*1 so the& So)ten u% '&udhinoon*, (i,e, the& want &ou to $om%romise in the religion so the& too an $om%romise in their laws,) !his situation there)ore re2uires the @elie#er to sta& )irm on A77 %rin i%les o) the religion, @& a belie#er being insulted1 &our )irmness should be ome stronger1 and &ou should not be oiled and so)tened u% to om%romise Allah+s religion, Eet the disbelie#ers ha#e no %roblem in om%romising their religionAlaws et , be ause the& are u%on )alsehood an&wa&, Id-dihaan - someone who does not ha#e an& Integrit& A moral standing, =#en a little bit o) di))i ult& will ma-e him gi#e u%A om%romise his morals, (i,e, !he& might ha#e the attitude0 +7et %eo%le hear what the& li-e to hear+, e#en i) the& -now it+s wrong), Abu 3uraira or Abu-d-Darda+ is re%orted to ha#e said - /2f 2 have come across somebody who absolutely no"one has a disa+reement with, 2 !now he is 2ddihaan (i.e. without 2nte+rity)./ i,e, Eou might sa& L7et+s %ra&L, Someone might sa& to &ou that L6e+ll %ra& some other time,L And i) &ou get so)ten u% A om%romise and sa& LEeah1 o-a&,L Eou -now &ou ha#e an Iddihaan t&%e o) %ersonalit&, ($on)li ts are bad1 but to not stand u% )or what &ou belie#e in is $riti ised,)
/They desire that you soften up a little bit, then (fa) they compromise./ !he +)a+ (soAthen) im%lies0 a Sudden onse2uen e be ause o) something else, I,e, A ha%%ened1 so suddenl& - @ ha%%ened Allah is showing us that the& want us to om%romise SH ()a) the& will 2ui -l& om%romise their belie)sAlaws too, !his is how des%erate the& are,
Crom the distan e it loo-s )air )or both sides to om%romise - but the !ruth is not allowed to be om%romised with Calsehood, It is a ommon %ra tise )or humans in the world0 2f you are dirty, you want everyone to be dirty, if you be a liar " you thin! of everyone as a liar etc. !he disbelie#ers don+t want the belie#ers to be %ure and truth)ul, instead the& want to drag them down to their le#el o) immoralit& - so their immoralit& isn+t e9%osed b& the %ure belie#ers, !his is what ha#ing no set morals does - it orru%ts &ou down dee% into the soul, So the& thin- that0 /2f i don't have set morals, then no"one else should./ and i) an&one does li#e a digni)ied1 %ure1 and set-moral standard li)e - then the& are termed as +show-o))s+ or + laiming-sel)-%urit&+ or +good&-two-shoes+ et , 6e see that these (a--i surahs are )o using strongl& on !awheed (monotheism) and 3igh (oral Standards, Ibn Abbas: =#en aa&aat whi h are riti iBing the Pol&theists and the Peo%le o) the @oo- then the belie#ers should see i) the& ha#e those Attributes, I) the& do - then the& are in dee% trouble1 unless the& hangeAmend themsel#es )or the better,
Drammar: La" - huroo) at-tamani I If Gnl!& tud-hinu - !ou ,often u ($om%romise,) the 5es%onse (ne9t hal) o) the a&ah) is su%%osed to be the 7ight #ersion 'o) the #erb*0 ,,)a &ud-hinHH 'the letter Nuun would be dro%%ed,* @ut in this a&ah it is0 )a &ud-hinHH: !his im%lies: this grammati al hange im%lies there is a missing word whi h has been omitted %ur%osell&, I )a %=M Eud-hinHHN I So 4%JA So)ten u% ($om%romise),
!his is a S!5HND =(P3ASIS to show that +the&+ de)initel& would om%romise1 be ause0 - 3G( I !hem - the LEuL '%re)i9*1 and LHHNL 'su))i9* letters I !hem, So Allah is telling us0 L!he& e9tremel& want &ou to So)ten u%1 so suddenl& !3=E '3G(*1 !3=E $om%romise 'EGdhinHHN*, !he +!he&+ has been said twi e to em%hasise their des%eration in wanting to om%romise i) &ou do so, 6hat -ind o) =asing A So)tening G% A $om%romise are the disbelie#ers wanting? In the @oo-s o) !a)aseer1 we read: I(n *((as3 !he& e9tremel& want &ou to disbelie#e and be ungrate)ul (taF)uru) to Allah - so the& an be e#en more Gngrate)ul to Allah aswell, Another narration o) Ibn Abbas: !he& want &ou to gi#e them a brea- - so &ou don+t gi#e %eo%le Da+wah (in#iting to Islam)1 and the& will sto% torturing &ou and &our )ollowers, al Farra al +al(i3 !he& >ust want &ou to be a little lenientAni e '7eenu A 7a&-&in* with them so the& be lenientAni e with &ou, Mu<ahid3 I) &ou lean to them a little bit and sto% %rea hing the truth - the& will be reall& good to &ou li-e &our best )riend, ar-Ra(ee. (in *nas - !he& >ust want &ou to lie a little bit, Just ma-e a )ew ad>ustments to &our tea hings, Qatadah3 !he& >ust want &ou to sto% doing what &ou+re doing (in matters o) Da+wah1 e9%osing the e#ils o) disbelie) et ,) and the& will be om%letel& o-a& with &ou, al %asan al Fa,ri3 !he& >ust want &ou to om%romise in &our religion so the& will om%romise in theirs, Another narration (ma&be o) 3asan al @aSri) states0!he& want &ou to be ome wea- so the& too will be ome wea-, !he& want &ou to worshi% their )alse gods1 and the& will be ha%%& to worshi% &our Allah, !his is )urther su%%orted b& the hadith in whi h the Pol&theists went to the Pro%het+s Gn le
Abu !alib and the& %resented their re2uest o) gi#ing 6omen1 6ealth1 a $rown (i,e, Fingshi%) et , !hen Allah+s (essenger+s integrit& trul& showed and the disbelie#ers la - o) integrit& was e9%osed, 6hen Allah+s (essenger was about to lose the %rote tion o) his Gn le1 tears were oming down his e&es1 and he is re%orted to ha#e said0 /2f the Sun and Moon were placed in my hand, 2 would not +ive up this messa+e. 4ven if 2 was destroyed in the process./ !his shows the %ol&theists -new Islam was true1 but their la - o) integrit& and their la - o) wanting to submit made them go down to su h a low le#el, !hat the& were willing to gi#e u% A77 their %rin i%les and #alues1 so long as the (essenger o) Allah (and the belie#ers) also so)tened u% and om%romised,
Qalam < (A&ah .<-::) 'Download (P:*

!hat &ou (H (essenger) should not Hbe&Abe In)luen ed and om%romise with these %eo%le 'in &our religion* e#en a little, (a&ah 8 and 8) 6h&? =a h and e#er&one o) them (those who all &ou a 7iar - H (uhammad) has either some or all o) these Attributes0
A&ah .;:
5 ) , * 4 ( 3 & 4
wa laa tu!i+ -ulla 3al-laa)in maheen *nd don.t incline to/o(e! e)er! %al-laafin maheen - %al-laaf - ta'es Gaths fre/uentl! and ha(ituall!& - (aheen - a %erson o) no moral or ethi al standard,
A&ah ..:
6 " 4 1 4 7 4
-am"maa9in mash"shaa'in bi"nameem 6*nd7 scorner, going a(out "ith malicious gossi - %am-maa2 - Po'ing eo le (i,e, "ith his insults and s eech of gossi ing 6:ameem7@ It is in Ca+-+aal )orm ' ontinuous doing* I It is li-e it is his Job1 so he ontinuousll& does this all the time,
A&ah .4:
# 8 4 % 9 4 4
Man"naa'in li"l !hayri mu'tadin atheem * re)enter of good, transgressing and sinful, 3as absolutel& no moti#ation in doing good himsel) (nor gi#ing in harit&) and not >ust that he %re#ents others )rom doing that too, man-naa. - continuousl! re)enting others& mu.tadin - he )iolates the rights of other eo le& atheem - a continuousl! sinning erson&
A&ah .::
$ ! & : 6 ?+ 4
':tul"lin ba'da dhaali!a 9aneem *fter that, he has no com assion, and an excess "aste to societ!& +utullin - no om%assion A mer & )or others1 not e#en at a human le#el, @a+da dhaali-a Maneem - a)ter that1 he is ontinuousl& an e9 ess waste to so iet&, Manama is also used )or the s-in whi h hangs loose )rom the ne - o) a goat, - something whi h is worthless A useless A and an ause harm more than it bene)its, It a tuall& ma-es the goat loo- ugl&,
Similarl& - this %erson (who &ou should not obe&) - is li-e a waste and ugliness to so iet& (due to his e9 essi#e e#ils against e#er&one,)
A&ah ./:
% & + 4
An !aana dhaa maalin wa baneen @e ause he is a %ossessor o) wealth and hildren1 6h& did he do all that e#il? Fecause he has got Bealth and 1hildren/sons& @aneen was used with more =m%hasis on sons in lassi al Arabi , And sons was a sign o) strength who would ha#e lo&alt& to their )ather, @e ause o) this - he )elt that he ould o%%ress others and harm them and start )ights with them, Des%ite being su h an e#il being1 Allah has sent 3is best (essenger to re ite the best o) s%ee h to this e#il man, (a&be he might %uri)& himsel)?
A&ah .<:
< $ + * = # % & ?;#

