بِسْم الله الرحمن الرحيم
2-2-1438H
The Prophet ﷺ said,
يقال لصاحب القرآن: اقرأ وارتقِ ورتل كما كنت ترتل في الدنيا، فإن منزلتك عند آخر آية تقرؤها
"The Companion of the Qur'an will be told on the Day of Resurrection: 'Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last Ayah you recite."' [Abu Dawud and At- Tirmidhi].
The person on the Day of Judgement will recite from his memory, but as the Scholars mentioned, he will not recite everything he memorized in this world. He will be reminded of the verses he acted upon in this life, and made to forget the verses he did not act upon, even if he had previously memorized them. It is not how much you memorize, it is a matter of how much you understand and act upon the Qur'an.
Who is the صاحب القرآن (Companion of the Qur'an)?
The Companion of the Qur'an is person who is always with the Qur'an, either understanding it, memorizing it, reading the Tafseer, reciting it, etc.
When two people accompany each other, they have an effect on each other. Because the companion of the Qur'an accompanies it, the Qur'an has an effect on him; his manners, beliefs, thoughts, etc. This is who the companion of the Qur'an is; the one who accompanies the Qur'an day and night, throughout all the situations he goes through.
Whenever you want to memorize a Surah, you should not do so without understanding its meaning. Many people memorize Surahs without knowing what the Surah comprises of. When wanting to memorize a Surah you should study it first. There are four stages:
#1 - The Stage of Preparation (التهيئة)
We conclude this stage from the statement of Sa'di regarding Verses 1-8 in Surah Muzammil.
How do we prepare for the Surah?
By establishing the nights in prayer with it.
By reciting it with Tarteel;- in a slow, pleasant tone, while trying to making yourself understand.
By observing the repeated words, parables, stories mentioned.
By repeatedly listening and reciting the Surah many times.
From this stage, you will come out with a summary of observations and questions which you will write in table form.
Ibn Abbas رضي الله عنهما said that the Tafseer is of four kinds:
1) No one is excused of not knowing
2) Which only the Arabs know
There are words which only the Arabs know the meaning of. In this case, you should go to the Arabic Dictionary to find out the meaning.
3) Only the Scholars know
In this case you refer to the Tafseer Books
4) No one knows except Allah
Examples of this are the reality of Allah's Names and Attributes, the reality of the descriptions of Paradise, etc.
Take your questions to the second stage:
#2 - The Stage of Study (الدراسة)
In this stage is the stage of:
a) الدراسة إجمالية - Overall Study
This consists of 4 steps:
1) Recite the Verses Again
2) Read Tafseer As-Sa'di (because his statements are general)
3) Read your Questions and see if the Sheikh answered them
In case of unanswered questions go to the second step - Detailed Study.
4) Read the Verses again with the meaning you have understood from the Tafseer Book.
Let's apply this to
سورة الانسان - Surah Al-Insan
Verses 1-3 in Tafseer As-Sa'di
ذكر الله في هاذه السورة الكريمة، أول حالة الانسان و مبتدأ و متوسطها و منتهاها. فذكر أنه مر عليه دهرّ طويل - و هو الذي قبل وجوده - و هو معدوم بل ليس مذكوراً. ثم لما أراد الا تعالى خلقه، خلق [آباه] آدم من طين، ثم جعل نسله من متسلسلا (من نطفة أمشاج)، أي: ماء مهين مستقذر (نبتليه) بذالك، لنعلم هل يرى حاله الأولى، و يتفطن لها، أم ينساها و تغره نفسه؟
Allah gave you strength, properties, a good life. Will you recognize and remember your origin or forget it? This is the test. You were nothing and Allah brought you into existence. When many people are wealthy, strong, and healthy, forget their origin and who Allah is.
Man was weak, in need, and incapable, and Allah is the One who enriched him, strengthened him, and made him able.
The test is:
1) Do we remember our origin?
"فجعلناه سميعا بَصِيرا"
فأنشأه الله و خلق له القوى الباطنة و الظاهرة، كالسمع و البصر، و سائر الأعضاء ، فأتمها له و جعلها سالمة، يتمكن بها من تحصيل مقاصده.
2) Do we recognize the favours of Allah on us? The Favours of Allah is that He perfected our organs for us, gave us hearing and seeing, in order to attain what we need in this life.
"إنَّا هديناه السبيل"
ثم أرسل إليه الرسل، و أنزل عليه الكتب و هداه الطريق الموصلة إليه و بيّنها، و رغبة فيها و أخبره بما له إذا سلكها، و ابتلاه بذالك. ثم أخبره بالطريق الموصلة إلى الهلاك و رهّبة منها، و أخبره بما له إذا سلكها و ابتلاه بذالك.
How did Allah guide man?
