WEBVTT 00:00:00.000 --> 00:00:02.759 In the name of Allah, the Most Gracious, the Most Merciful. 00:00:30.300 --> 00:00:32.299 Gentle Commentary 00:00:32.299 --> 00:00:35.299 on the book "Identification Cards" 00:00:35.299 --> 00:00:38.299 for the Surahs of the Noble Qur'an, 00:00:38.299 --> 00:00:42.299 by Dr. Muhammad Ibn Abd al-Aziz Ibn Umar Nasif, 00:00:42.299 --> 00:00:44.299 may Allah preserve him. 00:00:44.299 --> 00:00:46.299 Surah al-Shu'ara' (The Poets). 00:00:46.299 --> 00:00:48.299 In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, 00:00:48.299 --> 00:00:50.299 and may the peace and blessings of Allah be upon the Messenger of Allah. 00:00:50.299 --> 00:00:52.299 We continue with our gentle commentary, 00:00:52.299 --> 00:00:54.299 and with Surah al-Shu'ara'. 00:00:55.060 --> 00:00:57.060 There are three points of reflection. 00:00:57.060 --> 00:00:59.149 The first point concerns the name of the Surah. 00:00:59.149 --> 00:01:01.149 Naturally, its well-known name is "al-Shu'ara'" (The Poets), 00:01:01.149 --> 00:01:03.149 and it is also mentioned as "al-Zullah" (The Shadow). 00:01:03.149 --> 00:01:05.150 However, we will focus on "al-Shu'ara'", 00:01:05.150 --> 00:01:07.250 because some scholars, 00:01:07.250 --> 00:01:09.250 or one researcher in particular— 00:01:09.250 --> 00:01:11.250 whom I have mentioned to you before— 00:01:11.250 --> 00:01:13.250 who looked at all the Surahs in their entirety 00:01:13.250 --> 00:01:15.250 from the perspective of their names, 00:01:15.250 --> 00:01:17.250 examined them collectively, 00:01:17.250 --> 00:01:19.250 and found that "al-Shu'ara'" (The Poets) and "al-Qasas" (The Stories) 00:01:19.250 --> 00:01:21.250 cover 00:01:21.250 --> 00:01:23.439 what we call the field of literature. 00:01:24.200 --> 00:01:26.200 He pointed out that poets 00:01:26.200 --> 00:01:28.200 and storytelling 00:01:28.200 --> 00:01:30.200 are the pillars of literature. 00:01:30.200 --> 00:01:32.200 There are many literary forms and genres, 00:01:32.200 --> 00:01:34.200 but these two are the pillars 00:01:34.200 --> 00:01:35.739 of literature. 00:01:35.739 --> 00:01:37.739 When the Qur'an was revealed, 00:01:37.739 --> 00:01:39.739 poetry held a high status, 00:01:39.739 --> 00:01:41.739 and it still holds a status today, 00:01:41.739 --> 00:01:43.780 though it has diminished, while the importance 00:01:43.780 --> 00:01:45.780 of storytelling and fiction has increased. 00:01:45.780 --> 00:01:47.840 And the best of stories are in this Qur'an. 00:01:47.840 --> 00:01:49.840 We must not forget 00:01:49.840 --> 00:01:51.840 that when the Companions said 00:01:51.840 --> 00:01:53.840 to the Prophet, peace and blessings of Allah be upon him, 00:01:53.840 --> 00:01:55.840 "Tell us stories," Allah revealed: 00:01:55.840 --> 00:01:57.840 “We narrate unto thee (Muhammad) the best of narratives in that We have inspired in thee this Qur'an, though aforetime thou wast of the heedless.” (12:3) 00:01:57.840 --> 00:02:00.290 The stories of the Qur'an deserve much attention. 00:02:00.290 --> 00:02:02.290 But the point is that naming 00:02:02.290 --> 00:02:04.290 these two Surahs, 00:02:04.290 --> 00:02:06.290 al-Shu'ara' and al-Qasas, alludes 00:02:06.290 --> 00:02:08.289 to two great 00:02:08.289 --> 00:02:10.319 pillars 00:02:10.319 --> 00:02:12.319 of literature. And literature 00:02:12.319 --> 00:02:14.319 has an influence on media; 00:02:14.319 --> 00:02:16.319 it has an influence on people's minds. 