idhaa tutlaa 'alayhi aayaatunaa 1aala asaaTeeru"l awwaleen 6hen Hur (ira ulous Signs are re ited on to him (Qur+ani or other (ira les are shown to him) - he sa&s - +Stories o) Hld+, asaa4eer - sa4r (to write down something in a 7ine) - 9us4ooRa 'singular* (asaa!eer '%lural* I . - Stories or random !ales whi h ha#e no signi)i an e or order, 4 - 5andom Stories and Cantasies that ha#e no basis, !he& said it had no @asis be ause it (the Qur+an) %oints us to the A)terli)e, !he %ol&theists did not belie#e in an A)terli)e,
!he& said it had no Stru tures (asaa!eer) - be ause the Qur+an has stories in di))erent se2uen es, So (oses might be mentioned in one %art o) the Qur+an1 and then another %art o) his stor& is in another surah, !his made %ast1 and e#en some %resent da& riti s to doubt the Qur+an, Sin e a stor& should -a ording to humans- be told in it+s )ull linear )orm to be understandable, 3owe#er1 the intelligent belie#ers learnt that this is done %ur%osell& b& Allah to mention an e#entAnarrati#e whi h is rele#ant in gi#ing an em%hasis to the !heme o) the surah+s dis ussion, Awwaleen - the Jarl!, earl! eo le of old&&& So we see that the disbelie#ers would ontinuousl& re>e t the (essage1 e#en though an amaBing1 -ind (essenger had ome to them - re iting mira les, Eet the& would be ome stubborn1 arrogant and insult1 +stories o) old,,+ So Allah is angr& at his re>e tion and warns0
A&ah .6:
9 ; # $ *
sa$asimuhu 'ala"l !hurtoom ,oon Be "ill (rand him on the ,nout Sa '%re)i9* - Soon :asimu - Basam - to Frand something (i,e, &ou brand $attle1 !attoo (al musta6sima et ,) hu I him, +ala Al - u%on !he +hurtoom - means .4run'. / .,nout. (i,e, o) Animals,) 6h&? As a sign o) humiliation A disgra e, Imagine branding (with hot metal) someone on their )a e - so e#er&one an -now that this %erson was arrogant against Allah and 3is (essenger,
6h& was FhartoomAsnout used when %eo%le do not ha#e snouts+? 4he arrogance is ex ressed (! eo le "hen the! raise their head a(o)e others& 4heir nose is lifted high& !he %osition o) the Nose shows i) the %erson is %roud o) himsel) or not, Arabi e9%ression: /ra+hm al a$f/ - the Nose was rubbed (in dust) I 3e was humiliated, Allah will humiliate this disbelie#er - b& branding that Snout that he raises high out o) %ride0 . - to humiliate him - in this li)e (%eo%le will all his arrogant nose a Snout) 4 - and the ne9t (his arrogant nose will be burnt and branded with heat to show that he was a disobedient sla#e o) Allah), !his is wh& the word Fhartoom (Snout) was used, @e ause the disbelie#er being des ribed had an =go %roblem1 he had @ig Arrogan e1 so he is des ribed as ha#ing a big Nose I a Snout, /8ery soon (e will brand him on his Snout../ So the disbelie#ers will )a e humiliation in the near )uture1 reall& soon, $onte9t: ?Fee% in mind that this is an e9tremel& earl& (a--i surah (ma&be :rd re#elationAwah&) and the belie#ers are an e9treme minorit&, !he disbelie#ers are %utting %ressure on them while being the ma>orit& and being the strength, So in the worldl& %ers%e ti#e1 the disbelie#ers will be arrogant, !he belie#ers will be humiliated, So Allah is warning the disbelie#ers that the& will be humiliated in the near )uture, (whi h did ta-e %la e in the battle o) @adr1 and will also ta-e %la e on Judgment Da&,)
4he 1om anions of the 5arden3 A&ah .":

