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v.94
It is in the teachings of all the Anbiyaa (AS) that man will only reap what he sows. The good and the bad he sees are the consequences of his work and his belief in Allah (S).
Every act is documented and recorded.

v.95
There is no return from death back into this world. Mother earth delivers us from this world into the barzakh just like our own mothers deliver us from the worlds of their wombs - in either case there is no returning to the world.
The word ‘haraam’ here is relevant to universal laws, not to be confused with when it is used for shariah reasons.
Imaan must occur in this world for it to have a benefit in the next.
The purpose of reading the seerah of the Anbiyaa is to remind oneself of their mission which is to prepare for the end.

v.96
The Gog and the Magog are a hidden people, yet to be discovered. Science is not the standard of religion.
The mention of this people is wahy and must not be rejected by any Muslim.
This verse admonishes Muslims of the coming out of the Gog and the Magog, for once they come forth, it will be too late to prepare. Allah (S) warns us to develop ourselves and prepare for our salvation before that time is upon us.

v.97-100
When the hour comes, human beings will be taken by surprise, and those who disbelieve will be in particular shock.
Everyone who enters Jannah will pass by the fire of hell that they may know it.
Those who rejected the Oneness of Allah (S) will find themselves in the fire along with their deities, bearing out that they were unworthy of worship.
Human beings must take heed when theiy read these aayat. It is childish to follow a line of questioning around the adhaab and why Allah (S) subjects his creation to it. The reminder of the adhaab is a reminder of the reality that is to come upon the heedless much like a doctor who serves a stark reminder to a patient. The reminder is the rahmah that should serve to wake us up.

Surah Al-Anbiyaa (21)

v.101-102
The Anbiyaa upon whom Allah has bestowed His grace will be distant from the fire of hell, and the painful sounds from there will be slight upon them.
They will dwell in Paradise forever, in a place that reflects the desires of their souls.
Jahannum will only attract people who commit sin, it repels the Nabi. Jannah will attract those who do not commit sin.
This verse proves that the Anbiyaa are ma’soom (infallible).
The Anbiyaa are the reason why Jannah exists. The believers enter it by virtue of the Anbiyaa.

v.103
The blows of the trumpet will not terrorize the Anbiyaa, their hearts will remain intact through it.
The angels will be drawn to the Prophets (AS) and the latter will not be in awe of the former despite the grand reception; rather it is the angels who will be in awe of the Prophets (AS).

All of this is a prelude to the climax of the surah (inshaAllah for the next session).

v.89

Zachariah (AS) was old when he made the du’aa in this verse. His du’aa is not simply that he wanted a child, but that he was concerned his knowledge and mission could not be transferred if he had no offspring. The word ‘fardan’ is unique because it means ‘unique’ or standing alon, and this is an attribute of Allah (S).

The inheritance of a prophet is knowledge.

Zachariah (AS) observed that his niece, Maryam (AS), was miraculously receiving bounties of fruit out of season, and that inspired his du’aa in this verse.

v.90

Yahya (AS) was given knowledge as a chid. Yahya (AS) is a prelude to Isa (AS).

The word ‘wahaba’ means to gift, without reason.

Muslims must not perceive children as a right that they are entitled to, but rather as gifts given them by Allah (S) with no reason at all.

Within the constructs of tawheed and our ‘aqeedah, children are a gift from Allah (S). It is Allah’s (S) prerogative to give the gift of a child.

When making du’aa for children, it is good to ask for a child, but in the course of that, the asker must leave Allah (S) the prerogative of granting it or not.

v.91

Maryam (AS) kept herself pure in the highest sense of the term, and that is what made her eligible to receive Allah’s (S) Word through a miraculous conception.

Maryam’s (AS) contribution to society lay in keeping herself pure, which gave society a strong moral fabric.

Maryamd (AS) and her son Isa (AS) were both one sign (aayatan) for all the worlds. The emphasis here is that they were both a single sign.

‘Worlds’ includes the higher world. In the physical world, Maryam and ‘Isa violated the rules of physical cause and effect. In the spiritual world, cause and effect are driven by what is perceived in that world, namely the manifestation of the metaphysical attributes of morality.

