 So, tonight inshaAllah we're going to do the tafsir of Surah number 94, Surah Al-Inshirah. This is an early Meccan Surah. It's according to the Urnama, it's the 12th Surah that was revealed upon the heart of the Prophet Muhammad ﷺ. It proceeds wad-duha, that's number 11 wad-duha, and then you have Al-Inshirah, which is also called Al-Sharif. We'll talk about the meanings of these different names. And then wala'asur is number 13 to proceed after this Surah. So wad-duha, Al-Inshirah, then wala'asur. So we look at the structure of the Surah. Very interesting. Some of these chapters in Jusa'ama in the last 30th of the Qur'an, had a ring structure. There's eight verses in the Surah. So the first four, we have four rhetorical questions. Istifham taqreer. Istifham taqreer, rhetorical question. We'll talk about what this means. But basically what we have here are reminders. Allah swt is reminding the Prophet ﷺ of blessings with respect to the past. Four rhetorical questions, denoting, reminding the Prophet ﷺ of blessings with the past. The last two are two commands to the Prophet ﷺ. My extension to all of us, because every command to the Prophet ﷺ in the Qur'an is also a command to his ummah, unless it's stated explicitly, according to Um Shafi'ri, that it's only to the Prophet ﷺ. So these commands are with respect to the future. So then in the middle then, verses 5 and 6, this is seen as the focus. So this A corresponds with this A. And then between them you have this focus. This is called the kiasmus in Greek. Chayastic structure. It's very common in the Qur'an. Western scholars like Paul Ernst and Michelle Kuyper, they've studied the Qur'an in detail. Even the longer surahs have this sort of structure. There's a book called The Banquet. If you're interested, The Banquet by a man named Michelle Kuyper. Which he says, all of surah at Mahidah is one big kiazm. In other words, the beginning of the surah is similar to the end of the surah. There's a correlation. The second part of Mahidah is similar to the last part of the surah. And so on and so forth until you get to a focus of the surah. So you have to remember now the Prophet ﷺ. And this surah is 120-some-odd ayat. And the Prophet ﷺ is not writing down this surah. And it's been revealed to him over a few years. So it's virtually impossible for somebody to keep track of this kiazmus. It's sort of orally over a few years, but it's possible. But extremely, extremely difficult to do that. He actually won an award by the government of Iran. He won an award for this book called The Banquet. And according to Carl Hertz, in fact, al-Bakharat is one big ring structure also. The entire sort of bakharat. Because the surah is a literary unit. It's not a bunch of verses that don't relate to one another. It's a correlation in the surah itself. Does everybody want to understand what's going on? The focus here is in the middle. You have four or two questions. Then you have in the middle, you have a focus, which is a promise. And then you have two commands. So essentially in the surah, it's, didn't I do this? Therefore I promise this. So do this. That's essentially what the surah is saying. So this is part of a group of surahs that was revealed to the prophets of Allah SAW in the early Meccan period. That act is consolation for him. So things are going badly for him. There's a lot of rejection. There's a lot of persecution of the early Muslims. So this surah is considered bad. There's a lot of persecution of the early Muslims. So this surah is considered one of the so-called surahs of consolation. To console him. Just like the surah that came before it, surah number 93 is included in this group. Also surah Al-Masad also called Nabilah, surah 111. And all of these surahs culminate in surah 108 Al-Kawthar. Inna Ahrinakal Kawthar. It's very interesting. This surah, Kawthar, is also a chiasmus. It has a ring structure. Because the opposite of Kawthar is Al-Aqtaur. The last word in the first verse is Kawthar. The last word of the third verse is Al-Aqtaur. It's correlated. So then the focus of the surah is in the middle. Fasalli l-Aplika Wanha. Worship your Lord and sacrifice for his sake. This is the focus of the surah. This is a theory that these surahs of the Qur'an have this sort of structure. But it's pretty popular amongst Western academics nowadays. So there's different names of this surah. Imam al-Bukhari and Imam al-Chidmedi in the surah. They simply called it Surah Al-Nashrah Lat. Al-Nashrah Lat. Other ulama they called it Al-Sharah. Al-Sharah. And yet other ulama called it Al-Inshirah. What is shah? It means to expound upon something. To explain something. Or to widen, to dilate something. We'll talk more about what this means. Inshallah Al-Qa'ala. Ibn Masrooth, may Allah be with him. He would recite Waduha and Al-Inshirah in one raka'a. So there's a correlation. There's a relationship between these two surahs. Ibn Abbas actually said that this surah is a continuation of the last surah. Fafl-e-Din al-Razi in his tafseer. He has something called Al-Munas Abaq where he actually shows the relationship between the surahs. Why this surah comes after this surah? Why does it precede this one? What is the relationship actually between the surahs? So within a surah, those coherence. There's a structure within the surah and then between the surahs. Inter-surah, intra-surah. Now, this surah and the one before it, Waduha, are specifically exclusively addressed to the Prophet Sallallahu alayhi wa sallam. So if we look at the text of the surah and hope everyone has a wuzhah or if you follow Allah, may be on your phone or something. And maybe, you know, take a few notes. Doesn't hurt. Especially for the shabab. If you're from the youth, you might be the Homset president one day or you might, you know, might give a khutbah, who knows, Allah will have him one day. And then, you know, maybe you have great memories, but you might never write anything down. Most aptly, you would rarely write things down. You just put a part on his hand with his finger. That's how he was born. There's nothing to look at later. People were geniuses. So we should write things down. It says, insha'Allah ta'ala, the point here is to increase our knowledge. So the surah begins, Allam na shbaah laka sardarak. In this, Allam. This is called Hamzatu taqreer. Hamzatu taqreer. This is used for a rhetorical question. What is a rhetorical question? It's an answer between a rhetorical question and a regular question. Does anyone know? Can I give you a question of yes or no answer? Very good. She's an Arabic student. A regular question, as a yes or no answer, is a definite answer. And usually, in Arabic, how does that question begin? Hadith. Hadith. Very another Arabic. Hadith. Hadith al-ghashia, right? Has