1) By sending Messengers
2) By Revealing Books
فانقسم الناس إلى شاكر لنعمة الله عليه، قائم بما حمله الله من حقوقه.
و إلى كفور لنعمة الله عليه، أنعم الله عليه بالنعم الدينية و الدنيوية، فردّها، و كفر بربه ، و سلك الطريق الموصلة إلى الهلاك.
3) With the Guidance
Now we go to Our Questions:
Q. Is this inquiry a type of question that requires an answer or an affirmation of a fact? An affirmation of a fact.
Q. How are we tested? As-Sa'di explained that we are tested in:
1) Acknowledging our Origin
2) The Favours of Allah
3) Guidance
Q. What is the connection between the tests with our hearing and seeing? As-Sa'di said that Allah gave us all these faculties as a test for us.
Q. What is the سبيل? As-Sa'di explained this as the path which leads to Allah.
Q. What is the meaning of شاكر and كفور?
After this perfect creation and guidance, people divided into:
شاكر - Those who thank Allah for His favours; who fulfill Allah's Rights.
كفور - Those who deny Allah's Favours, disbelieved in their Lord, and took the path which leads to destruction.
Verses 4-6: - حال الفريقين عند الجزاء (The State of the Two Groups when being Recompensed)
أي: إنَّا هيأنا و أرصدنا لمن كفر بالله و كذب رسله و تجرأ على المعاصي (سلاسل) في نار جهنم
Who are the كافرين?
1) Those who disbelieve in Allah
2) Deny His Messengers
3) Dare to commit disobedience
كما قال الله تعالى: {ثم في سلسلة ذرعها سبعون ذراعاً فاسلكوه}.
(و أغلالا) تغل بها أيديهم إلى أعناقهم، و يوثقون بها.
(و سعيرا) أي: ناراً تستعر بها اجسامهم و تحرق بها أبدانهم {كلما نضجت جلودهم بدلناهم جلودًا غيرها ليذوقوا العذاب} و هاذا العذاب دائم لهم أبداً مخلدون فيه سرمدا.
و أما (الأبرار) و هم الذين برت قلوبهم بما فيه من محبة الله و معرفته و الأخلاق الجميلة، فبرت جوارحهم و استعملوها بأعمال البر.
أخبر أنهم (يشربون من كأس)، أي: شراب لذيذ من خمر قد مزج بكافور، أي: خلط بكافور، ليبرده، و يكسر حدته، و هاذا الكفور [في غاية اللذة] و قد سلم من كل مكدر و منغص موجود في كافور الدنيا، فإنالآفة الموجودة في الأسماء التي ذكر الله أنها في الجنة و هي في الدنيا، تعدم في الآخرة.
"كأس" - It was known that the Arabs used this word to refer to Wine.
This wine will be mixed with Kaafor, to make it colder and more pleasant in taste.
The Sheikh then mentions a Ruling: All the drinks Allah mentioned in Paradise, that are also found in this life, are free from the defects found in the drinks of this life. And this does not just apply to the drinks, but everything that is similar between this world and Paradise. The similarity is just in the name, not in the colour, taste, form, etc.
The wine in the Dunya is an intoxicant, but the wine of the Hereaftee is something completely different. It is perfect, delicious, different; only the name is the same.
The Sheikh then mentioned examples:
In the Dunya the Sidr tree is a thorny tree, but in Paradise it is thornless, and big, not like the Sidr of the Dunya.
We have Bananas in Jannah, but they are different from the Bananas of the Dunya. In this world, after two days they Bananas get spoilt. The taste, the colour, and form of the Banana and Lote Trees are all different, and free from the defects of the Dunya.
"...and Azwajun Mutahharatun (purified mates or wives)..."
The spouses of the Hereafter are pure from all the impurities and defects that exist in this World.
Paradise is the abode of peace and soundness. This life is full of trials, calamities, problems, sicknesss, etc. while Jannah is دار السلام (The Abode of Peace). It is free from all these defects - no problems, no trials. There will be happiness, and eternal joy.
You will have everything you desire and brings delight to your eyes in Jannah. When your children ask you what there is in Paradise, tell them this verse.
In Verse 6 Allah mentions what this Kafur is:
أي: ذالك الكأس الليذيذة الذين يشربون به، لا يخافون نفاده، بل له مادة لا تنقطع، و هي عين ذائمة الفيضان و الجيران، يفجرها عباد الله تفجيراً، أني شاءوا، و كيف أرادوا. فأن شاءوا صرفوها إلى البساتين الزاهرات أو إلى الرياض الناضرات، أو بين جوانب القصور و المساكن الزخرفات إو إلى أي جهة يرونها من الجهات المونقات
In this Dunya, when we have something delicious we drink it slowly, afraid of it finishing quickly. But there will be no such fear in Paradise.