Now that Allah has threatened the disbelie#ers with %unishment, 3e will now tell us a stor&
o) a %eo%le in %ast nations who were similar to the high lass1 elite1 ri h disbelie#ers, And how their o%%ression would be a ause )or them in losing their wealth and res%e t, Ibn Fathir1 !a)sir al Qurtubi and other earl& !a)aseer dis uss this stor&, !heir is a di))eren e o) o%inion on their authenti it&, Some %eo%le sa& it is re)erring to a !ribe o) Peo%le shortl& a)ter the time o) Pro%het +=esa (Jesus) in Eemen1 not too )ar )rom its a%ital it& o) San+aa, !he town ma& ha#e been alled0 @arawaan, 4he ,tor!3 !hese %eo%le were )amous )or ha#ing )amous and beauti)ul Dardens1 with ladensAloads and loads o) )ruits, Among them was an old man who had a )amil&, 3e had a lu9urious garden in that area, 3e was a %ious and humble man, 3e let %oor %eo%le enter his garden and eat )rom it when the )ruits dro%%ed to the )loor, 3e was #er& generous and whene#er )ruit was %lu -ed1 he would gi#e some o) it out to %eo%le as the& lined u%, Some sa& his garden was miles and miles long, =#entuall& he died1 and he had : sons, 3is sons said0 now that we ha#e our own )amilies - we an+t a))ord to do business li-e dad used to do, !he& would lose the gates o) the garden and not let the %oor %i - )ruits o)) the )loor1 and the& be ame sting&, H#er time - the %oor started to om%lain, !he& -new that it was time )or 3ar#est (%lu -ing the ri%e1 health& )oods), And the& -new that the %oor would line u% and as- )or the )ood li-e the old da&s, So the& %lanned that the& would har#estA%lu - the )ruits at Ca>r time (earl& morning) when it is %artiall& dar-, !his wa& - the %oor %eo%le would not -now the& are alread& har#esting1 and b& the time the& rea h the garden - all the )ruit will ha#e been har#estedA%lu -ed, !he& got greed& and thought the& ould ma-e mone& out o) it without hel%ing the %oor, And be ause o) that - at night - due to some mira ulous ause - silentl&1 their whole lu9urious garden was wi%ed out and destro&ed, !he& wo-e u% at Ca>r time to har#est1 and )ound that there were no )ruits there, !he& tra ed their )ootste%s and went ba -ward to see i) the& had ome to the right garden, 3owe#er1 it was their own garden, It had all been destro&edJ !he& ouldn+t belie#e it, !hen1 the middle one or the best one o) them - he said - I told &ou we shouldn+t ha#e been greed&, So the& started dis%uting with ea h other, =#entuall& the& realised the& were wrongdoers1 so the& sto%%ed arguing and admitted that
the& had done o%%ression and wrongdoing (to the %oor and also themsel#es,) Hne narration mentions: Hn e the& admitted their wrong1 and re%ented to Allah - Allah re%la ed them with another ni e garden with lots o) )ruits, Lessons3 3owe#er1 we see that thin-ing o) &oursel) as Abo#e others1 and not gi#ing in harit& auses more harm to &ou and &our wealth in om%arison to i) &ou be generous to others in harit& )rom the blessings Allah has gi#en &ou, 6e also see that the greed and arrogan e o) these sons made them lose all their wealth in one night, !he& did not want to humble themsel#es1 so Allah humbled them be)ore the entire world, So an e9am%le is made out o) them )or all %eo%le1 in luding the Qura&sh who were o%%osing Pro%het (uhammad (sal Allahu ala&hi wasalam,) Some narrations e#en mention that a)ter the (igration o) Pro%het (uhammad to (edinah - a se#ere )amine hit (a--ah, And lasted )or a )ew &ears and was e9tremel& se#ere on the %eo%le o) (a--ah, So Allah is )orewarning them that this time is oming1 so ta-e heed )rom this 6arning, !here is a di))eren e o) o%inion on whether the )ollowing middle %art o) the surah is (a--i or (adani re#elation, @e ause Allah is telling us about the %eo%le mentioned in the stor& abo#e1 and its relation to the Qura&sh - when the& 6I77 go through the )amine in the )uture1 or when the& A5= going through the )amine while Pro%het (uhammad (sal Allahu ala&hi wasalam) is in (edinah,
A&ah .":
? % + @ % # # 5 > 5 "
2nnaa balawnaa hum !amaa balawnaa aS"haaba"l 0annati idh a%samoo la yaSrimunnahaa muSbiheen Most definitel! Be 4ested ?Fala""@ them, li'e Be tested the 1om anions of the 5arden, "hen the! s"ore to cut its fruit in the 6earl!7 morning&&&
Fala"" - Fala / Fal"a > harshl! and se)erel! test someone u(licall! and o enl! so he can (e an exam le for others& (Allah also tested Ibrahim with this t&%e o) test, - surah al @a2arah 4:.4/,) Similar word: Imtihaan - a 7ight !est whi h is eas&,
Di))eren e o) H%inion on whether these aa&aat are (a--i or (adani: @alaww (3arshl& !esting) is said in the Past tense )orm, I) it is (adani re#ealed #erses1 it im%lies: Allah harshl& tested the Qura&sh through a )amine, I) it is (a--i re#ealed #erses: the Past tense )orm o) @alaww im%lies +$ertaint&+ - (ost $ertainl&1 $ertainl& 6e will 3arshl& test them,,, (the %ast tense im%lies: that it is as $ertain -that Allah will harshl& test them- as the Past itsel) is so ertain,) ,, Just li-e 6e harshl& tested the $om%anions o) the Darden, 6hen the& too- an Hath (aQsam) that the& would -most de)initel&- $ut the har#est in the earl& Sunrise, ,aram - to 1ut off "ith a Quic' ,har ,lice i&e& the har)est cro s/fruits&
A&ah .8:
- ,
,,wa laa &asta!hnoon,, &&*nd the! did not ma'e Jxce tions ?isti4hnaa@& .st (eaning: the& did not ma-e e9 e%tions as to sharing some o) their har#est with the %oor, 5ather - the& made the de ision that the& would -ee% all o) it )or themsel#es, 4nd (eaning: 7A &aSrimunNA I we SG5=7E will $ut o)) the )ruits,
!he on)iden e that the& would do it the ne9t morning ga#e them )alse ho%es1 the& did not ha#e $ertaint& that Allah ould %re#ent them, ,,wa laa &asta!hnoon,, ,,And the& did not ma-e =9 e%tions (isti!hnaa) - in their $ertaint& (that Allah ould o%%ose their de ision,) :rd (eaning: Isti!hnaa - an im%l& the meaning Linshaa+ AllahL - i,e, !hese %eo%le did not thin- about Allah e#en one bit when ma-ing their de ision o) what the& would do the ne9t da&,
A&ah .8:
$ A 0 0 3 * ! # 3 * "
fa Taafa 'alayhaa Taa'ifun min &abbi!a wa hum $aa'imoon
So there tra#elled around the garden an a))li tion )rom &our 7ord while the& were aslee%, !hen something !aa+i)un: 4aa.ifun - 4aafa ?4a"aaf@ > Bent *round& Something ame and went around the garden (en ir led) it, I,e, (a&be wind1 water1 )ire1 et , And the& were )ast aslee% (Naa+imoon) !hen - and in morning - the garden was as i) it had alread& been har#ested, (i,e, !here was not e#en a )ruit le)t hanging o)) the trees) So the& %lanned to har#est1 and Allah also %lanned - to har#est1 and destro& their garden,
A&ah 4;:
5 /
And it be ame as though rea%ed 'i,e, har#ested A sli ed A ut o))*,
Allah uses the same word to show that 3e ut o)) the garden - Sareem (Sli ed and ut o)) all its )ruits,) 'see a&ah ."*
A&ah 4.:
5
Ca taNaadaw muSbiheen,, And the& alled one another out loud in the morning1 !hen we see the ne9t s ene o) the brothers wa-ing u% in the morning and not &et aware o) what has ha%%ened to their garden: Ca taNaadaw muSbiheen,, 4a:aada" - :aada - :idaa - to call out Loud& !aNaadaw I when %eo%le all out loud to each other& So &ou an imagine the brothers wa-ing u% in the morning1 sa&ing to ea h other out loud0 +7ets go to har#estJ+
A&ah 44:
$ B 5 ?;# %
Ani"+hdoo 'alaa harthi!um in !untum Saarimeen 'Sa&ing*1 LDo earl& to ut &our ro% i) &ou want to ut the )ruit,L Dhadaa - al ghadwa - to go somewhere in the (orning, 3arth - when &ou literall& ut the har#est, In -untum saarimeen - i) &ou a tuall& want to ut &our har#est down,
A&ah 4::
# * 9 . "
fanTala1oo wa hum yata"!haafatoon So the& set out1 while lowering their #oi es1 So the& de%art1 Eata-haa)atoon - -ha)ata - to -ee% &our #oi e reall& light, !a-haa)ut - when %eo%le tal- to ea h other 2uietl& in a light #oi e in a Publi %la e, Similar word: Na>wa A muNaa>aat: when %eo%le tal- se retl& and 2uietl& in a Pri#ate %la e, So the& are going to the garden and tal-ing amongst themsel#es in their intent on what the&+re doing,
A&ah 4/:
% # $ 9 # , A
an"3aa yad"!hulannaha"l yawma alay!um"mis!een LSo absolutel& no %oor %erson (mis-een - beggar) enters u%on &ou,L 6h& are the& tal-ing li-e this (i,e, In 2uiet whis%er)? LSo absolutel& no %oor %erson (mis-een - beggar) enters u%on &ou,L !he& absolutel& don+t want to go through su h an e9%erien e,
A&ah 4<:
$ 5 4 B ?;#
wa +hadaww 'alaa hardin %aadireen So the& went in the morning - u%on 'a state o)* aggressionAenerg& )ueled b& hatred 8I '7inguisti (ira le, om*
thin-ing the& ha#e e#er&thing in ontrol, 6a ghadaw - so the& did (in morning) +ala 3ardin (u%on -ardin ) %ardin > "hen !ou s ring into action and aggressi)el! ursue something, and this energ! is fuelled (! hatred& So these %eo%le were angr& be ause the& belie#ed it was their garden1 and that be ause the& wor- on the garden - then no-one but we should bene)it )rom it, !he& are snea-ing aggressi#el& at night to go to their own garden to sli e o)) its )ruits )or har#est, !heir anger and %ride ma-es them loo- insane1 sim%l& be ause the& do not ha#e to do this sin e it is their garden, So wh& do the& re2uire su h an attitude? !he& don+t, 6e see their )eelings and moti#es and energ& through this main word - L3ardinL, Qaadireen (ism )aa+il) - the! thought the! had e)er!thing in 1ontrol 6Qudrah7& Normal senten e stru ture would be0 (a +hadaw 1aadireena 'alaa hardin I the& set o)) in the morning thin-ing the& are in )ull ontrol1 while in a state o) 3ard (aggressionAenerg&Ahatred et ,) 3owe#er1 b& %la ing -ardin earlier in the senten e stru ture - it em%hasises that it was the onl& reason the& did this - their greed& moti#es and their intense anger against the %oor who bene)it )rom the wealth o) the garden, 6hen &our moti#ated and angr&1 &ou+re h&%ed u% in &our intent to )ul)ill &our mission,,,
A&ah 46:
" # 2 ' %
fa lam"maa &a'awhaa %aaloo in"naa la.aal"loon L@ut when the& suddenl& saw it0 the& said - 6e are surel& lostJL
6e+re de)initel& 7ost (Daaloon),, !his ould im%l&: .- the& thin- the&+#e gone to the wrong %la e, 4 - the& soon realise that the& ha#e ome to the right %la e1 but the& were lostAmisguided in their ideas (their ideas o) being greed& and un>ust to the %oor),
A&ah 4":
& 5 5
7al nahnu ma-roomoon " No1 rather we are De%ri#ed (the garden has been made 3araamA)orbidden to us) b& Allah, . - So the& %lanned the night be)ore to sli e and ut o)) the har#est, 4- Something tra#elled around their garden at night and sli ed all their har#est o)) and destro&ed it, : - !he& rushed in the morning in anger A adrenaline (u%on -ardin) and realised their garden had been destro&ed b& Allah as a onse2uen e o) their greed against the %oor,
A&ah 48:
, & % * 4 % & %
%aala awsaTuhum alam a%ul"la!um law"laa tusa!-!ihoon !he most middleAbest o) them said1 LDid I not sa& to &ou1 +6h& do &ou not exalt ' Allah *?+ L Qaala (Said) a6satuhum aBsat - Basat - middle, (est ?middle/centre art is the (est art@& Sin e there were : brothers in the narration 2uoted1 it is also %ossible that the in between one (i,e, !he middle 4nd one) is being re)erred to as the SensibleAbest one, 3e said0 LDidn+t I tell &ou this would ha%%en i) &ou didn+t glori)&Asab-bihoon - Allah, ,u(h - glorif! / ele)ate something and 'ee it constant in ele)ation&
6h& did he sa& this s%e i)i all&? @e ause glori)&ing Allah im%lies0 Eou should ha#e worshi%%ed Allah1 been than-)ul to 3im1 belie#ed %ro%erl& - then this wouldn+t ha%%en to &ou, I) he ad#ised them earlier1 he also did >oin them in the a t, So he was still a %artner in rime and there)ore )a ed its loss, !his shows that -nowledge isn+t enough1 but it needs to be su%%orted b& a tion,
A&ah 48:
C 5
Qaaloo subhaana 5abbinaa in-naa -un-naa Dhaalimeen the! said ho" glorious is our Master, "e "ere surel! of the G ressors/Brongdoers&
Innaa -unnaa dhaalimeen - we were surell& wrongdoersAo%%ressors, It was too late now1 so their sin aused harm to them and their re%entan e didn+t remo#e the harm their sin had aused, !he& ould onl& ho%e good )rom Allah in the )uture i) the& sta&ed good and onstant in obedien e to Allah,
A&ah :;:
D $ ;? # & ' 4 (
Ca aQbala ba+Duhum +alaa ba+Din &ata 7aawamoon So the& turned on ea h other a)ter the other1 blaming, =#ils o) Disobedien e to Allah: @e oming Arrogant auses: Dradual Losses o): - Bealth, - Lo!alt! 'amongst @rothers P Criends*,
So &ou ha#e nothing le)t, Eou lose &our wealth1 and &ou lose &our lo&al allies, Showing the e#ils o) arrogan e and disobedien e to Allah, Similar ha%%ened to the disbelie#ers in the @attle o) Fhanda2AAhBab, La"m - to assign (lame on someone& 4aLaa"um - to assign (lame on each other& 6hen the brothers )ight and blame ea h other1 the& start to regret,, 5ealising the& ha#e nothing le)t,
A&ah :.:
# * B
2aaloo &aa 6a&lanaa - the! said- G 1urse/destruction on oursel)esN Innaa -unnaa !aagheen - surel! "e "ere (rea'ing all limits ?in "rong&@ !he& now be ome humble now that the& ha#e nothing le)t,
A&ah :4:
5 9 B % 2 ?; ?; $
+asaa 5abbunaa - erha s/ma!(e, our Master ma! EuFdilanaa -ha&ran minhaa - Re lace for us (etter than that& Innaa ilaa 5abbinaa 5aaghiboon - surel! "e are to our Master 5aaghiboon - 5aghib (singular) - Ragh(a - literall& and internall& be ome In)atuated A in ursuit of ?i&e& our Master@&, 6e see that these %eo%le had the best garden -nown to all the %eo%le1 whi h aused them to be ome li-e the e#il leaders o) Qura&sh mentioned in earlier aa&aat o) this surah,
@ut b& Allah destro&ing their wealth0 their wealth was lost1 so was their honor1 and brotherhood - the& had lost e#er&thing, @& re%enting - the& ould ho%e )or good )rom Allah in the )uture,
A&ah :::
% E ? # + + F> 9 ?> ! ?+
Fadhaali- al adhaab - <ust li'e that ?"hat is mentioned earlier@ is the unishment 6a la adhaab-ul aa-hirati a-bar - and surel! the unishment of the next life is much greater& 7aw -aanoo &a+lamoon - if onl! the! 'ne" (in Fnowledge and a tual 5ealisation,) !his is a warning to the %eo%le who thin- the& are in ontrol and who thin- their wealth and unit& an ause harm u%on the wea- and %oor belie#ers, Sin e Allah an use &our own strengths against &ou within >ust one night, 3adith: Abdullah ibn (as+ud said Allah+s (essenger said0 I&&aa-um wa-al ma+aasi1 inna- al abda la &adhnibu dhanba )a &uhramu bihi riB2an 2ad -aana ha&&an lahu KFe )er! careful from sins against *llah, sometimes the sla)e commits sins, and those sins re)ent him from ri2// ro)isions "hich could (e eas! ?a)aila(le@ for him&L =#en when Allah warns disbelie#ers - 3e is still warning belie#ers to not )all into su h sins, Htherwise - the& ould )a e similar %unishments, So we need to )eed the %oor1 otherwise Allah ould destro& our wealth, @ut i) we ga#e in harit& - Allah would in rease our wealth and %ut @ara-ah (blessings) in it,
(ain Qalam < (A&ah :/-/.) 'Download (P:*