‘Isa (A) is referred to in the Quran as ‘Isa the son of Maryam to emphasize their being one sign.

v.92

Althought the prophets (AS) were spread throughout time, each with a distinct mission, they all represented one message and a monolithic deen.

v.93

The prophets (AS) were united in their worship of Allah (S).

The unity of the Muslim ummah is in the focus of its members. if the ummah is focussed on Allah (S), then the ummah will be united, always.

The ultmate destination of every human being is Allah (S). The surah begins with the heedless of humankind to their accountability, and this verse here serves as a reminder to that end.

Dr. Umar Faruq Abdullah will expound upon what Muslims must know before they discuss theology in Islam.

Details here

v.79
Understanding the language and modes of communication of all creation is an asset, and was immensely valuable to Dawud (AS) as a Nabi.
Dawud (AS) perceived all sch communication as song and he reciprocated in kind.

v.80
Allah (S) gave Dawud (AS) the knowledge of how to mine iron and manipulate it to make armor. Dawud (AS) refined the process until it became an art form.
There are some industries (and this is one of them) that were inspired (i.e. came through wahy) and were not acquired independently.
Prophets do no acquire all skills, they are given some, and through those there comes great goodness, and Prophets share this knowledge with others.
Such knowledge comes to those who are deemed benefactors, so that the original founders of the science or art use it for benefit, and not for destruction.
Reference Surah Saba wherein Allah (S) instructs the family of Dawud’s (AS) family to be thankful.

v.81
Suleiman (AS) was gifted with the ability to control and direct the winds. The words ‘aasifat-an used here can be related to the word rukhaa-an used elsewhere.
“When the Anbiyaa have kingdom, they have total kingdom”. This is from Suleiman’s (AS) du’aa in which he asked Allah (S) for a kingdom that noone would have after him.

v.82
Suleiman (AS) was also given power over those who were strong amongst the jinn who did his bidding.
Suleiman’s (AS) kingdom surpassed his own life. This is borne by the manner of his death that left the jinn toiling because they were unaware of his demise.

When the Anbiyaa shared their knowledge with people, some used it for benefit, others used it to evil ends.

v.83
In contrast to Suleiman (AS), Ayyub (AS) was afflicted with adversity, for he was stripped of all his wealth and all of his family except one of his wives.
Both Suleiman (AS) and Ayyub (AS) were towering role models.
Ayyub (AS) is a shining example of the highest order of patience and endurance through all forms of human suffering.

v.84
Allah (S) will respond with His rahmah to the call of those who endure such adversity.

v.85-86
Idris (AS) was a grandson of Aadam (AS) and was also extremely patient.
Patience is a pre-requisite to righteousness.

v.87
Dhu-anun refers to Yunus (AS). He is an example of patience that is acquired (rather than inherited through wahy).
Prophets (AS) are in total control of their emotions. They do not become angry, but rather they dispense anger. This was the case with Yunus (AS) who displayed his anger with his people. We must not assume that he was controller by his anger.
Yunus’ (AS) fascinating response to his affliction in the belly of the whale is to concede being a wrongdoer and then express his hope in Allah.
Prophets (AS) are nevery shy to admit that they have made a mistake. This is not to be confused with the belief that Prophets (S) do not commit sins.
The purpose of revealing the story of Yunus (AS) is to describe the ideal steps that one must take when one makes a mistake. It is folly to be distracted by this and raise the question of Prophets making mistakes or committing sins.

v.88
Allah (S) affirms that He will deliver anyone that has faith. A believer should never lose hope in Allah’s rahmah (S). One must see oneself as a failure, and not God as a failure (at showing mercy).

v. 71

Lut (AS) was the nephew of Ibrahim (AS). Allah (S) delivered both Ibrahim and Lut (AS) safely to a land that is believed to be where present day Syria is.

v.72

Israeel is the alias of Yaqub (AS). Allah (S) brought many Prophets (AS) through the children of Yaqub (AS). This aayah was interpreted to mean that even the Prophet (S) would have to sacrifice as did his father Ibrahim, a sacrifice that would involve him leaving his land (Makkah) and his people.

Allah (S) gave honor to the family of Ibrahim (AS) by bestowing upon him successors in Ishaaq and Yaqub (AS).

The rank of Saalih is a mighty one. All the Anbyiyaa were made Saaliheen.

v.73

The Prophets (AS) are to be followed because they are chosen for guidance and are given the means to salvation.