the story of the khashia, the overwhelming event, has it reached you? The question, the answer is either naam or laa. Right? If there's hadith, there's a definite saabah. The brother was nice enough to bring us some masahith. If you want to grab one, and follow along, and follow down, it would be great. But here, we have aah. Right? So then what is the purpose of a rhetorical question? Istifham taqreer. What is the purpose of it? The purpose is to remind someone of something that's already established. Taqreer means established. Right? To establish something. The purpose is not for you to get an answer from the person. It's a very effective way of reminding the person of something. Right? For example, we go out to lunch with my kids, and an hour later, they say, we're hungry. I say, didn't we just eat? I'm not looking for a yes or no, because I already know. And they already know. Right? So I remind them, oh yeah, we shouldn't have asked you. Right? Or if I beat somebody in one-on-one basketball, and then the next day I see him, and he's talking trash to everyone. I'm the best basketball player. Didn't I? Beachy yesterday. Oh, friends. Right? So this is called a rhetorical question. Istifham taqreer. So when you say alam, when you see that in the Quran, alam, this is indicating Istifham taqreer. It's a rhetorical question. It's going to get your attention. It wants to remind you of something. Allah swt out of here is reminding the Prophet, about a past blessing using this rhetorical device of an Istifham taqreer. Okay? And he says, alam na shraah. Na shraah, present active, just in its mood. That's for the Arabic students. What were you about to do? We can all try to study some Arabic, by the way. Na shraah. Right? This begins with a noon. What does that mean? We. This is first person, common plural. So Allah swt out of here. He didn't say, alam na shraah. Right? He didn't say, didn't I, he says, didn't we? We. Why does Allah swt out of here? It's a we. We talked about this last week a little bit. This noon is called noon ta'aqeen. According to Ibn Hisham. Noon ta'aqeen. This noon ta'aqeen is gender and Medicaid. It's a royal plural. The royal plural. This happens in many languages, even western languages, primarily in Semitic languages. Like the very first verse of the Torah is in Hebrew, barashit, barat, iluhim, it's Hashirahim. In the beginning, God's plural created the heavens and the earth. Right? But no rabbi would ever say, oh, that's because there's more than one God. No. They believe in Torah. But some of the Christians on the other hand, when they look at this verse, they say things that are Ijib and Harid. Because they don't understand that. That this is a nuance in Semitic languages. So Ilam na shra'a. And the ulamas say here, when Allah swt uses the noon ta'aqeen, this denotes His greatness in majesty. But also denotes the greatness in majesty of the one He's addressing. The addressee. Right? That the addressee is ta'aqeen and tashreef and taqeen. And who is He addressing? The prophet Muhammad Sallallahu Alaihi wa Alaihi wa Sallam. And also the argument I mentioned, just as an FYI, the note takers, that when you make du'a even if you're by yourself, you should pluralize them. Make your du'a plural. So Subh'anaHan, Inna qunna min al-Baghdiin. If you know how to do it. If you don't know Arabic, then stick to what you know. But pluralize them. Faaf wa anna. So the faaf wa anni. Right? Include in your attention the ummah of the prophet Sallallahu Alaihi wa Alaihi wa Sallam. Just as the side note for you. So, Adam nashrach. Did we not? Nashrach from shahun. So this, this word shah, this is the mustah, the infinitive. It means to explain something to open up the meanings of a complex issue and clarify something. So if you read for example, I studied the mention of the Ajarrumiyah. You studied the Alfiah. These are books, treatises of Arabic grammar. They'll say, which commentary did you study with it? Right? So this is something that clarifies things that are complex. So, throughout history, the Urnama would write texts by distilling them. They would write muhtasar, of a muhtasar, of a muhtasar. An abridgement, of an abridgement, of an abridgement. Because they would assume that you're studying the text with a teacher. Right? Who could explain to you the background of the text and certain meanings of the text, things like that. They would assume that you would receive a shah an explanation, a commentary of any particular text that you're studying. So shah is a transitive verb. Shah. Does anyone know what a transitive verb means? It's called al-fairin mu'ta'a'di in Arabic. Anyone who... What's that? Somebody new? I know this one. Look. You know? Yes. So al-fairin mu'ta'a'di means you need to have an object. You need a direct object. For example, if I said, I slapped, and then I stopped. What would be your question? Who did you slap? Probably a bad example, right? Who did you slap? Right? Because why? To slap, the English is a transitive verb. You need a, what? A direct object. Or if I say, I brought... Hello? What did you bring? I brought... What did you bring? I brought the... a chur chai. A chur chai. What's that? A dupak chai? Dude, I have a joke. What did the cereal say to the milk? What's up, dude? That's an ordu joke, buddy. Those who know ordu are black and hard-natured. Anyway. So, the ordama say here that not only the Prophet ﷺ received the message, but was given the greatest openings of its meanings. Okay? So, the Prophet ﷺ is receiving the Qur'an ala al bihi upon his heart, but he's also having his sorrow expanded with its meanings. He's receiving the Qur'an, and he's the authority of the Qur'an in explaining the Qur'an. This is what the ordama say. Imam Sayyidi says, bin nabubati bohaidiha. Explaining his nabubah is prophecy, and other things as well. Yes, sir? And a quick question. So, the verse is not related to the Islam and what happened with the story of him going to would you read it? Not in his chest and all that. Yeah, we're talking about that, insha'Allah. Even Hathir doesn't mention that. He doesn't mention it. Some of the other ones don't mention it. We'll talk more about that in a minute. Insha'Allah. So, I'm Nashrach. So, the usual tattif, the word order in Arabic is very faril and masroor. You have the verb, then you have the subject, then you have the direct object after the verb. But here, Allah SWT does not say al-amnashrach, sal-taraqah, that's the kind of normal word order. The prepositional phrase, the jar madroor, should come at the end. That's kind of standard, modern standard Arabic. Allah SWT, however, he brings the prepositional phrase forward mu'addam, laka, sal-taraqah. And he delays the mafribi. He delays the direct object. We'll