A)ter tal-ing about the bad %eo%le1 Allah tal-s about the good %eo%le, !he tone o) this surah is #er& strong1 so >ust as there has been alot o) %ower used against the arrogant disbelie#ers1 similarl& - there will be alot o) %ower used to des ribe the %eo%le o) the Jannah (Paradise Dardens)1 and then turns ba - to rebu-ing the disbelie#ers, @e ause this is earl& re#elation whi h is )o used on Indhar (wa-e u% alls whi h are loud,)
A&ah :/:
/ @ # $ .
2nna li"l mutta1eena 'inda &abbihim *an"naatin"$a'eem Most definitel!, for the 1onstantl! 5od fearing, guarders against e)il "ill (e near and "ith their Lord in 5arden, of $elight/Jn<o!ment& Inna - most de)initel& 7i-+l mutta2eena - )or the %eo%le o) !a2wa, !he (utta2een are those who ha#e the highest le#els o) =maan ( ertaint&) and the& are the e9a t o%%osite o) the arrogant disbelie#ers mentioned at the earlier in this surah, !a2wa - guarding &oursel) )rom e#il whi h brings Allah+s wrath, :oun 6something in a 1onstant state73 mut4aQeen Merb 'something in a !em%orar& state*: aladheena-at!a2aw !he mutta2een are o) the highest le#el o) belie#ers be ause the& are $onstantl& being aware o) Allah and )earing to disobe& him, +inda 5abbi3im - nearAwith !heir 7ord, )ee - in JannAAt I Dardens (%lural) ')rom Jannat (Darden)*
al-Na+eem - Ni+ma - ommonl& translated as +@lessing+, 6h&? !aNaa+um - to en>o& something, A blessing whi h is en>o&able, Jannaat Al-Na+eem - gardens whi h are alwa&s %leasurableAsweetAen>o&mentAblissA)un, L(ost de)initel& )or the (utta2een are Dardens o) PleasureAen>o&mentA)un,L S&nta9ADrammar: 1 -!his is abnormal senten e stru ture1 b& %la ing the mention o) Mutta/een earlier in the sentence stru ture (instead o) at the) - it im%lies that the gardens of leasure are exclusi)el! for them& =9am%le: Gstadh Abdul Nasir mentions0 a brother in#ited him to a meal at a restaurant1 and he too- him to a table whi h had a sign sa&ing L5=S=5M=D,L I,e, !his table had been reser#ed )or him and the sur%rise o) it made him )eel ha%%& inside, Now imagine Dardens o) Delight and $onstant eternal Pleasure whi h ha#e alread& been reser#ed )or &ou es%e iall& b& Allah 3imsel)? 0a - !he +%eo%le o) the Darden+ (aS-haab al Jannah) was mentioned in a&ah .81 when re)erring to the men who had the best Darden in the world, 6hereas in this a&ah when des ribing %aradise1 Allah mentions Plural: Jannaat, 0( - Allah did not atta h an& e9tra des ri%tion to their Darden (Just said +Jannah), In this a&ah1 Allah is des ribing the gardens o) Paradise as Dardens o) %leasure and en>o&ment (Jannaatun-Na+eem), Showing the& are A(AKIND gardenS, !he& will enter amaBing and delight)ul gardens and be there with their 7ord1 )ore#er,
A&ah :<:
% & # @ @
ACa na>+a-lu-l muslimeena -a-l mu>rimeen? - Shall we then treat the (uslims (those who submit 'to Allah* li-e the $on#i ted riminals?
So we+re ba - to the wa-eu% all (Indhar) again, !his is #er& #er& earl& re#elation1 so highlighting good rewards should be mentioned1 but there needs to be a strong wa-e u% all )or the ma>orit& o) %eo%le who are unaware and to wa-e u% and realise the realit&, al Mu<rim - i#raam - to (e 1on)icted of committing a crime& 6hen someone has been on#i ted and been senten ed as Duilt&, /Shall (e ma!e those who submit to Allah, the same as those ;riminals who have been convicted and found +uilty of ;rime?/ !his is rational %roo) o) Judgment Da& and Justi e, !here needs to be A ountabilit& )or %eo%les a tions b& someone in a higher authorit& than them1 to allow Justi e, !his is im%ortant be ause e#en i) someone is a wrongdoer1 but someone wrongs them - the& still want >usti e, So this isn+t >ust a religious issue1 rather - all humans wants )airness and >usti e )or themsel#es,
Similar aa&aat: - Surah Sa>dah :4:.8 - an a true belie#er be li-e an e9tremel& e#il doer? !he& are not e2ual, - Surah 3ashr <8:4; - the %eo%le o) the )ire and the %eo%le o) %aradise annot be e2ual, - Surah Saad :8:48 - the %eo%le who belie#e and do good deeds1 are 6e to ma-e them no di))erent to Ae2ual to those who s%read ause orru%tion on the =arth?
Are 6e to ma-e the (utta2oon li-e those who blatentl& and o%enl& disobedient to Allah?
Surah Cussilat /.::/: the good is not e2ual to the e#il, (the 7aa is re%eated twi e to show that there is #ar&ing degrees o) good and #ar&ing degrees o) e#il),
I) %eo%le treat others di))erentl& based on what the& do1 then wh& shouldn+t Allah treat %eo%le di))erentl& a ording to what the& do?
A&ah :6:
5 3
Maa 3a5um " !ayfa ta-!umoon? Bhat is "ith !ou, ho" do !ou #udge9 L(aa 7aFumL - what is wrong with &ou?
!here is a %ause in the re itation, 3u-m A &a3-um (%resent tense), !a%'umoon - !o arri#e at an Authoritati#e De ision1 through e9%erien e and -nowledge (wisdom), 1- %u'm - *uthoritati)e $ecision& 0- %i'mah - Bisdom& LShall 6e treat those who submit to Allah as those who are on#i ted riminals1 what is wrong with &ou - 3ow ha#e &ou ome to this on lusion?L !his is in Present tense form (!a3-umoon) - whi h is im%l&ing0 /(hat is with you " How are you still upon such a decision( on what !asis are you still upon it?/ Allah is lea#ing the door o%en, Eou still ha#e the han e to hange &our de ision and be ome a better %erson, !his is !ransision (ilti)aat) - to 3ighlight their mindset1 through whi h - ma&be the& might onsider hanging themsel#es )or the better,
A&ah :":
A > %
am la5um !itaabun fee"hi ta"drusoon Hr ma&be &ou ha#e some s%e ial @oo-1 in that &ou are 7earning )rom (&our on lusions,) It is translated as +s%e ial boo-+ be ause o) the Abnormal senten e stru ture, Normal senten e stru ture: Am Fitaabun 7aFum - Hr a @oo- &ou ha#e,,? Senten e stru ture in this A&ah: Am 7aFum Fitaabun,,? - Hr do &ou ha#e a @oo-? !here is more em hasis laced on the "ord +ita( ?Foo'@ in this a&ah, 6hi h ma-es it seem
li-e a .s ecial Foo'.& LHr do &ou ha#e a S%e ial @oo- )rom whi h &ou 7earn (and ome to these strange $on lusions whi h nobod& else has)?L $ars3 $arasa ? ast tense > he Learnt@ / !a$rusu ? resent tense > he is Learning&@ - to Learn& 4o ,tud!, to gain Jducation / Insight etc& LDo &ou ha#e a s%e ial boo- b& whi h &ou are stud&ing with dee% Insight1 and )inding these on lusions?L !he word +taDrusoon+ is in Present '(uDaari+* tense1 whi h is im%l&ing0 are !ou ,till learning from such a (oo'9 H) ourse this is hallenging the disbelie#ers be ause the& do not (and did not ha#e a boo- o) an& -ind li-e that in the time o) Pro%het (uhammad,) and e#en i) an& %eo%le do - it shows in onsistent it is wih logi and human nature,
A&ah :8:
9
Inna la-um )eehi la maa taFha&-&aroon KIn that (oo' -exclusi)el! for !ou, surel! - is "hate)er !ou choose for !ourself9K 6hat does this mean? !he disbelie#ers hallenged Pro%het (uhammad and said that i) - )or arguments sa-e there is an a)terli)e1 then i) we are ri h in this li)e1 then we will also be ri h in the ne9t li)e, I,e, $o !ou ha)e a (oo' from "hich !ou learn9 ?a (oo' "hich tells !ou@ that !ou shall ha)e all that !ou choose9 6here are &ou getting all these strange ideas )rom? !hat onl& &ou will get what &ou want1 based on &our own desires,
4a+ha!-!aroon - is reall& !a!aFha&-&aroon, (double letter !a at the beginning o) the word), @ut it has been omitted %ur%osell& b& Allah in re itation,
;I '7inguisti (ira le, om*
!ata-ha&-&ara A -ha&-&ara A !ata-ha&-&aroon - -ha&r (good) - to tr& to )ind that whi h is good, (in this ase - the disbelie#ers are being des ribed as +tr&ing to )ind that whi h is good )or themsel#es onl&,+) !a-ha&-&ur '!aCa+-+ul* - the Merb %attern im%lies the meaning o) someone: 4r!ing to do something (ut not necessaril! (eing successful in that& . - So the& disbelie#ers are tr&ing to hoose that whi h is better )or themsel#es1 when that "hich the! thin' is good - is not reall! (etter for them& (Allah is hinting that the guidan e o) Allah is better )or them,) !he e9tra .4a. "as dro ed in re itation )or0
!ata-ha&-&aroon has be ome ta-ha&-&aroon, 6hen the +!a+ is dro%%ed - it signals to something, I,e, In this ase - it im lies the! ha)e Rushed in their decision& I&e& 4he! ha)e not considered Islam ro erl!1 and the& want onl& what -the& Per ie#e - is best )or themsel#es, !he& thin- that b& re>e ting Islam 2ui -l& without thin-ing dee%l& about it - the& ha#e done that whi h is good )or them, @ut it is not good )or them,
A&ah :8:
A # 5 $ A ? ? . % % ? ;? G
am la5um a maanun alaynaa 7aali+hatun ilaa yawmi"l %iyaamah, inna la!um la maa ta-!umoon Hr do &ou ha#e some e9 lusi#eAs%e ial A&maan (S%e ial binding Hath) u%on Gs (Allah) - that 5ea hes (@aaligh) all the wa& till the Da& o) Judgment, !hat most de)initel& &ou will get what &ou De ide? A&maan (%lural) o) Eameen - a s%e ial binding Hath,
A&ah /;:
;1 '7inguisti (ira le, om*
! # 2 % 6 ?+ A $
Salhum ayyu-um bi dhaali!a <a'eem LSo as- them - who amongst them is the one who is res%onsible and will s%ea- on behal) o) them on the hoi es the& ma-e?L ,al hum - *s' them, !his is a $ommand Allah is gi#ing to 3is (essenger, Allah tal-ing to 3is (essenger dire tl& instead: !his is Ilti)at (transision) - where Allah s%o-e to the disbelie#ers be)ore (what an honorJ)1 and now 3e will tell 3is (essenger to ontinue (an honor )or the (essengerJ) Also note that Allah in these instan es is tal-ing to the disbelie#ers be ause it is the one o) the =arliest re#elations in (a--ah (when onl& a )ew %eo%le were (uslims 'ma&be a hand)ul*), So the disbelie#ers are not totall& Fu))ar ()irml& on disbelie)), !heir long term de isions are not lear, So Allah is willing to tal- to them during this stage, 3owe#er1 on e their Fu)r (ungrate)ulnessAarrogan eAdisbelie)) is %ermanent1 the& are not s%o-en to1 in this li)e1 nor the ne9t,
,,as- them (H (uhammad),,, *!!u%um - "hich ?of@ them @i dhaali-a - with that Ma.eem - some(od! "ho is res onsi(le on (ehalf of eo le and s ea's on their (ehalf& LSo as- them - who amongst them is the one who is res%onsible and will s%ea- on behal) o) them on the hoi es the& ma-e?L No-one ame )orward )rom the Qura&sh1 and it is most %robable that no-one will )rom other grou%s o) %eo%le too, Sin e it is embarrassing )or them - be ause0 - !heir arguments o) treating the one who has submitted to Allah in good a ts being similar to a on#i ted riminal does not ma-e logi al sense, - :or can these eo le ro)e that the! ha)e ta'en a s ecial (inding co)enant "ith *llah to
su%%ort their laim o) ha#ing the hoi e in de iding what should be right and what should be wrong et , !his la - o) %roo) embarrassment auses %eo%le not to ste% )orward1 )rom all wal-s o) li)e e9 e%t Islam, In whi h we an %ro#e that we ha#e a ontra t with Allah,
A&ah /.:
# 7 1 1 % 0
am la-um shura!aa'u fa"l ya'too bi shura!aa'ihim in !aanoo Saadi1een.
Gr do the! ha)e ,hura'aa. ? artners@ then let them (ring these Partners for"ard if the! are truthful& ,hura'aa. ? lural@ - ,haree' ?singular@ - Partners Partners an re)er to0 1 - Partners the& worshi% as asso iates along with Allah (ie, their idols1 )alse deities et ,) who are su%%orting them, I) the& ha#e these Partners with Allah1 then let them bring them )orward i) the& are truth)ul, (i,e, I) the& are stone idols1 or %eo%le who are worshi%%ed1 or +nature+ itsel) - the un%olluted mind will laugh, +3ow an su h a being be an e2ual with Allah?+) 0 - it ould be a 7iteral meaning: Partners in their stan e on Disbelie), Are there an& other Intelligent %eo%le o) an& $i#iliBation1 +great minds+ - who are willing to ba -u% what &ou laim? @ut the& did not ha#e an& %eo%le to su%%ort them - be ause the& were on an island (Arabia) surrounded b& : sides o) water, !hen bring these Asso iates &ou ha#e0 Idols et , !o su%%ort &ou in &our laim1 or bring &our intelligent asso iates and as- them to %ro#e &our laim that &ou ha#e a0 - a S%e ial @oo- whi h tells &ou that a (uslim (one who submits to the high moral standards set b& Allah) is similar to a $on#i ted -)ounded Duilt&- $riminal, - a S%e ial @inding Hath with Allah till Judgment Da& - whi h allows &ou to do whate#er e#il &ou want1 and Allah will be )ine with that,
Qalam Part 6AC 'A&ah /4-<4*, 'Download (P:*

