Asalaam alaikum warahmatulah wabarakatuh

Surah at-Teen - Miracle Dream Tafseer - Nouman Ali Khan

[ Download Original Lectures from a!!inah"com#media $

%onnection of this Surah to the &re'ious One ()nshirah*+ 1 - )n surah )nshirah, Allah -romised eases to .is Messenger after hardshi-" So this task might be difficult, but Di'ine inter'ention is going to occur so Allah will gi'e !ou man! eases after this difficult! of calling to )slam in Makkah" /e find in this Makki surah (at-Teen* that ALL the Messengers0 of Allah had to go through this hardshi-" And we will see the Legac! of these &ro-hets0 and Messengers0" 2 - /e also see that the human being is created in the best -ossible fashion, and he is ca-able of fulfilling his task of obedience to Allah" Surahs1 Shams, La!l, Duha and )nshirah" The! discuss s-iritualit! and the cleansing of ones self" Surah al-Lail discusses Abu akr as-Siddee2 gi'ing in charit! [the best man after the &ro-hets0$1 (Surah La!l 34+5-6* Surah Duha and )nshirah discuss the ele'ation Allah0s Messenger [the best of men$" So graduall! the surahs0 are discussing the highest ones of -urit! in the sight of Allah" ut in this surah1 Allah shows us that the human is ca-able of reaching such a high le'el b! following .is Messengers0 e7am-les"
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Surah at-Teen [35$

3 - But if the human does not follow them1 A!ah 35+5,He can reduce the human to the lowest of the low. This is One of the most inde-th surahs0 in the :ur0an in regard to the human being"

The Surah starts with ; Oaths1 /hen Allah gi'es an Oath, .e is going to gi'e a res-onse (<awab* which is related to the Oath" That is the central message of the Surah" So if !ou don0t understand the Oath and it0s =es-onse, !ou won0t full! understand the Message of the Surah"

Ayah 1+

Watteeni wazzaytoon ) swear b! the fig and the olive.

Ayah 2+

Watoori seeneen ) swear b! Mount Sinai"

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Surah at-Teen [35$

Ayah 3+

Wahaaza albaladi al-ameen And this entrusted#-eaceful cit!" Allah is swearing b! 4 food items, and 4 locations"

A!ah 8+ at-Teen - the fig has been mentioned in the :ur0an, and also in the Ahadeeth (&ro-hetic sa!ings*" hadeeth1 kuloohu fa law kuntu faakihatun na>alat min al <annah""" i la u<r" - eat it because if i was to sa! there was a food of <annah#-aradise, it0s this one because the foods of <annah ha'e no -its#seeds in them" /e see it is a blessed fruit, which Allah and .is Messenger ha'e -raised" And this is wh! Allah is swearing b! them" )n %lassical Arabic, -eo-le would call a location b! what it was famous for" So some scholars thought that fig and oli'e might be two locations" The region where the fig grows" Some sa! it is1 - S!ria, Damascus" - southern )ra2 - A ?alle! between .amdan and @@@ which has alot of Mountains, and on those mountains grow alot of Aig"
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Surah at-Teen [35$

Mount Bud! is the location where &ro-het Nuh0s (Noah* Ark landed, and this is that location" [mentioned b! al Aloosi in =ooh al Ma0ani$

Zaytoon: - Allah mentions Ca!toon in surah Noor 4D+;5 " & ' " # $ % ! - from [the oil of] a blessed olive tree - which signifies -urit!" Some sa! it refers to Mount of Oli'es, <ust like the Mountains of Aigs mentioned earlier" (Toori Teena, Toori Zaytaan - these are .ebrew#<ewish terms"$

)bn Abbas+ a>-Ca!toon refers to

as!id al A"sa in #alestine$

At-Teen -ossibl! referring to #ro%het &oah, the lo'ation (here his Ar) shi% landed$ a>-Ca!toon -ossibl! referring to *esus (ho (as born in #alestine (here olives gro($

)n the ible, [Luke 44+;3-D8$1 *esus (ent out as usual to the ount of +lives, and his disci-les followed him" On reaching the -lace, he said to them, E&ra! that !ou will not fall into tem-tation"E .e withdrew about a stone0s throw be!ond them, knelt down and -ra!ed,

The :ur0an confirms the -eo-le of the ook" al uhaymin - a ,onfirmer and a -uardian$

So we are allowed to 2uote the ooks of the &eo-le of the ook (Bews and %hristians* when something agrees with our :ur0an#Sunnah" .owe'er, we cannot 2uote their books to find 0a truth0 which is not in ours"
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Surah at-Teen [35$

