The Darul Qasim Weblog

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Verse 124-125

A natural consequence of turning away from the remembrance of Allah (S) comes at a price; such will not find any comfort in anything and their dependence on the dunya will be heavy.

The blind in this world will not be blind on the Day of Judgment if they remember Allah (S) during their time in this world. The blindness referred to here is a spiritual blindness that will have a physical manifestation on the Day of Judgment.

The spiritual neglect of a slave in this world will result in actual neglect on the Day of Judgment.

Verse 126-128

Allah (S) wants for us to give up the idea that we have absolute control of our lives by giving us signs every day and in every moment of the day.

Nothing is in one’s control in this world, and more so in the Hereafter.

Allah reminds us to think of those who were destroyed in the past, and to take a lesson from those peoples.

Verse 129-130

Allah (S) holds back the Day of Judgment out of his love and mercy to His creation.

When the people of Makkah attacked the Prophet (S), they were violent in their repudiation, and this was only exacerbated for the Prophet (S) by the fact that these were his own kin.

Praising someone has the effect of happiness and ease on the heart, condemnation has a constricting effect. This is the wisdom behind the constant exhortation to praise Allah (S) despite any trials that might afflict the slave.

The purpose of life is not to be distraught and anxious, but to make yourself happy, and this true happiness comes from the repeated tasbeeh of Allah (S) and timely prayer.

Verse 131

Allah (S) warns the Prophet (S) not to assume that those who have material possessions are truly blessed, rather it might be that they are being tried with a test.

Allah (S) gave the Prophet (S) much of the dunya through his marriage to Khadeejah (RA), but all that went away with the responsibility of nubuwwah. The rizq of Allah (S) is better and everlasting, and this rizq is the taufeeq of higher moral behavior and character. The sabr and shukr of the Prophet (S) were rizq for him as was everything he did for Allah (S).

Verse 132-133

These last few verses are specifically directed to the Prophet (S), and we should be careful not to take them as applying directly to each and every Muslim.

Allah turns to us each and every day, and they way we turn back to him is by following his last messenger, Muhammad (S).

Verse 134-135

This verse reflects the predicament of those who tempt their own fate by saying to the Prophet (S), as those who said to Prophets in the past, to bring forward the punishment they are warned against.

Allah (S) sends down His wrath upon those who attack His messengers. The humiliating and absolute destruction of the Qurash at that ghazwah of Badr is a glimpse into such a decree.

The surah ends with a verse that commands us to patience, and a reminder of the nature of Allah’s divine providence, a theme that is oft repeated all along: What is, is not; What is not, is.

Access Recordings

Verse 115-119
If we don’t appreciate that the devil is our enemy, then we will suffer dues to the seemingly good things that the devil urges us to.
The human being lacks absolutely nothing Jannah.
Allah (S) planted the devil in Jannah as a test for Aadam (AS) and his wife.
The devil preyed on Aadam (AS) due to his non-angelic behavior. He recognized that Aadam’s (AS) mind was a curious mind.

Verse 120
The devil whispered to Aadam to exercise his judgement and rationalize his disobedience to Allah (S).
Aadam (AS) ventured to engage with the devil in his own quest to increase his knowledge.
The story of Aadam (AS) here performing the act of disobedience is mentioned in order to clarify the message in verse 114 in that even when seeking knowledge, it must be done through the proper means.
Aadam’s (AS) experience here was the first act of suggestion. It is due to Aaadam’s (AS) experience that all future Prophets were vaccinated against the whisperings of the devil.
It is important to acknowledge that the devil is with you. Only then do we remember to seek refuge in Allah (S). And we seek refuge in Allah (S) when we read the Quran.

Verse 121
Aadam (AS) realized in one instant that he had misued his faculty of thought.
When one’s own curiostiy overwhelms the hukm of Allah (S), then that results in sin. And when the hukm of Allah (S) overwhelms the curiosity of man, then that results in a state that pleases Allah (S).

Verse 122
When a sin is forgiven, it is no longer a sin. The Prophet (S) said that anyone who repents from a sin, there is no longer that sin on him.
Once a sin has been pardoned, as was the sin of Aadam (AS) was pardoned by Allah (S), then that chapter is closed, and cannot be counted against the one who committed the sin.
A sin is often called a burden in the Quran because of the effect it has on the sinner’s heart.

Verse 123
The surah began with the word ‘tashqaa’ with the reminder that Allah (S) did not reveal the Quran in order to cause diffilcuty and suffering.
Allah (S) transforms the toil, labor and suffering on earth into guidance from Him, so that there be no suffering after death.
The Prophet (S) would engage in tremendous dhikr, du’aa and seeking Allah’s pardon day and night, and that is what attracted divine attention resulting in the revelation of this surah.

Access Recordings

Verse 108-109
The Prophet (S) will not be able to intercede for someone who does not believe in the oneness of Allah (S).
The Mu’tazalee held Allah (S) ransom to his own justice. The position of the Ahlu-asSunnah wal Jamaa’ah is that nothing and nobody can come between Allah (S) and his will to forgive or chastise.

Verse 110-111
‘anaa is used to convey a sense of humility and nothingness. The implied meaning here is that some people will want to cover themselves out of shame on the Day of Judgment, while others will cover their faces out of awe of Allah’s majesty.
The unjust will feel a sense of being deserted on the Day of Judgment.
The Day of Judgment is a day when people are supposed to be exceptionally afraid. Those who were not afraid in the dunya will become so on that Day, and those who exercised fear in the dunya will be devoid of it on that Day.

Verse 112-113
The uniqueness of the Arabic language as a choice for revelation. ‘Sarrafnaa’, meaning to change, is illustrative of the relationship between a form and its manifestations. The example of a ‘wazn’ in Arabic grammar, and its various forms and derivations is furthe proof of why the radiality of Quran can only be expressed in a language that is as radial (non-linear) as Arabic.
The purpose of revelation is to warn, not to instill fear or terror.

Verse 114
All that Allah (S) does is backed by Truth and reason, not for sport.
To benefit from Allah’s being exalted, you must lower yourself.
To benefit from Allah’s being King, you must become his subject.
Seeking loftiness because Allah is lofty leads to pride and arrogance - attributes of the devil, and of tyrants like Fir’aun.
The experience of encountering Jibreel (AS) and receiving knowledge was alien to the Prophet (S) at two levels: (1) at the level of being human and experiencing interaction with an angel none other than the archangel, and (2) at the level of a student of knowledge and formal education; the Prophet (S) was not privy to schooling, so this verse contains Divine advice directly to the Prophet (S) regarding the acquisition of the Divine Word.
Surah Al-An’aam comprises 165 verses. It was recited by Jibreel (AS) once, and in one sitting, and the Prophet (S) committed it to memory and repeated it back to him. This is the power of “Rabbi zidni ‘ilma”
The purpose of seeking knowedge in Islam is to increase one’s own knowledge. Although the magnitude of the knowledge that Allah (S) revealed to Prophet Muhammad (S) spanned the dunay and the aakhira, Allah’s instruction in this aayah is still to seek knowledge only to increase one’s own knowledge, not for any other sake.
Two take away points from this verse: Firstly, being hasty in seeking knowledge is counter productive, being patient is beneficial. Secondly, knowledge must only be sought by one to increase one’s own knowledge.
Just like patience is a prerequisite to learn, patience is also a prerequisite to teach.