htt%:AAba&&inah, omA%od astAle turesA68Q2alamQ),m%:
6hen Allah has made the disbelie#ers thin- o) their stan e )rom the aa&aat be)ore1 3e then ma-es them see the onse2uen es i) the& were to remain on disbelie),
A&ah /4:
( * 1 2 ; @ $ H $ 3 4
awma yu5shafu 'an Saa1in wa ya.'uwna ila"as"su0oodi fa3aa yastaTee'uuwn !he Da& the shin will be un o#ered and the& are in#ited to %rostration but the& will not be able to1
Eawma &uFsha)u +an saa2in Aa"ma - the da! !u+shafu .an ,aa/in - re)ealed/ex osed, the ,aa/ - ,hin (one, (between the -nee and the an-le) Hn !he Da& when the Shin will be re#ealed,, ?Ba !ad.oona ila-su<oodi@ *nd the! "ill (e called to ,u<ood ?Prostration@ )a laa &astatee+oon - And the& will not be able to do so, (no matter how hard the& tr&,)
6e learn: - !his is tal-ing about Judgment Da&,

- the ,hin (eing ex osed3 7iterar&A7inguisti Pers%e ti#e: In Pre-Islami Poetr& language: to e9%ose the Shin bone im%lies - (taShmeer +an-Saa2AtaFshi) +an-Saa2) to =9%ose the Shin bone I =9treme amount o) Di))i ult&, 6h&? @e ause when some Di))i ult& ha%%ens1 %eo%le run, @ut when &ou run1 the legs o) the trousersA%antsAdress 5ise, Hr %eo%le in the %ast (males and )emales) would sim%l& le)t their s-irt t&%e o) dress 'abo#e their an-les* to run (sin e trousers were not a#ailable ba - then,) A similar statement is said when the (uslims were losing in the @attle o) Ghud1 so the (uslim women+s shins were being re#ealed (this was be)ore the #erses o) 3i>aab were re#ealed) be ause the& were running 2ui -l& to %ro#ide the (uslims with water, (eta%hori al (eaning: So0 Eawma &aFsha)u an-Saa2 - an im%l& JO4RJMJ $IFFI1=L4A& A 7iteral (eaning is: !here is a di))eren e o) o%inion amongst earl& S holars (some sa& it is a (eta%hori al meaning be ause o) its linguisti useage 2uoted abo#e)1 others sa& it is a 7iteral meaning0 I the $a! "hen *llah.s shin is ex osed& '(u))asireen should debate this dis ussion and not us la&%eo%le, It is %art o) Ad#an ed A2eedah (belie)s),* Ba !ad.u"na ila-al-su<oodi &&*nd the! "ill (e called to Prostrate3
Imam al-Qurtubi in his !a)seer 2uotes Abdullah ibn (a+sood narrating: /man !aana ya'dbudullaaha mu!hliSan ya!hirru saa0idan lahu wa yab!al munaafi1oona laa yastatee'oona !a anna fee .huhoorihim as"safaafeel. - those who used to worshi% Allah with %urit& o) intention1 the& will )all down be)ore Allah in %rostration (>ust when the& are brought ba - to li)e)1 and the h&%o rites will remain standing 'and Abdullah ibn (as+ood e9%lains*: li-e the& ha#e iron rods are stu))edA)illed their ba -bones1 so the& an+t bend their ba -s in ProstrationAsa>dah to Allah,
;; '7inguisti (ira le, om*
Another hadithAnarration in Sahih (uslim1 whi h is authenti e9%lains to us more detail: Abu Sa+eedin al Fhudri narrates that Allah+s (essenger said0 #a yu!shafu 'an saa1 fa laa yab%aa man !aana yaS0udu lillahi min til!aa'a nafsihee il"laa adhina lahu bi su0ood. - Bhen the shin is re)ealed, not a single erson "ho used to (o" do"n to *llah "illingl!, exce t that *llah "ill gi)e ermission to this erson to go do"n in su<ood/ rostration (efore *llah on the $a! of #udgment& So &ou an imagine on this Da&: All o) man-ind is in rows (sa))an sa))a - row u%on rows)1 standing in)ront o) Allah1 and when Allah is in)ront o) them - onl& those who submitted themsel#es to 3im in this li)e will be able to %rostrate to 3im,, !he& did this willingl& in this world1 b& submitting and %rostrating themsel#es to 3im, So the& will do it on this Da&, !he hadeeth ontinues: 6a laa &a@2aa man -aana &aS>udu 5i&aa+an il-laa >a+ala Dhahrahu !aba2atan waahidah - and there does not remain someone "ho Prostrates - so he is seen ?sho"ing off@ - exce t his (ac' "ill (e made into a solid ieced structure ?so he cannot rostrate/do sa<dah@& !he hadeeth ontinues: Fulla maa a5aada &aS>uda -harra +alaa -a)aa - and e)er!time the! tr! to go to ,u<ood/ rostration, the! "ill fall (ac'"ards& So we see that0 Hn the Da& the Shin is re#ealed1 and the& will be alled to Prostrate - and the& will not be able to (while tr&ing their best to,) - &asta!ee+oon, !hese %eo%le an+t %rostrate,
A&ah /::
A + ." 2 ; @ 9 $ I? % ? 1 " "