00:02:16.319 --> 00:02:18.419 We all know what 00:02:18.419 --> 00:02:20.419 the state of fiction 00:02:20.419 --> 00:02:22.419 and storytelling has become in terms of influence, 00:02:22.419 --> 00:02:24.419 even films and the like; 00:02:24.419 --> 00:02:26.419 they are originally stories 00:02:26.419 --> 00:02:28.669 that were turned into films, 00:02:28.669 --> 00:02:30.669 and thus they influenced 00:02:30.669 --> 00:02:32.669 entire generations 00:02:32.669 --> 00:02:34.669 at times. 00:02:34.669 --> 00:02:36.699 This is the first point of reflection. 00:02:36.699 --> 00:02:38.699 As for the second point, 00:02:38.699 --> 00:02:40.699 it concerns what is mentioned 00:02:40.699 --> 00:02:42.699 at the end of the history of revelation, 00:02:42.699 --> 00:02:44.699 regarding the chronological order of the Surah's revelation. 00:02:44.699 --> 00:02:46.699 It is said that this revelation is attributed 00:02:46.699 --> 00:02:48.699 to the time of the public proclamation of the message 00:02:48.699 --> 00:02:50.699 during the Meccan period. 00:02:50.699 --> 00:02:52.699 It is established in the Sahih that the saying of the Almighty: 00:02:52.699 --> 00:02:54.699 "And warn your closest kindred," 00:02:54.699 --> 00:02:56.699 when it was revealed to the Prophet, peace be upon him, 00:02:56.699 --> 00:02:58.699 he gathered the people, 00:02:58.699 --> 00:03:00.930 spoke to them, and called them to Allah. 00:03:00.930 --> 00:03:02.930 So this revelation is attributed to the time 00:03:02.930 --> 00:03:04.930 of the public proclamation of the message in the Meccan period. 00:03:04.930 --> 00:03:06.930 This time was chronicled by 00:03:06.930 --> 00:03:08.930 Ibn Ishaq, 00:03:08.930 --> 00:03:10.930 and it is in the Seerah of Ibn Hisham, of course, 00:03:10.930 --> 00:03:12.930 that this was after three 00:03:12.930 --> 00:03:14.930 years of 00:03:14.930 --> 00:03:16.930 the call. There is 00:03:16.930 --> 00:03:18.930 research and discussion regarding this, 00:03:18.930 --> 00:03:20.930 and some have remained silent on the exact timing, 00:03:20.930 --> 00:03:22.930 but the well-known view 00:03:22.930 --> 00:03:24.930 is that it was three years 00:03:24.930 --> 00:03:27.090 from the beginning of the mission. 00:03:27.090 --> 00:03:29.090 During that time, the call was secret, 00:03:29.090 --> 00:03:31.090 then it became, with this verse, 00:03:31.090 --> 00:03:33.090 public. 00:03:33.090 --> 00:03:35.090 The third and final point of reflection 00:03:35.090 --> 00:03:37.090 concerns 00:03:37.090 --> 00:03:39.090 a passage in the Surah 00:03:39.090 --> 00:03:41.090 that relates to the science of "Munasabat" (thematic coherence), 00:03:41.090 --> 00:03:43.090 which some dear brothers ask about, 00:03:43.090 --> 00:03:45.090 saying: "Is there affectation in it, 00:03:45.090 --> 00:03:47.469 and how does one learn it?" 00:03:47.469 --> 00:03:49.469 I know Dr. Muhammad Umar Bazmul 00:03:49.469 --> 00:03:51.469 teaches the science of Munasabat; 00:03:51.469 --> 00:03:53.469 it is useful for establishing a foundation in this field, 00:03:53.469 --> 00:03:55.469 but the practitioner 00:03:55.469 --> 00:03:57.469 finds it broader than that. 00:03:57.469 --> 00:03:59.469 However, in terms of theory, it is good. 00:03:59.469 --> 00:04:01.469 Then I say, notice 00:04:01.469 --> 00:04:03.949 at the conclusion of the Surah's sections, 00:04:03.949 --> 00:04:05.949 there is an informative opening, 00:04:05.949 --> 00:04:07.949 which is His saying: "And indeed, it 00:04:07.949 --> 00:04:09.949 is the revelation of the Lord of the worlds." 