talk about that. So, laka, al-amnashrach, did we not expand? Did we not dilate? Did we not explain laka for you? Laka means for you. And he wrote on the side here, al-lamn is called al-lam-t'adil, al-lamn of purpose, right? For you, because of you, for your sake. Did we not explain for your sake? This is a better translation. I brought two translations here in English. One is the famous Yusuf Ali, and there's a new one here, Ahmad Zaki, Ahmad, was an Asfali scholar, a very good translation, if you're interested. He's called the Glorious Quran, by Dr. Ahmad Zaki-Hammad, a scholar at Asfali University. And I forgot to mention last time as well, there's a beautiful Tafsir of the Quran that's been totally translated into a beautiful translation by the original was done by Mawlana Mufti, Al-Habed Al-Shafiri, he's from Pakistan. It was published at Dar al-Burlum. It's called, Ma'ali for the Quran. Ma'ali for the Quran. You can actually find it online. It's eight volumes. The entire hard copy, if you will, is in the center of Mawlana Masjid. You want to look at it, but don't remove books from the library. You can just look at it, put it back, take notes, even make a photocopy. Mawlana Mufti, please. Copy, record, drinkings. Ma'ali for the Quran, if you're interested, it's a very good English translation of a Tafsir. Anyway, so what does this mean then? What is the significance of bringing Dadaqa before the object? The prepositional phrase before the direct object is that it's more personal. It's more personal. It denotes Qurb al-Mahabah, nearness, proximity of the Prophet, sallallahu alayhi wa sallam, to Allah subhanahu wa ta'ala. This is the significance of it. It denotes the Maqam of the Prophet, sallallahu alayhi wa sallam. It also, according to the Quran, it creates shawq, or tashweeq in the listener. What is tashweeq? Anticipation or longing or suspense for the direct object. This is why we should recite the Quran slowly. Right? The Prophet sallallahu alayhi wa sallam will recite the Quran slowly. We're going to rush. The point isn't to get to the end. So people think we have to do five Qatim of Quran during Ramadan so we're going to what do you recite? That's Torah. Is this the New Testament? Again, you don't understand what you're saying. What's the point of that? It's when you listen ala l-nashraha laka, it's building anticipation. What? What was expanded? What was it? And then sallallahu alayhi wa sallam. And then you say, ah, that's the point of the structure. It's to create this tashweeq. Like one of my teachers said, it's like smelling the food but you don't know where it is. It hasn't come out yet. Right? You're in a restaurant and you're hungry. And you're just like, ah, the yani. Habli palawat. Whatever. Pizza. And then you're smelling it, you're starving but you don't see it. So you have that hunger. This is called tashweeq. Right? ala l-nashraha laka, satraha. Right? So this is the climax of the ayah. So this is called ita'latu. Ita'latu zikril mafrool. Delaying the mention of the direct object. Very common in the Quran. Ita'latu zikril mafrool. Delaying the mention of the object. Right? It's a rhetorical device in Bala'a. Bala'a means rhetoric. Advanced Arabic. Right? Quite common in the Quran. The other reason for doing this is for ihtisas to denote exclusivity that this is only for you ala l-nashraha laka, satraha. Did we not expand for you only your satraha, your chest? Right? So this is called ihtisas. Only for you and in a unique way because this expansion of the satraha is mentioned in other places in the Quran but not like this. Not in this type of special or exclusive way. So ala l-nashraha laka, satraha. Now, the question was is this a reference to the chest splitting of the prophet sallallahu alayhi sallam in the washing of his heart? This happened two or three times. Some of the urlama say it happened four times. Right? We know it definitely happened twice because remember when we have hadith that seem to contradict the urlama try to make what? What is it called? You have two hadith that are sound hadith and you have to make them work. You have to harmonize them. This is called al-jama. Al-jama. Right? So they say this happened at least twice in his life. Once when he was a child when he was with the Bani Sa'a and the man came and split his chest and they took out the hand of the shaitan that we talked about. And again, just before the isr'a later to isr'a his heart was washed. Some of the exigents do mention this. Khalil Abu Bakr bin al-Arabi and Imam al-Alusi say that this is not a reference to that and this is the dominant opinion that this shakh of the sadaw is not the same as the shakh of the sadaw. They're two different things. This shakh, this expansion is not the shakh. It's not the splitting. They're two different things. They say it's incorrect to correlate the expansion of the chest or the splitting of the chest. So this is not an expansion or splitting, if you will, that is haqeefi. It's not literal. It's a jaz. It's figurative. Okay? This is the dominant opinion. But some of the isr'a do mention that one of the meanings could be the actual physical haqeefi splitting of the chest of the Prophet sallallahu alayhi wa sallam given to Theodha mentioned it and other exigents as well. Wa-allahu alaikum. Now interesting here, there's ilti fat. What is ilti fat? Another rhetorical device which literally means sudden change. Sudden change in a person or sudden change in tents. Quite common in the Quran. Very confusing for people who don't know Arabic very well like the classical orientalists who know intermediate Arabic at best. So they can translate the Quran but then they say, why is this plural here and singular here and why is this first person and then we have third person who don't understand this ilti fat. But someone just familiar with Arabic poetry will understand the purpose of that. So in surah, the previous surah, which again is linked to this surah are going to be in the screw, Allah SWT is speaking the third person to the Prophet SAW. Wa-buha wa-l-lady i-la sa-jaama wa-l-da'aqa rabbuka wa-maqala. Your Lord. So Allah SWT is speaking third person to the Prophet SAW. But here in this surah, Allah SWT is speaking in one person. First person, have we not expanded for you have we not expanded because of you, your chest. So again, this denotes closeness to the Prophet SAW wa-l-lady i-la-lady sa-jaama. Of course, if you're familiar with other places in the Quran, there is a verse in surah Fahmah, ayah number 25 when Musa A.S. was at the Shajara. What was his famous du'a? Rabbishahli Saldari right? Rabbishahli Saldari is usually translated as my Lord, expand for me my chest. What does that mean? According to the Ulama, give me openings in this affair