One of the mandates given to all Prophets (AS) is the establishment of prayer, and by extension, organized religion.

v.74

Lut (AS) was already given the ability to distinguish between right and wrong before he came into contact with the people he was sent to. His was not a phobia or anger that was a reaction to their practices.

Prophets (AS) come to reform private acts (not only public acts).

v.75

Lut (AS) was righteous and decent, and Allah (S) saved him from the pubishment that was sent to his people, and brought him into His rahmah for he had discharged his task well.

v.76

Nuh (AS) travelled most of the world calling people to the worship of Allah (S). He lived for nine hundred and fifty years.

v.77

The people of Nuh (AS) constantly turned away from him despite his warnings and advice.

v.78

Dawud and Suleimaan (AS) were giants of men. The decency and righteousness of Prophets (S) seeps into their mundane affairs as well. The story referenced in this verse is of the sheep of a certain party that had strayed into a vineyard of another, and the profound wisdom of Suleiman (AS) as a Prophet in training.

v.79

Both Dawud and Suleimaan (AS) were given wisdom and the ability to judge. Athough Dawud (AS) was right in his judgement, Suleimaan (AS) was deemed more right; but that does not render Dawud’s (AS) judgement as incorrect. This is relevant in matters of dispute that are unresolved by wahy, where there is room for ijtihaad. Having different masterful opinions in such matters is not problematic.

Understanding hukm (law) is a function of nubuwwah.

“The law does boil down to ethics.” It is what made the Prophet (S) the preferred judge by the Jews of his time when he was approached to preside over their judicial matters. Allah (S) commanded the Prophet (S) to judge for the Jews based on their legal parameters.

v.51
The story of Ibrahim (AS) in the Quran is significant because of its great value in instruction.
His townspeople were remove from monotheism and worshipped idols and celestial bodies.

v.52-56
The word ‘tamaatheel’ is important because it implies that the object of worship did not have to be an idol, it could be a sculpture or figurine (a picture).
Open critical thinking is only an option pre-tawheed; it is not allowed once wahy is accepted and submitted to.
The townspeople did not take Ibrahim (AS) and his criticisms seriously because of his youth.

v.57
Ibrahim (AS) concocted a plan to convince his elders that he was serious about his higher beliefs. The townspeople occasionally left the town for their festivities and Ibrahim (AS) picked such a day to make his move.

v.58
The objective in Ibrahim’s (AS) actions was to promote tawheed. There was no pettiness or vanity in what he did or in what motivated it.

v.59
The Haqq is not in the numbers. The entire community perceived the idols were gods (aalihaat), only one of them, Ibrahim (AS), perceived them for what they were.

v.60
In this verse, Allah (S) shows us that Ibrahim (AS) had made his point even as a young man (fatan).

v.61-63
The Quran’s narrative focuses on what is relevant to the message being conveyed, the omission of irrelevant ‘frames’ is deliberate and purposeful so as to leave the mundane to the imagination of the reader.
Ibrahim (AS) pointing at the large idol as the one who caused the damage is not to be taken as a lie. Far from it, it is part of witty and beautiful speech.
Kalamu-Allah will sometimes follow the norms of kalaamu-Al-Naas.

Surah Al-Anbiyaa (21)

v.64-65
The townspeople withdrew to themselves to plan their response to Ibrahim’s (AS) argument. But all they could come up with ascertained the powerlessness of their idols.

v.66-67
Ibrahim (AS) tells his people that only the Divine can provide instruction as to how the Divine must be worshipped.

v.68
Violence is a response to a a compelling argument to which no counter argument can be determined. This is what pushes the townspeople to seek to cast Ibrahim (AS) int a great fire.

v.69
Ibrahim (AS) preserved his fitrah in an environment polluted with kufr; so the miracle relates to his state for he was physically kept cooland secure despite being thrown into a blazing fire.

v.70-71
This verse mentions another plot that the townspeople made against Ibrahim (AS) when they saw the fire had no effect on him. But Allah (S) rescued Ibrahim and Lut (AS) from their persecution and provided them a safe passage to a land of blessing and security.

v.46
Contrary to what it may seem, delivering the message is not a cold and unemotional task. Wahy does not come upon a heart that is detached from human realities. Compassion is a prerequiste to receiving wahy in the first place.
This verse is instruction to the anbiyaa to not be perturbed if their message falls on deaf ears.

