In Depth Analysis Tafseer of Surah 93 Duha by Nouman Ali Khan

it in the had Quan alhamdulillah in we begin today study of hope all of you enjoyed the wonderful recitation today it's change of flavor inal with with our beloved teacher as described last time we were here couple of weeks ago we're going to start our study of every Surah with series of parallels that it contains with the Surah that preceded it so that's how we're going to start we're going to look at compar we're doing we're doing comparative look between and being theah we studied last time from stylistic point of view from the area of we noticed that in mentioned the night first and the day second so the night was mentioned first and the day was mentioned second now as contrast what we're going to see here is the day is mentioned first and the night is mentioned second the Morning Light the refers to light the light of the sun also refers to the early time of the morning and then so Day first and night second so that's one contrast keep that in mind as we look at the other contrasts in these wonderful suras in the previous Surah the address the audience primarily was the qur they were the audience of that Surah the this Surah is the messenger of Allah sallallah alaihi wasallam so it's completely different audience contrast in who is being addressed is the second difference and parallel between these two suras ends the conclusion we said this before the conclusion of given Surah is tied to the introduction of the next as comments and also so in the conclusion of the previous Surah we read those were the last words we read in the previous Surah that soon he will be pleased with the exception of the one who pursues the face of his Lord or or his of his master meaning he is in pursuit of Allah's contentment and that's the only goal before them this is the one who will finally be truly pleased and satisfied in this Surah we learn who is the most qualified of that title that they will finally be pleased in the very beginning of the Surah we're going to learn that your master will give you meaning Muhammad sallallahu alaihi wasallam then you will be pleased so in the previous Surah generally whoever does this whoever pursues the face of their Master will be pleased now we're learning well who actually truly pursues the face of their Master it is the messenger of Allah Sall alaihi wasallam so he in fact will be pleased makes promise about making ease we read this last time you know you fulfill certain conditions if you recall and at the end of it the gift Allah will give you he will make the easiest thing facilitated for you the easiest thing being Allah's guidance and and obedience to Allah he will make that path easy but you know we also learned and acknowledged that the path to truth in the Surah before even was described as difficult this high mountain you have to climb up now the messenger himself sallallah alaihi wasallam is in struggle which obviously is difficult so while the previous Surah promised ease this Surah acknowledges that the the the struggles of the messenger sallallahu alaihi wasallam are becoming very difficult so he is being given promise that it's going to get better so it's almost continuation of what what started in the previous Surah here Allah says it's like giving his messenger this this almost consolation that you it's going to get better that what is coming eventually is better than the earliest also in this we found soon your Lord will give you and when the ay comes we'll discuss that in more detail another wonderful comparison between these two suras is in the previous Surah Allah mentioned the one who gives the one who gave so giving was attributed to the human being he should give but in this Surah it is the contrast Allah is the one who's giving your master will soon give you so in the previous Surah the human being was giving and it's like Allah is responding your to you gave and now Allah is giving subhanahu wa tala your master will give in the previous Surah we learned simple term of accepting or confirming the truth of Islam that he confirmed the truth in the most beautiful good he confirmed the truth in the most beautiful good and in the messenger's own life he was also seeking that truth and eventually Allah revealed it to him and those are the words and you know we shouldn't casually translate that you know the word just like in fat is translated misled right or lost so you some people have translated even you know he found you lost and guided you but that requires little bit more discussion because we should be careful when we speak about the messenger of Allah sallallahu alaihi wasallam another yet amazing comparison and parallel and lesson between these two suras and their comparative discourse is the mention of Mal and the mention of giving of in Arabic if you don't recall is the the the state in which someone doesn't need anybody else Allah says about himself Allah is free of need he doesn't need anybody else in the worldly sense is someone who's so rich they don't need any money they don't need anybody's help they can do everything on their own this is in the previous Surah we learned Allah says his wealth will not be able to make him his wealth will not be able to make him free of need he thinks his wealth is going to make him free of need but when he falls falls into the ditch his wealth will not be of any benefit this is what we learned in the previous Surah so we're learning here that wealth will not make you free of need in this Sur the positive side okay so while wealth is not going to make one free of need so where is how are we going to become free of need Allah says in this Surah he found you in desperate State and he made you free of need so it's not mal that gives it is Allah that gives Allah makes someone free of need Allah takes care of their needs so the the pursuit of wealth is being contrasted with the one who pursues Allah and that's why in the previous Surah we found in its conclusion the pursuit of the face of his master as opposed to the pursuit of what as opposed to the pursuit of wealth so going further we find in the previous Surah Allah mentions similarly again about the one who gives his wealth in order to cleanse himself now now what are some Avenues in which you can give wealth they are discussed in this Surah as for the orphan as for the one who asks and we're going to talk about the injunctions of Allah don't turn them away don't humiliate them don't you know embarrass them Etc now the ultimate blessing the ultimate blessing in the previous Surah was at the end the ultimate goal and that if someone can achieve that they've attained the ultimate blessing that was that's the ultimate blessing and when somebody has the ultimate blessing they should be grateful for it and they should acknowledge that that favor that has been done upon them at the conclusion of this Surah in we find interestingly on the matter of guidance both suras talk about guidance Allah makes declaration in the previous Surah we have taken exclusively upon ourselves truly the matter of guiding guiding is only and exclusively something that Allah gives and we talked about that last time in this Surah Allah because he's the one who owns it he even shows us how this favor was given to his messenger Sall wasallam so he took ownership of guidance in the last Surah and shows how he guided his messenger sallallahu alaihi wasallam in this Surah an interesting contrast between two kinds of needy in the previous Surah we were the needy and we were seeking Allah's pleasure in this Surah the needy come to us and we shouldn't turn them away so there are the two kinds of needy that are being described and the lesson we're learning here is the one who's truly in need of the favor of Allah and the and the pleasure of Allah they will never be turning away anybody else who comes towards them with needy face so we actually recognize the and the the as we say