The :ur0an confirms and distinguishes the truth" :ur0an is1 mussadi"an .'onfirmer of truth/$

ash-Shin2eeti+ These +aths are 0eferring to the 2 fruits and also their lo'ations$ This is confirmed b! the salaf including1 )krimah, .asan and Mu<ahid" So the idea that it is a fruit and a lo'ation was a 'iew of the com-anions of &ro-het Muhammad and their earl! students" =ooh al Ma0ani b! al Aloosi+ the intent b! sa!ing them 4 fruits F the 2 mountains from the 1oly land of #alestine$ Others sa! the! are combined because+ Some ha'e seeds#-its in them (oli'es do* and the other0s don0t (fig*" Allah knows best"

at-Tib!an+ Altogether there are ; locations, e'en though D things are mentioned" ; locations+ #alestine .ayah 1/, ount Sinai .ayah 2/, the #ea'eful 'ity a))ah .ayah 3/$

/h! this se2uence@ The enefit of at-Teen - -raised b! Allah0s Messenger in the ahadith" Ca!toon is more blessed, (in surah Noor - Allah -raises it* Mount Sinai - the location where Allah s-oke to Moses#Musa" alad al Ameen - the &eaceful %it!" /here the Ka0ba was built b! &ro-het )braheem#Abraham, where the final Messenger of Allah was born, the cit! in which Allah sent down =e'elation (wah!* to .is final Messenger"
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Surah at-Teen [35$

2rom blessed to

ost blessed$

(Mentioned in Tafseer )bn Katheer*

A!ah 4+
wat-Toori Seeneen Toor - some sa! it isn0t an original arabic word, but rather it was trans-orted to the language" Toor - a lush, full of trees, green kind of mountain" (this is the 'iew of )bn Abbas and :atada*" Seeneen, from Sa!na # 1 / 0 % $. + , $ ) * + ( !
wa shajaratan takhruju min toori sayna

And [/e brought forth$ a tree issuing from who eat" [Mu0minun 4;+4G"$

ount Sinai which -roduces oil and food for those

)n .ebrew language - both 'ariations e7isted and it was known amongst their scholars" This mountain was not known amongst the Arabs" So the Messenger of Allah who is an illiterate arab, is telling the .ebrew scholars the two linguistic 'ariations of the location of Sinai"
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Surah at-Teen [35$

This is Ama>ing because1 .e is illiterate and arab" )f !ou are either of these - you (ill not )no( the narrations of oses, neither (ill you )no( 1ebre( to understand the variations in language des'ribing ount Sinai b! the .ebrew linguist scholars" .owe'er, this is what does occur in the :ur0an" And how could the Messenger of Allah know this if he had no Bewish com-anions in the Makkan era when this surah was re'ealed@ And the Bews that did e7ist - the! would challenge him, and the! would not tell him what the! did know" 2 ? F, E ! 7 & % 4 $ D ; ? C = &@ %4 $ A % 4 @ ; " < = > $ -9 ; 6 9 : 7 8 6 3 4 5 2 B $9 ( L 8 7 8 6 3 4 5 $# F? K + I + ? $ 7 9 8 " 9 I J H $ I 7 8 6 G &@ And if it was not for the fa'or of Allah u-on !ou, [O Muhammad$, and .is merc!, a grou- of them would ha'e determined to mislead !ou" ut the! do not mislead e7ce-t themsel'es, and the! will not harm !ou at all" And Allah has re'ealed to !ou the ook and wisdom and has taught you that (hi'h you did not )no($ And e'er has the fa'or of Allah u-on !ou been great" [Nisa0 D+88;$

Secret .ebrew Knowledge =e'ealed to &ro-het Muhammad1 So Allah would re'eal the :ur0an containing classified information, and the disbelie'ers who had this secret knowledge would wonder how he got this information" Their onl! e7cuse would be that ma!be he has someone from the -eo-le of the ook teaching him e'er!thing" ut the! were alwa!s watching him, and the! did not see him secretl! meeting with an! such character" So this challenge shocked them1 how did he gain all our religious secret knowledge without any other human telling him? The Answer+ Allah revealed it to him$

Toor is onl! mentioned in the conte7t of ani )sra0eel (children of )sra0eel#Ha02ub#Bacob - the Bews* in the :ur0an"
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Surah at-Teen [35$

