Tafseer of Surah Al-Ikhlas, the 112th Surah of the Qu'ran, by Nouman Ali Khan of the Bayyinah Institute To download more lectures go to bayyinah.com/po...
1:02:38 _Titles of surah ikhlas_ :Afrerd/ifreed ( individual ) :Surah tajreed (removes all misconception about Allah in one shot) :Surah tawheed (oneness of Allah) :Surah maàrifa (To know someone,if u dont know this surah then u dont know who Allah is) :Surah samad (bcz this worr is only used one time in quran which is in surah ikhlaas .this word dont even have any derivatives that are used in quran ) :Surah asaas ( the core,the basuc component ... It is asaas of entire deen) :Al myqashqasha ( purchase if disease i.e "disease of heart"::this surah cleans the diseases of heart) :Surah noor (this surah gives light to your heart... Everything has a light and the light of quran is kul hu allah ahad;hadeeth) _Qul_ It unifies daàwat and tawheed Cz when ALLAH add qul to the wahi he was revealing to the rasool (s.a.w) it means that the the rasool cant keep it private .he has to "say" it means دعوت. _huwa_ (Qul hua) Hua is a pronoun "he" it is used when the subject you are talking about is well knowm universally you dont have to use his name cz everyone knows who you are talking about. So huwa is used bcz Allah (s.w.t) is universally known. And also it answers the question of kafir "man huwa?" Who is he? Say he is Allah,"One" ...this comma is imp they are two sentences in one sentence so Say he is Allah Say he is "one" There are two خبر in this ayyah خبر Allah خبر ثانی ahad *Ahad* Ahad does not mean one. Wahid means one if we say there were no wahid ppl in mosque it means there may be two or three but if we say there were no ahad ppl it means the mosque was empty there was no one at all. Ahad is used as a negative but in this ayyah it is used as a positive . Which is unsusual Ahad can mean "one of" you if two ppl or things are mentioned but alone, it means what is explained above This type of ahad (single,with no amout of extra ppl/things) is only used in surah ikhlaas Some ppl say that ahad and wahid are derived from a word wahd (wahad) Wahd means a person who is individual.his tribe his home is not known bit yhat word is used for a person Allah used a word that can never be used for a person . An alim (very amazing alim) in his book describes that ahad is a word that has not been derived from anything and no other word can be driven from it .it is unique and only. Other relegions dont have that .they have multiple gods,son of god,daughter etc but islam is the only relegion to have this 🕯️How to not even get close to shirk Some attributes allah used for himself are also used by humans for other humans or things so when do we draw boundaries? Lets take the word "knowledgeable" Allah s.w.t used this word for himself but we also see this word being used for other ppl. There are three things that we need to distinguish between out attributes and Allah's : Beginning and end : Limitations : Whether the attributes/qualities were given to us or we had it from the start i.e knowledge ✏️Our knowledge has a begining and and end but Allah's knowledge does not have any Beginning nor an end ✏️Our knowledge has limitations his knowledge does not ✏️Out knowledge was given to us his was not. Why did he not ise al ahad? Just like as samad? Not using al ahad and using ahad makes this statement have an exclamation mark.He is Allah ,Ahad! By using tanweed he makes this word a khabar خبر a khabbar is used when u answer somebody's question .they asked who is allah ? allah replied "Ahad" When billal r.s whas getting tortured he kept saying ahad ahad ahad ✨ phycological meaning behind ahad✨ It is easy to say he is ahad but is he ahad in our hearts? In our life? We have to live for him.pray for him sleep for him.we have to make Him our rabb our illa not money,fitness etc we have ro earn for him and get fit for him *As samad* The one who everyone need but he doesnot need anyone The absolute one to turn to The absolute goal The one who cant be overcomed Something aboslute and concrete without any flaw Lam yalid walam yu lad He has not given birth niether is he a father .he dies not have a father niether is he a father. If u are born that means u r also gonna die or that means u had a begining but he is ahad .he does not have anyone equal *Walam ya qulahu kufu wan ahad* -meaning of kufu Kufu in arabic is used for spouse or an equal enemy , it means equal ,companionship , someone who have the same skills and you etc -According to arabic grammar the rule of this sentence should be tgat Ahad comes first and Allah comes at the end of the sentence But in this ayyah, "lahu" (Allah) comes first and ahad comes at the end Bcz the one who is most imp should come first (that's also an arabic rule) Allah said in quran that he created everything in pairs from quantum physics to genders to this universe. If u have a planet u have another planet etc but he himself has no counter part -when this situation happens (lahu is eralier) the sentence becomes only him , so it means it is he who has no counter oart meaning that everyone else is going to have a partner *Conclusion* 1st part of surah Is to make sure that we understand that he is one and unique 2nd gracias and merciful 3rd he is free from all kinds if allterations and weakness (children) This oart talks about shirk. 4th he has no counterparts.no one can be himself
Thank you for so detailed notes. I just want to make a change in verse 3 the translation will be “he has not given birth nor was he a father” There will be a ‘was’ rather than ‘is’ 1:10:50 explains it
Ya Allah Ustadh Nouman Ali Khan is a gift you have given to our society. Protect him and his loved ones. Bless him and continue to bless him countlessly with choicest blessings. Stop any harm from comming towards him or distressing him. Enforce him with strengths that will help him to continue teaching from your book. Each time he teaches Tafsir Al Quran. It's amazing. It helped me. I am sure it helped many out there. Ameen.
hamidullah amini Sadly Arabs mingling with non Arabs corrupted the language. The language of the 7th century Arab was pure. Allah has preserved the language but I just wanted to correct you that it wasn't given izza because it will never be as pure as it was which was for the Quran
SubhanAllah.. incredible incredible surah.. May Allah helps and guides us through the awesome Quran.. Ameen.. May Allah grant NAK and his all team health.. and lots and lots of blessings Ameen..
Jazakallahu khayral jiza' brother nu'man ... your style of tafsiir made me understand better and deeper about the quran no exaggeration. I always pray Allah to make you of the residents in His Firdowzat ul a'laa inshaa Allah.
Barakhallaahu feek wa jazakhallaahu khayr ya Ustadh May Al-Ahad As-Sammad grant you and all who read this a compassionate and particular reward, Ameen yaa Dhal-Jhalali wal-Ikram Al-Aleem Al-Hakeem
SOS BROTHER NOUMAN! WE NEED THE SAME TAFSEERS AND LECTURES BY YOU WITH SUBTITLES, PLEASE! BECAUSE OUR BROTHERS AND SISTERS WHO ARE DEAF, CAN NOT HEAR!MAY ALLAH REWARD YOU FOR YOUR EFFORTS! AMEEN
TRANSCRIPT OF THE TAFSIR OF SURATUL IKHLAS BY USTADH NOUMAN ALI KHAN. Assallamu Alaikum Warahmatullahi Wabarakatuh. Audhubillahi minashaytoni rajim bismillahi rahmani rahim. Qul huwa llahu ahad Allahu samad lamyalid walam yulad walam yakunllahu kufuwan ahad. Rabi ishrahli sadri wa yasirli amri wah lul ‘uqdatam min li saani yafqahu qawli. Alhamdullillah, wasolat wasalam ala rosulullah thuma amabad. Once again, for all of you that are watching and listening, Assallamu Alaikum Warahmatullahi Wabarakatuh. We are beginning our study of suratul ikhlas. Suratul ikhlas is the surah that follows in the mus haf suratul Lahab that we concluded last time. And in the introduction of this surah few things need to be said; first and foremost, what connects this surah to the one that comes before it is even the style of the surah - the, you know the saj’a of the Quran. What I mean by that is the syllables with which words end, there is a certain rhythmic pattern. So we had tabati yada abi labi wataba Ma agna ani huma luhu wama kasab Sayasi lanaran zatalab You see that pattern? And then the final syllable was fijidiya ablun min masad; then, here, Qul huwa lahu ahad, Allahu samad, lam yalid walam yulad, so that the rhyme pattern actually continues from the stylistic point of view also, there is this cohesion and there’s continuity. Additionally of course, there are several things that connects these surah to the last. In the previous surah, there was a departure from you know what Allah subhana watallah said before He dealt with the enemy of Islam exclusively. You know when he dealt with the kafirun, he told the messenger Qul ya ayu al kafirun, he told the messenger to talk to them. But when it came to Abu lahab, the messenger wasn’t even involved. He didn’t even tell the messenger aley solati wasalam to address Abu lahab. He doesn’t say Qul tabatyada abi lahab; no no no. Allah will deal with Abu lahab directly himself. It is as though Allah subhana wa ta ‘ala took upon himself the offence against the messenger aleysolat wa salam. Now, we learn from the historical context that Abu Lahab is one of the individuals that pre-occupied and concerned the messenger a lot - aleysolat wa salam. And it’s not easy to forget about him because he lives next door, and he is constantly making trouble and nuisance. So it’s not someone you know; there’s a trouble maker you see on the battlefield and you won’t worry about him the next time you see him on the battlefield, until then, there is no problem. That’s not the case with Abu Lahab, but since in the previous surah, Allah azawajal has dealt comprehensively and conclusively with Abu Lahab, now the messenger is told to change his focus. Not worry about it anymore because that problem is not for you to solve, Allah has already solved it, so what should you be worried about? You should be worried about two things: the concern for yourself, the tawhid of Allah and the concern that you should be teaching it to others, the tawhid of Allah. Stay focus on target and remain focused on the goal itself which is teaching people, the people Allahu Ahad, Qul huwa Allahu ahad; is Allah tells his messenger sallallahu aleywa salam in the surah, Qul Huwallahu ahad; it’s going back on the agenda with which the siro of the messenger begins sallallahu aleywa salam. Another very interesting comment that we are going to expand upon which we inshaAllah ta’ala get to suratul nas, but I will give you some hint to it now; you know in the Fatiha, in the introduction of the Quran, the first ayah of Fatiha when Allah azawajal says ‘Alhamdullillahi robil alamin - there are two parts of it; He introduces himself as Allah, Alhamdullillah, and then He describes himself as Robil alamin; at the end of the Quran, we find these two things - suratul ikhlas is the answer to the question ‘who is Allah?’ It’s just about Allah. And about Robb, there are two surahs. Qul audhubi robil falaq and Qul audhubi robi nas, they are both about what initiates in the Fatiha. It’s even beautifully concluded at the end of the mus-haf as well. So now that the attention of the messenger has been directed towards this call of Laillaha illallah, the other thing that you may or may not recall, we talked about it a few weeks ago, what connects this surah to the previous is that if you look at the last seven surahs, they were all about the siro of the prophet sallallahu aleyhi wasalam. They were all about the siro; idhaja anasiru llah was about the siro, Qul ya ayu al kafirun was about the siro, you know. Quraish, suratul Quraish was about the siro. Every single one of the surahs has something to do with the life of the messenger aleysolat wasalam. Which concludes with suratul lahab. Suratul lahab is pretty much the historical journey that comes to an end, the victory is guaranteed and Abu Lahab, is served up the worst enemy of the messenger and of Allah, has been destroyed. Now, when there is a conflict that goes on for a long time, people forget what they were fighting about. This conflict that is happening between the messenger and the Quraish, it’s going on for a long time. So in a conflict, as soon as the victory is guaranteed, it is important that you remember what is it that you were fighting about to begin with, what was the agenda of the conflict? What started this battle? It wasn’t about land. It wasn’t about control. It wasn’t about territory. The only thing it was about was continuing in fulfilling the legacy of Ibrahim aleyhi salam, which is what? Tawhid. Ikhlas, sincerity. So we are coming back to the agenda itself in suratul ikhlas. So, the other thing that, this is something more subtle but deserves a lot of attention. You know in the prophet aleyhi solatu wa salam’s sunnah, sometimes he would pray and he would combine two surahs in solah. Like he would make for example suratul ala and goshiyah, he would put them together in many of the sunnah prayers. Similarly, he would take two surahs that are together like al falaq and an nas, he would take them together and recite them, one in one rakah and the other in the other rakah, things like that. And usually when he pairs surahs together, you would find them paired together in the mus-haf also. So you find them next to each other in the Quran, and you would find the messenger aleyhi solatu wa salam reciting them one after the other in the prayer, makes sense. So he pairs them in the solah and Allah pairs them in the mus-haf. But there is a unique sunnah of the prophet aleyhi solatu wa salam, this is pretty much for every two sunnahs, the most recurring recitation of Quran, the two sunnahs of every fard prayer, even the two sunnahs of going at the haram - when you are making umrah, when you go to the haram for the first time, the two rakah you make - there, he would recite suratul kafirun and suratul ikhlas. So the first rakah, al kafirun, the next rakah, ikhlas, right? So this is a unique sunnah because in this sunnah, the messenger aleyhi solatu wa salam is reciting one surah then skipping a few and then going to another surah. Suratul kafirun and suratul ikhlas are not together. They are apart. After kafirun came idhaja anasrullah and then in the mus-haf, there’s tabatiyada abi lahab, and then after that you have suratul ikhlas. So there’s some unique connection the messenger himself makes in his prayers between suratul kafirun and suratul ikhlas. That should be the, that deserves attention. And it’s interesting that from a literary point of view that that relationship becomes very very obvious, and I’m going to highlight that relationship to you before we into the surah itself.
