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Explanation Of Surah Al Fil: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

ألم ترَ كيف فعل ربك(1) ألم يجعل كيدهم في تضليل (2) و أرسل عليهم طيرًا أبابيل (3) ترميهم بحجارةٍ من سجيل (4) فجعلهم كعصف مأكول (5) سورة الفيل

“Did you not see how your Lord dealt with the people of the elephant?” Do you not know O prophet, how your Lord dealt with Abraha and his army? Along with them were elephants at the time when they came to destroy the ka’bah.

“Did He not make their plot” their scheme and or plan to demolish Allah’s house. “Go astray” i.e., lost and fleeting. A punishment for them, as they did not achieve anything by way of this effort, this plot, this scheme except loss. 

“And He sent birds in flocks, against them” A group of birds in sequence (one after another). They came with elephants, which is, per their claim, the most humongous and large of animals. There is no blocker to prevent them, nor a repellent to drive them away. So Allah sent against them, small birds carrying small rocks (pebbles) in their beaks.

“Pelting them with shale” rocks from solid clay (dropped) from a high place (altitude). Thus a rock did not hit (from falling) anyone among them, except that they were utterly wiped out.

“And He made them” this assemblage that came to demolish Allah’s house “Like devoured stalk” i.e., crop that cattle pounces upon, devours, and flattens with their feet.

This (event that took place) is from Allah’s signs and powerful ability. Likewise (from the benefits derived from the chapter are) the servant, no matter what his plots, schemes, and ambushes achieve, Allah will make it, for him, a harmful and humiliating end in this life and the next.

Also the Prophet -sallahu alayhi wa sallam- was born in this year in which that incident occurred, which was in general  an unprecedented thing before his -sallahu alayhi wa sallam- advent.  

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة

 

 

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Explanation Of Surah Al Ikhlaas: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

قُلْ هُوَ اللهُ أحَد (1) اللهُ الصمد (2) لمْ يَلِدْ  و لمْ يولد (3) و لمْ يَكُنْ له كُفُوًا أحد (4) سورة الإجلاس

This is the chapter “Al-Ikhlaas” that equals a third of the Quran, just as it is authentically reported from our Prophet -sallahu alayhi wa sallam- where he said, “Is anyone of you incapable of reading a third of the Quran in a night?” This was very burdensome upon them, hence they replied, “Who among us is able to do that O Messenger of Allah?” So he -sallahu alayhi wa sallam- said, “Allah Al-Wahid As-Samad is a third of the Quran.”

It has been titled chapter “Al-Ikhlaas” because it is dedicated to clarifying the knowledge related (aspect of) tawheed. Chapter “Al-Kaafirun” has also been titled “Al-Ikhlaas” because it is dedicated to clarifying the action related (aspect of) tawheed. Thus tawheed is of two types: The knowledge related aspect and the action related aspect.

“Say: He is Allah, The One” Meaning unparalleled, glorified and exalted is He. There is no partner with Him, not in His names, attributes, qualities of lordship, nor divinity.

“Allah is As-Samad” The consummate as it pertains to His names and attributes, and as it relates to His sovereignty and characteristics. As-Samad is He Whom the creation turns toward and He it seeks refuge with concerning its needs. Therein is evidence concerning Allah’s independence from all of the creation due to His perfection within all of His qualities and ability. Also due to the entire creation being in dire need of Allah, glorified and exalted is He, as it turns towards Him and seeks refuge with Him with regards to all its needs, and is not sufficed without Him in the slightest of circumstances.

Additionally, from His uniqueness, independence, and perfection -glorified is He- is that “He neither begets nor is begotten.” A negation of origin (being born) and extension (giving birth), as He is far above and hallowed from such.

“And there is no one equal to Him” i.e., no example of Him, no rival to Him, no one similar to Him. He is far above having such.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة       

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Explanation Of Surah An-Nas: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

قُلْ أَعُوذُ بِرَبِّ النّاس (1) مَلكِ النّاس (2) إِلاهِ النَّاس (3) من شرِّ الوَسواسِ الخنَّاس (4) الَّذي يُوَسوِسُ في صُدُورِ النّاس (5) من الجنِّ و النّاس (6) سورة الناس

“Say: I seek refuge with the Lord of humanity – The King of humanity – The Deity of humanity” This is protecting oneself by way of Allah, by mentioning His qualities of lordship, divinity, and sovereignty. These three designations, Lord, King, and  Deity of humanity, their meanings are present in Al-Fatiha, wherein they are reported within the contents of praise of Allah. However in the closing chapter of the book (Al Quran) they are reported by seeking refuge with and adherence to Him. 

“From the evil of the whisperer who departs” He is the Shaitan. He has been mentioned with these two descriptions:

  • Whisperer: He who whispers in the hearts.
  • The one who departs: He who withdraws, and becomes distant from a person when Allah is mentioned.

Within this is the urging to preserve Allah’s remembrance, as that is the greatest protection for the servant against the Shaitan.

“Who whispers in the hearts of men” He who flings whispers and evil into the chest of man, from ill ideas, corrupt creed, and repugnant meanings.

“From jinn and men” Just as whispers could be from the jinn, they can also be from men.

Translated by Najeeb Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة 

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