Toor is mentioned twice1 8 - [takreem$ - to honour it" 4 - in surah toor [54$ when Allah swears b! it" /hen Allah is doing an Oath b! something+ 8 - .e is honoring that - i"e" Allah has honored (karamna bani Aadam* the children of Adam" 4 - .e is not honoring it, rather - .e is showing it as an e'idence" ; - .e is honoring it but more than that"

Ayah 3:

wa haadhal baladil ameen i swear b! this entrusted cit!" 3alad - a cit! with defined borders" So Makkah is an established cit!" Allah calls this cit! alad out of honour for &ro-het )brahim#Abraham who -ra!ed1 E $ Q 0 K & @ . E O $ ( P 3 K O H ? . B G $N M B And [mention, O Muhammad$, when Abraham said, EM! Lord, make this cit! [Makkah$ secure and kee- me and m! sons awa! from worshi--ing idols" ()braheem 8D+;5* alad - (ell fortified , (ell defined 'ity$
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Surah at-Teen [35$

ut wh! doesn0t Allah <ust sa! Makkah@

The Similarities and &arallels of Surah alad to this Surah (Teen*+ 1 - A few surahs0 before in Surah alad, Allah said1 La U simu bi hadhal !alad"" [No, ) swear b! this %it! (Makkah*$ ut Ameen (secure* was not mentioned there" The word ameen can come from amaanah - trust to whoe'er li'es in it (the! ha'e to abide b! its rules#sanctit!*" )t can also mean that it contains trusts, i"e" Allah entrusted it to be a sacred -lace for .a<<#0Kmra -ilgrimage, .e also entrusted .is final Messenger to be sent in this cit!" Amn - in'redibly %ea'eful, blessings and mira'le$ No matter how 'iolent the arabs were, the! would not commit 'iolence near the Ka0ba" L'en if the! saw their father being killed there, the! would not do an!thing out of the sanctit! of the Ka0ba" L'en tribes which robbed and -lundered, the! would not do it in the cit! of Makkah" This is a blessing Allah -ut in this cit!" /hen someone 'isits this cit! - the! feel a sense of -eace o'ercome them"

Why wasn#t Ameen mentioned in surah !alad@ - )n that surah, Allah0s Messenger was being attacked and threatened" So the safet! of the cit! was remo'ed - for all -eo-le" Aor the belie'ers, and also for the disbelie'ers - because Allah could -unish them for harming the Messenger of Allah" So Ameen was not mentioned in that surah for that reason" )t0s ama>ing how Allah chooses different words and how one word used can describe so much detail and conte7t"

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Surah at-Teen [35$

2 - )n surah alad, the struggle of the human being was mentioned" # E5 $C &T R S R $ /e ha'e certainl! created man into hardshi-" [ alad 3G+D$ )n the D surahs0 after alad [surah1 Shams, Duha, La!l and )nshirah$, -urit! of the Nafs (self* was mentioned" Then in this surah, the struggle of the human is again mentioned"

? R + C : @ E5 $C &T R S R $
/e ha'e certainl! created man in the best of stature1 [Surah at-Teen 35+D$ How is that ayah showing struggle? Allah tells us that the human is made in the best form, but with that -ower of best form comes res-onsibilit!" Allah is telling us that we are able to follow the best wa! in the world, due to .im gi'ing us the best form"

3 - There were ; oaths in surah alad, and ; oaths in this surah [at-Teen$" /ith both surahs0 mentioning the word alad"

4 - The Aayaat ,om%liment ea'h other: " R K ? J N U 5 ut he has not broken through the difficult -ass" [ alad 3G+88$ )f !ou don0t climb the high -ath, where are !ou@
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Surah at-Teen [35$

 5 $ 3 = @ W $& X X ? V Then /e return him to the lowest of the low, [at-Teen 35+5$ There are alot of -arallels between these two surahs0 subhan Allah"

Ayah 5+

5 $ 3 = @ W $& X X ? V
Thumma radadnahu as$ala sa$ileen Then /e return him to the lowest of the low, This a!ah is the heart of the Surah"