;C '7inguisti (ira le, om*
5haashi'aan a7Saaruhim taha%uhum dhillah. wa %ad !aanuuw yu.'awna ila"as"su0oodi wa hum saalimuuwn !heir e&es humbled1 humiliation will o#er them, And the& used to be in#ited to %rostration while the& were sa)e P sound, +haashi.atan - 'hushoo. - something to (e ,ha'en / G)er"helmed / %um(led& aF,aaru%um - their J!es& > their J!es/,ight "ill (e loo'ing $o"n / hum(led, li'e the! ha)e (een caught 5uilt! in a 1rime - the! are 1riminals& !he& are ashamed and the& wish that the& ould %rostrate to Allah1 but now it is too late, 6h& is Su>oodAProstration mentioned? @e ause Su>oodAProstration is the most belo#ed %osition )or the +Abd (Sla#e) o) Allah1 in the sight o) Allah, Some hadith state that the head o) an +Abd (sla#e) o) Allah is between the )eet o) ar5ahmaan (the (ost (er i)ul,) Su>ood (%rostration) is a wa& through whi h &our %ra&ers are answered1 through whi h &ou get blessings1 through whi h &ou re ie#e Allah+s (er & and )a#ours, Su>ood is a means o) om)ort1 reassuran e1 a wa& out o) di))i ult&, Eou are in this %osition when &ou are in the womb1 sometimes when &ou are aslee%1 )or om)ort, I) these %eo%le were to be allowed into the %osition o) Sa>dahA%rostration - the& might )eel a sense o) om)ort and ho%e )rom Allah, @ut on this Da& - there is no om)ort1 and no ho%e )or them, Allah will not e#en allow this glimmer o) ho%e, !he& will see the realit&1 who the& are and who the& are with, So that when the true belie#ers %rostrate to Allah1 those remaining standing will see who the&+re e2uals are, 6ho the&+re om%anions are in hell, A realit& he - will be shown to them1 a realit& )rom whi h the& annot turn ba -, ta&ha1u-um dhillah
;D '7inguisti (ira le, om*
taRha/u - Rahi/a - "hen one thing com letel! o)ershado"s another thing, forcefull! if needed& $hilla - a feeling of hel lessness 6in 1lassical *ra(ic7 (be ause o) what has been des ribed )rom the a&ah be)ore,) !he& an+t ma-e su>ood (%rostration)1 the& -now who the& are standing with (other e#il t&rants and orru%t %eo%le)1 and the& ha#e no ho%e )rom Allah on this Da&, So the sin-ing )eeling o) hel%lessness1 )or e)ull& o#er omes them, !he& learl& realise who the& are now1 who the& are with1 and where the& are heading towards (hell)ire,) So we see )eelings o)0 ho%elessness1 loss1 )ear1 an9iet&1 and no turning ba -, Allah ontinues in this a&ah0 6a 2ad -aanoo &ud+awna ila-al-su>ood !he& had alread& (in the worldl& li)e) onsistentl& been alled to Prostration Ba hum ,aalimoon - and the! "ere ,aalimoon& ,aalim - ,alaama > Peace and ,ecurit!& 'Drammar: the 6aaw is 6aaw haali&&ah I the +6a+ does not mean +and+1 but it means +6hile+,* !hese %eo%le were ontinuousl& alled to Prostration1 6hilst the& were in Pea e and Se urit&, (@ut the& ontinued to disobe&1 and re%eatedl& re)used,) !his is wh& the& the& are in this state o) loss and an9iet& on this Da& (o) 5essure tion,) !hese 4 %re eding #erses are said to e9%lain what will ome ne9t0 @e ause what is going to ome ne9t is e#en stronger than what has alread& been said,
A&ah //:
K > 5 L , + # @ 5 IL + J +
fa dhar$ee wa man yu5adhdhibu bi haadha"al hadeethi, sa nasta.ri0uhum min haythu laa ya'lamuuwn So lea#e (e1 'H (uhammad*1 with 'the matter o)* whoe#er denies the Qur+an, 6e will
;E '7inguisti (ira le, om*
%rogressi#el& lead them 'to %unishment* )rom where the& do not -now, fa dhar-nee - so/therefore Lea)e Me (a= man yu5adhdhibu bi haadhal hadeeth - 6ithR the one who ontinuousl& re>e tsA@elies this Statement (the Qur+an) 'R6aaw (a+i&&ah - the +6aaw+ o) +6ithAAsso iation+* So Allah is telling 3is (essenger0 7ea#e me with these %eo%le who belieAre>e tAabuse the Qur+an, + J - wa dharnee wa"al mu!adhdhibeen - Lea)e me 6to deal "ith7 the (eliers& + '(uBBamil "::..* - .harnee wa man !hala1tu waheedan - Lea)e me 6to deal "ith7, the one #9 . 5 + / J "ho I created (! M!self& (i,e, a )irm disbelie#ing o%%onent o) Allah+s (essenger0 6aleed bin +Gtbah,) '(uddathir "/:..* !his is a threat to the deniers1 and a onsolation to the (essenger who is being slandered on a dail& basis b& these %eo%le, Sa naStaDri,uHu+ ,a - soon :a - Be $ara<a - ste s / le)els isti$raa< - small ste (! ste / le)el (! le)el Soon 6e will ta-e them ste% b& ste%,, Min haythu laa ya'la+oon - from "here the! did not realise& So Allah will graduall& slowl& destro& them,, I,e, the& will soon dig their own hole1 their own loss1 their own destru tion, As their disobedien e in reases1 their hearts will go dar-er and the& will not re%ent1 so the& will graduall& destro& themsel#es and send themsel#es to the hell)ire,
;H '7inguisti (ira le, om*
A&ah /<:
A % J# M N
(a umlee lahum, inna !aydee maTeen And I will gi#e them time, Indeed1 (& %lan is )irm, (a umlee lahum " and 2 am +ivin+ them respite6lettin+ them +o I,e, 7oosening gri% on them, =mlee - imlaa - Res ite for a )er! long time& Allah is letting them go )ree )or a #er& long time, So the& an de ide through the di))erent e#ents and realise that Islam reall& is the truth, (i,e, we see that the li-es o) Abu Su)&an1 3ind1 I-rimah ibn Abi Jahl et , be ame (uslims 4;&ears a)ter Pro%hethood during Cat-h al (a--ah 'the H%ening o) (a--ah* et ,) !hese %eo%le o%%osed the (essenger o) Allah )or so long1 &et Allah ga#e them a 7HND time to e#entuall& )ind guidan e, @e ause that is better than d&ing u%on disbelie), In other ases1 Allah allows the disbelie#er to li#e )or a long time so he arries on doing more e#il and he is %unished more, !his would also allow the @elie#ers to get more reward and higher ran-ings in Paradise throughout this long time %eriod through their long struggles,
..inna !aydee mateen +a!d - a ,cheme/Plan in)ol)ing $ece tion& (that loo-s li-e something on the sur)a e1 but under the sur)a e - it is something else, I,e, A tri -ing ta ti A%lan,) !his is the Plan o) Allah - and it loo-s li-e the disbelie#ers are going to win1 but the realit& is that Allah will su%%ort the belie#ers i) the& su%%ort 3is ause1 until the& be ome )ull& Mi torious, ma4een - something )er! ,trong and )er! ,ta(le& Its foundation is unsha'ea(le& Surel& m& Plan is Mer& StrongAStable, !his tea hes us trust in Allah1 and that nothing an de)eat 3is %lan1 in whi h it ma& loo- li-e
CI '7inguisti (ira le, om*
the belie#ers are losing1 but in realit& - the& are winning (a ording to the Plan) - i) the& are sin ere,
A&ah /6:
. - @ % 2 # G % 4
Am taS'aluhum a0ran, #a hum min ma>hramin muTh1aloon Hr do &ou as- o) them an o#erdue %a&ment1 so the& are b& debt burdened down?
*m ta,.aluhum a<ran - or are !ou as'ing them for re"ard9 #a hum min ma>hramin muTh1aloon - so the! are from outstanding $e(t, (eing hea)il! "eighed do"n9 ma5hram / 5haram - a Loan "hich is alread! ast due date& Similar word: Da&n - a 7oan whi h &ou ha#e to %a&ba - b& a set date, mu4h/aloon - 4hi/l - "eighed do"n& !his a&ah again $onsoles Allah+s (essenger1 and it also ma-es the disbelie#ers re)le t on the role o) the (essenger o) Allah and the guidan e, I,e, !he (essenger o) Allah is not as-ing %eo%le to %a& mone& )or this guidan e, Eet he is )a ing torture and hardshi% )or this ause, 6hat else ould his moti#e be e9 e%t Duidan e? So what is %re#enting &ou )rom )ollowing him?
A&ah /":
> G $ % "
Am 'inda-um"ul >hayb, #a hum ya5tuboon
C1 '7inguisti (ira le, om*
Hr do the& ha#e with them (-nowledge o)) the Gnseen? so the& are 6riting (it)?
Am +inda3um-ul Dha&b - Hr do the& ha#e with them (-nowledge o)) the Gnseen? Ca hum &aFtuboon - so the& are 6riting (it)? !a+tu(oon ? resent-future tense > 1ontinuit!@ - +ata(a - to Brite/Prescri(e/Record& 6riting is a sign o) 1onfidence, !hese %eo%le ha#e no0 =#iden e1 Di#inel& Ins%ired S ri%ture1 or @asis1 b& whi h the& ha#e )oundations b& whi h the& belie#e, So if the! ha)e nothing firml! esta(lished ?from the 'no"ledge of the unseen, or a $i)inel! ins ired Foo'@ to guide them - then "hat are the! actuall! u on, exce t misguidance and confusion, and (lind follo"ing9
A&ah /8:
/ 5 , K > + 5 5 " O ! A C
faSbir li-u!mi &abbi!a wa laa ta5un !aSaahibi"il"-uuwti idh naadaa wa huwwa ma!.huuwm !hen be %atient )or the de ision o) &our 7ord1 'H (uhammad*1 and be not li-e the om%anion o) the )ish when he alled out while he was distressed, fa,(ir - I,(ir ?command / fi.l .amr@ - so (e Patient/1onstant/,teadfast ,a(r+s root meaning is to .4ie something do"n., (i,e, to sta& )irmA onstantAtied down) 6e see through this ommand o) Allah that Allah+s (essenger is not see-ing reward o) the %eo%le1 and this is wh& he is ontinuing in alling %eo%le to the Duidan e, 3e ho%es )or his reward )rom Allah, Li %u'mi Ra((i'a - for ?the@ $ecision/#udgment/Bisdom ?of@ !our Master/Lord& So be %atientAtied downA onsistent )or the $ommandA6isdomADe ision o) &our (asterA7ord,