00:04:09.949 --> 00:04:12.050 This verse 00:04:12.050 --> 00:04:14.050 refers back, 00:04:14.050 --> 00:04:16.050 as Imam al-Tabari explained, 00:04:16.050 --> 00:04:18.050 to the beginning of the Surah. 00:04:18.050 --> 00:04:20.050 For He mentioned the Book at the beginning of the Surah, 00:04:20.050 --> 00:04:22.050 then said after it, 00:04:22.050 --> 00:04:24.050 narrating all the stories. 00:04:24.050 --> 00:04:26.050 “And lo! it is a revelation of the Lord of the Worlds,” (26:192) 00:04:26.050 --> 00:04:28.050 Then the speech returned to the "Clear Book" 00:04:28.050 --> 00:04:30.050 mentioned at the beginning of the Surah. 00:04:30.050 --> 00:04:32.050 This confirms the importance of 00:04:32.050 --> 00:04:34.050 reading the entire Surah so that 00:04:34.050 --> 00:04:36.050 a person may take from its lights as much as 00:04:36.050 --> 00:04:38.879 possible. 00:04:38.879 --> 00:04:40.879 He said: "And the proof that the Qur'an is the truth, 00:04:40.879 --> 00:04:42.879 and the refutation of the doubts of the disbelievers." 00:04:42.879 --> 00:04:44.879 Among these is their counting the Qur'an as poetry— 00:04:44.879 --> 00:04:46.879 this leads to the reason for mentioning poetry. 00:04:46.879 --> 00:04:48.879 The Surah does not speak about poetry, 00:04:48.879 --> 00:04:50.879 yet at the end of the Surah, there is proof that the Qur'an 00:04:50.879 --> 00:04:52.879 is the truth. So what brought about the mention of 00:04:52.879 --> 00:04:54.879 poetry here? A seeker might ask this question. 00:04:54.879 --> 00:04:56.879 The Surah mentions the stories of the Prophets, 00:04:56.879 --> 00:04:58.879 so why were the poets mentioned at the end 00:04:58.879 --> 00:05:00.879 of this Surah? 00:05:00.879 --> 00:05:03.329 This is a question that crosses the mind. 00:05:03.329 --> 00:05:05.329 I point out that the refutation 00:05:05.329 --> 00:05:07.329 of the doubts of the disbelievers regarding what 00:05:07.329 --> 00:05:09.329 they describe the Prophet, peace be upon him, with, 00:05:09.329 --> 00:05:11.329 and the Qur'an that was revealed to him, was at the end 00:05:11.329 --> 00:05:13.329 of the Surah. Among the doubts was that [it was poetry], 00:05:13.329 --> 00:05:15.329 so the mention of the poets came 00:05:15.329 --> 00:05:17.329 for this reason. 00:05:17.329 --> 00:05:19.329 And notice that He said: 00:05:19.329 --> 00:05:21.329 "The poets—the deviators follow them." 00:05:21.329 --> 00:05:23.360 As for the followers of the Prophet, peace be upon him, 00:05:23.360 --> 00:05:25.360 they were not deviators; this contains praise 00:05:25.360 --> 00:05:27.360 for the Companions, that they 00:05:27.360 --> 00:05:29.360 are not among the deviators. 00:05:29.360 --> 00:05:31.360 Rather, it is the deviators who follow the poets. 00:05:31.360 --> 00:05:33.680 But here I wanted to 00:05:33.680 --> 00:05:35.680 point out a subtle, 00:05:35.680 --> 00:05:37.680 delicate issue that 00:05:37.680 --> 00:05:39.680 al-Tahir Ibn Ashur relied upon 00:05:39.680 --> 00:05:41.680 in explaining the relationship here. 00:05:41.680 --> 00:05:43.680 It is an issue that goes back to what 00:05:43.680 --> 00:05:45.680 scholars call—and it is important in the science of Munasabat— 00:05:45.680 --> 00:05:47.680 what is called in the science of rhetoric 00:05:47.680 --> 00:05:49.680 "the connector" (al-jami'), which has types. 