v.47
Allah (S) is sufficient as the Auditor of deeds. Allah’s (S) knowledge of human action is microscopic, and there is no room for any injustice within the realm of His knowledge.
Allah (S) covers the deeds of humans with His Divine ‘afoow. Fadl upon Fadl.
This verse concludes the general introduction to the theme of this Surah.

v.48
Musa and Haroon (AS) used the wahy that was given them as the Criterion to distinguish between right and wrong.
Wahy takes precedence over the intellect even if the intellect may be a product of the the greatest civilization, as was in the case of Musa (AS) who was raised in and by that very civilization.
The Furqaan is a Light that clarifies all and has no part of conjecture in it.

v.49
Those who have taqwa fear Him (out of awe for Him) although they do not see Him. Imaan is always in the abstract (’bi alghayb’).
The believers want to make sure that their taqwa allows them to see Allah (S) in the next world.

v.50
dhikr by definition has to do with reminding people of revelation, and bringing them out of their heedlessness.

v.51
Allah (S) has given every human being the ability to think with his own mind and arrive at a correct conclusion.
See Surah al-Mumtahinah: There was in Ibrahim (AS) a role model.
Musa (AS) is an inspiration to us in that he overcame his mindset and the values he was raised with because he discerned using his intellect. But even Musa (AS) had a support system around him in the bani Israeel and his brother, etc.
The bar is raised with Ibrahim (AS) who had no support system but still bore out his Tawheed.
And the bar is further raised with Muhammad (S).

Verse 26-27
All human beings who are close to Allah (S), and all angels as well, are considered the ‘mukramoon’, i.e. the honored.
The honor of those who are cloe to Allah (S) is in being His slave, and for them is access to his ‘rahmaniyyah’.
The opinion of the slave is not above that of the Master.
The slave is in a state of total self annihilation. This is a pre-requisite to being able to do what He (the Master) commands.
This level of servitude has been best achieved by the prophets and the angels.

Verse 28
Intercession is only possible once Allah (S) permits it of those that He is pleased with.
Those who avail of such a privilege exercise it with great care, and in awe of Him.

Verse 29
To assume divinity calls for a grievous penalty and chastisement.
There are several levels of ‘dhulm’: one level is injustice against oneself whereby one does not give Allah (S) His due place - above all creation.
Anyone who attributes divinty to those who become close to Allah (S) als become guilty of the ‘dhulm’ described here.

Verse 30
‘Tawheed’ in creation means that the heavens and the earth were brought together as one. The togetherness of the heavens and the earth is a natural by-product of ‘tawheed’.
All living things were created from water. This is not a symbolic meaning, but a literal one.
This knowledge is at the heart of what Prophets (AS) came to tell their people.

Verse 31-33
The firmness of the earth and the ease of being able to move around on it is a great ni’mah and fadl from Allah (S).
The canopy of the protective sky is also a great ni’mah for it serves as a protection from extra-terrestrial harm.
There is a rahmah in the precise orbits of the sun, earth and moon, each floating in its own orbit; and there is a rahmah in their interplay that alternates night and day.
Mankind is the reason for these great gifts for they serve mankind even though they may have come to be well before the creation of man.

Verse 34-35
The purpose of man’s creation is not to remain in this existence, but rather to move from this existence to another.
Man’s final destination is God. And man will find God in one of two places: in jahannam (hellfire) where He will not listen to you; or in jannah (Paradise) where He will listen to you.
A good experience can lead to a bad end and a bad experience can lead to a good end. And this is something man will only come to know once he has lived the experience.

Verse 21-22
Allah (S) stands alone in his dominion over all creation. The systems of the cosmos function flawlessly and this is attributes to a unique Overseer with no equal.
The Throne of Allah (S) is a symbolism of Allah’s omnipotence.
Monotheism is the most logical conclusion that any human can arrive at without specific guidance sent them through the messengers of Allah (S).

Verse 23
Allah (S) will not allow Himself to be questioned on the Day of Judgment.
Humankind will be taken to task for propagating the idea that Allah (S) has partners.
There is no compulsion on anyone in choosing Islam as one’s faith, but there are consequences to the choice made.