The :ur0an deals with confusions which inflict -eo-le toda!" )f !ou know how to a--l! these aa!aat to an unhealth! societ! - then that is -raiseworth!" )f !ou don0t know the -roblems of societ!, these aa!aat won0t ha'e the full im-act intended for !ou" )f !ou don0t know the -roblem - !ou don0t know how to im-lement the solution" Now, Think of a thoughtful so-hisiticated intellectual -erson who sees the news and world affairs" .e will recognise 4 t!-es of -roblems in the human being1 8 - inner -roblems" 4 - outside action -roblems" .e0s going to think1 there6s nothing good inside a %erson$ All he has is lust, hunger, greed,
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Surah at-Teen [35$

desire$ Anything he does - he does it for his animal instin'ts$ .e onl! follows the law, a--lies <ustice, etc" Bust to function in societ!" )f !ou gi'e him <ust abit of chance to be outside of the law, and !ou will see him harming others rights to fulfill his animal instincts and desires" 1e6s a'tually a (ild animal$ The only thing )ee%ing him in order is the la($ 7nside he is really a 'orru%t being$

rother Nouman0s -s!cholog! teacher said1 %The human being is so $lawed"% The human being without guidance does things onl! for a few reasons1 8 - to fill their stomach" (i"e" Hou work in life to feed !ourself* 4 - self -reser'ation (!ou will do an!thing to -rotect !ourself i"e" u! clothes, home etc"* ; - se7ualit!" (freud came u- with this new theor!" .e defines all human thoughts stemming from a se7ual mindset which has an urge to fulfill itself"* The onl! reason - he argues - -eo-le don0t fulfill their se7ual desires with e'er!thing else is because of fear of societ!0s standards"

These fla(ed %sy'hologists say A88 %eo%le (ould not do any good if they (ere to be given all %o(er and authority in so'iety$ 0ather - they (ould fulfill their desires in o%%ression against others$ This is howe'er a logical fallac! - a swee-ing generalisation" Since the! are coming to a conclusion about ALL of humanit!, through selected e7am-les" The! ha'e not howe'er considered Muslims who are committed to Allah and who ha'e fear of .im" )f the! were to stud! such -eo-le - the! would be sur-rised to see that their theor! isn0t totall! correct"

efore the Modern times, there were ; main issues which were discussed in the world"

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Surah at-Teen [35$

- Mod" - Afterlife - the human Soul" Ba-anese, )ndonesian, %hristian (Luro-e*, )slam (Middle Last*, .induism ()ndia*""" Ltc" All these conce-ts were discussed around the whole Larth" )n the Modern Secular Lra, a war started against religion" So !es, -eo-le belie'ed in Mod, but Mod was less im-ortant" So the material sciences became most focused on" )nstead of worr!ing about the ne7t life, the! focused on worr!ing about this life" The em-hasis was on the soul, now it is on the bod!" O $ 6 K R 5 E: % 6 5 * = & 6 M Y 5 And when ) ha'e -ro-ortioned him and breathed into him of M! [created$ soul, then fall down to him in -rostration"E [.i<r 85+4J$

The thing which Allah honored the human body (ith is the soul and an intelle't .6a"l/$ )t0s sur-rising to know that we are at a time in histor! when we know the most in histor! about our -h!sical bodies, but we know the least about who we reall! - as humans" F? ? R $= ? 7 [ @ ; C = &@ $C &Z 5 6 C & $# & I + 2 And be not like those who forgot Allah , so .e made them forget themsel'es" Those are the defiantl! disobedient" [.ashr 53+83$

These -eo-le forgot Allah and the ne7t life - so the! don0t e'en know what the! are, or e'en what their -ur-ose is" Allah gi'es the res-onse to ALL those claims in one a!ah+
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Ayah 4:

? R + C : @ E5 $C &T R S R $
La ad khala na al-insana $ee ahsanita weem /e ha'e certainl! created man in the best of stature1

la - for em-hasis 2ad - alread! (Allah had alread! honored the human when he was being created in the womb [karamna bani Adam - 2uote 2uran$* khala2Na - /e created (Allah made#designed the human being* al )nsan - the human being (insan - nasi!a F forgetful [human being$* fee - in ahsan - husn # hasan-na - beaut! bahee< (also in 2uran for beaut!* - delightful, -leasing to the e!e" [see .a<< 44+5 and :af 5G+I$ ahsan - beautiful on the outside and inside" ta2weem - 2aama (to stand* - to make something stand u- straight#u-right" :awwama - used to straighten a s-ear which has become bent in battle" ta2weem - to get multi-le -arts#com-onents and to balance them together so the! are straight" )t also means to design something -erfectl! in the wa! !ou intended to make it" (i"e" A car which is made how !ou wanted it -erfectl! -laced # made # balanced"*
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Surah at-Teen [35$