increasing in meanings, increasing in meanings so that I may have comfort or certitude or courage. So the Ulama mentioned here, Musa A.S. he had a talab, he had a request from Allah SWT to give him this type of openings, these meanings whereas Allah SWT gave this to the Prophet SAW without any type of request from Allah SWT Allah SWT gave it to him. There's another verse in the Quran in surah An-Nam, surah number 6, ayah number 125 Allah SWT says if Allah wants to guide somebody if Allah wants to guide somebody he will expand his chest with Islam right? So Imam Al-Tustari, he says based on this ayah in surah An-Nam, ayah number 125 and he says if Allah wants to guide somebody he will expand his chest with Islam ayah number 125 and this surah, he says there's actually shahrain there's two types there's two types of expansion of the chest the first is when someone first becomes Muslim when somebody first becomes Muslim Allah SWT will expand that person's chest and give that person Islam the second type of shahri of Imam Al-Tustari during his progression or her progression is given certain divine history and climbs levels ahwal and maqamad and manazen the purpose of which is to draw near to Allah SWT and to increase in love for Allah SWT the ulamah mentioned also that Allah SWT did not say that we not extend for you your heart, your qalb it's a sada they say because the qalb actually receives the Quran while the sada understands the meanings of the Quran the qalb is actually receiving the Quran while the sada the chest as it were is understanding the meanings of the Quran the sada must be expanded because the Quran is weighty we will reveal to you a weighty word if this Quran was revealed upon a mountain you would have seen a crumble the Quran is weighty the Prophet SAW had to be expanded there is a verse in Surah Hud the Quran is weighty the Prophet SAW is sada had to be expanded Allahu Akbar there is a verse in Surah Hud which means have Istiqama be upright as you are commanded as you have been commanded the Prophet SAW said this verse turned some of my beard hair gray the very weighty verse sort of and it is sister we are weighty we are weighty we are weighty we are weighty the Prophet SAW he did not have a lot of gray hair a few I counted 17 on his temples not like me basically 90% but his constitution is perfect so even in his 60's just a few gray hair the Prophet SAW actually went here he was looking at the Prophet SAW he wanted to know about the Prophet the Prophet SAW so meanings were given to the Prophet SAW in order to understand the revelation no human being understands the Quran better than the Prophet SAW the Quran revealed upon his heart upon his Sada the meanings were open for the Prophet SAW and when you know the meanings of things you have confidence you have certainty when I was a kid I did this book report I didn't read the book I just kind of read the back of the book and I didn't know what I was saying but I sort of summarized the back so it seemed like I know what I was doing like what I'm doing is I read the back of the book and then the teacher said well what do you elaborate on this I was like in 3rd grade it was very embarrassing but if I knew more about the book I had more insight to the meanings of certain things and it increases your courage your certitude right you have confidence so this is the meaning of the dua of Musa A.S in other words give me meanings of what I'm doing so that I can increase in my confidence because he has to go he was a powerful man on earth at the time that's your arm okay so that's verse one any questions on verse one verse one to the one let's go to verse two so again right again I was trying to I don't know and means to put on something right to remove and it still applies here this is part of the rhetorical question interrogatives did we not expand for you your chest and in parentheses did we not remove from you your wisdom your burden Right? We'll talk about this, insha'Allah. And this verse is actually grammatically connected to verse number three. You can actually think of two and three as being almost the same verse, but it doesn't matter if they split it out. No problem. The verse numbers actually came much later in history. So what is this wisdom? وَوَدَعْنَ عَنْكَ وِسْرَمْ Did we not remove from you this your burden? So a wisdom is اِنْخَمَلْ شَدِيدْ A great burden, a great weight. The difference between a wisdom and a haman. حَمَلْ is something that can be carried from حَمَلَة, to carry. But a wisdom is something that is just about to break you. You can barely carry it to the point where it's trying to crush you. It's called a wisdom. And in the Quran also, wisdom is used synonymously for sin, a sin. وَلَا تَعْسِلُوا عَزِلَتُ الْوَسْرَمْ وِسْرَمْ وِخَرَمْ Right? That no one can bear the sins of another person. No one can bear the burdens in this context. The sins of another person. And then we have اَنْقَبَاءَ. We'll talk more about how this relates to the Prophet ﷺ. Is the Prophet capable of sinning? What about me? Where did they end up? What does that actually mean? What does that entail? We'll talk about that in Sha Allah the Almighty. And then we have اَنْقَبَاءَ. This is from نَقَبَاءَ, which means to break, to destroy, or to abolish. Like to break a contract, to break a bone. This is a positive form, form before in Arabic, اَنْقَبَاءَ, which means to crack in the column. So, it's a very graphic metaphor. If I stack bricks on this table, right? And the table starts to what? Make this sound? Cracking, I can't make it to the classic table. It starts to crack. This is called in the column cracking because of a weight up on it, right? Or if I do this with my fingers, you know like this, you can plug your ears. There you go. Which you shouldn't do by the way. By the way, doing this is the proof of the prayer. People do it all the time, including myself. If people get up, they have to. They have to every single time. After this, I just have to crack their knees. And then it starts to crack. So, try to resist the urge. I'm speaking primarily to myself. This is called in the column cracking. So, imagine something on your back that's weighing you down so much that you can hear your back cracking. And you're just about to fall. You're just about to fall. This is the image that's given here in the Quran. So, this is called Majaz Akli. It's Majaz Akli, which is a metaphor because what is a wisdom? Can a wisdom physically do that to someone's back? No, because a wisdom is not something tangible. It's not concrete, right? So, the point here is to demonstrate the burden of the Prophet ﷺ was really weighty. When he first received the revelation, it was weighty upon him ﷺ. To the point how can you describe the weightiness of the message? The