Verse 24
Allah (S), in this verse, inspires the Prophet (S) to challenge those who worship other than Him, to bring forth a clear proof for their actions. If one does not know of something, then one’s initial reaction to its reference is denial. This is why those who are raised in shirk find it so hard to accept anything else.

Verse 25
Tawheed along with worshipping Allah (S), both are required in order to access Allah’s (S) assistance. Knwoledge comes when human beings submit to Allah (S) and worship Him. This is the objective of risaalah - that the rasool (Messenger) may impart instruction to his people regarding this two-faceted  approach to accessing Allah (S), namely monotheism and worship. One without the other does not suffice.
The most tested group of all humanity is that of the Prophets. Their trials and suffering and tests were far more strenuous. The wisdom behind their trials is that they, the Prophets (AS), were selected in order that they become concrete exemplars to the rest of humanity, examples of what true slaves of Allah must be like.

Verse 9
There are rules and regulations when it comes to understanding ‘wahy’, and such are followed by able men who can show the necessary self-restraint in the face of rejection.

Verse 10
The ultimate goal and purpose of revelation is to seek and procure salvation in the hereafter. Throughout this surah, we are presented with the arguments used by the Prophets in their respective missions.

Verse 11
The general rule for divine intervention is the prevalence of unabated oppression and tyranny.
The example of Fir’aun - the fact that he was not destroyed with expediency, rather was afforded time and a multitude of opportunities for listening to the message and seeking reformation.

Verse 12-15
Allah (S) gives people respite and enough time to mend their ways. However when their end is upon them, it is too late for such reconciliation.
Generations of mankind have been destroyed, one after another, until there comes one that stops the cycle and takes stock of its relationship to the creator.

Verse 16-17
Allah (S) is above and beyong amusement. There is no room for play in Allah’s management of His creation. The magnitude of Allah’s (S) divine presence is beyong human perception, and that leaves the human mind incapable of fathoming the gravity that Allah (S) attaches to the affairs of the miniscule planet earth, less than a speck in the vast cosmos.

Verse 18
The gift of ‘wahy’ gives us a shortcut to The Haqq (The Truth).
When you develop a capacity of self-restraint, you gain an understanding and appreciation for the Truth. It is this capacity that was part of the core of every Prophet’s character (AS). Prophets embodied the ability to utter words that shattered falsehood. Example: Ibrahim’s (AS) style of debate with the tyrant, Namrud.
The amazing relationship between the word for brain (dimaagh) and refutation (da-ma-gha).

Verse 19
When all that is in the heavens and the earth belongs to Allah (S), then those who are close to him are not too proud to worship Him. Rather, their spiritual proximity to Allah (S) inclines them towards Him. It is Allah’s (S) fadl that we do not tire of our worship of Him (S). For this to occur, the ‘ibaadah must be done out of humility.
it is not possible to understand the deen without practice.

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.

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.

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.

Verse 89-91

Musa (AS) had appointed Haroon (AS) to watch over the people. Haroon (AS) was also a Nabi and so they were obligated to obey his commands as they were to obey Musa’s (AS).

The Children of Isra’eel had been conditioned by years of slavery, and so they were averse to Haroon’s (AS) orders, claiming their loyalty was only to the one who delivered them from Fir’aun.

Verse 92-96

Musa (AS) held his brother Haroon (AS) accountable at first because a leader is resposible for the actions of those who follow him.

After understanding what had happened, Musa (AS) then goes to his cousin, Samiri?

Samiri fostered a jealousy of Musa (AS) due to Musa’s (AS) status among his people. Samiri elaborated on what he did, and boasted of his keen observation of that which escaped the others.

The Children of Isra’eel were accustomed to the idol worship that was prevalent in Egypt, and so fell easy prey to Samiri’s deception.

Verse 97

Musa (AS) banishes Samiri, and sends him into exile. The punishment is one befitting the crime of treason.

It is noteworthy that Musa’s (AS) anger and pronouncement of punishment does not come from anything personal, rather from a violation of Divine law.

Samiri was sent away and contracted a chronic disease for the rest of his times. His crimes were apostasy and treason.

Verse 98

Allah (S) exercises his control over the destiny of His creation, not to cause trouble, but to inspire in them thoughts of His greatness and dominion over them.

Allah (S) is all-knowing, and He encompasses all things. Hence humankind should place their trust not in that which surrounds them, but rather in Him Who encompasses all that surrounds them.