A #erfe't 3alan'e$ .umans are the onl! ones who walk com-letel! u-right1 -h!sicall!, aswell as morall!" A -erfect balance of bod! and soul" A fitrah Allah has -laced within us (see tafseer surah Shams*, so our self#nafs desires a balance between worldl! sustenance and s-iritual sustenance" /e0'e been gi'en what no other other s-ecies has been gi'en" Allah refutes those (ho say humans have no moral self honour$ Not onl! did the human forget Allah, the! disgraced themsel'es due to that" Aorgetting Allah brings about the human0s disgrace, and remembering .im brings about honour and moralit!" /hen -eo-le forget Allah#Mod, the! think the! are li'ing a life of intellectualism and freedom" /hereas the! ha'e reall! become sla'es to their desires (which the! can0t 2uit due to addiction*" The suicide rate is the highest now than in histor!" Strange and demented crimes against children, and others are at a new le'el" %orru-tion and %rime is at a -eak around the world" All because the! forgot Allah"

.ow is all this connected to the Oaths at the beginning of the Surah@ Allah is telling us that the Messengers0 of Allah1 &oah, Abraham97braheem [associated with the alad al ameen - Makkah because he built the Ka0bah$, *esus, oses6 and uhammad (-eace be u-on them* are the 0Kluw al 0a>am (the most -erse'ering of the &ro-hets* are the best e7am-les for humanit! in the -erfect (ta2weem* form, the! are higher e7am-les than the animals and low le'els the -hiloso-hers#-s!chologists ha'e -ut forward for mankind"

.ameed-uddin Airaahi sa!s1 at-Teen - mount <ud!" &oah#Nuh"

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Surah at-Teen [35$

A>-Ca!toon - mount oli'e and mas<id al A2sa" *esus#0Lesa" Toori seeneen - Mount Sinai" oses#Musa" alad al ameen - Makkah" &ro-het )braheem#Abraham and &ro-het

uhammad"

5 created beings, 5 0Kluw al 0A>am [5 Most &erse'ering Messengers0 of Allah$ - ta weem - best human beings" Study these 5 great %ersonalities$

Ayah 4:

? R + C : @ E5 $C &T R S R $
La ad khala na al-insana $ee ahsanita weem /e ha'e certainl! created man in the best of stature1

/h! did Allah sa! /e created and not .e created@ .e created is ba0eed # distancing" :e 'reated is taqreeb - 'loseness$ Allah is showing .is 'loseness when .e sa!s /e" :e .royal (e/ is used to sho( +ne6s %o(er and strength and ma!esty$

Allah0s name is not mentioned ne7t to weakness" Allah is distanced from e'il" So when Allah mentions that the human is created weak, .e did not mention .imself because the weakness of a human is due to his own sins" And e'il is not attributed to Allah" An! ina--ro-riateness is distanced from Allah" The ne7t a!ah, Allah sa!s1

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Surah at-Teen [35$

Ayah 5+

5 $ 3 = @ W $& X X ? V
Thumma radadnahu as$ala sa$ileen Then /e return him to the lowest of the low, This a!ah is the heart of the Surah"

then we re<ected him and lowered him to the lowest of the low" This is negati&e' so why did He mention Himsel$? Allah tells us that .e created the human in the best fashion, and then - due to the e'il of that human0s actions - /e (still showing Allah0s Ma<est!* - lowered him to the lowest of the low" So it is not a flaw in Allah0s creation that this human sla'e went to the lowest of the low" =ather, Allah made him lo( be'ause of his distan'ing from Allah$ Allah -ur-osell! mentioned .imself lowering this human, because if .e ne'er - -eo-le might think that Allah0s creation was not reall! in -erfect form" So Allah -ur-osel! sa!s that .e himself lowered this forgetful [of Allah$ human (insan*"

/hat does Lowest of the Low - (As$ala as-Sa$ileen* Mean@ These are the o-inions of the scholars1

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Surah at-Teen [35$

1 - eing reduced to the lowest of the low F old age of the human" The! said that when an animal gets old, he can still do some <obs for !ou until he dies" /hereas a human who is old cannot e'en do an!thing for himself, rather - he himself needs hel- from the -eo-le" So this is what some scholars said means 0the lowest of the low0" The weakness of those who used to be strong in body and mind, but they returned to a (ea) state with a weak mind, like a bab! who can0t talk"

2.owe'er1 The conte7t of this Surah is the Lthical and Moral conce-t of the Soul+ =adad F to return # re<ect # lower" =e<ected him and lower him" Other words meaning 0to turn0 are1 a2lama - change something com-letel!" Sarafa - to turn something awa!" /al-laa - turn face awa! lafat-ta - tilt slightl! towards something" There are man! words in the Arabic language to mean to turn awa!" So wh! is =ad used@ ar-0ad - re<ect something on the basis that it is una''e%table$ Allah created him in the best form, but he did bad things - so Allah re<ected him"