in the language of our own selves as far as the layout of this Surah is concerned it be begins with couple of Oaths this is consistent theme we've been observing in these series of suras they begin with Oaths number of them and the oath as we said before is means by which you are asked to reflect and It prepares you for the lesson that is about to come the fundamental lesson of the Surah is favors Allah gives his messenger sallallahu alaihi wasallam this is what we're going to what we're going to find in this Surah and the next Surah they're paired together in that they are special suras about Allah giving his messenger favors Alam the final of these the Surah that culminates the favor in its ultimate form will be when we read in but before that these two suras are also dedicated to Allah explicitly describing the favor that he gives his messenger sallallahu alaihi wasallam so we'll explore the relationship between the Oaths that were taken in the beginning of the Surah and what they have to do with the fact of the favors that Allah does for his messenger sallallahu alaihi wasallam so this is essential the the first part of the Surah the Oaths and then the favors given to his messenger sallallahu alhi wasallam and the conclusion now that the favors have been done to you what should you do in return as show of gratitude to Allah what should your response be messenger of Allah sallallah and as result what should we be learning when favors are done upon us now we begin with the study of the Surah itself as far as the context of Revelation is concerned that the the it's mentioned that the Revelation was discontinued for few days then the the messenger was you know depressed and he was very saddened that Revelation stopped coming you know he was intensely grieved by the fact that Revelation stopped coming for while this fatra this Gap until group from among the some of like mentions it was the wife of ABAB right that that actually said this or started this kind of sarcastic comment they basically said we we we we see that your lord your Masters pretty much said goodbye to you the only thing left for him to do now is to say goodbye to you and he's abandoned you and he's unhappy with you it seems what means to you know he's abandoned you he's left you and that's going to come in the Ayah also is that he's displeased with you so some say because of these sharp comments of the mus it is in response to those comments that this Surah was revealed before we go any further you have to understand some some things about the historical scenario that we're dealing with the messenger of Allah sallallah alaihi wasallam is delivering this message and he is ultimately concerned with the plight of humanity we have to appreciate the burden on his shoulders and mention those words strategically because in the next Surah Allah will talk about that burden okay Allah will mention Wiz Wiz meaning the burden on the shoulders of the messenger sallallahu alaihi wasallam there's no more Messengers coming if he does not deliver the message properly then it's not just the qur who get destroyed all of humanity is destroyed it's an enormous amount of pressure on his shoulders so when he's delivering this message and people are not accepting instead of complaining that the people are not accepting he's constantly worried maybe didn't do something right maybe there was something missing in my efforts so he's always almost internally blaming himself and Allah constantly tells him this is not your fault you have nothing to worry about you know these people they're the ones that are at fault Etc so Allah constantly consoles his messenger but the quray see this opportunity of few weeks or few days of Revelation not coming and what do they say no new ay today no Surah today suppose he's not happy with you anymore and they're chuckling among each other they think it's funny that they make these kinds of sarcastic remarks to the messenger of Allah sallallahu alaihi wasallam now the messenger not that those words he gives them weight but it's the thought starts creeping in his mind that maybe maybe did do something wrong maybe that's why Revelation stopped coming maybe that's why Revelation stopped coming one of the benefits of knowing the the the the oath in the beginning the first Ayah of the Surah Allah swears by the Morning Light Al is the time of day in which there is activity is still early morning people are just starting to wake up but it's hustling and bustling it's rush hour on the highway everything's moving around it's the time of basically the time of day that is full of life that's full of life and activity and movement that's Al Allah swears by that time and by the way way we we mentioned some of this before you know when we when the word came up the light of the sun can be soothing and it can also be scorching right later on in the day it can get pretty intense and it's painful but early in the morning the light of the sun is actually soothing and wonderful and it's it's something Lively Allah swears by the soothing light of the morning and what that teaches us is it's parallel drawn between the Revelation coming upon the messenger sallallahu alaihi wasallam when the Revelation used to come to him it was like the soothing light of the sun falling upon him this he was full of life now let's look at the next oath actually before we go to the next some eviden is in the Quran how Allah talks about that people would be gathered at time even the Quran alludes to the fact that people are hustling and bustling at time little bit of small passage from Dr that I'd like to read and translate for you Allah has certainly taken an oath by the soothing morning and also by the night as it becomes still and lifeless swear by night when it becomes still and lifeless let's see what else he says he adds another comment of of reflection on this he says these both of these times are important from psychological point of view on the human NPS on the human personality isah he commented on this further he said that you know these two things these two times are very very opposite and Allah is alluding to these two times because these are the two it alludes to different kinds of emotions or situations people face sometimes life is easy sometimes life is difficult sometimes there's happiness sometimes there's sadness sometimes there's ease sometimes there's difficulty sometimes there's relaxation other times there's pain and you would think why isn't there always ease why isn't there always relaxation but if you reflect you will learn just like the night and the day the night when it becomes totally still it is the time that all of you know the animals and human beings they get chance to rest and sleep that is an important part of life to go through the darkness so what we're learning by almost by drawing conclusion from that is going through hard times in life is actually part of life and you have to go through it because there are some things in our personality some good qualities that Allah put in US you never get to harness them and to develop them until you are put in difficult situation give you an example sa if life is always easy you would never learn to have sa it's quality Allah put inside of us it's virtue Allah put inside of us but it only comes out and it only manifests and it only blooms under difficult circumstances gratitude only when something is taken away you become more grateful of what what you had and when you get even little the Gratitude comes out and harnesses so even in difficulty there's blessing the the day has its soothness and its comfort and its relaxation and yes the night is still and death and it's you know it's motionless and it's depressing but both of them have role to play so that's what he's talking about as far as them having an effect on the person but the other thing that's also really interesting is that both of these times are very soothing the morning time