TRANSCRIPT OF THE TAFSIR OF SURATUL IKHLAS BY USTADH NOUMAN ALI KHAN. Assallamu Alaikum Warahmatullahi Wabarakatuh. Audhubillahi minashaytoni rajim bismillahi rahmani rahim. Qul huwa llahu ahad Allahu samad lamyalid walam yulad walam yakunllahu kufuwan ahad. Rabi ishrahli sadri wa yasirli amri wah lul ‘uqdatam min li saani yafqahu qawli. Alhamdullillah, wasolat wasalam ala rosulullah thuma amabad. Once again, for all of you that are watching and listening, Assallamu Alaikum Warahmatullahi Wabarakatuh. We are beginning our study of suratul ikhlas. Suratul ikhlas is the surah that follows in the mus haf suratul Lahab that we concluded last time. And in the introduction of this surah few things need to be said; first and foremost, what connects this surah to the one that comes before it is even the style of the surah - the, you know the saj’a of the Quran. What I mean by that is the syllables with which words end, there is a certain rhythmic pattern. So we had tabati yada abi labi wataba Ma agna ani huma luhu wama kasab Sayasi lanaran zatalab You see that pattern? And then the final syllable was fijidiya ablun min masad; then, here, Qul huwa lahu ahad, Allahu samad, lam yalid walam yulad, so that the rhyme pattern actually continues from the stylistic point of view also, there is this cohesion and there’s continuity. Additionally of course, there are several things that connects these surah to the last. In the previous surah, there was a departure from you know what Allah subhana watallah said before He dealt with the enemy of Islam exclusively. You know when he dealt with the kafirun, he told the messenger Qul ya ayu al kafirun, he told the messenger to talk to them. But when it came to Abu lahab, the messenger wasn’t even involved. He didn’t even tell the messenger aley solati wasalam to address Abu lahab. He doesn’t say Qul tabatyada abi lahab; no no no. Allah will deal with Abu lahab directly himself. It is as though Allah subhana wa ta ‘ala took upon himself the offence against the messenger aleysolat wa salam. Now, we learn from the historical context that Abu Lahab is one of the individuals that pre-occupied and concerned the messenger a lot - aleysolat wa salam. And it’s not easy to forget about him because he lives next door, and he is constantly making trouble and nuisance. So it’s not someone you know; there’s a trouble maker you see on the battlefield and you won’t worry about him the next time you see him on the battlefield, until then, there is no problem. That’s not the case with Abu Lahab, but since in the previous surah, Allah azawajal has dealt comprehensively and conclusively with Abu Lahab, now the messenger is told to change his focus. Not worry about it anymore because that problem is not for you to solve, Allah has already solved it, so what should you be worried about? You should be worried about two things: the concern for yourself, the tawhid of Allah and the concern that you should be teaching it to others, the tawhid of Allah. Stay focus on target and remain focused on the goal itself which is teaching people, the people Allahu Ahad, Qul huwa Allahu ahad; is Allah tells his messenger sallallahu aleywa salam in the surah, Qul Huwallahu ahad; it’s going back on the agenda with which the siro of the messenger begins sallallahu aleywa salam. Another very interesting comment that we are going to expand upon which we inshaAllah ta’ala get to suratul nas, but I will give you some hint to it now; you know in the Fatiha, in the introduction of the Quran, the first ayah of Fatiha when Allah azawajal says ‘Alhamdullillahi robil alamin - there are two parts of it; He introduces himself as Allah, Alhamdullillah, and then He describes himself as Robil alamin; at the end of the Quran, we find these two things - suratul ikhlas is the answer to the question ‘who is Allah?’ It’s just about Allah. And about Robb, there are two surahs. Qul audhubi robil falaq and Qul audhubi robi nas, they are both about what initiates in the Fatiha. It’s even beautifully concluded at the end of the mus-haf as well. So now that the attention of the messenger has been directed towards this call of Laillaha illallah, the other thing that you may or may not recall, we talked about it a few weeks ago, what connects this surah to the previous is that if you look at the last seven surahs, they were all about the siro of the prophet sallallahu aleyhi wasalam. They were all about the siro; idhaja anasiru llah was about the siro, Qul ya ayu al kafirun was about the siro, you know. Quraish, suratul Quraish was about the siro. Every single one of the surahs has something to do with the life of the messenger aleysolat wasalam. Which concludes with suratul lahab. Suratul lahab is pretty much the historical journey that comes to an end, the victory is guaranteed and Abu Lahab, is served up the worst enemy of the messenger and of Allah, has been destroyed. Now, when there is a conflict that goes on for a long time, people forget what they were fighting about. This conflict that is happening between the messenger and the Quraish, it’s going on for a long time. So in a conflict, as soon as the victory is guaranteed, it is important that you remember what is it that you were fighting about to begin with, what was the agenda of the conflict? What started this battle? It wasn’t about land. It wasn’t about control. It wasn’t about territory. The only thing it was about was continuing in fulfilling the legacy of Ibrahim aleyhi salam, which is what? Tawhid. Ikhlas, sincerity. So we are coming back to the agenda itself in suratul ikhlas. So, the other thing that, this is something more subtle but deserves a lot of attention. You know in the prophet aleyhi solatu wa salam’s sunnah, sometimes he would pray and he would combine two surahs in solah. Like he would make for example suratul ala and goshiyah, he would put them together in many of the sunnah prayers. Similarly, he would take two surahs that are together like al falaq and an nas, he would take them together and recite them, one in one rakah and the other in the other rakah, things like that. And usually when he pairs surahs together, you would find them paired together in the mus-haf also. So you find them next to each other in the Quran, and you would find the messenger aleyhi solatu wa salam reciting them one after the other in the prayer, makes sense. So he pairs them in the solah and Allah pairs them in the mus-haf. But there is a unique sunnah of the prophet aleyhi solatu wa salam, this is pretty much for every two sunnahs, the most recurring recitation of Quran, the two sunnahs of every fard prayer, even the two sunnahs of going at the haram - when you are making umrah, when you go to the haram for the first time, the two rakah you make - there, he would recite suratul kafirun and suratul ikhlas. So the first rakah, al kafirun, the next rakah, ikhlas, right? So this is a unique sunnah because in this sunnah, the messenger aleyhi solatu wa salam is reciting one surah then skipping a few and then going to another surah. Suratul kafirun and suratul ikhlas are not together. They are apart. After kafirun came idhaja anasrullah and then in the mus-haf, there’s tabatiyada abi lahab, and then after that you have suratul ikhlas. So there’s some unique connection the messenger himself makes in his prayers between suratul kafirun and suratul ikhlas. That should be the, that deserves attention. And it’s interesting that from a literary point of view that that relationship becomes very very obvious, and I’m going to highlight that relationship to you before we into the surah itself.
You see, when Allah azawajal, when we discuss suratul kafirun itself, at the end of suratul kafirun it was clear that the messenger has his din and that should never be confused with the din of the kufar. They are two very very different things. Even though they are worshiping at the same house, the Kabah. Even though when they call on Allah, wala in sa altahumon khalaqa samo wati wal ardo layaquluna Allah - if you ask them who created the heavens and the earth, even they will say what? They will say Allah. The messenger is calling to Allah even the mushriqun are calling to Allah, so it seems like ‘yeah, they have a lot in common’. But suratul kafirun made it clear ‘no no no, these are two very different religions, there’s no... you are kafir, and I am certainly not engaged in the worship and slavery of what you are engaged in the worship and slavery of’. Now, that distinction is made in suratul kafirun and explained further in idhaja anasrullah, that’s the din that will win and which din will lose, the din of abu lahab. Tabatyada abi lahab. In other words, the central surah is al kafirun, if you wanna visualize a pyramid; at the top of the pyramid is suratul kafirun and the two offshoots are idhaja anasrullah tabatyada abilahab. So that the two next surahs are a continuation, or a corollary of that central discussion of suratul kafirun. Now, the same thing happens with suratul ikhlas. Suratul ikhlas is about tawhid, tawhid, and what are the two kinds of attacks that can corrupt a person’s tawhid? These are evil influences from the outside or from the inside, and where are these mentioned, the central position, that of suratul ikhlas, then you have suratul falaq, then you have surat an nas. So you have two; one central surah, and two corollary surahs the same way you had that that that tri-surah connection before then. Now, if you look at both central surahs, you’ll find something else. You noticed in suratul ikhlas, the word Allah is not mentioned. Oh, not ikhlas, suratul kafirun. Qul ya ayu al kafirun, la abudu mo tabudun, wala antum abidu nama abud, wala ana abidun ma abadtum, wala antum abidu na ma abudu, lakum dinukum waliyadin. No mention of who? No mention of Allah. And even when the messenger says I, who I worship, he just says ‘ma abud’, he doesn’t say Allah. Wala antum abiduna Allah. He doesn’t say Allah. He just says ‘ma abud’, right? Wala ana abidun ma abadtum, he doesn’t mention Allah explicitly. So what it does, suratul kafirun, it creates a question. He keeps saying ma abudu, ma abudu; twice it comes in suratul kafirun. What amazing an entity it is that I worship. He doesn’t mention him by name, what question is created? Who is it that you worship? That question is created, and where is that question answered? When that question is created in suratul kafirun, where is it comprehensively answered? In suratul ikhlas. So the two are actually rhetorically and very beautifully connected. Of course, the other thing that connects them, that is adham mina shams, very obvious, that one begins with Qul and after a couple of skips, this one also begins with Qul. They both begin in the same way. And of course, both of them, you know the sohaba would give these, the surahs that they love a lot, and they would repeat a lot, they would give them a lot of nicknames. So, suratul ikhlas has over 20 nicknames, and one of those nicknames is al-muqoshkish. It’s a strange word in Arabic but that’s one of the names they gave it. Muqoshkish means that which removes diseases. You know, you know, they would say, for example, takshish al marid, the Arabs would say, what that means is the patient, the diseases is completely gone and no sign of it left; and that’s what they call suratul ikhlas, why? Because it removes the disease of shrik. By the way, of all those nicknames, suratul kafirun also is given the same nickname. The same nickname, because what they thought of, what the sohaba thought of when they thought of suratul ikhlas is the same thing they thought of when they thought of suratul kafirun, why? Because both of them are talking about denying shrik. Both of them are against shrik, one from positive reinforcement, the other negative reinforcement. Suratul kafirun is also about the tawhid of Allah, la abudu mo tabudun, lakumdinukum waliyedin. Here also, this is also about tawhid, so that also connects these two remarkable surahs together. Now, one of the few, you know, the few nicknames, we won’t go through all 20 nicknames, but at least some of the titles that are given by the sohaba to this beautiful surah, we should make sure we appreciate them or at least some of them. Here is one, suratul tafrid, tafridh, fardh means individual, this one that, the surah that makes sure that Allah is only always to be understood as one and never to be thought as any thing more. Then suratul tajrid, that which purges the concept of Allah from all false concepts, removes all misconceptions, misinformation about Allah subhana wa ta’ala in one shot. This is suratul tajrid. Then the sohaba would name it, of course, this is the easiest one, this one you can appreciate too; Suratul tawhid - the one that unifies, unifies the attributes of Allah in one, and expresses Allah is one and only. Suratul Ma’rifa, meaning if you don’t know this surah, you don’t really know who Allah is. Ma’rifa means to know someone, to be to be acquainted with someone. So this is the surah for one to be acquainted with Allah subhanahu wa ta’ala. it was also called suratul somad, suratul somad, somad of course, we’ll discuss more linguistically later on, but the surah which, and it’s called this is the only place in the Quran where this word is used, and it’s used for Allah azawajal, and no derivative of this word from that root in verbal form and nominal form, it’s not used anywhere else in the Quran, this is the only surah that has the word somad in it. So, another name of it, Suratul somad.