Asfal as-Safileen - The Lowest of the Low+ asfal - lowest

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Surah at-Teen [35$

a6la [the anton!m$ - highest <?I : < 8 6 ] $ K E 6 " 9 # ] \ = C % = # " 9 # 3 K O

""and made the word of those who disbelie'ed the lo(est, while the word of Allah - that is the highest" And Allah is L7alted in Might and /ise"

[Tawba 3+DG$

Sifla - also refers to1 dirty 9 (ret'hed 9 bad %eo%le (in morals"* Allah created the human abo'e e'er!one else" ` # \ 8 ? $ 4 5 ^ $ _ ? $ N ' J E5 ? $ 9 : Q X P E . $ # R U ( 4 = + $ R S 9 And /e ha'e certainl! honored the children of Adam and 'arried them on the land and sea and %rovided for them of the good things and %referred them over mu'h of (hat :e have 'reated, with [definite$ -reference" [)sraa0 8I+IG$ $K ( 9 O c E5 $ ?I b S a )t is .e who created for !ou all of that which is on the earth""" [ a2arah 4+43$

/ith all these Aa'ours - what does the .uman do@ L'er!thing on Larth - Allah created for the human" (i"e" The cat, dog, car etc"* The angels were told to -rostrate to the human" Het the human can go lower than the other things on Larth e'en lower than beasts and animals - if he forgets Allah, because he has not fulfilled his role as a noble human in ser'ice to Allah, his Master" /e humans were su--osed to worshi- Allah the Most .igh, !et those (ho (orshi% other than 1im lower themsel'es infront of a tree, or stone idol, or another human etc" So they are humiliating themselves by humbling themselves to something lo(er than themselves$ The! are returned to the lowest of the low"
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Animals will usuall! onl! attack other animals when the! are hungr! or in danger etc" .owe'er, humans attack others e'en when the! are full, with the intent of wanting more and more and more wealth" So again, the human can be returned to the lowest of the low"

Animals will not do crimes like humans do1 genocide, mass ra-e etc" )f the animal is low, then the human has become the lowest of the low" 2 < M P? ; $; . e 2 < 8 @ ? ; $; . ; R = 2 < N ? ; D &T d ( ` # ? ; $& @ M R H 5 $g ? 7 [ @F3 % f @? 3 . Q $K & $# 7 [ @F$; . K 9 C And /e ha'e certainl! created for .ell man! of the <inn and mankind" The! ha'e hearts with which the! do not understand, the! ha'e e!es with which the! do not see, and the! ha'e ears with which the! do not hear" Those are li)e livesto'); rather, they are more astray$ 7t is they (ho are the heedless$ [A0raf I+8I3$

3 - Other scholars said it refers to the 1ellfire+ )f Allah has honoured the human being, and he has lowered himself to the lowest of the low in morals, then Allah will throw him into the lowest -arts of the hellfire"

0thumma0 -uts ga- between the time of -urit! and lowest of the low"

V ? thumma - (thereafter (after a long time -eriod [with a time ga-$*" The word

There was a time between when the human was of a high status and then - after a time - he returned to the lowest of the low"
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:hen (as the 1uman %ure< The Different O-inions+ 1 - .umans were -ure before (hen they too) the 'ovenant from Allah1 \ i\ . $N D I ? . . C @ ? ; C = &@ 8 ? ; ! @ ? ; M ? ; h Q X P E . 7 . % S @ M B 5 $j 8 $ # $& B " $ R Q R + @i$& ; ! And [mention$ when !our Lord took from the children of Adam - from their loins - their descendants and made them testif! of themsel'es, [sa!ing to them$, =Am 7 not your 8ord<= They said, =>es, (e have testified$= [This$ - lest !ou should sa! on the da! of =esurrection, E)ndeed, we were of this unaware"E [A0raf I+8I4$ The! become the lowest of the low when we came onto Larth" 2 - 1umans (ere born %ure, sinless, u%on the 2itrah - then as we grew older we did sins and di'erted from the fitrah" - when the message first came to him - he was u-right" ut when he got tested, he got to the lowest of the low" ; - thumma also signifies a s-ace of time" So Allah did not make -eo-le the lowest of the low when the! did sins" =ather - Allah gave them time to re%ent and return to 1im, if they never - 1e re!e'ted them to the lo(est of the lo($