is relaxing and the the deepest part of night is also basically time of deep rest we will find the soft language is used from from from an embellishment point of view because the entire Surah is talking about the messenger sallallahu alaihi wasallam so we'll find language that even the choice of words illustrates Allah's love for his messenger sallallahu alaihi wasallam Subhan Allah that these words the choice of words we're going to find in this Surah they allude to the love Allah has the intense love Allah has for the messenger sallallahu alaihi wasallam and the subtle beautiful words he chooses in the context of the discussion with him so what is the definition of we said already it's the time of the rising of the sun sun after it's kind of late morning that's the time of now let's talk little bit about and the use of that word inshah in in this Ayah said two things but really in the meaning there are three things meant the first meaning of is stillness that's the first part of the so when Allah Allah swearing by night he does this in other places so what's the difference between the night as it covers the night as it eases in and eases out and then why is the best choice of words here as opposed to those in other ayat in which Allah talks about the night in all of them there is motion there's movement of the night yes there's departing of the night or arrival of the night but here there's Stillness in it's cut off it's still it's not moving and the theme of the Surah is when Revelation stopped coming so the word chosen is that which is alludes to discont discontinuity it stopped if or are used there's Motion in them but there's Stillness in this one there's death in this one there's you know and actually is used for even the the corpse was still the adjective is used in Arabic literature when the Knight becomes completely motionless not even leaf is moving similarly there's an expression in Arabic cover and you know hide completely bury so they become still the fals of your brother this is an AR Arabic proverb from even before Islam now alluded to the fact that even the darkest of Night and the brightest of day both of them have purpose and Subhan Allah Allah tells us this himself he says he's the one who made the night for you so you can find tranqu qu ility and Stillness in it you can relax in it and he made the day full of or easy for you to see in so you can move around and and go about your business now this is the allegory that I've been trying to allude to but let's go to the text itself and see what's been said by the MU the soothing light represents the light of Revelation and the Brilliance that it had on the messenger wasam and how he was able to deliver that Brilliance to others as the have said rather he says that the night represents the discontinuation the cutting off of Revelation when the Revelation stopped coming and its Stillness beautiful he says he says this world without the light of Revelation would be in darkness without the light of Revelation it would be in darkness Subhan Allah how amazing the Quran he says how come Allah mentioned the morning first and the night second he's describing from from literary point of view how come Allah begins with and then goes to how come he didn't begin with and then went to well Revelation started coming first and then it was discontinued so the morning is mentioned first CU that represents what the Revelation coming down the soothing morning soothing light and then it stopped coming and that is like the night when it became still so that that sequence of the events in the life of the Prophet sallallahu Ali wasallam is captured in cuz you know somebody from skeptic mind can come around and say well how come the previous Surah said light night first day second this Surah should also be night first day second but it's contrasted because it fits this context better Subhan Allah so now Allah gets to the point remember we said the had said your lord your master abandoned you he left you actually some mu disagree some mu say this is not an authentic narration and perhaps this is feeling that the messenger had without even the commentary of any mus he felt this in and of himself maybe Allah is displeased let's look at the language Allah used let's explore the words first in Arabic is to say farewell but that's the original word is Al which some uddu speakers here used to Al right in Arabic is to say goodbye but is it's like final goodbye or never coming back okay like goodbye at the airport oneway ticket that's but goodbye at work because you're going to see the guy the next day if Allah Wills Is there difference between the two now Allah uses by the majority of the they recite not but so Allah is saying Allah has not permanently bid you farewell Allah has not said goodbye to you forever now before we go any further there are different ways of saying this in Arabic you could say he didn't in the translation would say he didn't bid you farewell but we don't find this in the Quran we find the use of the word ma is important to note ma in negation ma is you know to to to say sentence and make it negative in the past tense but its benefit is to actually emphatically de for example just to make the matter simple simple if say he didn't bid you farewell he didn't say farewell to you he didn't bid you farewell at all that's not the case at all he's going Beyond just saying that to actually convincing the messenger sallallahu alaihi wasallam because this use of ma illustrates that the audience that you're speaking to are skeptical or unsure so it actually alludes to the unsure state of the heart of the messenger sallallah alaihi wasallam who wasn't sure if Allah is happy with him or not so Allah is giving him absolute certainty Allah is not at all and has not at all been displeased with you just by the use of the word ma here that Ma in of itself is an expression of Allah's love for his messenger sallallahu alaihi wasallam the other thing that's really beautiful is that you know the bidding of the bidding of farewell this this bidding of farewell is not used when enemies say goodbye to each other it is only used when two people that love each other friends family when they say goodbye to each other and this is an emotional thing and this is thing that's full of honor and and respect and love that's when is used so first of all the love the word in and of itself has love for the messenger sallallahu alaihi wasallam even though it's bidding farewell so Allah you know could have said your lord didn't abandon you he could have said he didn't say that he said forget abandoning he didn't even lovingly say goodbye to you he didn't even do that much he's not left you at all now the word for Allah used here is Allah does not say Allah did not bid you farewell at all he says your master did not bid you farewell right right he's your master he's the one who gives you gifts who takes full control of your Affairs who's in charge of you why would he say farewell to you so the use of the word Ruka your master he's your master why would he say farewell to you the just the use of the word Ruka in and of itself again has love for the Messenger not Allah no their name this in of itself is an expression of Allah's love and again to say farewell to others in Arabic as we find in the Quran you could say there are different words you can use to Bid Farewell but the perfect choice of word to say even in the most loving sense Allah has not left you or abandoned you sallallah alaihi wasallam the next word is and he is not displeased at all he is not at all displeased now let's explore the meaning of the word kala first before we discuss some of its you know its implication Al in Arabic is when you are unhappy with someone and as result you discontinue communication with them you're unhappy with what someone did and as result you're not continuing to communicate with them anymore now the amazing thing is the word Kal is