Verse 99-103

Allah (S) is saying to the Prophet (S) how People of old dealt with the challenges of their lives, a reminder to the prophet (S) that there are ups and downs in life, and that the Prophet (S) should not grieve under any circumstance.

In this life, despite all the difficulties, if you have Iman, then your struggles will translate into success for you, and vice-versa if you lack faith.

The first trumpet on the Day of Judgment will destroy all creation.

The second trumpet will re-create all creation, but the creation will be inverted to expose its true nature.

Those who believe that believing in God is bad, will sense the opposite feeling once the second trumpet is blown, and they will perceive that believing in God is good, ad that is the lens thorugh which they will see the lives that they lived.

Verse 104

The perception of time spent on Earth will be quite different on the Day of Judgment; it will bring solace to the believer, but torment the disbeliever.

Verses 71 - 72
Fir’aun believes that the magicians conspired with Musa (AS), and so he accused the magicians of treason, and hence sentences them to a gruesome death. In response, the magicians remain steadfast and negate Fir’aun’s power over them, even in the face of death. The magicians saw through Musa (AS) that Fir’aun only had control over their limited life, and that he had no control whatsoever over their eternal life in the other world.

Verses 73 - 76
The magicians acknowledge their sins with their involvement in magic and sorcery. They make an acute observation that the True Lord of all creation forgives everything. A parallel emerges here between the physical conversion and transformation of Musa’s (AS) staff, and the conversion and transformation of human hearts from disbelief to faith.
The magicians perceive very wisely the enternity and bliss that awaits believers in Jannah, as well as the despair awaiting disbelievers in hellfire.
Jannah is not an illusion, but more real than anything we can ever conceive of in this world. That is the depth of understanding that the magicians derived from the miracle of Musa’s (AS) staff.

Verses 77 - 78
The theme of the surah switches to address the beginning of the third part of Musa’s (AS) life.
Musa (AS) led the Children of Israeel away from Egypt at night due east towards the Red Sea.
The staff of Musa (AS) becomes again a tool of transformation, creating in the sea twelve pathways, one for each tribe.

Verse 79

The Quran categorically denies salvation for Fir’aun.
Musa (AS) should have drowned in the Nile when his mother gave him to the river. And Fir’aun took him from the Nile and raise him. And then Fir’aun drowns in the sea through an unlikely sequence of events.

Verses 80 - 82

Israeel is the alias of Ya’qub (AS), and he had twelve children from whom come the twelve tribes.
Allah (S) reminds the Children of Israeel of the covenant He made with them, and of His favor upon them.

Verse 85

Musa (AS) was familiar with the territory in the wilderness there, and hence he outpaces his companions on his way to meet with Allah (S).

Verse 86 - 88
The guile of Samiri becomes apparent. He crafted the statue of a calf from the molten gold of the ornaments and designed it to make a perpetual lowing sound as the wind blew through it. Samiri deceitfully presented that sound as the speech of God.

The golden calf was a symbol of the Egyptian Copts. As the Children of Israeel were slaves of the Copts, they could not shed the cultural baggage they had come to be used to. Years and years of slavery and service to an idol-worshipping ruling class had left them accustomed to sinful practices.

Verse 47
The Prophethood and message of Musa and Haroon (AS) were two-fold: to bring down Fir’aun from his atheism, and to deliver the children of Israeel from the tyranny of Fir’aun.
Haroon (AS) was subordinate to Musa (AS) despite being older than him. This is much like Ibrahim (AS) asking his father to follow him in belief.

Verse 48
Here, “denying and turning away” refers to the Truth. And the Truth alluded to here is that Allah (S) is One.

Verse 49-50
“Hadaa” (or guide) here is not used to refer to guidance for salvation, but rather to a path in the cosmos. All things created are given their disinct purpose, place and life by Allah (S).

Verse 51-52
it is noteworthy that Fir’aun’s manner of debate is quite sophisticated. He attempts to trap Musa (AS) by asking him why an all-powerful God who guides his creation has guided past generations to their end.
Musa (AS) retorts with an answer that enumerates the attributes of Allah (S) and His favors upon His creation.