.ow do we reconcile this a!ah of Allah creating humans in the best form, with other aa!aat which mention that the human is weak#hast! etc@ Allah creates the human in a balance of bod! and s-irit" /hen there is an imbalance in these, i"e" Too much worldl! affairs and too less s-iritual connection with Allah - man gets weak#hast!#ungrateful etc" ut when there is a balance of s-iritual worshi- to Allah and -ermissible worldl! matters - man gets strong and in the most u-right -osition"
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/hen !ou don0t focus on !our balance of -erfection # ta weem - then !ou become weak" (Bust like a car does not work if !ou don0t take care of it0s outside AND inside*"

Ayah ?:

j < O @ ? ; 5 ^ $J $e 9 8 P 2 B 9
)lla allazheena amanoowaAAamiloo assalihati $alahum ajrun ghayrumamnoon L7ce-t for those who belie'e and do righteous deeds, for the! will ha'e a reward uninterru-ted"

/e discussed the -s!chologist#-hiloso-hical argument earlier of man being e'il when he has no fear of authorit!" /hat is the remed! to that@ @A'e%t those (ho believe .inside a'tions/$ And do good deeds$ .outside a'tions/ /hen -eo-le do something in life - the! will do it for a reward or for di'erting a harm" " R K ? J N U 5 ut he has not broken through the difficult -ass" [ alad 3G+88$ What is that *ath? )t is to stay firm in belief and do good deeds for Allah6s %leasure$
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This is <ust being alluded to in this surah, but the full e7-lanation is gi'en in surah 0Asr"

""Then it is - onl! - them who get the 0a<r # reward - gha!ru mamnoon" a!run - %ay" gha!ru mamnoon - without discontinuation" mann - %ut" manantu (that which is cut*" ghayru Mamnoon - that which will not be 'ut off$ maneen - in dictionar! of lisan al 0arab - dust - that se-arates itself from the ground" Mha!ru mamnoon - reward which does not be se-arated from" mann F a fa'our" H$ I ; ? 9 K ? ; # 6 + $ P? ; 8 ? ; C = &@ 2 ( ? ; 5 l K . M B k 9 \ 8 6 % G U f E= 3 N & $# B " 9 I J

9 j < O @ ? ; 5

%ertainl! did Allah 'onfer [great] favor u-on the belie'ers when .e sent among them a Messenger from themsel'es, reciting to them .is 'erses and -urif!ing them and teaching them the ook and wisdom, although the! had been before in manifest error" [aal )mraan ;+86D$

Allah will give them a favour of #aradise, and the belie'ers will not credit it to an!one e7ce-t Allah"
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So now !ou do good deeds for Allah0s -leasure, and !ou will get a reward for them fore'er (in <annah#-aradise*without limit" )bn Katheer+ Hou ha'e to climb a stee- mountain (imager! from surah alad 3G+88*" Lither you have to either 'limb the stee% %ath in this life, or the neAt life$ ( X ( K 0 6 R Z ""saari atu sa#ooda"" - ) shall oblige him to (climb a sli--er! mountain in the .ell-fire called As-Sa0ud, or to* face a se'ere tormentN (Mudathir ID+8I** A -unishment that /aleed ibn al Mughirah will ha'e to face is to climb a mountain in the hellfire continuousl!" /hich mountain would !ou rather climb@ The one of this life (which re2uires effort but brings Allah0s reward*, or the one in hell@

Ayah B:

$ . K . 7 . I $9 5
+ama yukazhibuka baAAdu biddeen So what !et causes !ou to den! the =ecom-ense@

Now if we look at the -lacement of this a!ah1 )f !ou ha'e realised that the human being is more higher than other animal s-ecies" )f !ou know the human1 has an intellect, can stud! the sciences, and li'e life more better than animals" Doesn0t that then lead !ou to think that !ou might actuall! ha'e a higher -ur-ose@ Then what is going to make !ou lie against the religion@

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2a - (So* - after all that has <ust been mentioned"" aa - (F what* - is of different t!-es1 Maa masdariyyah - /hat@ Maa bi ma#na man - /hat kind of -erson (F (ho*"" Maa masdari!!ah - :hat will make you lie against the religion#deen" :hat is it that is 'so powerful' that is ma)ing you lie against the religion@ !uka>ib - tak>eeb - you )no( it6s true, but you6re lying against it [the religion] any(ay$ Some -eo-le recognise that the religion is true and it makes sense, but the! don0t want to submit to Allah so the! critici>e it to li'e with themsel'es" The! -oke fun of aa!aat and ahadith, not out of curiousit!, but to tr! to -ro'e to themsel'es that the Muslims are wrong and illogical, e'en though the! themsel'es are illogical" Maa bi ma#na man [Ma - with a meaning of 0who0$ - /hat is it then, that is going to make !ou lie against the religion # deen@