called what we call in Arabic it's transitive verb what that means is you don't just say he's not he's displeased you say he's displeased with you like in English you don't just say for example you can't just say you could kind of say ate but you're expected to say at it's time for thean it's time okay so we in discuss the AY that part of it after for while we were reciting and we talked about how Allah lets his messenger know he didn't bid you permanent farewell at all one subtle point didn't fail to mention before the Oaths that Allah took in the beginning were about the the morning and the evening neither of which are permanent so it's only fitting that Allah says the farewell the Gap in Revelation is not permanent now to the word we were talking about and was just in the middle of explaining that it's transitive what that simply means is it needs an object in other words you don't say am unhappy you have to say I'm unhappy with and you mention somebody right so you say you don't say bid farewell you say bid you farewell similarly if say I'm displeased you would expect in Arabic at least I'm displeased with you so that you would be mentioned again now when it came to bidding farewell Allah says that is means you it's referring to wasallam your Lord did not bid you farewell at all bid you farewell at all but when it came to being displeased Allah does not say and he is not not displeased with you the word you the is not there just Kal it's just Kal okay now bidding farewell bidding farewell happens between people who love each other or two parties that love each other but being displeased it could happen between people that are at odds against each other so the word that could have even that might have suggested that Allah may be displeased with his messenger in that context Allah did not even put the messenger's name he did not even mention you with with goodbye it's not negative term so Allah's messenger's name is mentioned Sall wasall with being displeased Allah put the name he removed the name of the messenger or the mention of the messenger sallallahu alaihi wasallam he said he's not displeased but he refrained from saying he is not displeased with you this is one benefit wasam this as we say he didn't mention the object meaning he didn't mention the messenger out of honor of the messenger sallallahu alaihi wasallam but there are other benefits When in Arabic something is expected and not mentioned its benefits are multi multiple one it could be as we said for Honor but it could be to actually include number of meanings at one time and this is you know this it's called to expand the meaning and so by saying Allah is not displeased he's teaching us not only is he not displeased with you but not any of your followers either he's not displeased with anything that has to do with your mission he's happy with all everybody altogether so this leaving it open it opens the scope of it not neither you nor your followers have done anything wrong you have nothing there's nothing blameworthy going on this is just necessary part of the process and by taking an oath by the the soothing morning and the night what do you expect after the night morning again we're learning here that the Revelation when it used to come to the messenger sallallahu alaihi wasallam it was like life for him it was like that beautiful morning for him and when the Revelation stopped coming it was like that dead still night that's not moving it seems like death it seems like it's never going to go away it was that endless depression for the messenger sallallah alaih wasallam but Allah gives him hope now just incredibly beautiful words and we're going to see this lesson what we're learning here this lesson will keep coming back as the suras continue from here to the end of Quran in different wordings but let's talk about these words first and foremost typically in Arabic we just say the Hereafter is better but Allah says really the Hereafter is better the extra in is now this is used in Arabic in two ways one way it's used is to swear swear the next life is better Allah saying swear the next life is better or he's saying swear for sure the next life is better now that kind of language is used depending on the audience just to give you some idea of what I'm talking about from from rhetorical point of view when say the teacher is sitting then I'm talking to an audience that is neutral if say the teacher is definitely sitting you know what that suggests that suggests the people I'm talking to they're not so sure about if he's sitting or not so have to convince them so don't just say the teacher is sitting say the teacher is definitely sitting but then there's group of people who says the teacher is standing for sure to talk to them have to say swear the teacher is definitely sitting my language changes because the audience is denying what have to say right so the strength of the language suggests the state of the audience that's what it suggests your child will say to you swear didn't do it because they see on your face that you're convinced that you did it that's why they that you have to use that sort of tone now Allah says the here after is definitely definitely better for you is better for you and we'll get to the you part from the earliest from the former so the the latter is better for you than the former now this has been interpreted in two ways one group of mu says the latter refers to the refers literally to the is better for you the is better for you than what you have here others say no it's the latter part of the prophet's struggle sallallahu alaihi wasallam that is going to be better for him than the earlier part in in other words it's going to be easier on him it's going to be what the the challenges ahead are going to be easier the hardest part's already over the toughest part is already done now you would think how can that be we have to address this issue how can it be that the toughest part is already done this is Mak Quran hij hasn't happened yet the torture hasn't occurred yet right the ultimate humiliations haven't occurred bad hasn't happened hasn't happened hasn't happened the trouble of the hasn't occurred none of these trials have occurred and yet Allah is saying what is coming is what is better than the earliest what this is referring to is very strong lesson in the and the struggle of the Prophet sallallahu alaihi wasallam the toughest struggle is the earliest part of the of the messenger sallallahu alaihi wasallam and it's psychological challenge he's the only one everybody calls him crazy when he speaks people ridicule people make mockery and whoever believes in him gets called crazy too you know as time progresses more and more people believe and if when more of you when more of us are in group we have support but if there's only one or two then it's it's that much harder to open your mouth you know if we're in an audience 100 of us 500 of us and something is said about Islam we can find the courage to stand up and say no that's not true but if there's thousand opponents and there's one of us it's harder to open your mouth it's more difficult so Allah is suggesting that your numbers are going to increase and the way the dawa will become easier and easier upon you and this ridicule be will become more and more it will become less and less relevant so it's the internal struggle that will become easy the external struggles will remain difficult and Allah will make them easy for you as well Subhan Allah the other thing is said you know some people believe the here referring to the next life other referring to other saying referring to the latter time of the prophet's life sallallahu alaihi wasallam how does Allah in his language in his Quran ensure that we appreciate both meanings if Allah said is this world is the next world but Allah instead of using what did he use here Al the earlier the former which again it includes by saying earlier it could mean