burden of the da'wah. How can you put it into a metaphor? Imagine your head breaks on your back, and your back is cracking, and you're about to fall. This is how we felt. So, Allah alaihi wa s-salam. So, then what is this wisdom? What is the burden? So, do you know what I say? This is a burden that is caused for a need for answers. A need for answers. He was searching. Remember, this surah, again, is related to the previous surah. And you were, this does not mean that the Prophet ﷺ was astray, or he was worshiping idols, or because what Allah means is related to that. But that's not what it means according to the Qur'an. According to the Ijma'ah of the exegesis. Allah means that he was searching for something. He's searching for something. So, he's searching for answers, and this greatly weighed him down to Allah alaihi wa s-salam. To the point where he lost interest in the tijab. He lost interest in business. He would go to the jab'ah for days on end. He was deeply contemplated in his nature, to Allah alaihi wa s-salam. He was deeply contemplated. If you saw the Prophet ﷺ in his solitude, you would think he was, it says that you would think that he was breathing, but he was just deeply contemplated. People don't think anymore, they have to plug into something. But he was like that, so Allah alaihi wa s-salam. A lot of tafgir, a lot of tadabbun of things. This is how he was before the Qur'an, before the revelation actually came to him. But he has no answers. So this was seen as a great burden upon him. Someone who was so inquisitive, someone who wants to help people, someone who's so compassionate, but doesn't know how to go about doing it. How does he do it? It was a great burden upon him. Almost broke his back. So this is one of the meanings of wisdom. A great burden. A need for theological truth. A need for theological answers. So he needs guidance theologically. But also he has a desire for social reform. Social reform. How much did the oppression of women hurt him? So Allah alaihi wa s-salam. Because he says he loves women. And he doesn't mean anything sensual about it. So he was sensious in that state. He loves the feminine attributes that he had himself. So Allah alaihi wa s-salam. For the very waqf of ad-dagh, killing children. How much did this affect him? So Allah alaihi wa s-salam. This was the wisdom on his back. Also the relief of revelation after the fatra. Now we talked about, but we didn't talk about the surah. This was a family night or something. We did a tafsir of ad-duhah. And the revelation stopped. And you know what Suyuti says? 15 days. That this stopped in 15 days. And the washri keem were making fun of the Prophet s-salallahu alaihi wa s-salam. And they said, In the rabbabu wa daghu wa qadaabu. Apparently his Lord has forsaken him and is angry with him. So this, these types of insults affected him greatly. Sallallahu alaihi wa s-salam. And this was like a wisdom on his back. Allah alaihi wa s-salam says. Wa laqad ad-daghnaa mu. Anna bu. Surah Hijab. Apparently we know that what they say constricts your heart. The tafsir is that his words were affecting him. Sallallahu alaihi wa s-salam. Even though Allah alaihi wa s-salam says, Wa laqad ad-daghnaa mu. And we talked about this verse last week. This explains what? Wa inna ka la ala qulubin abin. Remember the first level of tafsir? The Rewire. Right? Tafsir by transmission. The best type of transmission is Quran. Tafsir of the Quran. Beel of the Quran. Beel of the Quran. What does wa inna ka la ala qulubin abin mean? It means that verse. Khud al-afwa. Wa al-mur. Be la'uf. Wa al-a'li. And in jahaneen. Call tightly to forgiveness. Order towards the good. And don't worry about these jahaneen. Don't let them affect you. These people who say stupid things. These people who are ignorant. Jahaneen means ignorant people. They're trying to hurt you. Just turn away from them. Don't worry about it. Because it affected the Prophet sallallahu alaihi wa s-salam. Because he had great concern for people. The more concerned you have for people, the more they rebel against you, the more it's going to hurt you. If you don't care about people, you don't care what they do. You don't care how they react to you. I don't care. But if he has concern and love for people, which he did, sallallahu alaihi wa s-salam, inna ka laa tahti man ahtaht. You cannot guide all those whom you love. Allah is telling him, you can't do that. So this is an aspect of the wisdom that there was a burden on his back because his people are making fun of him because of the break in the revelation. And finally, the burden of guidance for all of humanity is upon him because he is the last messenger to the burden of da'wah. Allah swt again consoles the messenger sallallahu alaihi wa s-salam that your job is to deliver the message. Okay? Your job is to deliver the message. And it's up to Allah swt to guide. And it's not upon you. It's not getting wajib. It's not wajib upon you to guide them. Allah guides whom He will. The consolation to the Prophet sallallahu alaihi wa s-salam. Notify. Bring the message to the people what has been revealed to you. That's what you have to tell the people. Tabligh. This is one of the... If you study theology, prophetology, nabwah, there are four things that are wajib upon every prophet. One of them is tabligh. That if Allah swt commands a prophet to say something or do something, he has to do it. He cannot keep it back. It's what keeps man, to keep something back is mustahil. It's impossible for a prophet to do. That's his job. That's his primary vocation is to give tabligh on the Qur'an and explain the Qur'an. And if they don't believe, don't let that hurt you. But it did hurt him, sallallahu alaihi wa s-salam. It's such a compassionate part. Right? Sala'a ala binan. What is the verse? Ka'a. Sala'a ala binan. Sala'a ala binan. Sala'a ala binan. Sala'a ala binan. Sala'a ala binan. Sala'a ala binan. Yes. You're almost killing yourself with grief over them. Sala'a ala binan. Sala'a ala binan. Sala'a ala binan. That's what I can have to talk about. I have to review them. Age. Age to know these ayahs. So Allah Subhanahu Wa Ta'ala says in this ayah that you're almost killing yourself with grief because of their rejection of the message. This is how much concern he had. Sala'a ala wa s-salam. The ulamas also mentioned something interesting. They say also part of the wisdom we'll start with still talking about this one word. Well, what is this wisdom? What is this burden? They say also the burden or the thought of his minor sins before the paratha bothered him. And these are not sins as we know them. Remember according to the jubhurt of the ulamas, the prophet Sala'a ala ala s-salam is incapable of performing any type of major sin or