00:05:49.680 --> 00:05:51.680 The intended meaning here is the connector 00:05:51.680 --> 00:05:53.680 that refers to people's customs 00:05:53.680 --> 00:05:55.680 and habits. In the custom of 00:05:55.680 --> 00:05:57.680 the Arabs to whom 00:05:57.680 --> 00:05:59.680 the Qur'an was revealed, they used to 00:05:59.680 --> 00:06:01.680 think that a poet had a devil 00:06:01.680 --> 00:06:03.680 who dictated poetry to him. 00:06:03.680 --> 00:06:05.680 Al-Tahir Ibn Ashur says this, 00:06:05.680 --> 00:06:07.680 and adds: "So it was appropriate," meaning 00:06:07.680 --> 00:06:09.680 he compared their falsification of the Qur'an— 00:06:09.680 --> 00:06:11.680 saying it is poetry—and their saying about the Prophet, 00:06:11.680 --> 00:06:13.680 peace be upon him, that he is a poet, 00:06:13.680 --> 00:06:15.680 with their saying that it is the speech of a soothsayer, 00:06:15.680 --> 00:06:17.680 just as he compared them 00:06:17.680 --> 00:06:19.680 in the verse of al-Haqqah. 00:06:19.680 --> 00:06:21.680 “It is not poet's speech - little is it that ye believe!” (69:41) 00:06:21.680 --> 00:06:23.680 “Nor diviner's speech - little is it that ye remember!” (69:42) 00:06:23.680 --> 00:06:25.899 You remember, then, 00:06:25.899 --> 00:06:27.899 I want to arrive at the fact that 00:06:27.899 --> 00:06:29.899 the connector that rhetoricians call 00:06:29.899 --> 00:06:31.899 "imaginary"—which is very important 00:06:31.899 --> 00:06:33.899 in the science of Munasabat— 00:06:33.899 --> 00:06:35.899 refers to knowing the conditions of those to whom 00:06:35.899 --> 00:06:37.899 the Qur'an was revealed, namely the Arabs. 00:06:37.899 --> 00:06:39.899 I knew the Arabs and I knew their view of poetry, 00:06:39.899 --> 00:06:41.899 and of soothsaying, and of devils. 00:06:41.899 --> 00:06:43.899 I knew the relationship that 00:06:43.899 --> 00:06:45.899 brought these verses 00:06:45.899 --> 00:06:47.899 to this place. 00:06:47.899 --> 00:06:49.899 I hope that this 00:06:49.899 --> 00:06:51.899 insight is clear. 00:06:51.899 --> 00:06:53.899 You may review the words of my master 00:06:53.899 --> 00:06:55.899 Ibn Ashur in his Tafsir 00:06:55.899 --> 00:06:57.899 at this passage, for he was brilliant. 00:06:57.899 --> 00:06:59.899 And al-Biqa'i was brilliant before him 00:06:59.899 --> 00:07:01.899 in explaining the description of the poets 00:07:01.899 --> 00:07:03.899 who are saved from this condemnation: 00:07:03.899 --> 00:07:05.899 "Except those who believe 00:07:05.899 --> 00:07:07.899 and do righteous deeds, 00:07:07.899 --> 00:07:09.899 and remember Allah 00:07:09.899 --> 00:07:11.899 often, 00:07:11.899 --> 00:07:13.899 and defend themselves 00:07:13.899 --> 00:07:15.899 after they were wronged. 00:07:15.899 --> 00:07:17.899 And those who have 00:07:17.899 --> 00:07:19.899 wronged 00:07:19.899 --> 00:07:21.899 will come to know 00:07:21.899 --> 00:07:23.899 May their hearts be turned [toward the truth]. 00:07:23.899 --> 00:07:27.600 I ask Allah 00:07:27.600 --> 00:07:29.600 to grant me and you success in attaining what He loves and is pleased with. 00:07:29.600 --> 00:07:31.600 I ask Allah [to send blessings] upon our Prophet Muhammad, peace be upon him, 00:07:31.600 --> 00:07:33.600 and upon all his family and his Companions. 00:07:33.600 --> 00:07:35.600 And praise be to Allah, Lord of the worlds.