and it could mean the earlier part of the prophet's life so both meanings are captured together Subhan Allah the messenger struggles as he continues will be better for him and the messenger's life in the Hereafter of course will be better for him but there's one more thing here that makes it clear that this is not talking first about the even though that meaning is included it's talking about something special first the Hereafter or the latter part is better for you it's better for you now we know is better than the next this the next life is better than this life that is for sure but Allah especially highlights not even the next life is better for the Believers than this life no for you as especially sallallah alaihi wasallam how is this to be understood first of all we learn what he will get in nobody else will get right so he gets things that nobody else gets so that's especially better for him and then what this says suggests is Allah will give him in this that has never been given to anyone before him there are people in this world that have all kinds of riches they have all kinds of wealth but the Allah will give him not just in but in this the the good Allah will give his messenger sallallah alaihi wasallam in this is unlike any that has ever been given before let's let's count some of those the domination of Islam the victory of Islam Allah will give in this world the conquest and the cleansing of the House of Allah that will become the center of the worship of Allah for Generations thousands of years to come people will worship you know Allah directing their face in that house and Allah will give him the honor of cleansing that house sallallahu alai am Allah mentions you know how is it that as the generations continue it's better for the messenger even in the worldly sense everywhere in the world the aan is called and whenever the Adan is called we Elevate his mention wasallam his his his status keeps on getting elevated sallallahu alaihi wasallam and every time you know we say we should do good things because it's isn't that what we say we should do good things we should contribute to the we should help out with the you know give to the orphan and support the school and make you know help people Quran things like that because the good will continue after the good will continue after teaching is kind of giving you know giving zakat and all these kind who did the most think about that the messenger of Allah sah Ali wasallam every time someone does something good they are emulating in in thousand of fraction the practice of the messenger sallallahu alaihi wasallam so the more good the sahab do who's actually racking up the rewards subh so as comments that what's coming is better for you messenger than what has already passed so we learned why not mention because then the meaning of would be reduced to the next life by saying the refers to the next life and the later struggles of the messenger sallallah alaihi wasallam the other thing about again we said in this Surah we'll find many many things that tell you the special love Allah has for his messenger sallallahu alaihi wasallam he took away from but when it came to he said he brought back again additional that you don't expect the sentence would be complete without the prepositional phrase you could say the Hereafter is better than this the for the later is better than the the earlier but he says the later is better for you the eventual is better for you than the earlier Subhan Allah and by the way if you when you look at the rest of the Surah how beautifully the Surah is tied together we're skipping one Ayah but Allah mentions the messenger used to be an orphan and he was given shelter then he used to be in search of guidance and Allah guided him then he used to be you know in need and in in desperate situation and Allah made him free of need right now here he says the the latter part is better for you than the earlier part and then Allah is teaching his Messenger Ali wasallam that you already have experience of this you already have experience of the latter situation being better than the former situation you were an orphan and later on you got shelter you were looking for guidance later on you got guidance you were in desperate financial situation Allah made you so already the proof is there in the rest of the Surah it's almost beautiful beautiful how it's tied together Subhan Allah but now let's get to this next Ayah now first of all the word again when Allah is talking about the future he's emphasizing emphasizing emphasizing why as the struggles get more and more difficult in the work of the messenger sallahu alaihi wasallam in his work of Da the more you have to emphasize why are you doing this struggle the begin with and the promise of victory in the in the future the promise of Paradise in the future so now how does Allah give consolation to his messenger by saying La now in Arabic for reference to the Future you could say SA or sa you could say or you could say so you could say and you could say for example and you could say both of them in rough translation would be will pray will pray or you could even add pray soon but the difference between sa and sa is subtle sa is long it's farther away than sa sa is longer away than sa so for example if say for the ancient Arab you're going to be praying little later but you'll be praying little sooner Allah says Allah will soon give you but not too soon it's little bit later on meaning the messeng is being told sallallah alaihi wasallam until you get there there's things to do in the meantime you have some time before you finally get the eventual gifts right now there's some time in between if it was going to happen very very soon what we what we have found but sa there's time in the middle now that time in the middle how should it be spent we're going to get instructions later on in the Surah too now that that time in the middle has been Illustrated but let's talk little bit about this the word Allah will give Allah will give you I'm just roughly translating right now Allah will give you but then when you say I'm going to give you if you say to your child I'll give you what does your child ask you back give me what give me what right now the AY is already said give you when soon will give you soon little bit later will give you okay but give you what Allah does not mention what he will give and this removal of the object this is again Allah doesn't say he mentioned what he will give he mentioned but in this Surah he didn't even mention what he will give he didn't even mention what he will give the benefit of that is he made the giving absolute and didn't put any limits on it he he made the I'll give you now you know imagine somebody comes to you and says I'll take care of you somebody really really really rich comes to you and says man I'm going to give you so much you'll be happy are are you thinking you're going to get 25 bucks out of this guy you're thinking you're going to get paid cuz he didn't even put number and he said you'll be happy trust me I'll take care of you right now so what the Arab says is giving is appropriate to the one who is going to give so when Allah says I'll give you you can imagine he didn't even put limit on it how unlimited the reward is for the messenger sallallah the other thing is Allah does not say in Arabic is to give is also to give the difference between them came up in the previous Surah when we said the the one who gave and then later on in that Surah we saw not but we talked about the difference between these two as reminder is to give is to give lot so Allah even the word forgiving is lot to begin with and then Allah didn't put limit on it on top of that and the other amazing thing about is you know there's kind of giving that you can take back also right you can give and you can take it back then you can use the word for example right you give and you take away Allah uses this in Quran you give