what would be a major sin even though there's no sharia because he is establishing a reputation. Right? He has pre-prophetic miracles called dirhats. And Allah subhanahu wa ta'ala appeals to his character before the paratha. Right? Taqad لبثتوا فيك القرور من قبريه Right? Say to them, I have lived an entire lifetime before this. In other words, look at my reputation. I don't do these things. I've never done these things. And I was a sadiq al-ameen. Right? So the nature of this of a sin of the prophet Sala'a ala s-salam is a sin in the maqam. The higher a person has in a station with God, the more is expected of that person. So it becomes as if it's a sin. The more knowledge you have, the more is expected of you. Right? So I know some brothers that are going through major tribulation. Major tribulation, like I've never seen type of tribulation. And they've been, they've memorized the Qur'an and they pray to Hajj every night. Right? And then they stop doing that. They stop reviewing the Qur'an. They stop praying to Hajj. So why is this all happening to me? Because more is expected from you. Right? So they're going to say, Hassanat al-Aqrar, Sayyiat al-Mukam ad-din. The good deeds of the righteous are the sins of the most righteous. So a sin in the maqam. Right? So for example, some of you are going to say that it's a sin for a prophet to do something mubah. What is mubah? Simply means permissible. It's not a sin and it's not virtuous. It's just permissible. Some of you are going to say it's impossible for a prophet to do something mubah because a prophet is expected always to be virtuous. If we do something mubah, we say Alhamdulillah. Why? It's perfect to do something maqru or haram. Right? So that's good for us to do something mubah. But the ulamas also say if you keep doing things that are permissible, they could add up to things, they could add up to a waste of time. For example, you're watching a halam TV show and then you say that it's mubah but then you watch another one and another one and another one and all of this. Osser time. It's delayed a little bit. That's alay. That becomes maqru, maybe haram, if you missed a prayer. Right? So more is expected from the prophets of Allah. He said that the ulamas mentioned the seerah at one time, the prophet was a very young man. He heard some of the Shabbat having a party heard some music and was probably drinking and I don't think they were checking IDs back then. And, you know, it's for volunteer and mixing of the genders. So he had curiosity. I want to see what's going on over there. He takes one step and he falls down because Allah swt did not want him exposed to anything like that. He was just curious. Just want to see what's going on. Right? He said that he woke up and the sun was shining on my back. The sun woke me up. He slept the whole night. He missed the entire thing. This little party that the Shabaabur had. Right? So things like this. Imam Sayyidi says in order that Allah swt may forgive your done from the past. Your sins of the past. Remember, the sin of a prophet is different than our sins. The sin of a prophet mentioned this many times. Again, if you study theology, the sin of a prophet is leaving an act of great virtue for an act of lesser virtue. This is the sin of a prophet. Leave an act of great virtue for an act of lesser virtue. What is our sin? adultery, murder, rely, kill. That's the sin of us. But the sin of a prophet, the done of a prophet, is leaving an act of great virtue for an act of lesser virtue. The prophets are maximum. So then what is the prophet sallallahu alayhi sallam? Ask forgiveness. He asks forgiveness, he says, 70 times a day. This is primarily after the salat. After the prayer. Why? Because of his inability to praise Allah as he should be praised. This is what he's making trouble with. Because of his inability, he says which basically means that glory be to you. How can I praise you as you have praised yourself? This is why he's making a stiff law. Why does a man who is ma'asun say sallallahu alayhi sallam? Because he's unable to praise Allah. He's unable to praise Allah as Allah praised himself. This is why he's making a stiff law. Why do we make a stiff law? To rely, and cheat, kill, and make liba, all of these types of things. These things are impossible for prophets. Okay? And also, only the prophets sallallahu alayhi sallam knew his transgressions were completely forgiven. No other prophet do this. This is why, according to the Hadith Shaita'a, when they go to different prophets who are also ma'asun, they don't have a guarantee. There's a little bit of fear. Nafsih, nafsih. I don't want to go to somebody else. Wara'isa alayhi sallam. Nafsih, nafsih. Ruh Allah. Nafsih, nafsih. Wara'ahman. I am Allah. This is what he said. I am for this. And he intercedes. He has the ma'am of Mahbub. The station of the intercession. Also, the Ruh Allah mentioned something here. They say, Wizlak also includes the sins of the ummah. The sins of the ummah. His ummah. Sitting, bothered him. Sallallahu alayhi sallam. Because he was always thinking of the ummah. Right? There's a connection, special connection between the prophets sallallahu alayhi sallam and his ummah. He has a special connection with us. So we need to have a special connection with him. Right? When he said, for example, I wish I could have seen my brothers. Ms. Sahaba said, aren't we your brothers? Yeah. But no, he said, no, you're my companions. Right? Who are my brothers? Those who come after me who haven't seen me. Right? Yes, that's a special connection with us. Allah subhanahu wa ta'ala he consoles the prophets sallallahu alayhi sallam. My channel, you are at the point where Allah will not punish them while you are amongst them. Wa ba'a khanu Allah wu'at liba hu wa hu'un yasat firun. Allah will not punish them while they're making a step forward. So the prophet is not amongst us. Then we make a step forward. So the prophet sallallahu alayhi sallam was thinking about the ummah quite regular. The hadith of Aisha also indicates the prophet sallallahu alayhi sallam was reciting all night to a steeper sallam. One aya from the end of al-Mahya will interact with them in the ummah ibadu or in the tawfirah in the qa'ada as-izu khaki. If you forgive them, they are your slaves. But if you I'm sorry, if you punish them then they're your slaves. But if you forgive them, you are great and wise. This one aya he would repeat the entire night. Allah sallallahu alayhi sallam. And then she said he collapsed in the Sajda Ummati Ummati. This is how he's thinking about this ummah. The whole night thinking about you and me. So he has that special connection to thinking about the sins of this ummah was being burdened on his back sallallahu alayhi sallam. But of course