)t could also be1 !uka>i3C DA - against !ou (O Muhammad*" /hat kind of -erson would it ha'e to be, to lie against you (!uka>ibu)a* with the religion # deen" )t could onl! be the lowest of the low who would lie against Allah0s Messenger" This is a direct humiliation to those who re<ect Allah0s Messenger" Eeen - -recise Budgment (in this world and the ne7t*" The Messengers0 brought the Deen - -recise <udgment - for wrong and right - for this life and the ne7t"

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Ayah F:

9 # $J ? I : Z . 6 d @
Alaysa Allahu bi-ahkami alhakimeen )s not Allah the most <ust of <udges@

A mar'el of the :ur0an0s beaut! in s-eech" Allah0s Messenger would res-ond to this a!ah - e'en in Salah#-ra!er - with1 % ;n 7M \8 $&@ U. m 7&$J% subhanakAllah wa bal-laa ana #ala dhalik min ash-shahideen (Mlor! be to Allah, and no doubt ) am on that from the witnesses*" The wa! this 2uestion is asked is to -oke at someone who is ungrateful" #,idn#t ) take care o$ you?#

This a!ah is like scolding someone for them forgetting the most ob'ious" Don0t !ou remember that it was Allah who created !ou in the best form@

ah)am and ha)eem comes from hikmah - wisdom, and hukm - <udgment" So the word Ahkam could mean (isest (from hakeem*, and it could also mean the most a%%ro%riate *udge90uler (from hukm F <udgment*

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1aa)imeen - could refer to; rulers or (ise ones$

.aakimeen could im-l! either of the below1 - The wisest of the wise - the most a--ro-riate <udge from those who claim wisdom" - The most a--ro-riate <udge of all <udges" - The wisest of all rulers"

alaysaAllahu bi ahkam al hakimeen - isn6t Allah the best of !udges< Allah does not use 8st -erson,rather .e uses ;rd -erson s-eech because .e cannot show closeness to .is sla'e, since Bustice comes first in the sight of the <udge"

eginning of the Surahs0 =elation to its Lnd+

The Surah in Summarised Aorm+

Allah begins the surah b! mentioning the 8ega'ies of the -reat essengers6 (0Kluw al 0a>am the most -erse'erant from all the Messengers0* with the best characteristics from humanit!" Then Allah discusses in the centre of the surah that 1e has made insan .man9humans/ in the best %erfe't form$ Then the (orst of the (orst are mentioned (a!ah 5* - those who re<ected the best of the Messengers" Then those (ho follo(ed the best belie'e and do good deeds"
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essengers6 are described after that (a!ah 6* - those who

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Then finall!1 no( that you have understood this basi' message - (hat is %reventing you from follo(ing the guidan'e< (a!ah I* 7sn6t Allah the 3est of *udges 9 :ise +nes to give the 'ommands - which !ou should be following@ (a!ah J*"

8ega'ies of the

essengers6 -

)n the beginnin a!ah1 The Messengers0 mentioned in the beginning of the surah are the best e7am-les for humanit!, and Allah taught them wisdom and <udgment as e7am-les for humanit!" )n the final a!ah1 The final <udgment and wisdom will be Allah0s in relation to what commands .e ga'e .is Messengers0"

The Messengers taught us1 /e are more than <ust animals" /e don0t <ust want to fill our bellies and desires" /e want to -urif! oursel'es on the inside and the outside" /e ha'e some Muslims nowada!s who are good on the inside,but do some bad on the outside" /e ha'e some Muslims who look good on the outer actions, but the! are corru-t on the inside" Hou might ha'e the most knowledge, but it does not mean !ou are -ure - since !our actions ha'e to reflect !our knowledge"

This surah is based on balance" /e need to realise that Allah has 'hosen us above animals by giving us an intelle't .6a"l/, and through that (e understand (e have higher morality$ Once we understand this - we need to belie'e internall!, and show that good through our actions b! following the best Messengers0 [the 0Kluw al 0A>am$" 7f (e don6t, Allah (ill re!e't us, and ma)e us the lo(est of the lo($
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