Verse 53
Musa (AS) uses idioms to explain to Fir’aun that Allah (S) provides means of guidance to His creation, and is All-Knowing of what transpired with people of old.
Musa (AS) uses a metaphor for human effort to receive divine guidance.The rain (divine guidance) is indiscriminate and falls to all vegetation alike. The difference lies in the recipient seed.

Verse 54-55
Allah (S) wants all of His creation to benefit from the diverse sources of sustenance He provides for them. Herein lies wisdom regarding the disribution of sustenance (and hence, guidance) in due proportion across all creation. Allah (S) has guided all mankind to One God, while Fir’aun was disturbing the harmony of this natural inclination by forcing the idea of his superiority upon his subjects.

Verse 56
True to the metaphor put forth by Musa (AS), Fir’aun chose to deny the ni’mah of Allah (S), and hence chose to turn away from the Truth. Human beings have the prerogative to choose right from wrong, and Fir’aun had made his conscious choice.

Verse 57-58
Fir’aun resorts to casting the issue at hand into a political one, a clever trick in debate.
Fir’aun perceives the miracles given to Musa (AS) as anomalies of nature, and hence attributes it to sorcery. He discusses with his advisors and concludes that his best magicians will be able to outdo Musa (AS), hence he announces a competition.

Verse 59
Musa (AS) deliberately picks the day of the feast as the day of the competition.
Prophets (AS) always maintain a duality of showing strength and determination in seeing their task through, while at the same time not assuming that help is guaranteed from Allah (S). This was also the mindset of Musa (AS).

Verse 60-61
Magic was rampant at that time. Fir’aun proceeded to gather his best magicians. Musa (AS) addressed the well-known magicians of the time, and warned them of Allah’s (S) wrath.

Verse 62-64
The magicians kept their plotting secret, and maintained that Musa and Haroon (AS) had evil designs to gain the upper hand. They were very confident of their superiority over two weak brothers devoid of any support.

Verse 65-68
Commentators of the Quran say that there were indiivduals on this day of ‘zeenah’ (festivities) that dressed up as Musa and Haroon (AS) to mock them. And this added to the tremendous intimidation the two brothers (AS) felt.
The magicians used illusions to make their props appear as snakes to the onlookers.
Musa’s (AS) fear of the magic he encountered there left his heart when Allah (S) revealed to him words of strength and encouragement that Musa (AS) was better than what he was pitted against.

Verse 69-70
The reference to the right hand here is a point in culture whereby the right hand is the hand of barakah.

Verse 25-35
Musa (AS) recognizes that his next immediate task (facing Fir’aun) will require a great deal of divine assistance.
He also rightly recognizes that his speech impediment will play into how his message is received by the arrogant tyrant. Musa (AS) demonstrates to us a fundamental ‘adab of making du’aa, which lies in not assuming that Allah (S) knows your predicaments and hence keeping from making du’aa. Rather one must humble oneself and supplicate Allah (S) freely for one’s needs.
And finally, he recognizes that he also needs assistance in dealing with the Bani Isra’eel, and he chooses his older brother, Haroon (AS) to be his strength and support.
And these constitute his beautiful du’aa in these verses.
‘Ibaadah is the passion of a nabi - that is what he lives for. Tableegh is merely what occupies him in his societal roles.

Verse 36-40
Allah’s (S) response to Musa’s (AS) du’aa comes as a reminder of the favors He (S) showed Musa (AS) in the past.
This includes the inspiration Musa’s (AS) mother received from Allah (S) to place him in a basket and throw him into the river.
It also includes the love that Allah (S) “threw” upon Musa (AS) such that he would be made an object of affection for the wife of Fir’aun.
Musa’s (AS) mother threw him much like Musa (AS) threw his staff upon the ground. The thing thrown became a threat to those around it, but remained sound and true in its essence.
And most remarkable of all, Allah (S) arranged for Musa’s (AS) sister to suggest his own mother as one that could nurse him. Further, Allah (S) reminds Musa (AS) that He delivered him from the trials that accompanied his slaying of a man.

Verse 41-44
It is noteworthy that Musa’s (AS) and Haroon’s (AS) mission to go to Fir’aun was one of true tableeqh in that there was no military strength to accompany it.
The wisdom behind Allah’s (S) choice of a representative in Musa (AS) may lie in Musa (AS) being unique in his familiarity with Fir’aun, his ways, his idiosyncrasies, etc.. In other words, Musa had the most credibility of all those eligible for this task in the land of Egypt.
Allah (S) advises Musa and Haroon (AS) to adopt a gentle tone in speaking with Fir’aun. But the gentleness does not come at the price of principle and truth.