you have the one hadith and there's weakness in the hadith it's in the hadith of the Tawfirah of Sumaqandi where the prophet sallallahu alayhi sallam he beyond the Sitalat he says that T'ahiyatul Lillahi wa sallawatu wa lillahi right people we say all these people prayer Allah responds as-salamu alayka ayuhande minyu wa rahmatullahi wa barakatuh What's the next line? As-salamu alayna who's na the ummah this is the prophet's response to what Allah said peace be upon us and the righteous servant of God sallallahu alayna the Sahaba wa ibadullah sallain the ummah according to the muhadith of this hadith there's a weakness in the hadith but the ummah generally report the hadith is being true and it's meaning so part of the wisdom then being taken off his back is the intercession the shafa'ah and again this goes back to the previous surah when Allah sallallahu alayna wa ibadullah wa ibadullah soon will your Lord gift you something you're Allah there's a difference between wa'aba and Allah they all mean to give but there's subtle differences you're gift to someone because they deserve it they have some meritorious quality and you can never take it back it's a gift and so immediately you'll be pleased and according to Imam Suyuti when this verse was revealed to the prophet sallallahu alayna he said I will never be pleased while one person to my ummah isn't a fire so the meaning of the ayah then according to the rana'a is what is this thing that Allah will give to the prophet sallallahu alayna the shafa'ah nebs surah wa wada'ana anka wisra part of this wizard that almost broke his back sallallahu alayna is thinking about the sins of the ummah that eventually there will be a shafa'ah of the prophet sallallahu alayna alayna sallallahu alayna we have to move quickly I think we're out of time we have to stop now we have to move quickly al-lady so you mentioned that and did we and did we not remove your burden which was breaking your back anka breaking your back in majan and akali this is a metaphor to demonstrate how a burdensome this wizard actually was with the prophet sallallahu alayna wa wada'ana laka think about you on this verse wa nafa'ana laka bikrak imamat tabari ibn kathir in imamat al-lusi they mentioned they all mentioned a hadith abu saqiq al-khudri randilat al-'abud which jabir al-alayhi sallam came to the prophet sallallahu alayhi sallam ya'rahmud mullah and says your lord says do you know how I elevated your mention keet al-rafa'at wa dithra do you know how I elevated your mention in the prophet sallallahu alayna and jabir al-alayhi sallam calling Allah subhanahu wa ta'ala saad ibad lukirtu lukirtan na'i that whenever I mention you are mentioned whenever I mention you are mentioned imam sallallahu alayhi sallam because tuthka ma'atikri al-'aban wa d'qama wa d'shahud wa lkhutba wa dhariha that you are mentioned with me in the imam the iqama for prayer the d'shahud in the prayer whenever I sateed give the khutba your mention and other things as well ja'ala ismubu makruna ismillah Allah made his name next to the name of Allah subhanahu wa ta'ala this is one of the meanings of here we have the same type of construction as al-anashrah al-laka al-satrak al-fa'ana al-laka again that's brought forward right exclusively for you in a way that's special for you and then we have a delay again we have a delay of the direct object so again it creates this shukh this tashweek this hunger this anticipation what did he raise al-fa'ana your name your mention there's many things that we need to first thing to say about this ayah it's the most popular name in the world the name of the prophet saallam muhammad is the most popular name in the world fakhra lila rasi says ismubu makruna al-arash the name of the prophet saallam is written upon the throne the divine throne of Allah subhanahu wa ta'ala the prophet saallam is there Imam al-bayqawi he mentioned something he says this means the obedience of Allah is the same as the prophet's obedience his obedience with the capital H is the same as his obedience with the lower case H the obedience is the same and imam al-samakhshari he also mentions this as well and this is based on ayat in the Quran mayu tiyamur rasoolah wa qatata Allah whoever obeys the messenger obeys Allah whoever obeys the messenger obeys Allah the prophet saallam said he said whoever obeys me obeys Allah subhanahu wa ta'ala Imam al-bayqawi mentions the verse in the Quran wa Allah wa rasoolahu wa haqqu Allah is messenger it is more befitting that she please him who he didn't say who ma it's singular and imam qurtobi says here the singular pronoun is used to demonstrate a very personal relationship between Allah subhanahu wa ta'ala and the prophet saallam this is surah tawba ayat in verse 62 wa Allah wa rasoolahu Allah is messenger a haqqu wa haqqu wa rdu it is more befitting that she please him not him singular because obedience to the messenger is the same as obedience to Allah you cannot obey Allah and disobey the messenger nor vice versa it's the same obedience this is one of the meanings of wa raqqa'ana la kafikra wa la ma'ala imam qurtobi also mentions all what the prophets knew about him saallam all of the prophets he's mentioned in all of the books of the prophets and this is something that you want to take my comparative religion class we talk about Allah and then also he mentions he's called in the Quran by al-qab by titles Allah swt first in the prophet saallam by his title very rarely as Allah mentioned the first name of the prophet saallam in the Quran and never does Allah swt directly address him by his first name but above all Allah swt blesses the prophet saallam in the based on the ayah in Allah we pray on the prophet we pray on the prophet we pray on the prophet Allah swt he says blessings a piece upon the prophet saallam and the angels as well so it's not only the quantity but the quality of the dikka literally the name the dikka of the prophet is elevated because 24-7 somebody's making a man somebody's making a man but that aside Allah swt and the angels are pronouncing blessings a piece upon the prophet saallam okay so this ends the first part here the four rhetorical questions which Allah swt is using this rhetorical device to remind the prophet saallam of blessings from the past but in the Ma'a al-Rusri you saw this fat is called fat tafsiziyah meaning therefore based on what I just said therefore in the Ma'a al-Rusri you saw with the rusul what is a rusul it is a hardship therefore you should know this is really a promise this is a wa'a a promise because what's going on at the time of this surah there's a lot of hardship and the prophet saallam and the sahabah they know the hardship that's happening obviously so there's an al-Nan here right there's a definite