#a laa ta5un !aSaahibi"il"-ooti - then do not be li-e the $om%anion o) the @ig Cish %oot - refers to fish, (ut es eciall! a Fig Fish& So Allah is telling 3is (essenger to be ommitted and to ontrol &our emotions1 sta& alm1 and be )irm u%on &our da+wah (in#iting to Islam), !he 1om anion of the Fig Fish is - according to the 1lassical tafseers. - referring to Pro het Aunus 6#onah7& ,tor! of Pro het Aunus3 Near the end o) surah as-Saa))aat :":.:8-./81 the stor& o) Pro%het Eunus is mentioned in detail: 6 ' ( And indeed1 Eunus 'Jonah* was among the messengers, ( 7 $ ( , % 4 6hen he ran o)) to the boat that was o#er)lowingAo#er)ull (mash-huwn) 4 8 5 And he drew lots and he was among the (udhaDeen - the& had to throw someone out o) the boat 'be ause it was )ull* (and his name -e%t oming u%) - so he had to be thrown out, & 9 4 : !hen the )ish swallowed him1 while he was blameworth&, Calta-ama3u al 3oot - ilta-ama to swallow something whole (and not hew)1 and he was - mu7eem - he was @lameworth& (be ause he had ran awa& )rom his %eo%le in da+wah - when the& re>e ted his message) 9 ' 4 And had he not been o) those who e9alt Allah 1 muSab-biheen - one who glori)ies alotAalwa&s, = (9 ; / $ < 3e would ha#e remained inside its bell& until the Da& the& are resurre ted 'on Judgment Da&*, 2 : > @ut 6e threw him 'Nabdhu - toss something out* onto the o%en shore 'Araa lands a%eAdes ri%tionAshore o) the land where nothing grows,* while he was ill 'Sa2eem #er&1 #er& si -,*
) " 9 & ? % And 6e aused to grow 'aNbat - made grow* o#er him a gourd #ine 'Sha>aratan min &aQ!een - a smaller t&%e o) tree that grows lose to the ground and has #ines1 and grows 2ui -l& to %ro#ide 2ui - )ruits ()or Pro%het Eunus to eat )rom)1 eas& to grow and eas& to har#est,* = > ( @ $ 5 ! A And 6e sent him to 'his %eo%le o)* a hundred thousand or more, = ( ' $ & B 4 And the& belie#ed1 so 6e ga#e them en>o&ment 'o) li)e* )or a time, 'surah Saa))aat :":.:8-./8*
!his is what Allah is addressing in surah Qalam, 1om aring the ,imilarities of the Life of Pro het Aunus to the Life of Pro het Muhammad (sal Allahu ala&him wasalam) I) we om%are Surah Eunus1 and the stor& o) Pro%het Eunus1 to the 7i)e o) Pro%het (uhammad1 we see A7H! o) similarities between both Pro%hets+: . - A Pro%het o) Allah1 sent to thousands o) %eo%le, 4 - Sent to a !own whi h is the entre o) !rade, (Ninawah in Ira21 and (a--ah in Arabia,) : - A (essenger who is a Noble )rom the high lass tribe, / - !he noble %eo%le did not a e%t the message1 and tortured his )ollowers1 and insulted him1 and o%%osed him, < - and a)ter a long time o) threatening him1 and re>e ting his message - he started to )eel ho%eless and )elt that the& will ne#er a e%t Islam, 6 - So he le)t his %eo%le1 Allah+s (essenger (uhammad (sal Allahu ala&hi wasalam) also le)t his %eo%le 'through Allah+s %ermission* and started to gi#e da+wah to surrounding neighbourhood areas (i,e, Al !aa+i)1 the %eo%le o) (edinah et ,) but he was still not )ollowed b& all, "- @oth le)t their hometowns - Pro%het Eunus )led be ause - a ording to some re%orts - he saw louds and thought the& were %unishment )rom Allah, So he ran awa&, And Allah+s (essenger1 (uhammad (sal Allahu ala&hi wasalam) made emigration to (edinah, 8- 5ight on the deadline - when Allah+s %unishment was about to des end on the %eo%le the %eo%le in their thousands )led to the (essengers o) Allah ((uhammad1 and Eunus ala&him as-Salaam) - and a e%ted Islam, So Allah ga#e them %eo%le en>o&ment and ha%%iness until a set time %eriod, Allah is telling 3is (essenger that &ou will )a e alot o) hardshi% )rom these %eo%le1 but do not run awa& )rom these %eo%le,
NH!=: this surah is earl& (a--i re#elation1 so alot o) hardshi% has to ome &et, Allah is %re%aring 3is (essenger )or that, 2dh naadaa wa huwa ma!.hoom - "hen ?he@ 1alled out Loud ?to *llah@and he "as ma+$hoom ma+$hoom / +a$hama / +aa$him > s"allo"ing / su ressing ones *nger or Frustration&
So Eunus was )rustrated at his %eo%le )or not a e%ting the message he ga#e to them1 &et still - he humbled himsel) and swallowed his anger and blamed himsel) - sa&ing out 7oud to Allah0 % , / 2 J J ! K % / C / O 5 K , #C )a naadaa )ee dhulumaat - and he ?Aunus@ called out to *llah in the $ar'nesses ?of the fish, the sea, and the night@ - 3aa ilaaha il"laa anta, subhaana!a, innee !untu min al".haalimeen - there is no god (ut Aou ?*llah@N ho" Perfect !ou areN surel! I am of the Brongdoers&
'Surah al Anbi&a 4.:8"*
Another meaning ould be0 3e alled out 7oud to Allah1 and he was ma+$hoom ?s"allo"ed@ - b& the big Cish (3oot),
A&ah /8:
, A + ? % " 7 A +
3aw laa an ta.aara!ahu ni'matun min &abbihee la$ubidha bi"l 'Araa'i wa huwwa madhmuuwm I) not that a )a#or )rom his 7ord o#ertoo- him1 he would ha#e been thrown onto the na-ed shore while he was ensured, If the (lessing ?:i.ma@ from his Master had not reached him ?>the a(ilit!/understanding to 'no" that he should ma'e ta"(a/re entance@
C; '7inguisti (ira le, om*
6e see that through this !awbah: - Allah allowed the Fig Fish to s it him out and ma-e him land safel! on the island1 - and then Allah allowed a tree to gro" "hich he could get shade and eat from1 and - he was gi)en the a(ilit! to "al' (he was not disabled through su h an e9%erien e) and - then he hum(l! "al'ed (ac' to his eo le to carr! on his $a."ah (in#iting %eo%le to submit to Allah in Islam,) and - to his sur%rise1 the! all rushed to"ards him in the hundreds and thousands to (elie)e him, follo" him and (ecome Muslims& So we see the great bene)its o) !awbah (re%entan e), Do (essengers+ o) Allah sin? 6e see that Messengers. of *llah are of such a high standard/le)el in the sight of *llah, that if the! dro lo"er than the le)el of erfection "hich *llah has set for them - the! re ent to *llah& And Allah has mer & on them and a e%ts their re%entan e as an e9am%le )or others who stri#e highl& to )ollow the great Pro%hets+A (essengers+ o) Allah,
La" - if / had Laa - not *n - that ta$aaru' 'h&%erbolaAma9imiBedAbalaaghah )orm* - to Reach des ite all G(stacles& So Allah is telling us that des%ite all the Hbsta les (the )ish1 the o ean1 the dar-ness o) the night) - des ite all these o(stacles&& 3ad it not been that des%ite all these obsta les,, :i.matun min 5abbihee - the Fa)our/,oftness )rom his (asterA7ord -a nu.idha !i-al Araa - surel! he "ould (e thro"n out on the shore /a huwwa +adh+oo+ - "hile he "ould (e fallen do"n / guilt! ?in the sight of *llah@ @ut be ause he regretted1 and re%ented sin erel&1 he was not guilt& in the sight o) Allah0 ! J@ @ @ P +K M G
CC '7inguisti (ira le, om*
Ca-asta>abnaa lahu1 wa na>a&naa hu min al gham1 wa -adhaali-a nuJBi-al mu+mineen ?and Be res onded for him, and Be rotected him from grief/sadness, and it is li'e that, that Be re"ard the (elie)ers&@ - 'surah Anbi&a 4.:88*,
A&ah <;:
# @ 2 5 @
#a"*tabaahu &abbuhu (a 0a'alahu min as"Saaliheen then his (aster hose him and made him o) the 5ighteous Ca-#ta(aahu 5abbuhu - then his (aster 1hose him 6a <a.alahu min al-,aaliheen - and made him )rom the Righteous& It was a test )rom Allah1 and he %assed that test, 3e turned to Allah in times o) distress1 when he swallowed his anger against the %eo%le who re>e ted him1 who threw him o)) the shi%1 when he was in : la&ers o) dar-ness (the o eanAsea1 the )ish1 the night,) 6e see )rom this that Allah+s (essenger is being taught to be %atient be ause he will go through similar e9%erien es, So when &ou go through similar situations1 instead o) losing ontrol o) &our emotions - ha#e a good1 strong onne tion with Allah - b& whi h &ou will remain strong,
A&ah <.:
+ 6 . . + Q " ! @ A
wa in ya5aadu"ladheena la yu<li1oona!a bi a7Saarihim lam"maa sami'u"dhi!ra wa ya%ooluuwna innahu la ma*noon And indeed1 those who disbelie#e would almost ma-e &ou sli% with their e&es when the& hear the message1 and the& sa&1 LIndeed1 he is raB&,L
CD '7inguisti (ira le, om*
6hen &ou remain ommitted to the ause o) in#iting %eo%le to the religion1 e#en a)ter the disbelie#ers ha#e insulted &ou and abused &ou1 and harmed &ou - the& be ome e9tremel& angr& that &ou are still ommitted to this wa&, *nd the! "ish !ou - !uMli'oona' !uMli'oona - iMlaa' - ma'e someone fall& Fi aF,aari%im - "ith their ,ights !he& want to ontinuousl&0 - Di#e &ou the e)il stare and loo- to ma-e &ou gi#e u% &our all, - Bant !ou to sli to ma-e )un o) &ou, - al @aghawi said in his !a)seer about this0 5i)e !ou the J)il e!e - (! "hich !ou fall or hurt !ourself& !he disbelie#ers wished that that Allah+s (essenger would hurt himsel)1 or be ome A))li ted with harm or insanit&, Lam-maa sami.u-dhi'r - "hen the! hear the Reminder ?the Qur.an@& Ba !aQooloona innahu la ma#noon - and the! sa! he is surel! ma#noon ?Insane/*fflicted@ !his is the 4nd to last a&ah o) this surah1 and sur%risingl&1 the 4nd a&ah o) this surah re)uted their laim b& sa&ing0 Eou (H (essenger o) Allah) are not maJnoon, (2alam 68:4)
A&ah <4:
+ A , # "
(a maa huwwa il"laa dhi!run li"il 'aalameen " @ut it is nothing but a reminder to all the 6orlds (or +beings with an intelle t+ '+a2l*)
CE '7inguisti (ira le, om*
.aalameen - no matter "here or "hen humans exist - it is a reminder& !he Qur+an is a Gni#ersal message1 with the highest o) morals, Is there an& other @oo- whi h has made so mu h in)luen e on $i#iliBations sin e it+s !ime? !he Qur+an is not raB& tal-1 be ause it hanges %eo%les li#es )or the better, Allah started this surah with $onsoling 3is (essenger b& telling him that - b& the mer & o) his 7ord - he is not insane, !hen 3e tells him - a)ter 3is (essenger is onsoled - that the disbelie#ers do sa& this about &ou1 but &ou don+t need to be sad1 be ause it is a 5eminder to all the Peo%le (and &ou 'H (essenger* should see that this 5eminder IS ha#ing a %ositi#e im%a t on the %eo%le who are a e%ting the guidan e,) !his is the end o) !a)seer surah Qalam1 and the %raise is )or Allah,
NNN-- 5eturn to 7inguisti (ira le Quran Inde9 5eturn to !o% O
CH '7inguisti (ira le, om*