Suratul Asas, the surah of the essence, the core, the essence of something. The the essential, the most basic core component. They would say this is the asas of the entire din, this is the core of the mission of the messenger sallallahu aleyhi wa salam. Then of course, the name I gave you, al al muqoshqosha, al muqoshqisha rather, and this is the one that purges disease. Purges sickness, and and you know, that which is suppose to, which causes the body harm. Well, this causes the heart harm, and the heart has been cleansed now and this disease has been removed. Another very beautiful and interesting comment about the word asas; why the sohaba will call this surah suratul asas. There’s a Hadith of the prophet aleyhi solatu wa salam; usisatu samawati asabu’ wal ardu na sab’a ala qul huwa llahu ahad - the heavens and the earth are founded upon Qul huwa llahu ahad. The tawhid of Allah, and the way this is comment, the way this Hadith has been commented on by inshar, what you find is that this, so long as there are people on the face of this earth that are declaring tawhid, Allah azawajal allows the heavens and the earth to continue, and the heavens and the earth to exist. And when, you know when people do shrik, on this earth and they say oh, Allah has taken a son, or they say things that are inappropriate about Allah, look at the wording of Allah himself; takadu samawatu yatafaqarna minhu wata shaqa watan shanqul ardu watakhirul jibal subhana llah. It is almost, not exactly, but almost as though the sky would tie open and the earth would rip crack open, and the mountains would collapse when people say Allah has taken a son. When people say that, that is about to happen, that is about to happen. So the messenger says the only thing keeping things intact? Is what? Qul huwa llahu ahad! and when we don’t say that, what happens? And now look at the signs of the last day. What are the signs? What are the things that happen before the last day comes? Everybody who says laillaha illallah, everybody who says muhammadu rasullullah; they, what happens to them? They are gone. The people of laillaha illallah are gone before Allah azawajal brings about the collapse of the skies and the earth, right. So this is a very powerful concept and a very powerful surah, and it’s central to our appreciation of this din. And of course, this idea of had there only been shrik, this is mentioned in other places in the Quran, for example; lahukana fihi aliha illallah lafasadata - had there been any other to worship and obey other than Allah, then the heavens and the earth would have been corrupted, and there would have been conflicts between them, because if you have multiple gods, look at any religion that has multiple gods, by the way, there’s forms of Hinduism that has multiple gods, Greek mythology had multiple gods, right? When you have multiple gods you know what the mythology includes? Gods fighting with each other. The god of love fighting the god of war, father god fighting the son, you will find this kind of mythology all the time. And this is only natural when you have two people of equal power, when you have two nations of equal power, right. Two fighters, two warriors of equal power. Two business people of equal powers. Two countries of equal powers. What’s inevitable? Clash, conflict. So Allah says if there were more than one illah, there would be conflicts in the heaven and the earth. Subhanallah. Then of course, this surah, one of the most beautiful names also comes from the Hadith of the prophet sallallahu aleyhi wasalam. It’s called suratul nur. The Surah of light. You know in suratul nur Allah says Allahu nuru samawati walard, here in this hadith, wa huwal munawir li samawati wal arid - Allah and his tawhid is that which gives life to the heavens and the earth. Wa suratul munawir qal bak - and this surah, it gives light to your heart. Wa qala aleyhi salam, inalikuli shayhin nur, wa nuru quran, qul huwa llahu ahad; everything has light, for everything there is a light, and the light of the Quran is Qul huwa llahu ahad. And this is a tremendous gift of Allah, you know, the messenger of Allah, aleyhi solatu wa salam. He would say for example about baqarah, min kuli shayin salam wa salamul Quran; for everything there is a peak, and the peak of the Quran is baqarah. The light of the Quran is what? Is suratul ikhlas. You know why this is such an amazing surah? That every man, woman and child can with a little bit of effort, and memorise this surah with very little effort, and the power of this Surah is so tremendous and so huge, and yet the lesson, and the lessons are so massive, and yet it takes you 20 minutes to memorize. And it takes you very little effort to recurringly repeat it and say it over and over again. And so this will lead us Insha Allah subhana wata ‘ala into, I haven’t gotten into the historical context of the surah yet, which we’ll do now insha Allahu ta’ala. And then we will get into how the sohaba loved the surah, how much in love they were with this surah. I mean they loved the Quran yes, but there was this, there is something special about this surah when it comes to the companions of the messenger radi Allahu anihu ajmain.
Now, there’s a debate among certain classical mufasirun about the historical context in which this surah is revealed. Most call it Makki but some legitimate scholars have also given many many many narrations in which this seems to be a Madini surah too. Now, why is it called Makki? Because, there were some ah, we already said the mushriqun what word for God did they use? Even though they did shrik, what word for Allah did they use? They used the word Allah, and here in the Quran, Allah is using the same word for himself. But when they think of Allah they think of, you know, ideas thy associate with him are not appropriate, that’s not what we want you to believe about Allah. So when the messenger aleyhi solatu wa salam would describe and talk about Allah, they would say ‘well, we don’t get it, we believe in Allah too’, so they would say siflana robak - give give me attributes of your, give us attributes of your master, describe him to us, who is this Lord of yours? Give us some descriptions, you know. Amin dahab? Amin firdo? Is he made of Gold? Is he made of silver? You know, why would they say that? Because this is precious to them, and their gods are made of these kinda precious metals, and marbles and things like that. And they say, well, give us some quality and they are looking for physical attributes. And then they would say ansibu, because the Arabs, you know the lineage is very important; so they would say what’s his lineage? You know, what’s his lineage? Actually, somebody, in one narration, somebody came, this mushrikin to the messenger aleyhi solatu wa salam and said well, you know, everything was created by Allah - fama khalaqallah; Who created Allah then? The messenger was furious, he was very furious, so the narration goes that Jubril aleyhi salam calmed the messenger down, and gave him this surah. Jibril calmed him down and gave him this surah, Qul huwa llahu ahad, right. And this is actually attributed to ah, a similar narration is given to a yehudi, a jew, a member of the Jewish community in the madini era of the prophet’s life, so that’s why some people say madini. Others say of course isfitlana rabak, it should be your Lord give us descriptions of him, this several of these narrations are Makki, so how do we combine both? Some scholars made the effort to combine both by saying perhaps it was revealed twice, which of course is not taken by the majority. The majority has taken the so opinion that both narrations are correct and sound and the way to understand them is, you know, sometimes a surah will be, the messenger will recite a surah, and this is a surah that the people of Makkah, the sohaba in Makkah have heard many many many times, but when he’s come to Madinah it’s not necessary that all of the sohaba have heard all of the Quran yet, so when they would hear that same surah being used as an answer to a question, they would think that surah came down at that immediate time, but that’s not necessarily the case, it is that this surah answered this question just like it answered that question, and this feeling actually even in the famous narration, you know the ayah from suratul al imran, wa ma muhammadun ila rasul qad qalat min qabli rasul; you know, Muhammad sollallahu aleyhi wa salam is nothing more than a messenger, messengers came before him also? This ayah was recited by Abibakr sodiq upon the passing of rasulullah sollallahu aleyhi wa salam, when Umar bin Khattab just had a psychological meltdown, he says anybody who says the messenger has passed away amma take his head off, so Abubakr sodiq comes to him and he recites this ayah, ‘Muhammad is nothing but a messenger, messengers came before him too’, afahimata, if he was to die, awqutila, or he was killed, inqolabtum ala qabikum, are you gonna turn back in your heels? So when Umar bin Khattab hears this ayah, what does he say? It is as though I heard this for the first time, I felt like this surah just came down. It was just revealed, right? Even though it’s been revealed before, it addresses this problem at that time; so that’s how we reconcile the narrations of the Makki context, and the both the Madini context. Now talking about the love of the Surah. This is narrated Aishah rodiAllahu anha, anna rosullallahi sollallahu aleyhi wa salam... what happens is, he would go, he was on a military expedition, some some companions he sent were on a military expedition and the guy in charge of them the sohabi in charge of them, every single solah he would lead recite something from Quran, before he would go to ruku, he would recite suratul ikhlas, every rakah, right? So the sohaba didn’t say anything because that’s the guy in charge, but when they came back they mentioned it, so they mentioned this to the messenger; ask him, the messenger says, why did he do this? What made him do that? So they asked him. Because this surah is the proper attribute to arRahman, so I love to recite with it, I can’t let go of it, I love reciting this surah, so the messenger says, let him know that Allah himself loves him, that it is Allah who loves him back. So he loves suratul ikhlas, and loving suratul ikhlas can only mean one thing, it can only mean the love of Allah, right.
You know, one of the mufasirun shawkani went to comment; the show of love and admiration that is found for the messenger in suratul kawthar is found for Allah in suratul ikhlas. The love for the messenger sollallahu aleyhi wa salam is which surah? Alkawthar, and the love and admiration and sincerity to Allah? In AlIkhlas. So when this man, this sohabi loves to recite suratul ikhlas, what does it illustrate? Love of Allah, and if you love Allah, Allah loves you back. Allah azawajal loves you back. So, the messenger says to him, inform him that Allah loves him. Now, he used to recite it at the end of every rakah, now there is another narration by Anas radiallahu anhu, there was a man from the Ansar, he used to lead solah in masjid kuba, and every time he would start a rakah, after finishing fatiha, before reciting anything else from Quran, he would recite Qul huwa llahu ahad. He wouldn’t go anywhere else but Qul huwa llahu ahad first. So the other sohabi is reciting it at the end and this one is going even further and reciting it in the beginning, then he would finish and then he would do this in every single rakah. So the sohaba spoke to him and they said, why do you do this? And we don’t see that you ever ever stop doing it, you read it then you recite something else, we don’t think that’s appropriate; either you just read this one or you leave it and recite something else. So they said, either you just read ikhlas or read something else, don’t keep combining, we don’t think it is appropriate. He says, I’m not gonna leave it. If you want me to lead solah, that’s what I’m gonna do. That’s what he tells them, and if you want, then I’m gonna leave all of you, if you don’t like it, then I’m not leading solat anymore. And they used to see that he was definitely the best of them, he was the most righteous of them, and he was obviously appointed by the messenger sollallahu aleyhi wa salam, so they couldn’t just oust him like that. And they would also not like that somebody else would lead the solah, so they came to the prophet sollallahu aleyhi wa salam. They told him what had occurred; so what keeps you from doing what your companions are telling you? What’s so hard about that for you? And why do you commit yourself? And why do you commit yourself in every single rakah to this surah? He also say I love it. No doubt about it I love this surah. His only explanation, he has to keep reciting it. He says your love for it will get you into Jannah. The messenger tells him your love for this surah will enter you into Jannah. And I felt that it is important that we go through these few narrations of the importance and the value that the sohaba gave to this surah, and then how the messenger sollallahu aleyhi wa salam appreciated their seriousness about this surah. Then this famous Hadith probably some narrations of it or if not the narration, you probably know the lesson that comes out of it, you’ve heard it before. This is narrated by Abu Tarda, is it very difficult for any of you to recite one third of the entire Quran in one night? How can a third of the Quran be recited in one night? He said that Qul huwa llahu ahad equates a third of the Quran, this is in sahih Muslim. So the messenger himself has given this surah a value of the third of the Quran. There is a lot of commentary, why a third? Why a third of the Quran? It is, and most of the, I’ll give you the gist of it, the gist of it is, a third of the Quran deals with the attributes of Allah. Who Allah is, imaniyat, the essence of what this din is suppose to be in terms of iman. And suratul ikhlas is the most comprehensive summary of it. If you know nothing else from the Quran about tawhid, if you know ikhlas, you are okay. You are okay, you won’t fall into shrik. If you know enough, you know, this is, this is this gem that Allah gave us. You don’t have to do PhD in aqidah to not fall into shrik. You can just really well understand suratul ikhlas. It’s a gift of Allah azawajal to this ummah, a third of Quran. Now, you know, there are a lot of academic issues in this surah and I am going to skip a lot of them, but I do want to tell you about one thing that is important. The word Allah, the word Allah. We haven’t had a comprehensive discussion about this word, of course, it has come before. But this is a surah about the word; Qul huwa Allah, so we have to have a little bit of a conversation about. In the Arabic language, there is such a thing called inshtiqoq. Inshtiqoq means that a word is based on another word. It came from somewhere else. Like, you know, you may have heard the word umm alim alim. Right, it has, its mushtoq is derived from what word? Ilm, knowledge, right. So you have a word and it’s derived from another word, it has origin or roots somewhere else. This is a, this kind of word is called mushtak. Meaning it’s a word, but it has its origin in some other word, it’s based on some other word, and that word gets modified and you know transformed into a series of other vocabulary. Then there are words that are original, you cannot trace them back to another word, they are the way they are and there is no going back, these are originals. Untraceable words, and these are asma jamida. Jamid, jamid means you can’t go back. There is no building blocks, it is what it is. You know it’s like comparing a rock to a - a wall to a boulder - a wall is made up of bricks, but a boulder is a boulder, it’s not made up of parts. So it’s a jamid, it’s not made up of parts. But mushtaq means it’s made up of parts. I am giving you this basic introduction because there’s a difference of opinion among linguists, grammarians, right. People of sorf, people of morphology about the origin of the word Allah; is it mushtaq? Is it derived from another word? Or is it Jamid? Is it unique by itself? You can not trace it to another root origin? Both opinions have existed in our history, both have been attributed to some very very high level scholars, so we can’t say one is right or wrong; I wouldn’t go that far, I can’t. As part of intellectual honesty though, I do have to tell you which one I tend to agree with more, but that doesn’t mean that I completely disregard the other side.
So I will give you evidences for both: the group that says it is mushtaq, that it is derived from another word say that the root origin of the word Allah is the word illah. The word illah, like la illaha illallah. So the word illah, if you put Al on it, Al illah, it becomes Allah, the Alif gets removed, the hafz of it, and the word fused together and the word Allah is formed. That’s the opinion of those who say it’s rooted in, the root letters are Hamza, lam and ha. And from it two verbs come; al ha la yahu, and al ya lahu. Al ha la yahu literally means to worship, so illah is the entity that is the focus of worship and obedience. That’s one meaning of the word illah. But Al ha, not with a fatha but Ala, but al ha the verb, actually is used in another case, it’s used for a child that is thirsty for the milk of its mother, and is desperately running towards that mother. And from it derives the verbal meaning is the one to whom people desperately turn. The one, the illah is someone toward, you know an ill ha, actually is the mustar form, is the one to whom people desperately turn. So some scholars say that this is the origin of the word illah, the one to be worshipped, the one to be obeyed, and the one to whom people turn out of desperation. There is nowhere else to turn but He, right. These are the origins of the word Allah. The other group says ‘no’. This is not the origin of the word Allah, the word Allah is the universal word for Allah, and even isn’t limited to Arabic, it is the word for Allah in every language. And this is the word Allah that that is the word for himself. The proper name for Allah that He revealed to all the messengers in every language. In every language. Now, on the one hand it sounds like this is one of s spiritual thing, and that’s more realistic. But this group also gives linguistic evidences, and at least I will like you to know some of them; If the word is based on the word illah, then it’s made up of, it’s a composite of two words al and illah, right? It’s two things. Now in the Arabic language when you call someone, you use the word ya, like you can say ya walad. Ya rojul, right? When you call on Allah, when you call on Allah, what do you say then? Ya Allah. Ya Allah. Now in the Arabic language when you call someone you cannot use Al. Like I can’t say ya al walad, it doesn’t make sense. You can only say what? Ya walad. You cannot say, for example, ya ar raheem. Even if you are calling Allah, you can’t say ya ar raheem, what do you have to say? Ya Raheem, you know, ya Qudus, ya salam. You have to call Allah, if you are calling Allah with arf nida, with ya, then the Al cannot be there, this is a principle of Arabic language. So when we say Ya Allah, ya Allah, clearly the Al is still there, and if it’s still there, it must be there because it’s not really an Al, it’s part of the word. That’s the argument linguistically made. The fact that we use Ya and then we use the word Allah, you know, if if, that was, if that was, Al really part of Allah, then we will call Him ya illah, and we will not say Ya Allah. So the fact that we use Ya Allah in and of itself is linguistic evidence. Then the second linguistic evidence; is that the word Allah is not used generically anywhere in the Quran. Whenever the word Allah is used it’s not used as though one that is worthy of worship, it’s used as Allah. As his name, as a proper name, and the biggest proof of that is the Fatiha itself. You know Allah azawajal says bismillah, even in the beginning, the word bismillah ar rahman ar raheem; ar rahman and ar raheem Are descriptions, but the word Allah itself is the one being described. Allah is the noun, and ar rahman and ar raheem are the adjectives. Alhamdullillah; Allah is the noun, rabil alamin ar rahman ar raheem - adjectives. So that’s the second argument, that in and of itself it’s not used as a generic anywhere, it’s only in this proper form, in this proper form. And then the third, when they said - who is your Lord? who is your master? Describe Him to us, whenever a question is asked, who is he? Who do you worship? What do you worship? You don’t start with a description, you start with a name. So this surah begins ‘huwa Allah ahad’, al ahad can be a description, samad can be a description, right? But Allah itself is the proper name. This is the third, and then of course Aramaic and Hebrew have also original words; the word Allah has occurred in its original form in their languages as well, in their languages as well. So there’s several lines of evidences, so the final, I just want to mention it since we are on the subject; is the fact that we call on Allah saying Allahuma, Allahuma, that’s a unique phrase. And then Lam and alif together, they are never heavy. If you put alif lam with a sheddah and alif, you say Alla, Alla, but what do we say when we pronounce; Allah, we make it heavy, we break the norm of the Arabic language for this word. It defies all principles of the Arabic language. So that for that reason alone, it is considered universal, now that brings up a side thing I will only mention it briefly because we have to get to the dors of the surah itself.
Ustadh Nouman you spread Light on These surahs and makes it easier for us to understand May Allah swt grant you to continue your work in order for the ummah to understand the beauty of the Quran
Assalam Alaykom, I was listening to your tafseer and when you were making connection between the surah and the others before, it came to my mind, that surah al-masad tells us about the bad things and bad people, that we can face in life, such as about jahal and his bad deeds, so as if Allah is teaching us that whenever we face hard situation, someone hurts us, treat us badly, .... read the 3 surahs, to protect you and to give you ease and relief from this hardship, they remind us that everything is in the control of Allah and will protect us and reward us and help us, he is Assamad. And they are so easy to memorize, read and remember in time of difficulties, subhanaAllah, Allah made the remedy so easy and powerful, subhanaAllah, he is truly Arrahmaan Arraheem. So this idea came to my mind, is it good idea? can I think like this? or it is wrong? Please advise me brother Numan, jazak Allah and baraka Allah feekom was zakakom 'ilman.
1:20:47 (word allah) -mushtaq (words that are rooted) ++Some people say its rooted from illah ,if we put al to illah (meaning god) we get allah, so firstly allah means the one to worship ++And from illah two verbs comes, allaha yalahu (to worship) or alliha yalahu ( its used for a child that is thirsty for the milk of his mother and desperitely runs towards her mother) so word allah also means The one who people desperaltly turn to -Asma jamida (words tht are not tooted , they are orignal) People say that allah is asma jamuda ,its not rooted , bcz ++in arabic with names al cant be used ya is used for names, so al-lah is not correct as an alillah , ++And the other evidence is that in ayats like kul hu allah hu ahad , word allah is used as a noun not as (the one to worship) its used just as a noun , a name , in surah fatihah too, ++ Whenever the question is aksed who do you we wroship, we dont tell the characteristics of allah , we tell the name allah , so allah is not a verb it's a name -The only Universal word to all language When a foreign word is added into arabic it can not have three harakats but we find in quran that word allah has three harakats like allahi(meaning that it is also an arabic word) so then is it an arabic word or not? Cuz this word was taught to all the prophets of different languages, so the word allah is the only word universal to all languages (The word قُل) This word means to say, allah is commanding our prophet Muhammad saw to say it and give dawah of it, and the message it self is of tauheed so this word connects dawah and tauheed together Huwa Its a pronoun, meaning he, but there is no subject before this pronoun so it means that what we are talking about is already well known, Allah *As samad* The one who everyone need but he doesnot need anyone The absolute one to turn to The absolute goal The one who cant be overcomed Something aboslute and concrete without any flaw -lam yalid walam yu lad Meaning::: he didnt begget not was he begotten -Why the word lam لم The word lam forces the sentence to be of the past, if la was used (meaning not) la yalid wa la yu lad would be in the present tense, but why did allah made this sentence a past tnse? The reason if that, it removes any room for shirk that people would do regarding past, he was not created by someone else makes logical sense cuz it is the past, nor did he begotten somebody is the answer to all the relegions who said allah have daughter,son etc, allah knew that no other relegion will say tgese things except the ones who have already said it now thats why allah used a past tense , to answer them, Tafseer Allah already mentioned that he is ahad and as samad, if something is created or born , it has an ending and if someone gives birth to somebody, thier daughter and son share thier abilities, they are from his genetics etc, so that would create a partner of allah which is false
ليس أحد موجود في المسجد Is an incorrect sentence in Arabic! As an Arabic speaking individual I found this lecture more confusing that educational, and that is because I assumed the lecture was about tafseer, not نحو, but thank you for all your efforts brother Noman.
Oh Allah(swt) preserve and protect brother Nouman so he can continue to teach Your book.
Ameeeeeeen
Ameeen
Ameen ajma'een
He's from ALLAAH,so worry not pls,may ALLAAH Azawajal reward you Jannatul Firdause q
1:02:38
_Titles of surah ikhlas_
:Afrerd/ifreed ( individual )
:Surah tajreed (removes all misconception about Allah in one shot)
:Surah tawheed (oneness of Allah)
:Surah maàrifa (To know someone,if u dont know this surah then u dont know who Allah is)
:Surah samad (bcz this worr is only used one time in quran which is in surah ikhlaas .this word dont even have any derivatives that are used in quran )
:Surah asaas ( the core,the basuc component ... It is asaas of entire deen)
:Al myqashqasha ( purchase if disease i.e "disease of heart"::this surah cleans the diseases of heart)
:Surah noor (this surah gives light to your heart... Everything has a light and the light of quran is kul hu allah ahad;hadeeth)
_Qul_
It unifies daàwat and tawheed
Cz when ALLAH add qul to the wahi he was revealing to the rasool (s.a.w) it means that the the rasool cant keep it private .he has to "say" it means دعوت.
_huwa_
(Qul hua)
Hua is a pronoun "he" it is used when the subject you are talking about is well knowm universally you dont have to use his name cz everyone knows who you are talking about. So huwa is used bcz Allah (s.w.t) is universally known.
And also it answers the question of kafir "man huwa?" Who is he?
Say he is Allah,"One" ...this comma is imp they are two sentences in one sentence so
Say he is Allah
Say he is "one"
There are two خبر in this ayyah
خبر Allah
خبر ثانی ahad
*Ahad*
Ahad does not mean one. Wahid means one if we say there were no wahid ppl in mosque it means there may be two or three but if we say there were no ahad ppl it means the mosque was empty there was no one at all.
Ahad is used as a negative but in this ayyah it is used as a positive . Which is unsusual
Ahad can mean "one of" you if two ppl or things are mentioned but alone, it means what is explained above
This type of ahad (single,with no amout of extra ppl/things) is only used in surah ikhlaas
Some ppl say that ahad and wahid are derived from a word wahd (wahad)
Wahd means a person who is individual.his tribe his home is not known bit yhat word is used for a person Allah used a word that can never be used for a person .
An alim (very amazing alim) in his book describes that ahad is a word that has not been derived from anything and no other word can be driven from it .it is unique and only. Other relegions dont have that .they have multiple gods,son of god,daughter etc but islam is the only relegion to have this
🕯️How to not even get close to shirk
Some attributes allah used for himself are also used by humans for other humans or things so when do we draw boundaries?
Lets take the word "knowledgeable" Allah s.w.t used this word for himself but we also see this word being used for other ppl. There are three things that we need to distinguish between out attributes and Allah's
: Beginning and end
: Limitations
: Whether the attributes/qualities were given to us or we had it from the start i.e knowledge
✏️Our knowledge has a begining and and end but Allah's knowledge does not have any Beginning nor an end
✏️Our knowledge has limitations his knowledge does not
✏️Out knowledge was given to us his was not.
Why did he not ise al ahad? Just like as samad?
Not using al ahad and using ahad makes this statement have an exclamation mark.He is Allah ,Ahad!
By using tanweed he makes this word a khabar خبر a khabbar is used when u answer somebody's question .they asked who is allah ? allah replied "Ahad"
When billal r.s whas getting tortured he kept saying ahad ahad ahad
✨ phycological meaning behind ahad✨
It is easy to say he is ahad but is he ahad in our hearts? In our life? We have to live for him.pray for him sleep for him.we have to make Him our rabb our illa not money,fitness etc we have ro earn for him and get fit for him
*As samad*
The one who everyone need but he doesnot need anyone
The absolute one to turn to
The absolute goal
The one who cant be overcomed
Something aboslute and concrete without any flaw
Lam yalid walam yu lad
He has not given birth niether is he a father .he dies not have a father niether is he a father. If u are born that means u r also gonna die or that means u had a begining but he is ahad .he does not have anyone equal
*Walam ya qulahu kufu wan ahad*
-meaning of kufu
Kufu in arabic is used for spouse or an equal enemy , it means equal ,companionship , someone who have the same skills and you etc
-According to arabic grammar the rule of this sentence should be tgat
Ahad comes first and Allah comes at the end of the sentence
But in this ayyah, "lahu" (Allah) comes first and ahad comes at the end
Bcz the one who is most imp should come first (that's also an arabic rule)
Allah said in quran that he created everything in pairs from quantum physics to genders to this universe. If u have a planet u have another planet etc but he himself has no counter part
-when this situation happens (lahu is eralier) the sentence becomes only him , so it means it is he who has no counter oart meaning that everyone else is going to have a partner
*Conclusion*
1st part of surah
Is to make sure that we understand that he is one and unique
2nd gracias and merciful
3rd he is free from all kinds if allterations and weakness (children)
This oart talks about shirk.
4th he has no counterparts.no one can be himself
May Allah bless you!!!!
@@hisana2425 ameen, may Allah bless you too. Jazakillah
Thank you
Thank you for so detailed notes. I just want to make a change in verse 3 the translation will be “he has not given birth nor was he a father” There will be a ‘was’ rather than ‘is’ 1:10:50 explains it
Oh my God, thank you very much, may Allah guide you to Firdaws! So much work that I needed
May Allah guide me, my parents, my family and all humans to understand and fulfill requirements of Tauheed and save us from Shirk. Aameen
Aameen
Follow the way of the salaf brother. InsyaAllah
L
Reciting Al-Ikhlas brings us to a whole new different level from now on ! Such a short surah but what an impact that was Mashallah !. . . AHAD !!!
it proves jesus is the father,and the father is jesus,lol,you not understand,allah had no son,and if jesus was human,who is his father
Ya Allah Ustadh Nouman Ali Khan is a gift you have given to our society. Protect him and his loved ones. Bless him and continue to bless him countlessly with choicest blessings. Stop any harm from comming towards him or distressing him. Enforce him with strengths that will help him to continue teaching from your book. Each time he teaches Tafsir Al Quran. It's amazing. It helped me. I am sure it helped many out there. Ameen.
subhanallah. arabic is such beautiful language, and nothing can beat the beauty of arabic in Quran, the way no one can craft.
Applemug Arabic wasn't so commonly spoken worldwide. Islam brought izzaa to this language and the believers through his religion and the Quran.
hamidullah amini Sadly Arabs mingling with non Arabs corrupted the language. The language of the 7th century Arab was pure. Allah has preserved the language but I just wanted to correct you that it wasn't given izza because it will never be as pure as it was which was for the Quran
Subhan Allah!!!
'Tauheed is Awesome!!!'
Loved the explanation.
SubhanAllah.. incredible incredible surah.. May Allah helps and guides us through the awesome Quran.. Ameen.. May Allah grant NAK and his all team health.. and lots and lots of blessings Ameen..
Jazakallahu khayral jiza' brother nu'man ... your style of tafsiir made me understand better and deeper about the quran no exaggeration. I always pray Allah to make you of the residents in His Firdowzat ul a'laa inshaa Allah.
Barakhallaahu feek wa jazakhallaahu khayr ya Ustadh May Al-Ahad As-Sammad grant you and all who read this a compassionate and particular reward, Ameen yaa Dhal-Jhalali wal-Ikram Al-Aleem Al-Hakeem
SOS BROTHER NOUMAN! WE NEED THE SAME TAFSEERS AND LECTURES BY YOU WITH SUBTITLES, PLEASE! BECAUSE OUR BROTHERS AND SISTERS WHO ARE DEAF, CAN NOT HEAR!MAY ALLAH REWARD YOU FOR YOUR EFFORTS! AMEEN
www.linguisticmiracle.com/tafsir
Jenni Raisovna ameen ya rabbil alameen
Jenni Raisovna insha Allah, one with subtitles will be made, for now we need to pray dua
Jenni Raisovna 😊😊
TRANSCRIPT OF THE TAFSIR OF SURATUL IKHLAS BY USTADH NOUMAN ALI KHAN.
Assallamu Alaikum Warahmatullahi Wabarakatuh. Audhubillahi minashaytoni rajim bismillahi rahmani rahim. Qul huwa llahu ahad Allahu samad lamyalid walam yulad walam yakunllahu kufuwan ahad.
Rabi ishrahli sadri wa yasirli amri wah lul ‘uqdatam min li saani yafqahu qawli. Alhamdullillah, wasolat wasalam ala rosulullah thuma amabad.
Once again, for all of you that are watching and listening, Assallamu Alaikum Warahmatullahi Wabarakatuh. We are beginning our study of suratul ikhlas. Suratul ikhlas is the surah that follows in the mus haf suratul Lahab that we concluded last time. And in the introduction of this surah few things need to be said; first and foremost, what connects this surah to the one that comes before it is even the style of the surah - the, you know the saj’a of the Quran. What I mean by that is the syllables with which words end, there is a certain rhythmic pattern.
So we had tabati yada abi labi wataba
Ma agna ani huma luhu wama kasab
Sayasi lanaran zatalab
You see that pattern? And then the final syllable was fijidiya ablun min masad; then, here, Qul huwa lahu ahad, Allahu samad, lam yalid walam yulad, so that the rhyme pattern actually continues from the stylistic point of view also, there is this cohesion and there’s continuity.
Additionally of course, there are several things that connects these surah to the last. In the previous surah, there was a departure from you know what Allah subhana watallah said before He dealt with the enemy of Islam exclusively. You know when he dealt with the kafirun, he told the messenger Qul ya ayu al kafirun, he told the messenger to talk to them. But when it came to Abu lahab, the messenger wasn’t even involved. He didn’t even tell the messenger aley solati wasalam to address Abu lahab. He doesn’t say Qul tabatyada abi lahab; no no no. Allah will deal with Abu lahab directly himself. It is as though Allah subhana wa ta ‘ala took upon himself the offence against the messenger aleysolat wa salam.
Now, we learn from the historical context that Abu Lahab is one of the individuals that pre-occupied and concerned the messenger a lot - aleysolat wa salam. And it’s not easy to forget about him because he lives next door, and he is constantly making trouble and nuisance. So it’s not someone you know; there’s a trouble maker you see on the battlefield and you won’t worry about him the next time you see him on the battlefield, until then, there is no problem. That’s not the case with Abu Lahab, but since in the previous surah, Allah azawajal has dealt comprehensively and conclusively with Abu Lahab, now the messenger is told to change his focus. Not worry about it anymore because that problem is not for you to solve, Allah has already solved it, so what should you be worried about? You should be worried about two things: the concern for yourself, the tawhid of Allah and the concern that you should be teaching it to others, the tawhid of Allah. Stay focus on target and remain focused on the goal itself which is teaching people, the people Allahu Ahad, Qul huwa Allahu ahad; is Allah tells his messenger sallallahu aleywa salam in the surah, Qul Huwallahu ahad; it’s going back on the agenda with which the siro of the messenger begins sallallahu aleywa salam.
Another very interesting comment that we are going to expand upon which we inshaAllah ta’ala get to suratul nas, but I will give you some hint to it now; you know in the Fatiha, in the introduction of the Quran, the first ayah of Fatiha when Allah azawajal says ‘Alhamdullillahi robil alamin - there are two parts of it; He introduces himself as Allah, Alhamdullillah, and then He describes himself as Robil alamin; at the end of the Quran, we find these two things - suratul ikhlas is the answer to the question ‘who is Allah?’ It’s just about Allah. And about Robb, there are two surahs. Qul audhubi robil falaq and Qul audhubi robi nas, they are both about what initiates in the Fatiha. It’s even beautifully concluded at the end of the mus-haf as well.
So now that the attention of the messenger has been directed towards this call of Laillaha illallah, the other thing that you may or may not recall, we talked about it a few weeks ago, what connects this surah to the previous is that if you look at the last seven surahs, they were all about the siro of the prophet sallallahu aleyhi wasalam. They were all about the siro; idhaja anasiru llah was about the siro, Qul ya ayu al kafirun was about the siro, you know. Quraish, suratul Quraish was about the siro. Every single one of the surahs has something to do with the life of the messenger aleysolat wasalam. Which concludes with suratul lahab. Suratul lahab is pretty much the historical journey that comes to an end, the victory is guaranteed and Abu Lahab, is served up the worst enemy of the messenger and of Allah, has been destroyed.
Now, when there is a conflict that goes on for a long time, people forget what they were fighting about. This conflict that is happening between the messenger and the Quraish, it’s going on for a long time. So in a conflict, as soon as the victory is guaranteed, it is important that you remember what is it that you were fighting about to begin with, what was the agenda of the conflict? What started this battle? It wasn’t about land. It wasn’t about control. It wasn’t about territory. The only thing it was about was continuing in fulfilling the legacy of Ibrahim aleyhi salam, which is what? Tawhid. Ikhlas, sincerity. So we are coming back to the agenda itself in suratul ikhlas.
So, the other thing that, this is something more subtle but deserves a lot of attention. You know in the prophet aleyhi solatu wa salam’s sunnah, sometimes he would pray and he would combine two surahs in solah. Like he would make for example suratul ala and goshiyah, he would put them together in many of the sunnah prayers. Similarly, he would take two surahs that are together like al falaq and an nas, he would take them together and recite them, one in one rakah and the other in the other rakah, things like that. And usually when he pairs surahs together, you would find them paired together in the mus-haf also. So you find them next to each other in the Quran, and you would find the messenger aleyhi solatu wa salam reciting them one after the other in the prayer, makes sense. So he pairs them in the solah and Allah pairs them in the mus-haf. But there is a unique sunnah of the prophet aleyhi solatu wa salam, this is pretty much for every two sunnahs, the most recurring recitation of Quran, the two sunnahs of every fard prayer, even the two sunnahs of going at the haram - when you are making umrah, when you go to the haram for the first time, the two rakah you make - there, he would recite suratul kafirun and suratul ikhlas. So the first rakah, al kafirun, the next rakah, ikhlas, right? So this is a unique sunnah because in this sunnah, the messenger aleyhi solatu wa salam is reciting one surah then skipping a few and then going to another surah. Suratul kafirun and suratul ikhlas are not together. They are apart. After kafirun came idhaja anasrullah and then in the mus-haf, there’s tabatiyada abi lahab, and then after that you have suratul ikhlas. So there’s some unique connection the messenger himself makes in his prayers between suratul kafirun and suratul ikhlas. That should be the, that deserves attention. And it’s interesting that from a literary point of view that that relationship becomes very very obvious, and I’m going to highlight that relationship to you before we into the surah itself.
Ma sh Allah May Allah swt grant him jannatul Firdous ameen
TRANSCRIPT OF THE TAFSIR OF SURATUL IKHLAS BY USTADH NOUMAN ALI KHAN.
Assallamu Alaikum Warahmatullahi Wabarakatuh. Audhubillahi minashaytoni rajim bismillahi rahmani rahim. Qul huwa llahu ahad Allahu samad lamyalid walam yulad walam yakunllahu kufuwan ahad.
Rabi ishrahli sadri wa yasirli amri wah lul ‘uqdatam min li saani yafqahu qawli. Alhamdullillah, wasolat wasalam ala rosulullah thuma amabad.
Once again, for all of you that are watching and listening, Assallamu Alaikum Warahmatullahi Wabarakatuh. We are beginning our study of suratul ikhlas. Suratul ikhlas is the surah that follows in the mus haf suratul Lahab that we concluded last time. And in the introduction of this surah few things need to be said; first and foremost, what connects this surah to the one that comes before it is even the style of the surah - the, you know the saj’a of the Quran. What I mean by that is the syllables with which words end, there is a certain rhythmic pattern.
So we had tabati yada abi labi wataba
Ma agna ani huma luhu wama kasab
Sayasi lanaran zatalab
You see that pattern? And then the final syllable was fijidiya ablun min masad; then, here, Qul huwa lahu ahad, Allahu samad, lam yalid walam yulad, so that the rhyme pattern actually continues from the stylistic point of view also, there is this cohesion and there’s continuity.
Additionally of course, there are several things that connects these surah to the last. In the previous surah, there was a departure from you know what Allah subhana watallah said before He dealt with the enemy of Islam exclusively. You know when he dealt with the kafirun, he told the messenger Qul ya ayu al kafirun, he told the messenger to talk to them. But when it came to Abu lahab, the messenger wasn’t even involved. He didn’t even tell the messenger aley solati wasalam to address Abu lahab. He doesn’t say Qul tabatyada abi lahab; no no no. Allah will deal with Abu lahab directly himself. It is as though Allah subhana wa ta ‘ala took upon himself the offence against the messenger aleysolat wa salam.
Now, we learn from the historical context that Abu Lahab is one of the individuals that pre-occupied and concerned the messenger a lot - aleysolat wa salam. And it’s not easy to forget about him because he lives next door, and he is constantly making trouble and nuisance. So it’s not someone you know; there’s a trouble maker you see on the battlefield and you won’t worry about him the next time you see him on the battlefield, until then, there is no problem. That’s not the case with Abu Lahab, but since in the previous surah, Allah azawajal has dealt comprehensively and conclusively with Abu Lahab, now the messenger is told to change his focus. Not worry about it anymore because that problem is not for you to solve, Allah has already solved it, so what should you be worried about? You should be worried about two things: the concern for yourself, the tawhid of Allah and the concern that you should be teaching it to others, the tawhid of Allah. Stay focus on target and remain focused on the goal itself which is teaching people, the people Allahu Ahad, Qul huwa Allahu ahad; is Allah tells his messenger sallallahu aleywa salam in the surah, Qul Huwallahu ahad; it’s going back on the agenda with which the siro of the messenger begins sallallahu aleywa salam.
Another very interesting comment that we are going to expand upon which we inshaAllah ta’ala get to suratul nas, but I will give you some hint to it now; you know in the Fatiha, in the introduction of the Quran, the first ayah of Fatiha when Allah azawajal says ‘Alhamdullillahi robil alamin - there are two parts of it; He introduces himself as Allah, Alhamdullillah, and then He describes himself as Robil alamin; at the end of the Quran, we find these two things - suratul ikhlas is the answer to the question ‘who is Allah?’ It’s just about Allah. And about Robb, there are two surahs. Qul audhubi robil falaq and Qul audhubi robi nas, they are both about what initiates in the Fatiha. It’s even beautifully concluded at the end of the mus-haf as well.
So now that the attention of the messenger has been directed towards this call of Laillaha illallah, the other thing that you may or may not recall, we talked about it a few weeks ago, what connects this surah to the previous is that if you look at the last seven surahs, they were all about the siro of the prophet sallallahu aleyhi wasalam. They were all about the siro; idhaja anasiru llah was about the siro, Qul ya ayu al kafirun was about the siro, you know. Quraish, suratul Quraish was about the siro. Every single one of the surahs has something to do with the life of the messenger aleysolat wasalam. Which concludes with suratul lahab. Suratul lahab is pretty much the historical journey that comes to an end, the victory is guaranteed and Abu Lahab, is served up the worst enemy of the messenger and of Allah, has been destroyed.
Now, when there is a conflict that goes on for a long time, people forget what they were fighting about. This conflict that is happening between the messenger and the Quraish, it’s going on for a long time. So in a conflict, as soon as the victory is guaranteed, it is important that you remember what is it that you were fighting about to begin with, what was the agenda of the conflict? What started this battle? It wasn’t about land. It wasn’t about control. It wasn’t about territory. The only thing it was about was continuing in fulfilling the legacy of Ibrahim aleyhi salam, which is what? Tawhid. Ikhlas, sincerity. So we are coming back to the agenda itself in suratul ikhlas.
So, the other thing that, this is something more subtle but deserves a lot of attention. You know in the prophet aleyhi solatu wa salam’s sunnah, sometimes he would pray and he would combine two surahs in solah. Like he would make for example suratul ala and goshiyah, he would put them together in many of the sunnah prayers. Similarly, he would take two surahs that are together like al falaq and an nas, he would take them together and recite them, one in one rakah and the other in the other rakah, things like that. And usually when he pairs surahs together, you would find them paired together in the mus-haf also. So you find them next to each other in the Quran, and you would find the messenger aleyhi solatu wa salam reciting them one after the other in the prayer, makes sense. So he pairs them in the solah and Allah pairs them in the mus-haf. But there is a unique sunnah of the prophet aleyhi solatu wa salam, this is pretty much for every two sunnahs, the most recurring recitation of Quran, the two sunnahs of every fard prayer, even the two sunnahs of going at the haram - when you are making umrah, when you go to the haram for the first time, the two rakah you make - there, he would recite suratul kafirun and suratul ikhlas. So the first rakah, al kafirun, the next rakah, ikhlas, right? So this is a unique sunnah because in this sunnah, the messenger aleyhi solatu wa salam is reciting one surah then skipping a few and then going to another surah. Suratul kafirun and suratul ikhlas are not together. They are apart. After kafirun came idhaja anasrullah and then in the mus-haf, there’s tabatiyada abi lahab, and then after that you have suratul ikhlas. So there’s some unique connection the messenger himself makes in his prayers between suratul kafirun and suratul ikhlas. That should be the, that deserves attention. And it’s interesting that from a literary point of view that that relationship becomes very very obvious, and I’m going to highlight that relationship to you before we into the surah itself.
You see, when Allah azawajal, when we discuss suratul kafirun itself, at the end of suratul kafirun it was clear that the messenger has his din and that should never be confused with the din of the kufar. They are two very very different things. Even though they are worshiping at the same house, the Kabah. Even though when they call on Allah, wala in sa altahumon khalaqa samo wati wal ardo layaquluna Allah - if you ask them who created the heavens and the earth, even they will say what? They will say Allah. The messenger is calling to Allah even the mushriqun are calling to Allah, so it seems like ‘yeah, they have a lot in common’. But suratul kafirun made it clear ‘no no no, these are two very different religions, there’s no... you are kafir, and I am certainly not engaged in the worship and slavery of what you are engaged in the worship and slavery of’. Now, that distinction is made in suratul kafirun and explained further in idhaja anasrullah, that’s the din that will win and which din will lose, the din of abu lahab. Tabatyada abi lahab.
In other words, the central surah is al kafirun, if you wanna visualize a pyramid; at the top of the pyramid is suratul kafirun and the two offshoots are idhaja anasrullah tabatyada abilahab. So that the two next surahs are a continuation, or a corollary of that central discussion of suratul kafirun.
Now, the same thing happens with suratul ikhlas. Suratul ikhlas is about tawhid, tawhid, and what are the two kinds of attacks that can corrupt a person’s tawhid? These are evil influences from the outside or from the inside, and where are these mentioned, the central position, that of suratul ikhlas, then you have suratul falaq, then you have surat an nas. So you have two; one central surah, and two corollary surahs the same way you had that that that tri-surah connection before then.
Now, if you look at both central surahs, you’ll find something else. You noticed in suratul ikhlas, the word Allah is not mentioned. Oh, not ikhlas, suratul kafirun. Qul ya ayu al kafirun, la abudu mo tabudun, wala antum abidu nama abud, wala ana abidun ma abadtum, wala antum abidu na ma abudu, lakum dinukum waliyadin. No mention of who? No mention of Allah. And even when the messenger says I, who I worship, he just says ‘ma abud’, he doesn’t say Allah. Wala antum abiduna Allah. He doesn’t say Allah. He just says ‘ma abud’, right? Wala ana abidun ma abadtum, he doesn’t mention Allah explicitly. So what it does, suratul kafirun, it creates a question. He keeps saying ma abudu, ma abudu; twice it comes in suratul kafirun. What amazing an entity it is that I worship. He doesn’t mention him by name, what question is created? Who is it that you worship? That question is created, and where is that question answered? When that question is created in suratul kafirun, where is it comprehensively answered? In suratul ikhlas. So the two are actually rhetorically and very beautifully connected.
Of course, the other thing that connects them, that is adham mina shams, very obvious, that one begins with Qul and after a couple of skips, this one also begins with Qul. They both begin in the same way.
And of course, both of them, you know the sohaba would give these, the surahs that they love a lot, and they would repeat a lot, they would give them a lot of nicknames. So, suratul ikhlas has over 20 nicknames, and one of those nicknames is al-muqoshkish. It’s a strange word in Arabic but that’s one of the names they gave it. Muqoshkish means that which removes diseases. You know, you know, they would say, for example, takshish al marid, the Arabs would say, what that means is the patient, the diseases is completely gone and no sign of it left; and that’s what they call suratul ikhlas, why? Because it removes the disease of shrik. By the way, of all those nicknames, suratul kafirun also is given the same nickname. The same nickname, because what they thought of, what the sohaba thought of when they thought of suratul ikhlas is the same thing they thought of when they thought of suratul kafirun, why? Because both of them are talking about denying shrik. Both of them are against shrik, one from positive reinforcement, the other negative reinforcement. Suratul kafirun is also about the tawhid of Allah, la abudu mo tabudun, lakumdinukum waliyedin. Here also, this is also about tawhid, so that also connects these two remarkable surahs together.
Now, one of the few, you know, the few nicknames, we won’t go through all 20 nicknames, but at least some of the titles that are given by the sohaba to this beautiful surah, we should make sure we appreciate them or at least some of them.
Here is one, suratul tafrid, tafridh, fardh means individual, this one that, the surah that makes sure that Allah is only always to be understood as one and never to be thought as any thing more. Then suratul tajrid, that which purges the concept of Allah from all false concepts, removes all misconceptions, misinformation about Allah subhana wa ta’ala in one shot. This is suratul tajrid. Then the sohaba would name it, of course, this is the easiest one, this one you can appreciate too; Suratul tawhid - the one that unifies, unifies the attributes of Allah in one, and expresses Allah is one and only. Suratul Ma’rifa, meaning if you don’t know this surah, you don’t really know who Allah is. Ma’rifa means to know someone, to be to be acquainted with someone. So this is the surah for one to be acquainted with Allah subhanahu wa ta’ala. it was also called suratul somad, suratul somad, somad of course, we’ll discuss more linguistically later on, but the surah which, and it’s called this is the only place in the Quran where this word is used, and it’s used for Allah azawajal, and no derivative of this word from that root in verbal form and nominal form, it’s not used anywhere else in the Quran, this is the only surah that has the word somad in it. So, another name of it, Suratul somad.
Suratul Asas, the surah of the essence, the core, the essence of something. The the essential, the most basic core component. They would say this is the asas of the entire din, this is the core of the mission of the messenger sallallahu aleyhi wa salam. Then of course, the name I gave you, al al muqoshqosha, al muqoshqisha rather, and this is the one that purges disease. Purges sickness, and and you know, that which is suppose to, which causes the body harm. Well, this causes the heart harm, and the heart has been cleansed now and this disease has been removed.
Another very beautiful and interesting comment about the word asas; why the sohaba will call this surah suratul asas. There’s a Hadith of the prophet aleyhi solatu wa salam; usisatu samawati asabu’ wal ardu na sab’a ala qul huwa llahu ahad - the heavens and the earth are founded upon Qul huwa llahu ahad. The tawhid of Allah, and the way this is comment, the way this Hadith has been commented on by inshar, what you find is that this, so long as there are people on the face of this earth that are declaring tawhid, Allah azawajal allows the heavens and the earth to continue, and the heavens and the earth to exist. And when, you know when people do shrik, on this earth and they say oh, Allah has taken a son, or they say things that are inappropriate about Allah, look at the wording of Allah himself; takadu samawatu yatafaqarna minhu wata shaqa watan shanqul ardu watakhirul jibal subhana llah. It is almost, not exactly, but almost as though the sky would tie open and the earth would rip crack open, and the mountains would collapse when people say Allah has taken a son. When people say that, that is about to happen, that is about to happen. So the messenger says the only thing keeping things intact? Is what? Qul huwa llahu ahad! and when we don’t say that, what happens? And now look at the signs of the last day.
What are the signs? What are the things that happen before the last day comes? Everybody who says laillaha illallah, everybody who says muhammadu rasullullah; they, what happens to them? They are gone. The people of laillaha illallah are gone before Allah azawajal brings about the collapse of the skies and the earth, right. So this is a very powerful concept and a very powerful surah, and it’s central to our appreciation of this din. And of course, this idea of had there only been shrik, this is mentioned in other places in the Quran, for example; lahukana fihi aliha illallah lafasadata - had there been any other to worship and obey other than Allah, then the heavens and the earth would have been corrupted, and there would have been conflicts between them, because if you have multiple gods, look at any religion that has multiple gods, by the way, there’s forms of Hinduism that has multiple gods, Greek mythology had multiple gods, right? When you have multiple gods you know what the mythology includes? Gods fighting with each other. The god of love fighting the god of war, father god fighting the son, you will find this kind of mythology all the time.
And this is only natural when you have two people of equal power, when you have two nations of equal power, right. Two fighters, two warriors of equal power. Two business people of equal powers. Two countries of equal powers. What’s inevitable? Clash, conflict. So Allah says if there were more than one illah, there would be conflicts in the heaven and the earth. Subhanallah.
Then of course, this surah, one of the most beautiful names also comes from the Hadith of the prophet sallallahu aleyhi wasalam. It’s called suratul nur. The Surah of light. You know in suratul nur Allah says Allahu nuru samawati walard, here in this hadith, wa huwal munawir li samawati wal arid - Allah and his tawhid is that which gives life to the heavens and the earth. Wa suratul munawir qal bak - and this surah, it gives light to your heart. Wa qala aleyhi salam, inalikuli shayhin nur, wa nuru quran, qul huwa llahu ahad; everything has light, for everything there is a light, and the light of the Quran is Qul huwa llahu ahad. And this is a tremendous gift of Allah, you know, the messenger of Allah, aleyhi solatu wa salam. He would say for example about baqarah, min kuli shayin salam wa salamul Quran; for everything there is a peak, and the peak of the Quran is baqarah. The light of the Quran is what? Is suratul ikhlas.
You know why this is such an amazing surah? That every man, woman and child can with a little bit of effort, and memorise this surah with very little effort, and the power of this Surah is so tremendous and so huge, and yet the lesson, and the lessons are so massive, and yet it takes you 20 minutes to memorize. And it takes you very little effort to recurringly repeat it and say it over and over again. And so this will lead us Insha Allah subhana wata ‘ala into, I haven’t gotten into the historical context of the surah yet, which we’ll do now insha Allahu ta’ala. And then we will get into how the sohaba loved the surah, how much in love they were with this surah. I mean they loved the Quran yes, but there was this, there is something special about this surah when it comes to the companions of the messenger radi Allahu anihu ajmain.
Now, there’s a debate among certain classical mufasirun about the historical context in which this surah is revealed. Most call it Makki but some legitimate scholars have also given many many many narrations in which this seems to be a Madini surah too. Now, why is it called Makki? Because, there were some ah, we already said the mushriqun what word for God did they use? Even though they did shrik, what word for Allah did they use? They used the word Allah, and here in the Quran, Allah is using the same word for himself. But when they think of Allah they think of, you know, ideas thy associate with him are not appropriate, that’s not what we want you to believe about Allah. So when the messenger aleyhi solatu wa salam would describe and talk about Allah, they would say ‘well, we don’t get it, we believe in Allah too’, so they would say siflana robak - give give me attributes of your, give us attributes of your master, describe him to us, who is this Lord of yours? Give us some descriptions, you know. Amin dahab? Amin firdo? Is he made of Gold? Is he made of silver? You know, why would they say that? Because this is precious to them, and their gods are made of these kinda precious metals, and marbles and things like that. And they say, well, give us some quality and they are looking for physical attributes. And then they would say ansibu, because the Arabs, you know the lineage is very important; so they would say what’s his lineage? You know, what’s his lineage? Actually, somebody, in one narration, somebody came, this mushrikin to the messenger aleyhi solatu wa salam and said well, you know, everything was created by Allah - fama khalaqallah; Who created Allah then? The messenger was furious, he was very furious, so the narration goes that Jubril aleyhi salam calmed the messenger down, and gave him this surah. Jibril calmed him down and gave him this surah, Qul huwa llahu ahad, right. And this is actually attributed to ah, a similar narration is given to a yehudi, a jew, a member of the Jewish community in the madini era of the prophet’s life, so that’s why some people say madini.
Others say of course isfitlana rabak, it should be your Lord give us descriptions of him, this several of these narrations are Makki, so how do we combine both? Some scholars made the effort to combine both by saying perhaps it was revealed twice, which of course is not taken by the majority. The majority has taken the so opinion that both narrations are correct and sound and the way to understand them is, you know, sometimes a surah will be, the messenger will recite a surah, and this is a surah that the people of Makkah, the sohaba in Makkah have heard many many many times, but when he’s come to Madinah it’s not necessary that all of the sohaba have heard all of the Quran yet, so when they would hear that same surah being used as an answer to a question, they would think that surah came down at that immediate time, but that’s not necessarily the case, it is that this surah answered this question just like it answered that question, and this feeling actually even in the famous narration, you know the ayah from suratul al imran, wa ma muhammadun ila rasul qad qalat min qabli rasul; you know, Muhammad sollallahu aleyhi wa salam is nothing more than a messenger, messengers came before him also? This ayah was recited by Abibakr sodiq upon the passing of rasulullah sollallahu aleyhi wa salam, when Umar bin Khattab just had a psychological meltdown, he says anybody who says the messenger has passed away amma take his head off, so Abubakr sodiq comes to him and he recites this ayah, ‘Muhammad is nothing but a messenger, messengers came before him too’, afahimata, if he was to die, awqutila, or he was killed, inqolabtum ala qabikum, are you gonna turn back in your heels? So when Umar bin Khattab hears this ayah, what does he say? It is as though I heard this for the first time, I felt like this surah just came down. It was just revealed, right? Even though it’s been revealed before, it addresses this problem at that time; so that’s how we reconcile the narrations of the Makki context, and the both the Madini context.
Now talking about the love of the Surah. This is narrated Aishah rodiAllahu anha, anna rosullallahi sollallahu aleyhi wa salam... what happens is, he would go, he was on a military expedition, some some companions he sent were on a military expedition and the guy in charge of them the sohabi in charge of them, every single solah he would lead recite something from Quran, before he would go to ruku, he would recite suratul ikhlas, every rakah, right? So the sohaba didn’t say anything because that’s the guy in charge, but when they came back they mentioned it, so they mentioned this to the messenger; ask him, the messenger says, why did he do this? What made him do that? So they asked him. Because this surah is the proper attribute to arRahman, so I love to recite with it, I can’t let go of it, I love reciting this surah, so the messenger says, let him know that Allah himself loves him, that it is Allah who loves him back. So he loves suratul ikhlas, and loving suratul ikhlas can only mean one thing, it can only mean the love of Allah, right.
You know, one of the mufasirun shawkani went to comment; the show of love and admiration that is found for the messenger in suratul kawthar is found for Allah in suratul ikhlas. The love for the messenger sollallahu aleyhi wa salam is which surah? Alkawthar, and the love and admiration and sincerity to Allah? In AlIkhlas. So when this man, this sohabi loves to recite suratul ikhlas, what does it illustrate? Love of Allah, and if you love Allah, Allah loves you back. Allah azawajal loves you back. So, the messenger says to him, inform him that Allah loves him. Now, he used to recite it at the end of every rakah, now there is another narration by Anas radiallahu anhu, there was a man from the Ansar, he used to lead solah in masjid kuba, and every time he would start a rakah, after finishing fatiha, before reciting anything else from Quran, he would recite Qul huwa llahu ahad. He wouldn’t go anywhere else but Qul huwa llahu ahad first. So the other sohabi is reciting it at the end and this one is going even further and reciting it in the beginning, then he would finish and then he would do this in every single rakah. So the sohaba spoke to him and they said, why do you do this? And we don’t see that you ever ever stop doing it, you read it then you recite something else, we don’t think that’s appropriate; either you just read this one or you leave it and recite something else. So they said, either you just read ikhlas or read something else, don’t keep combining, we don’t think it is appropriate. He says, I’m not gonna leave it. If you want me to lead solah, that’s what I’m gonna do. That’s what he tells them, and if you want, then I’m gonna leave all of you, if you don’t like it, then I’m not leading solat anymore. And they used to see that he was definitely the best of them, he was the most righteous of them, and he was obviously appointed by the messenger sollallahu aleyhi wa salam, so they couldn’t just oust him like that. And they would also not like that somebody else would lead the solah, so they came to the prophet sollallahu aleyhi wa salam. They told him what had occurred; so what keeps you from doing what your companions are telling you? What’s so hard about that for you? And why do you commit yourself? And why do you commit yourself in every single rakah to this surah? He also say I love it. No doubt about it I love this surah. His only explanation, he has to keep reciting it. He says your love for it will get you into Jannah. The messenger tells him your love for this surah will enter you into Jannah. And I felt that it is important that we go through these few narrations of the importance and the value that the sohaba gave to this surah, and then how the messenger sollallahu aleyhi wa salam appreciated their seriousness about this surah.
Then this famous Hadith probably some narrations of it or if not the narration, you probably know the lesson that comes out of it, you’ve heard it before. This is narrated by Abu Tarda, is it very difficult for any of you to recite one third of the entire Quran in one night? How can a third of the Quran be recited in one night? He said that Qul huwa llahu ahad equates a third of the Quran, this is in sahih Muslim.
So the messenger himself has given this surah a value of the third of the Quran. There is a lot of commentary, why a third? Why a third of the Quran? It is, and most of the, I’ll give you the gist of it, the gist of it is, a third of the Quran deals with the attributes of Allah. Who Allah is, imaniyat, the essence of what this din is suppose to be in terms of iman. And suratul ikhlas is the most comprehensive summary of it.
If you know nothing else from the Quran about tawhid, if you know ikhlas, you are okay. You are okay, you won’t fall into shrik. If you know enough, you know, this is, this is this gem that Allah gave us. You don’t have to do PhD in aqidah to not fall into shrik. You can just really well understand suratul ikhlas. It’s a gift of Allah azawajal to this ummah, a third of Quran.
Now, you know, there are a lot of academic issues in this surah and I am going to skip a lot of them, but I do want to tell you about one thing that is important. The word Allah, the word Allah. We haven’t had a comprehensive discussion about this word, of course, it has come before. But this is a surah about the word; Qul huwa Allah, so we have to have a little bit of a conversation about. In the Arabic language, there is such a thing called inshtiqoq. Inshtiqoq means that a word is based on another word. It came from somewhere else. Like, you know, you may have heard the word umm alim alim. Right, it has, its mushtoq is derived from what word? Ilm, knowledge, right. So you have a word and it’s derived from another word, it has origin or roots somewhere else. This is a, this kind of word is called mushtak. Meaning it’s a word, but it has its origin in some other word, it’s based on some other word, and that word gets modified and you know transformed into a series of other vocabulary.
Then there are words that are original, you cannot trace them back to another word, they are the way they are and there is no going back, these are originals. Untraceable words, and these are asma jamida. Jamid, jamid means you can’t go back. There is no building blocks, it is what it is. You know it’s like comparing a rock to a - a wall to a boulder - a wall is made up of bricks, but a boulder is a boulder, it’s not made up of parts. So it’s a jamid, it’s not made up of parts. But mushtaq means it’s made up of parts. I am giving you this basic introduction because there’s a difference of opinion among linguists, grammarians, right. People of sorf, people of morphology about the origin of the word Allah; is it mushtaq? Is it derived from another word? Or is it Jamid? Is it unique by itself? You can not trace it to another root origin? Both opinions have existed in our history, both have been attributed to some very very high level scholars, so we can’t say one is right or wrong; I wouldn’t go that far, I can’t. As part of intellectual honesty though, I do have to tell you which one I tend to agree with more, but that doesn’t mean that I completely disregard the other side.
So I will give you evidences for both: the group that says it is mushtaq, that it is derived from another word say that the root origin of the word Allah is the word illah. The word illah, like la illaha illallah. So the word illah, if you put Al on it, Al illah, it becomes Allah, the Alif gets removed, the hafz of it, and the word fused together and the word Allah is formed. That’s the opinion of those who say it’s rooted in, the root letters are Hamza, lam and ha. And from it two verbs come; al ha la yahu, and al ya lahu. Al ha la yahu literally means to worship, so illah is the entity that is the focus of worship and obedience. That’s one meaning of the word illah.
But Al ha, not with a fatha but Ala, but al ha the verb, actually is used in another case, it’s used for a child that is thirsty for the milk of its mother, and is desperately running towards that mother. And from it derives the verbal meaning is the one to whom people desperately turn. The one, the illah is someone toward, you know an ill ha, actually is the mustar form, is the one to whom people desperately turn. So some scholars say that this is the origin of the word illah, the one to be worshipped, the one to be obeyed, and the one to whom people turn out of desperation. There is nowhere else to turn but He, right. These are the origins of the word Allah.
The other group says ‘no’. This is not the origin of the word Allah, the word Allah is the universal word for Allah, and even isn’t limited to Arabic, it is the word for Allah in every language. And this is the word Allah that that is the word for himself. The proper name for Allah that He revealed to all the messengers in every language. In every language. Now, on the one hand it sounds like this is one of s spiritual thing, and that’s more realistic. But this group also gives linguistic evidences, and at least I will like you to know some of them;
If the word is based on the word illah, then it’s made up of, it’s a composite of two words al and illah, right? It’s two things. Now in the Arabic language when you call someone, you use the word ya, like you can say ya walad. Ya rojul, right? When you call on Allah, when you call on Allah, what do you say then? Ya Allah. Ya Allah. Now in the Arabic language when you call someone you cannot use Al. Like I can’t say ya al walad, it doesn’t make sense. You can only say what? Ya walad. You cannot say, for example, ya ar raheem. Even if you are calling Allah, you can’t say ya ar raheem, what do you have to say? Ya Raheem, you know, ya Qudus, ya salam. You have to call Allah, if you are calling Allah with arf nida, with ya, then the Al cannot be there, this is a principle of Arabic language.
So when we say Ya Allah, ya Allah, clearly the Al is still there, and if it’s still there, it must be there because it’s not really an Al, it’s part of the word. That’s the argument linguistically made. The fact that we use Ya and then we use the word Allah, you know, if if, that was, if that was, Al really part of Allah, then we will call Him ya illah, and we will not say Ya Allah. So the fact that we use Ya Allah in and of itself is linguistic evidence.
Then the second linguistic evidence; is that the word Allah is not used generically anywhere in the Quran. Whenever the word Allah is used it’s not used as though one that is worthy of worship, it’s used as Allah. As his name, as a proper name, and the biggest proof of that is the Fatiha itself. You know Allah azawajal says bismillah, even in the beginning, the word bismillah ar rahman ar raheem; ar rahman and ar raheem Are descriptions, but the word Allah itself is the one being described.
Allah is the noun, and ar rahman and ar raheem are the adjectives. Alhamdullillah; Allah is the noun, rabil alamin ar rahman ar raheem - adjectives. So that’s the second argument, that in and of itself it’s not used as a generic anywhere, it’s only in this proper form, in this proper form. And then the third, when they said - who is your Lord? who is your master? Describe Him to us, whenever a question is asked, who is he? Who do you worship? What do you worship? You don’t start with a description, you start with a name.
So this surah begins ‘huwa Allah ahad’, al ahad can be a description, samad can be a description, right? But Allah itself is the proper name. This is the third, and then of course Aramaic and Hebrew have also original words; the word Allah has occurred in its original form in their languages as well, in their languages as well. So there’s several lines of evidences, so the final, I just want to mention it since we are on the subject; is the fact that we call on Allah saying Allahuma, Allahuma, that’s a unique phrase. And then Lam and alif together, they are never heavy. If you put alif lam with a sheddah and alif, you say Alla, Alla, but what do we say when we pronounce; Allah, we make it heavy, we break the norm of the Arabic language for this word. It defies all principles of the Arabic language. So that for that reason alone, it is considered universal, now that brings up a side thing I will only mention it briefly because we have to get to the dors of the surah itself.
Ustadh Nouman you spread Light on These surahs and makes it easier for us to understand
May Allah swt grant you to continue your work in order for the ummah to understand the beauty of the Quran
Masha Allah!! May Allah grant everyone a better understanding in ones Salah.
absolutely brilliant - all the lectures are just brilliant.
I want to get to the next lecture immediately after the next.
I'm so pressed for time
You can go to bayyinah tv for complete lectures of all the Quran
AHAD AHAD AHAD
SUBHANALLAH
Raniee Mohammad ahad is Javanese language too which mean Sunday
It does refer to Sunday, but is from Arabic.
Umar Jafar so what from Arabic or Javanese they have all true meaning, it is not I am telling untruth. Lol i am born being Javanese.
Alhamdulillah Hee Rabbil Aalameen
SubhanAllah
Most Beautiful Tafseer.
Thaaaank Youuu soo much!! May Allah give you Jannathul Firdous to the one who uploaded this and to our beloved teacher ❤❤❤🍀🌱💎
Starts at 36:08
Thank you May Allah bless you and forgive you.
Masha Allah, that was awesome !
Allah huma inni as alukal huda wa tuqa Wal afafa Wal ginaa
Omg... one word: ahad!
O Allah bless noman Ali Khan ❤❤
word Allah @ 28:00
word ahad 40:00
Please brother do this for every Surah in the Quran inshallah
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@@sagrodasia jazak Allah khair 🤲🏻
Bismillaah Ar-Rahmaanir Raheem
Qul huwal-Laho Ahad,
Allaah Hus-Sammad,
Lam yaleed wa lam yu lad,
Wa lam yakoon Lahu Kufu wan Ahad
Sadaqallaahu al-Azeem
تبارك الله ، جزاك الله خيرا و زادك من فضله👏👏
Beautiful lecture
Alhamdullillah
Jazak'Allahu-khair
Very awesome
This is so beautiful!!!!
Masha Allah!
SubhanAllah 💖
Jazakhalah kheyran brother
Amazing, Jzk.
بارك الله فيك
jazakallahu khairan
Ahad 😇🌟
Assalam Alaykom, I was listening to your tafseer and when you were making connection between the surah and the others before, it came to my mind, that surah al-masad tells us about the bad things and bad people, that we can face in life, such as about jahal and his bad deeds, so as if Allah is teaching us that whenever we face hard situation, someone hurts us, treat us badly, .... read the 3 surahs, to protect you and to give you ease and relief from this hardship, they remind us that everything is in the control of Allah and will protect us and reward us and help us, he is Assamad. And they are so easy to memorize, read and remember in time of difficulties, subhanaAllah, Allah made the remedy so easy and powerful, subhanaAllah, he is truly Arrahmaan Arraheem.
So this idea came to my mind, is it good idea? can I think like this? or it is wrong? Please advise me brother Numan, jazak Allah and baraka Allah feekom was zakakom 'ilman.
Say that I am allah the one
JazakAllah..
AlhamdhulillaahiRabbilAlāmeen
I am ahad , samad , not begotten or will ever begotten and there is none like me.
1:20:47
(word allah)
-mushtaq (words that are rooted)
++Some people say its rooted from illah ,if we put al to illah (meaning god) we get allah, so firstly allah means the one to worship
++And from illah two verbs comes, allaha yalahu (to worship) or alliha yalahu ( its used for a child that is thirsty for the milk of his mother and desperitely runs towards her mother) so word allah also means
The one who people desperaltly turn to
-Asma jamida (words tht are not tooted , they are orignal)
People say that allah is asma jamuda ,its not rooted , bcz
++in arabic with names al cant be used ya is used for names, so al-lah is not correct as an alillah ,
++And the other evidence is that in ayats like kul hu allah hu ahad , word allah is used as a noun not as (the one to worship) its used just as a noun , a name , in surah fatihah too,
++ Whenever the question is aksed who do you we wroship, we dont tell the characteristics of allah , we tell the name allah , so allah is not a verb it's a name
-The only Universal word to all language
When a foreign word is added into arabic it can not have three harakats but we find in quran that word allah has three harakats like allahi(meaning that it is also an arabic word) so then is it an arabic word or not? Cuz this word was taught to all the prophets of different languages, so the word allah is the only word universal to all languages
(The word قُل)
This word means to say, allah is commanding our prophet Muhammad saw to say it and give dawah of it, and the message it self is of tauheed so this word connects dawah and tauheed together
Huwa
Its a pronoun, meaning he, but there is no subject before this pronoun so it means that what we are talking about is already well known, Allah
*As samad*
The one who everyone need but he doesnot need anyone
The absolute one to turn to
The absolute goal
The one who cant be overcomed
Something aboslute and concrete without any flaw
-lam yalid walam yu lad
Meaning:::
he didnt begget not was he begotten
-Why the word lam لم
The word lam forces the sentence to be of the past, if la was used (meaning not) la yalid wa la yu lad would be in the present tense, but why did allah made this sentence a past tnse? The reason if that, it removes any room for shirk that people would do regarding past, he was not created by someone else makes logical sense cuz it is the past, nor did he begotten somebody is the answer to all the relegions who said allah have daughter,son etc, allah knew that no other relegion will say tgese things except the ones who have already said it now thats why allah used a past tense , to answer them,
Tafseer
Allah already mentioned that he is ahad and as samad, if something is created or born , it has an ending and if someone gives birth to somebody, thier daughter and son share thier abilities, they are from his genetics etc, so that would create a partner of allah which is false
Subhanallah!
Masha allah 🎁
Can anyone help find the complete tefsir of the Quran of nouman ali khan. They deleted them. Is there another Web out there to watch .
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Alhamdulilah
Can you add turkish subtitle translation?
Banglai onubad hole bojte parbo plz onubad
starts at 18:00
Where can I find this translated to Arabic please?
ليس أحد موجود في المسجد
Is an incorrect sentence in Arabic! As an Arabic speaking individual I found this lecture more confusing that educational, and that is because I assumed the lecture was about tafseer, not نحو, but thank you for all your efforts brother Noman.
how does br. nouman says, the connection between surahs when in fact each surah was revealed in different time and circumstances?!
crispykool19 research and you will inshallah find your answer. Either that, or listen to him humbly and patiently.
crispykool19 every surah has its twin, except for Al Fatihah.
Because all is from Allah
that the miracle
It’s a miracle
Is it halal to watch this bcs we have to pay normally for his bayyinah tv subscription ? Isn’t it stealing please answer me
i believe it is halal, as this lecture was uploaded 11 years ago, while the paid bayyinah app was only released 4 years ago
AMEEN
Can someone share the poem that he said of Iqbal. He said something. Please!
Please put subtitles bcz we are not so much fluent in English
Only me is Allah
AHAD SUBHANNULLAH
Would be nice if we cud see u in the video
I am ALLAH
anyone is having sound problem, i can barely hear
My pump now boy
Give me my pump bro
Ken and Ryu 😂😂😂😂😂
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