rulership and and sovereignty to whoever you want and you take it away you snatch it whenever you want or from whoever you want but this word when you give you've given you don't take it back so the word that is used is so beautiful for his messenger sallallah alaihi wasallam let's look at how this word has been used in other places by the way when is done then you don't have you have full rights over what has been given when is done it might come with responsibility like Allah gave the book does the book come with responsibilities or you can do whatever you want with the book it comes with responsibilities but Allah says Allah gave his messenger which means he has full rights over Allah gave him full rights over Al similarly we find when has been talked about this is our gift to you then favor others or hold back however you want without any limits you have full rights the word used so this gives you full control that is the word Allah uses for his messenger sallallahu alaihi wasallam I'm going to give you no strings attached no responsibilities it's gift to you Subhan Allah now there's discussion Pages upon Pages upon pages in on what is it that Allah will give and most of the discussion re evolves around Allah giving and the messenger asking for Thea for the intercession of this and Allah will accept the plea of his messenger sallallah alaihi wasallam until the messenger says am satisfied am satisfied so the words are then you will be pleased you will be who who will be pleased then as result the Messenger will be pleased sallallahu alai there's beautiful subtlety here again first of all Allah will forgive and give until the messenger himself sallallah alaihi wasallam is satisfied we should understand this holistically some of the Muslims have taken the Sha of the messenger sallallahu alaihi wasallam and taken advantage of this concept and said well can run the liquor store cuz after all Allah loves his messenger and he's going to make case for me and I'll be all right right they've taken advantage of this concept of Al wasallam but we understand in the Quran Allah makes two kinds of testimony Allah's messenger makes two kinds of requests on the one hand he makes request for sh we find this in plenty of AI and in the words right on the other hand we find the messenger of Allah sallallah alai wasallam making case complaining to Allah about group of people now want you to think about this with with sound heart on the one hand Allah is making case for some people Allah forgive them they are my on the other hand that same messenger sallahu alaihi wasallam is making case complaining to Allah in the court of Allah against group of people now you can imagine Allah will satisfy the request of his messenger sallallah alaihi wasallam who he makes case for and who he makes case against if Allah's messenger complains against him who's going to come and be defense attorney for that guy you understand this is scary place to be now what are the words Allah's messenger says it another place the Messenger will say master Lord Master this nation of mine my nation no doubt abandoned this Quran they abandoned this Quran this is referring to the kufar who abandoned the me message of the Quran but Allah does not make the messenger say on that day the disbelievers they took they abandoned the Quran he says my nation abandoned the Quran now his nation is quray originally but who else is included in his Nation we are so if we abandon the book of Allah and its message and its teachings its guidance its application then we might the danger exists because the description fits the label wasn't given the description was given and if it fits it's scary scenario may Allah not make us or any of the Muslims from those unfortunate that the messenger himself sallallah alaihi wasallam complains against you know this this the word to be satisfied this is used usually in these are context of when is used Allah says to his messenger he will give you so much that you will be you will have you will be satisfied you will be totally content but again an object is not mentioned when you say he will be pleased he will be satisfied two questions come up pleased with who and pleased about what you know pleased with who and pleased about what now the answer to that is pleased with who pleased with Allah now the thing is no matter what Allah does whether Allah punishes the or doesn't punish the umah the Messenger will always be pleased with Allah that's given but Allah did not just say you will be pleased with your lord he said you will be pleased just pleased not only will he be pleased with his master he will also be pleased with what his master has done over what the Forgiveness the the that has been offered to the and the gifts that Allah has given his messenger sallallah alaihi wasallam may Allah make us all recipients of that now Allah says amazing rhetorical language didn't he find you an orphan didn't Allah didn't he find you an orphan now the language you could have said he found you an orphan Allah says didn't he find you an orphan he puts it as question as rhetorical question now when do we do that in language it's very simple it was done thousands of years ago it's even done today you say to somebody didn't do this didn't take care of you last time somebody say hey are you going to deliver on time this week and your business partner you say to him didn't do this last time too didn't we already have this conversation what are you trying to say don't worry about it it's taken care of I'm reliable and I've proven my reliability to you already so now the messenger is concerned sallallah alaihi wasallam about the fate of the umah about whether this Mission will succeed or not about whether or not more revelation will come and Allah gives him consolation by not referring to the Future now referring to the past the few gifts that Allah just talked about so far were about the future Allah will give he will not abandon you he's not displeased with you that's about the future now he turns the subject matter to the Past making the same case from the past didn't he find you an orphan in Arabic is is those of you know little bit about and morphology the three-letter form of it is to give or take refuge from some kind of danger but is to pull bring someone into your home to make someone guest in your house CU they have nowhere to stay you put them in your house this is called Al Allah says didn't he find you an orphan and he made you guest he gave you now we know we know Allah gave him this or this Shelter by means of his uncle Abu Talib not but you know his uncle Abu Talib who had given him shelter when he was an orphan but Allah does not mention gave you this Shelter by means of Abu Talib by this by this by this who takes full credit for the for the giving of shelter AWA he gave shelter what do we understand from this we understand people will do as favors but we have to recognize those are just means where did the favor actually come from it came from Allah didn't he find you an orphan by the way Yim is an important Yim has been coming up if you noticed in the previous Surah Yim keeps coming up take care of theim take care of theim and now you yourself were Yim you yourself were Yim the messenger is being told sallallahu alaihi wasallam why the so much mention of the Yim if you think of child who's been orphaned it's the most painful thing to imagine child losing their parents right not having their parents anymore nobody cares for you like your parents care for you even if somebody adopts you even if it's your uncle even if it's your relative no one will ever substitute for your parents the way they love you the way they forgive you the way they overlook your shortcomings nobody else does that for you and if you don't have any shelter after your parents are gone then you are basically the most oppressed in society and nobody hears your cries the orphan who's he going to cry to who's he