In Paradise everything is easy to get. You will never suffer or endure hardship to get something. In order to get water in this world, it has to go through pipes and taps, etc. Wherever the People of Paradise go, they go they can make this spring gush forth.
Back to Our Questions:
Q. What is the meaning of سلاسل، أغلال ، سعيرا ?
سلاسل = Chains
أغلال = Iron Collars
سعيرا = Blazing Fire
Q. Who are الأبرار?
برت قلوبهم - Those who hearts became righteous. How?
1) Love of Allah
2) Knowledge about Allah
3) Good Conduct
And this accordingly made their limbs righteous. How? By using their limbs in doing acts of righteousness.
If we want to be among the Abrar, we should strive hard to have a good heart through learning about Allah, loving Allah, and showing good conduct.
The action of the limbs depend on the heart. Take care of your heart, and your limbs will be righteous. Many people neglect their hearts and focus on the actions of the limbs, while their hearts are full of sicknesses.
Q. What is the meaning of كأس? Wine.
Q. Who will gush the spring forth? The Sheikh is of the opinion that they will.
Q. What is the wisdom behind saying بها and not منها?
You usually drink from the spring, but here it says "with the spring". The Sheikh did not answer this.
Q. What is the connection between عباد الله with الأبرار? The Sheikh did not answer this.
Verses 7-10: - The Actions of الأبرار in this Life
و قد ذكرة جملة من أعمالهم في أول هذه السورة فقال: (يوفون بالنذر) أي: بما ألزموا به أنفسهم لله من النذور و المعاهدات. و إذا كانوا يوفون بالنذر و هو لم يجيب عليهم إلا بإيجابهم أنفسهم ، كان فعلهم و قيامهم بالفروض الأصلية من باب أولى و أحرى.
Description #1:
The Sheikh رحمه الله says that the Abrar fulfill and perfect the obligations that Allah enjoined upon them, and in addition to that, they oblige themselves with actions Allah did not oblige them with, and they fulfill these promises and vows.
النذر is to vow;- i.e. To take a covenant to fulfill a certain action which you are not obliged to do.
There are two kinds of نذر:
1) نذر مقيد - Conditional Vows
This is where a person promises to take a certain action, with the condition of Allah fulfilling his request.
E.g. "If Allah cures my sick person, I will fast three days'
The Prophet ﷺ said that this type is disliked. It is bad manners with Allah.
Ibn Umar رضي الله عنه mentioned that the Prophet ﷺ forbade vowing, and said:
إِنَّهُ لاَ يَرُدُّ شَيْئًا، وَإِنَّمَا يُسْتَخْرَجُ بِهِ مِنَ الْبَخِيلِ
"Vowing does not prevent anything, but it makes a miser to spend his property." [Bukhari #6608]
And he ﷺ said that Allah said:
لاَ يَأْتِي ابْنَ آدَمَ النَّذْرُ بِشَىْءٍ لَمْ يَكُنْ قَدْ قَدَّرْتُهُ، وَلَكِنْ يُلْقِيهِ الْقَدَرُ وَقَدْ قَدَّرْتُهُ لَهُ، أَسْتَخْرِجُ بِهِ مِنَ الْبَخِيلِ
"Vowing does not bring to the son of Adam anything I have not already written in his fate, but vowing is imposed on him by way of fore ordainment. Through vowing I make a miser spend of his wealth." [Bukhari #6609]
Vowing never changes the Qadar, it just forces the miser to spend from his wealth that which he did not want to spend. Do not think when you vow and Allah cured your sick person, Allah cured them because of your vow. It happened because the Qadar and your vow were in harmony; Allah wrote for this sick person to be cured, whether you vowed or not. The vow never changes the Qadar.
The Abrar did not practice this first type of vow. They practiced the second type:
2) نذر غير مقيد / غير مشروط - Unconditional Vows
Vowing that everytime Allah gives you an opportunity to do good, you will do it. You do not say, "If Allah removes my calamity I will do such and such." You obligate yourself to do good whenever you get the chance for it. You did not put it as a consequence to any action of Allah.
These are the people who take advantage of time and always plan to do good. This is the explanation of the statement of As-S'adi.
This kind of vowing does not require a كفارة (Atonement). However the first type of vow does.
Regardless, it is still better not to vow, because you may not be able to fulfill it.