article in the Ma'a al-Rusri al-Nan this al-Nan the al-Nan that is ahdiga according to the muhassaneen meaning that they know what it's referring to there's a reference that's known what is this hardship that Allah is talking about the prophet knows what it is and so does the sahabah it's very clear right so with this articular rusul there's a yussan there is an ease and this ease this word does not have an al-Nan there's no definite article which is this is the falling there's a wa'a with the last aya one of my teachers he explained it if you ever watch a boxing match they introduced the fighter he says in this corner the Italian stallion undefeated undefeated there's no and undefeated and why because it creates energy excitement it emphasizes it right that's what's what's going on here so Allah subhanahu wa ta'ala doesn't say but wa'a inna it's just straight inna hafato ki so why is it mentioned twice the urnama say one is for this life one yusuf is for this life and the next yusuf is for the next life there's an ease in this life and there's going to be ease in the next life others say the first yusuf is for the past the next one is for the future and some of them say this is interesting they say that there's toki luffee there's an emphasis that's luffee meaning it's pronounced in other words it's repeating the same thing twice almost verbatim out of comfort for the prophet so for example your child gets hurt you say it's okay it's okay it's okay you keep repeating it it's okay it's okay why do you do that right it's for comfort right so this is wa'a inna luffee this is what this is mentioned I promise are you going to do this I promise you mentioned it twice toki luffee this is called toki luffee when you actually repeat over again the same words that's verses five and six so that takes us to the end seven and eight now we have two commands so Allah Subh'anaHu Wa Ta'ala then says so therefore when you are free right famaqta means you're you have free time you're done with something famaqta this verse this verse means to stand or to pay pay something right to establish something so they're going to say here this means that when you're free from your da'ala during the day then pay yourself at night what does that mean pay yourself that means pray at night make yourself pay and pray at night as I said His greatest pleasure is the prayer so you can imagine during the day He's dealing with kufar with these jahveen making fun of him and he's probably thinking I wish it was night so I can go be with my Lord and pray Allah Subh'anaHu Wa Ta'ala says if I don't have work to do during the day when you're free from that then famaqta then pay yourself then stand yourself up and pray qiyamu l-layl qiyam was his refueling so l-layl said that for us our refueling is doing God knows what and even unwind by doing x, y, and z his unwinding his refueling was the actual prayer is where he gets his strength from so part of the meaning is that your job is never done you must keep going right so one of my teachers at one time they were studying something and then they stopped they took a break the teacher walked in they followed the famaqta when you're free do something else in other words do something else they'll just relax now start writing it now make it bigger do something else they'll just relax and do nothing the Prophet said he would never do nothing always doing something even if he's thinking contemplating right again not so far the verb is transitive which means what it needs a direct object but if you notice here there's no direct object that is the famaqta when you're free then labor or do or pay or however you want to translate that do something do what do right there's no what will be it's called tawassur fil ma'ana expansion of the meaning quite common in the Quran where Allah SWT will leave off the direct object you'll leave off the right in order to get the listener to think about what it might be or in order for the listener to fill in the blank whatever it is that's virtuous you can fill it in and do that tawassur fil ma'ana expansion of the meaning and in verse 8 wa ila alam bi ka'farah and to your Lord be lovingly devoted be devoted so raqiba to ask to desire to wish along with hope most of you he says that this means to beg, to implore to supplicate deeply so they say here wa ila alam faraqta faraqsa when you're done with your da'wah during the day beg yourself and pray and then when you're done with that turn in supplication wa ila alam bi ka'farah make dua the other word make da'wah and you pray and you make dua word da'wah dua word da'wah dua this is the command of Allah swt out of here and in another qada it says wa ila alam bi ka'farah another way of reading the ayah which would make it causative in that case it means and towards your Lord give others hope or and towards your Lord command them to make dua so there's a difference in reading here both meanings are sound any questions or comments I know I'm going to break them hopefully that was coherent you guys get anything out of here Q. is it also kind of a way to happen that we're addressing it that way? Yeah, yeah, exactly so, yeah, the Allah do mention that that the Prophet SAW and also Hussain SAW because he was sort of unsure what his mission entailed in the Torah I told you he tried to get out of the Torah version of that story you know, fix somebody else I'm this and I'm that no, I can't do this and he said this long argument he has, right that's in the Torah but in the story in the Quran I'm a rubbish Fahdi Sadri is because he wanted more ma'ad, more meanings as to what his mission entailed and how he consoled his heart as he saw it as something so difficult he felt constriction in his heart so when you have more meanings then you can feel your heart ease, it expands that knowledge, right the sign of a heart that's ma'shur is a person who has knowledge of being the sign of a heart that's been expanded someone who has knowledge will expand over that's why in the Quran everyone should know the du'a it's very very short beautiful du'a and you can make it plural how do you say what he said in the Quran plural from the zidna zidna, good that's the word people going through depression tightness of constriction a lot of times they leave the Quran, they leave learning because they think a lot they go through something like they eat or something, right they watch some operas like that, no the remedy for that is the Quran the Quran says itself this is a shifa ni'mat is sudur this is a shifa this is a healing for whatever is in the heart in the sudur so you want your son to be expanded go back to the Quran and you feel better, you'll see it you feel depressed just read the surah from the Quran read the translation exam, feel better