going to complain to your child cries you run and take care of them but if we if you know our children if child is orphaned who's going to take care of their cries who's going to fulfill their needs who's going to give them who's going to hug them who's going to put them to sleep they don't they it's not just loss of food and shelter it's that human need to be taken care of that's taken away from them right so Allah says you were in this helpless State you were in this dark place and Allah brought you out the case is already proven in the past then he says very important ay if you look at the word it means Mis you know misled misled it also means lost so the translation would be and he found you lost then he guided you now when we say the people outside on the street are lost they're going to the clubs they're drinking they're doing this that they're lost we say about the Christians they're lost they do sh same word it is used for people we don't want to be like them and in this Ayah Allah is using it for his messenger sallallahu alaihi wasallam we have to understand this carefully similarly am when he was questioned by you did that thing you did you know you kill that guy are you denying it what did he say did it but was from those who were lost so how do we understand this word the way it's been explained by the way there the explanation of this comes from the Quran itself Allah says and before this Revelation came you were unaware you were utterly unaware that there's this higher truth this wisdom that could only have come from Allah you can't figure it out yourself you were completely unaware of it and comparing your state after the Revelation came to before the Revelation came you can only be described as what lost but even his lost state is better than most of us today right he never committed shik he was on the and when the scholars describe the of of of the prophets especially they don't commit sh they don't commit any evil acts they are the best and most most righteous of people even in even before the Revelation comes they have all the elements of the best of of the Believers they already have all of that but the highest wisdom the highest wisdom what exactly do we have to do for our Master how do we call him what pleases him what displeases him what do we owe him that we are lost at that point we are lost so you can have decent person but if you have someone you know even decent person doesn't know everything about what they owe to their their creator in that sense he was lost and some actually even better Define it he was seeking he found you seeking you know when somebody is lost what are they doing they're seeking so the implication is he found you searching for truth in other words as comments INR he says at this point the messenger sallallahu alaihi wasallam is raised in society where people do shik it doesn't fit his taste he can't he can't stand shik he doesn't go and be part of useless Gatherings the people of the book have corrupted their books even that doesn't satisfy him so he is disturbed about where do where do you find truth he's seeking desperately for it and it is at that desperate moment that and you know some even comment that the fact that he used to go reflect in the cave and he used to leave Society even before Revelation came it is because he was so dissatisfied with what was there there was nothing there that satis iied his quest for truth so he would go and reflect and reflect and reflect but the human mind cannot find that truth on its own so Allah Allah describes that state of the messenger searching sallallahu alaihi wasallam and he gives it and this is essentially if you want to look at it from an outsider's point of view this is essentially the difference between philosopher and Prophet this is essentially the difference between philosopher and prophet Aristotle Plato all philosophers right where did they they find truth they found the truth from reflection their own thoughts where does the messenger find truth he reflects he realizes he can't find truth on his own and then Allah gives him guidance so his wisdom is not his own the wisdom is given to him by Allah Whoever has been given wisdom they don't have wisdom Allah gives them wisdom Allah gives them wisdom even we don't say actually we say we gave lman wisdom Allah doesn't say lman was wise Allah says Allah gave him wisdom so this is really the quest the messenger is significantly different from the philosopher now the the Western mind when they when they talk about prophets especially in Islam they say your Muhammad says that's how they talk about him muham Muhammad said this Muhammad said sallam they don't say Salli wasallam but they are assuming that he is what that he's philosopher they're making the assumption that he said this this was his own ideas but where are we coming from Allah guided him Allah gave him this he doesn't speak on his behalf this is the essential difference so now Allah explains in his own book you had no idea what the book was and you had no idea what complete IM was you had no idea Allah gave you that guidance similarly mam didn't know the law of Allah when he committed that crime he didn't know he didn't know any better so in that sense he was lost not like the Lost of you know this is the one seeking the truth and Allah gave you that Ultimate gift and he found you in or also okay now this word you know it's translated as poor or desperate financially desperate but the Quran uses the word for poverty Allah uses the word or we learned right one with the dust all these words are used for poverty what word has been used here is someone who is under lot of pressure and they're being crushed by that pressure term for your family is in Arabic you know why that word is used if you are financially responsible for your family members it is like burden placed upon you so they're called okay is someone who is under lot of pressure lot of burden is on them and you have to alleviate that burden Allah says he found you crushed under weight in in this desperate State and he made you free of need now Allah does not mention how he made him you know we learn in of this he he married him he found him spouse who was financially free this freed up the time of the messenger sallallahu alaihi wasallam so he may reflect and he may do other things and the the financial support of plays strategic role in the in the struggle of the messenger Sall alai wasallam but in the end the credit does not go as much as she gets rewarded where does the credit go where does Allah take who takes the credit he takes the he made you free of need and as reminded you in the beginning of this it is being compared with the previous Surah his wealth is not able to make him free of need in the previous Surah your wealth is not enough to make you free of need and in this Surah Allah makes you free of need Allah makes his messenger free of need this comparison is being drawn Subhan Allah now Allah gave his messenger sallallah alaihi wasallam three reminders three favors that Allah had done for him what were the three favors didn't he find you an orphan didn't he find you seeking and then finally three favors three favors now Allah places on his messenger symmetrically three demands three favors were mentioned now three demands are going to be mentioned then when it comes to the orphan especially would imply then especially when it comes to the orphan then don't overpower him don't humiliate him this is you know even don't over dominate him don't be domineering to an orphan but is different from from okay is to not only have power over someone but to impose yourself on them and then humiliate them too these are all the implications of the word why does Allah mention this of course the messenger would never do this sallallah alaihi wasallam but when the messenger is being taught directly who is supposed to be learning all of us we are supposed to be learning Allah is