Surah Qalam

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Surah Qalam

Uploaded by

Copyright:

Available Formats

Surah al Qalam (68) the Pen - Abdul Nasir Jangda

Download: Lecture 1/a surah Qalam in MP3 Format

<<<-- Return to LinguisticMiracle Quran Index

Qalam 'A&ah .-/*

6hat is meant b& +the Pen+?

10 '7inguisti (ira le, om*

13 '7inguisti (ira le, om*

NNN-- 5eturn to 7inguisti (ira le Quran Inde9

Qalam 3 (A&ah <-./) 'Download (P:* A&ah <:

!he embedded message in these Aa&aat is that0

00 '7inguisti (ira le, om*

$ $ % % ! ' # " $ & " # #

03 '7inguisti (ira le, om*

0; '7inguisti (ira le, om*

Qalam < (A&ah .<-::) 'Download (P:*

< $ + * = # % & ?;#

4he 1om anions of the 5arden3 A&ah .":

3H '7inguisti (ira le, om*

83 '7inguisti (ira le, om*

8; '7inguisti (ira le, om*

(ain Qalam < (A&ah :/-/.) 'Download (P:*

8D '7inguisti (ira le, om*

Qalam Part 6AC 'A&ah /4-<4*, 'Download (P:*

6e learn: - !his is tal-ing about Judgment Da&,

A + ." 2 ; @ 9 $ I? % ? 1 " "

;H '7inguisti (ira le, om*

CE '7inguisti (ira le, om*

NNN-- 5eturn to 7inguisti (ira le Quran Inde9 5eturn to !o% O

CH '7inguisti (ira le, om*

You might also like

Qalam Part 6AC 'A&ah /4-<4, 'Download (P: