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In the name of Allah, the Most Gracious, the Most Merciful.

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"The Graceful Commentary on the Profile Cards of the Noble Qur'anic Surahs,"

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by Dr. Muhammad ibn Abdulaziz ibn Umar Nassif, may Allah preserve him.

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Surah Adh-Dhariyat.

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In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, and peace and blessings be upon the Messenger of Allah.

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We continue with our graceful commentary on the profile cards,

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now with Surah Adh-Dhariyat, regarding which I have three points to make.

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The first point:

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he mentioned among its virtues that it is part of the Mufassal.

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If you observe what is at the top,

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or at the beginning of each surah,

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you will find that the first surah of the Mufassal is Surah Qaf.

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The issue is disputed, but I adopted this view:

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that Surah Qaf is the beginning of the Mufassal.

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However, I did not mention the virtue of the Mufassal there

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because Surah Qaf has specific virtues of its own.

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As for Surah Adh-Dhariyat, I did not find an independent virtue for it,

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so I established that virtue here.

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It has been narrated regarding the virtue of the Mufassal that the core of the Qur'an

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is the Mufassal, and the Prophet (peace and blessings of Allah be upon him) was favored

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with the Mufassal, as in the hadith that has been cited

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repeatedly, which divides the Qur'an

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into the seven long ones (Tiwal), the hundreds (Mi'in), the oft-repeated (Mathani),

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and the Mufassal, stating: "And I was favored with the Mufassal."

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Thus, the Mufassal holds a tremendous status,

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and Muslims ought to pay greater attention to it.

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It is also fitting for the imams of mosques

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to be keen on reciting from the Mufassal

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in most of the audible prayers,

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for this was the habitual practice of the Prophet (peace be upon him).

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The jurists have explicitly stated this—

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meaning for the majority of the recitation.

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One may recite from anywhere in the Qur'an, but most of the recitation—

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and I am not speaking here of the Tarawih prayers—

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should be from the Mufassal: from its longer surahs in Fajr,

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from its shorter ones in Maghrib,

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and from its intermediate ones in Isha.

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This was frequent in the recitation of the Prophet (peace be upon him),

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although it has also been reported that he recited

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from other surahs as well.

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However, he would recite a surah from its beginning, as we mentioned earlier,

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perhaps in this series or elsewhere.

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Therefore, a person should be eager to recite the Mufassal,

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and whoever is unable to memorize the entire Qur'an

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may perhaps not be unable to memorize the Mufassal;

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one should strive to memorize and review it.

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If imams were to frequently recite these surahs,

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as is the Prophetic guidance,

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it would make it easier for people to memorize these magnificent surahs—

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and the entire Qur'an is magnificent.

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The second point concerns the chronological order of the surah's revelation.

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Its chronological order was written incorrectly in the original book,

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stating: "It is widely regarded as the one hundred and seventh."

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This description applies only to a Medinan surah,

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whereas Surah Adh-Dhariyat is Meccan,

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so it cannot possibly be the one intended.

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The mistake occurred here

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due to confusion with Surah Al-Hujurat;

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if you refer to Surah Al-Hujurat, you will find the exact same information:

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"It is widely regarded as the one hundred and seventh."

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So what is written here is an error,

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though in the diagram it was written correctly:

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that it is the sixty-fifth.

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It is counted as the sixty-fifth, revealed after Al-Ahqaf and before Al-Ghashiyah,

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so this should be corrected here.

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What further corroborates this is his remark:

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"Multiple occasions of revelation are associated with it."

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Yet if you refer to the occasions of revelation for this surah,

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you will only find a single occasion.

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Here, I would like to add something, even if I elaborate a little:

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this occasion of revelation was transmitted—as noted in the footnote—

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through a chain containing weakness and interruption.

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However, it has a corroborating report.

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The general rule regarding occasions of revelation is that

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when multiple transmissions of a report exist,

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this indicates that

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the occasion of revelation has a basis.

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Such is the case here.

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Perhaps

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I should mention to you the other narration

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that was referenced, which is the narration of Qatadah,

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because it is somewhat clearer

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in pointing to what is intended by citing this occasion here.

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The purpose—

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the purpose of mentioning this occasion is to illustrate

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the Companions' profound relationship with the Noble Qur'an.

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In At-Tabari, with his chain of transmission from Qatadah,

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regarding His saying: "So turn away from them, for you are not blameworthy,"

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he said: "It was narrated to us"—the speaker being Qatadah,

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who is from the Tabi'un—

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"it was narrated to us that when this verse

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was revealed,

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it weighed heavily upon the Companions

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of the Messenger of Allah (peace be upon him),

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and they thought that the revelation had ceased."

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Imagine this verse: we might read it

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without feeling any disturbance at all,

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yet "So turn away from them" was an address to the Prophet (peace be upon him)

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that weighed heavily upon the Companions

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of the Prophet (peace be upon him), and they thought that the revelation

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had ceased and that the punishment

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had arrived—even though they

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were believers! Glory be to Allah,

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they did not say, "The punishment will only fall upon the disbelievers";

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rather, they were terrified.

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He said: "Thereupon, Allah Almighty revealed:

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'And remind, for indeed, the reminder benefits

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the believers.'" The third

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and final point

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concerns the overarching theme of the surah.

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By examining its context,

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it can be said that among its most essential themes

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is directing the hearts

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toward the worship of Allah

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and fleeing to Him.

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We might omit "and do not set up with Him another deity"—

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it is present in the surah,

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but for the sake of conciseness,

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the overarching phrase mentioned

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encompasses it.

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Thus, among its most essential themes

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is directing the hearts to singling out Allah

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in worship and fleeing to Him.

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The phrase "So flee to Allah"

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in this context

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is intrinsically linked to most verses of the surah,

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as becomes evident upon reflecting

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on the passages outlined

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before you. For there are mentioned

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in the surah cosmic signs,

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signs concerning the destruction

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of the oppressors, and the deliverance

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of the believers;

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all of which call

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to fleeing to Allah,

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Glorified and Exalted be He. The place

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for elaborating and detailing this

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lies beyond this brief commentary,

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and I have previously presented

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material on this subject.

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I ask Allah to make us among those who flee

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unto Him. It is fitting to note

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that fleeing to Allah

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has been discussed and detailed by the scholars;

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Imam Al-Harawi addressed it

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in "Manazil As-Sa'irin,"

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and the commentators expounded upon his words,

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foremost among them being Ibn Al-Qayyim,

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who excelled brilliantly regarding the spiritual station of fleeing to Allah,

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Glorified and Exalted be He.

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Even so, among the best

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means of truly understanding fleeing

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to Allah is for us to recite,

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learn, and attain deep comprehension

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of Surah Adh-Dhariyat.

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For the scholars,

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when they spoke of the station of fleeing,

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did not proceed primarily from this surah,

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but rather spoke of

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seeking refuge with Allah,

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abandoning sins, and the like.

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All of that is commendable;

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however, the best starting point

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for understanding any spiritual station of the heart

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mentioned in the Qur'an

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is to proceed from the Qur'an itself and from the surah

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in which that station was mentioned:

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"So flee to Allah.

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Indeed, I am to you from Him a clear warner."

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I ask Allah to make us among those who flee

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unto Him, accepted in His presence,

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and granted His forgiveness.

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May Allah send blessings upon our Prophet Muhammad, his family, and his Companions

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altogether, and all praise is due to Allah, the Lord of the worlds.