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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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The commentary titled *Al-Ta'liq al-Latif*

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on the book *Bitaqat al-Ta'rif*

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*bi-Suwar al-Mushaf al-Sharif*,

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by Dr. Muhammad Ibn 'Abd al-'Aziz Ibn 'Umar Nasif,

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may Allah preserve him.

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Surah al-Saffat.

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

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We are still continuing with *Al-Ta'liq al-Latif* on *Bitaqat al-Ta'rif*.

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Next is Surah al-Saffat, and regarding it I have three remarks.

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The first remark concerns an error here:

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The surah consists of one hundred and eighty-two verses,

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and it is neither among the seven long surahs (al-Tiwal) nor among the short, segmented ones (al-Mufassal);

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thus, according to this categorization, it belongs to al-Mi'in (surahs of roughly a hundred verses).

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This was indeed written at the top of the page, where he stated it is from al-Mi'in,

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yet in the section detailing the virtues of the surah, he stated it is from al-Mathani.

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The correct view is that it is from al-Mi'in,

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which the Prophet, peace and blessings of Allah be upon him, was granted in place of the Psalms (Zabur).

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This is certainly an error in the structural diagram:

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in its division, he classified it under al-Mathani.

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On the main page, he stated that Surah al-Saffat is among al-Mi'in,

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and that is correct,

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but when returning to the diagram, he stated

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its category was al-Mathani, which is an error;

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it is indeed from al-Mi'in.

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I apologize for the numerous errors in this edition;

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perfection belongs solely to the One who never errs, and I ask Allah to forgive me, you, and all who listen

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to these lessons, as well as everyone who contributed to publishing the book, and to accept our humble efforts

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and bless them. The second remark is that the name and opening of Surah al-Saffat

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harmonize beautifully with its conclusion. It is named Surah al-Saffat because it begins with "By those lined up in rows," and we observe

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at the end of the surah: "And indeed, we are those who line up in rows, and indeed, we are those who glorify Allah." All of this refers

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to the angels; all of this points to the angels, demonstrating that the end of the surah

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is tied to its beginning, and reading its conclusion in isolation from its opening diminishes one's grasp

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of its meanings. Furthermore, its name, opening, and conclusion all correspond to what is

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stated regarding its central theme. Although it addresses the affirmation of Tawhid—and this brings us to the third

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remark—the second remark remains that the surah opens with the angels and concludes with the angels.

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This is an instance of concluding with what corresponds to the beginning (radd al-'ajuz 'ala al-sadr). As I mentioned, regarding the harmony between the surah's end

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and its beginning, I did not make a separate entry for it because it is already apparent across the sections. If you

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examine the sections, you will find in the very first section the mention of certain

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angels in the introduction, and at the end of the surah, in the final couplets, an elucidation of the status

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of the angels. Mentioning the angels at both the beginning and the end prompts the reader

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to notice this recurring focus here and there. When you read a surah across six

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or seven pages, you might not notice it—especially if we read the surah quickly—but when you

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read half a page and find the angels mentioned at the start and at the end,

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you take note, for this is deliberately highlighted to emphasize the relationship between

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the end and the beginning. As I said, this leads us to the third remark,

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which concerns the central theme of the surah. The surah deals with the affirmation of Tawhid alongside

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praising Allah's devoted, sincere servants. The Prophets are mentioned therein, highlighting profound moments

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from their lives that demonstrate utmost servitude to Allah, as pointed out

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by al-Biqa'i in his Tafsir for whoever wishes to explore this further. The angels, without

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doubt, represent the pinnacle of servitude to Allah, Glorified and Exalted; thus, it was fitting

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to mention them first and last, followed by the accounts of the Prophets, who are the sincere

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and devoted servants of Allah. We see this most clearly in the story of Ibrahim,

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peace be upon him: "And when they had both submitted and he put him down upon his forehead, We called out to him, 'O Ibrahim,

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you have fulfilled the vision.'" Alongside this, you will notice—as indicated in the theme

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of the surah—that certain phrases and motifs are frequently repeated, such as "except the chosen servants of Allah,"

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"indeed, We thus reward the doers of good," and "indeed, he was of Our believing

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servants." Paying attention to such recurring phrases serves as a means to identify the central theme of the surah,

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showing that it revolves around affirming Tawhid and negating its opposite. This is

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what is recorded regarding the surah's theme, along with praising the sincere servants

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of Allah and promising them salvation and empowerment. We also notice that the emphasis

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here was primarily on salvation rather than chastisement; punishment was only stated

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explicitly in the story of Lut: "Then We destroyed the others." However,

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in the story of Ilyas, for instance, their punishment was not mentioned; rather, it stated: "Peace

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be upon Ilyas." Thus, the surah contains far more praise for the righteous, devoted

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awliya' among the Prophets and Messengers of Allah than it does mentions

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of the deniers and their punishment and the like. I will suffice with this amount regarding

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this magnificent surah. May Allah send peace and blessings upon our Prophet Muhammad,

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and upon his family and all his Companions, and all praise is due to Allah, the Lord of the worlds.