Abdullah Amr bin Al-As رضي الله عنه narrated:
قَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم " يَا عَبْدَ اللَّهِ أَلَمْ أُخْبَرْ أَنَّكَ تَصُومُ النَّهَارَ وَتَقُومُ اللَّيْلَ ". فَقُلْتُ بَلَى يَا رَسُولَ اللَّهِ. قَالَ " فَلاَ تَفْعَلْ، صُمْ وَأَفْطِرْ، وَقُمْ وَنَمْ، فَإِنَّ لِجَسَدِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِعَيْنِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْرِكَ عَلَيْكَ حَقًّا، وَإِنَّ بِحَسْبِكَ أَنْ تَصُومَ كُلَّ شَهْرٍ ثَلاَثَةَ أَيَّامٍ، فَإِنَّ لَكَ بِكُلِّ حَسَنَةٍ عَشْرَ أَمْثَالِهَا، فَإِنَّ ذَلِكَ صِيَامُ الدَّهْرِ كُلِّهِ ". فَشَدَّدْتُ، فَشُدِّدَ عَلَىَّ، قُلْتُ يَا رَسُولَ اللَّهِ، إِنِّي أَجِدُ قُوَّةً. قَالَ " فَصُمْ صِيَامَ نَبِيِّ اللَّهِ دَاوُدَ عَلَيْهِ السَّلاَمُ وَلاَ تَزِدْ عَلَيْهِ ". قُلْتُ وَمَا كَانَ صِيَامُ نَبِيِّ اللَّهِ دَاوُدَ ـ عَلَيْهِ السَّلاَمُ ـ قَالَ " نِصْفَ الدَّهْرِ ". فَكَانَ عَبْدُ اللَّهِ يَقُولُ بَعْدَ مَا كَبِرَ يَا لَيْتَنِي قَبِلْتُ رُخْصَةَ النَّبِيِّ صلى الله عليه وسلم.
Allah's Messenger ﷺ said to me, "O `Abdullah! Have I not been informed that you fast during the day and offer prayers all the night." `Abdullah replied, "Yes, O Allah's Messenger ﷺ!" The Prophet ﷺ said, "Don't do that; fast for few days and then give it up for few days, offer prayers and also sleep at night, as your body has a right on you, and your wife has a right on you, and your guest has a right on you. And it is sufficient for you to fast three days in a month, as the reward of a good deed is multiplied ten times, so it will be like fasting throughout the year." I insisted (on fasting) and so I was given a hard instruction. I said, "O Allah's Messenger ﷺ, I have power." The Prophet ﷺ said, "Fast like the fasting of the Prophet ﷺ David and do not fast more than that." I said, "How was the fasting of the Prophet ﷺ of Allah, David?" He said, "Half of the year," (i.e. he used to fast on every alternate day). Afterwards when `Abdullah became old, he used to say, "It would have been better for me if I had accepted the permission of the Prophet (which he gave me i.e. to fast only three days a month)." [Bukhari #1975]
(و يخافون يوماً كان شره مستطيرا) أي: منتشراً فاشياً، فخافوا أن ينالهم شره، فتركوا كل سبب موجب لذللك
Description #2 :
Because the Abrar had knowledge about the evil of the Day of Judgement, they feared the harm of the that day. Due to their knowledge and fear, they abandoned sins and all that would harm them on that day.
The Abrar thus:
-> Perform all acts of worship perfectly and do even more than that.
-> Avoid all acts of disobedience.
The feelings of AlAbrar whilst living in this life: All their feelings and concerns are directed towards the hereafter. They fear that day, they are not busy with this life nor concerned about it. They see every act of obedience as obligatory upon them. They fulfill and do not retreat, because they deal with their Lord with perfect conduct.
When they promise to help people, they believe they are promising Allah, not the people, so they keep their promise. Whenever they do any action, it is for the sake of Allah. So their conduct becomes good with Allah and good with the people. They will never give up, retreat, show laziness, give excuses. They consider it a vow, and fulfill it although nobody imposed it on them. If they gave their word, they will fulfill it. Although it is not obligatory, on them, they made it obligatory on themselves - because they promised Allah. And no one knows what is in their hearts and what they vowed. They show Allah their truthfulness in fulfilling their vows.
If they hold to read the Qur'an or pray Sunnah prayers, they will never let themselves suggest that there is no time, later, tomorrow, another day. They always do it, and do not let themselves procrastinate.
E.g. Everyday you recite 15 minutes of Qur'an. One day your self will say, "There is no time". The Abrar will make a time and read. The Abrar are good mannered with Allah. They promised their Lord and they kept their promise.
Therefore, the motivation to do the good was that they promised their Lord.
And the motive of abandoning evil is their fear of the evil of that Day.
Their good manners with their Lord affected their manners with the People. When they promise anyone, they look at the covenant as something between them and Allah. So whoever seeks good manners with the creation should first seek it with his Lord. Some people only show good conduct when there is a personal interest, and they do not think of Allah or the Day of Judgement when they do that. Allah mentions the actions of the Abrar in order for us to take them as our examples. If we want to be like them in Jannah, then we should act like them.
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