teaching his messenger lesson but we're supposed to take heed so because you yourself were Yim at once at at one time so you are here to make sure that this doesn't happen to any and when it comes to the the one who asks now the one who ask could be two things they could be asking you for knowledge they could be asking you for guidance and of course they could be hungry not just hungry of knowledge and guidance but hungry really of food of shelter so if any comes to you then as far as they're concerned then you don't you know it's interesting you guys know the word river right so what's what's have to do with really if you translate it don't scold him that's how it's translate don't scold him now the Arabic word for that is right for example these are this is scolding but you know it's river in which the water is gushing and this word is used for scolding that when you're yelling at somebody and scolding them they feel like they're standing in river and the water is gushing at them it's it's like they're standing and facing the wrath of river that's what it feels like when you're humiliating them and yelling at them so Allah says when someone comes and asks you don't humiliate them like that so they feel like they're standing in river and they're being the water's just coming and and just hitting them wave after wave after wave what we're learning here is how to deal with the one who asks and you know especially for the people of knowledge or da and things like that sometimes people ask really annoying questions right and some sometimes people ask really like you know absurd kinds of questions and you look at them you say how how dumb are you why don't you get this it's simple you know and they'll you answered it then they ask again then you answer for 20 minutes and they ask somebody else as the same question again and you say my God can't stand these people they have such annoying questions right or somebody asks to get to get get on your nerves sometimes somebody can ask to get on your nerves and you figure you've sized this guy up he's only asking to kind of you know size you up even then leave them in dignified fashion you don't say I'm going to teach this guy lesson lesson I'm going to make him face the wrath of river right Allah gives the advice don't don't humiliate them like that don't humiliate them like that and this is the the advice given to the messenger himself so how much more does it apply upon us all of ourselves but the last thing subhah wa tala he says to his messenger and as when it comes to the favor of your master comes from softness as for the softness and the ease and the relaxation and the comfort that the master has given you then make mention of it now the thing is Allah did not mention which before he said he will give you he didn't mention what he'll give you here he said make mention of the not even would have been all of the favors Allah just says and the other thing also is in in language you could say as for the favor that came from your lord we don't find that here we find the favor of your master the favor of your this is what it's brought close to each other this is favor of Allah as result that he's so close to you that hasn't been done by the men in the middle right now if you study the Surah carefully you'll find the answer to what that favor is if you look some of the MU said this is the wisdom given to the messenger Salli wasallam others said it is the prophethood itself and its teachings others said this is all the good that comes to anyone you should make mention of it this is advice to the messenger wasallam but let's make list the Surah is concluding how is it tied to its beginning is there list of favors Allah did to his messenger in this number one favor he didn't bid you farewell that's the favor of Allah and he's not displeased here's second favor the eventually will be better for you than the earliest not not just in this life in the next life too here's third favor he will soon give you you'll be pleased isn't that another favor here's another favor didn't you find you an orphan and gave you shelter here's another favor here's another favor Subhan favor after favor after favor after favor after favor and finally The Messengers commanded but you know what's amazing Allah does not say or then mention it you could have said then mention it he doesn't say mention it he doesn't say mention it he just says then mention now had then implies not only should you mention the favor you should make mention to the people of the teachings Allah has given you keep mentioning this Dean keep mentioning this Dean because of the favors Allah has given you and Allah says because of the favor of your Lord this amazing favor compiling them as one the ultimate favor of your lord as result what should your response be don't worry about anything else just keep making mention and implies to speak by the Tongue to speak by to actually speak up about the favor of Allah and the teachings of This Dean go back little want to share with you some other things about the Surah that skipped that are really important and we conclude inshallah when we go to the word said he guided he found you seeking and he then he guided we don't find then he guided you we don't find not mentioning has number of favors for your sake he guided that's one meaning he guided you he guided others by means of you he guided others by means of you the ironies you yourself were seeking and Allah gave you so much guidance that you became source of guidance for others all of that is captured by Allah not saying leaving it for all of that is captur Subhan Allah similarly Allah says by not mentioning he made you free of need he didn't say that he said for your sake he made of you he made for you for your sake to you and then because of you he gave to others he gave to others Subhan Allah how Allah embodies these profound lessons by not mentioning much by taking away actually meanings are enhanced Allah says he found you an orphan and he gave you shelter he gave other Shelter by means of you too not just that he gave shelter he gave he gave shelter to others because of you he gave people the shelter of This Dean from the storm of sh he gave them shelter of that too Subhan Allah how Allah captures multitudes of meanings in one word then finally the one want to repeat because it's the most beautiful of these you will be pleased not only will you be pleased with Allah but you will be pleased with the ones Allah will give you you Allah will give you following Allah will give you sahab that you will be pleased with you yourself will be pleased with this is described in the farmer is really happy by the crop the crop used to be just little tiny you know little tiny blade it came up it couldn't even stand on its own you had to put trellis next to it tie it up so he could stand then it got stronger then it could stand on it own right and the farmer when he sees the plant is finally mature he's really happy who's the farmer the Ayah began muham that's where the Ayah began so the the Ayah is actually talking about the when Allah says he will give you so much that you will be happy and part of that giving is the companions of the messenger sallallahu alaihi wasallam and part of that gift is the ones that that Allah's messenger boasted about he told his companions there are people coming that are better than you I'm paraphrasing getting right to the point we could become part of we could become part of that is an opening Allah has given to us that not only will Allah be pleased with us we would be the source of Pride and the source of joy for the messenger of Allah sallallahu alaihi wasallam may Allah bless all of us with that honor inshallah the next Surah will be the Surah of the study of the continuing favors of Allah as we heard in the it'll be continuity of these favors that Allah has mentioned but we'll see beautiful contrast between this Surah and the next next time