Verse 45-46
Musa and Haroon (AS) acknowledge the fear they felt inherent in this mission that seemed suicidal to them.
Allah (S) reassures them of His help and clams their fears. Musa and Haroon (AS) had to hear this from Allah (S) in order to move forward with this mission.
Allah (S) does not want us to test Him (S), rather it works the other way around.

Access Recoding

Verse 9-12
Musa (AS) asked his family to remain behind when he went to seek help for his wife in labor.
When Musa arrived at the fire, he heard the voice that addressed him as if it were coming at him from all directions, rather than emanating from a fixed point.

Verse 12-14
The removing of sandals (footwear) is part of the ‘adab of being in communion with Allah (S). It is also symbolic of leaving the world behind. The world is something that you walk with.
Musa (AS) was commanded to rid himself of all preoccupations; this included thoughts of his wife’s predicament as she waited, enduring the pains of labor.
Musa (S) was commanded to proclaim Tauheed and establish Salaat for the remembrance of Allah (S).

Verse 15-16
The word Saa’ah implies that the struggles of Musa (AS) and his family were not in vain, and would attract reward.
All of this is part of instruction to the Prophet (S) that revelation is not to distress but to uplift spirits.
A nabi is to be focused on the aakhirah at all times.

Verse 17-18
Allah (S) was making a connection with Musa’s (AS) immediate reality. These verses suggest Musa (AS) was right-handed (he was clutching something in his right hand).
The ‘adab of civil dialogue is adhering to the mode of the one that initiates conversation. That is what drives Musa (AS) to respond with propriety to his Lord, with a degree that was commensurate with the intelligence of the conversation.
Musa’s (AS) definition of his staff is utilitarian, and not mundanely physical.

Verse 19-21
A pre-requisite to receiving divine instruction is the ability to comply with it. This, Musa (AS) had.
The word tas’aa here is a reminder that every thing in creation makes sa’ee, exerting itself towards its end.
The fear that Musa (AS) experienced when he saw his staff transformed into a snake, stemmed from the natural ‘adab of responding to potential danger. Musa (AS) was not afraid because of a weak heart, but because he recognized the ability of creation to harm. This is from wisdom.
The miracle lay in Allah’s (S) divine ability to take a thing of great utility and convert it into a thing of great detriment. This is a similitude of life whereby a thing that is thought to be useful can be harmful and vice-versa.

Verse 22-24
The miracles that were given Musa (AS) were tools to perpetuate forthcoming ones.
The third miracle was in concept, and it manifested in the command to go to the tyrant Fir’aun.

Verses 4-6
The norm is that when one with superior intellect speaks, the lesser in intellect do not understand that speech. But the tanzeel from Allah (S) is that He speaks in a manner that is comprehensible and accessible to all.
The One Who created the Earth knows how to bring His word down to it.
The hukm (ruling) is common to everyone. However, there is speech in the Quran that is outside of the realm of hukm, and can be understood by only those of understanding.
The Arsh (throne) is higher than the Kursiyy, and the difference between them is a simile that underscores the idea that some of the Quran is higher than the rest in its essence, and only those that Allah (S) permits may access the meanings in such verses.

Verse 7
Allah (S) knows of everything between the heavens and the earth as well as that which is hidden beneath the earth.
Allah maintains a Supreme order in the Universe that enables us to carry out our lives.
In the same way that there is no disharmony or chaos in creation, there is also no disharmony or chaos in revelation. There is perfect order even at the microscopic level.
It is absolute folly to assume that any lack of understanding of the Quran can be used as a pretext to not follow the orders therein.
As you recite Quran in your worship, even as you whisper it, Allah is privy to what you say and what you feel while you say it, as well as what you feel before you say it.

Verse 8
Allah’s (S) authority over human beings is a divine authority, comprehensive. In other words, there is no shred of space, and moment in time when Allah’s (S) authority is not upon you.
Allah’s beautiful names represent His Supreme abilities - abilities that He exercises as He manages the Universe and all His creation within it.

These first few verses are Allah’s (S) statement of His love for His nabi (S).