1 00:00:00,000 --> 00:00:02,759 In the name of Allah, the Entirely Merciful, the Especially Merciful. 2 00:00:30,300 --> 00:00:32,299 Gentle Commentary 3 00:00:32,299 --> 00:00:35,179 on the Book: "Identification Cards 4 00:00:35,179 --> 00:00:37,500 for the Surahs of the Noble Mus-haf" 5 00:00:38,500 --> 00:00:42,179 by Dr. Muhammad Ibn Abd al-Aziz Ibn Umar Nasif, 6 00:00:42,179 --> 00:00:44,619 may Allah preserve him. 7 00:00:44,619 --> 00:00:46,299 Surah an-Nisa'. 8 00:00:46,299 --> 00:00:48,299 In the name of Allah, the Entirely Merciful, the Especially Merciful. 9 00:00:48,299 --> 00:00:50,299 Praise be to Allah, the Lord of all worlds, 10 00:00:50,299 --> 00:00:54,500 and may peace and blessings be upon the Seal of the Prophets and Messengers, 11 00:00:54,500 --> 00:00:56,500 and upon his family and Companions all together. 12 00:00:56,500 --> 00:00:58,700 We continue with the gentle commentary 13 00:00:58,700 --> 00:01:01,700 on the identification cards, 14 00:01:01,700 --> 00:01:03,890 and with Surah an-Nisa'. 15 00:01:03,890 --> 00:01:07,049 I have three reflections upon it. 16 00:01:07,049 --> 00:01:09,620 The first reflection: 17 00:01:09,620 --> 00:01:13,170 You know that among what is included for each surah 18 00:01:13,170 --> 00:01:15,299 are its virtues, 19 00:01:15,299 --> 00:01:18,299 and you will find the discussion in the diagram here concise. 20 00:01:18,299 --> 00:01:20,299 He stated that its established virtue 21 00:01:20,299 --> 00:01:23,390 is coupled with the seven long surahs: 22 00:01:23,390 --> 00:01:25,390 "Whoever takes the first seven 23 00:01:25,390 --> 00:01:27,390 is a profound scholar." 24 00:01:27,390 --> 00:01:29,420 Here we place a comma, 25 00:01:29,420 --> 00:01:31,420 because he will mention after it 26 00:01:31,420 --> 00:01:34,060 another virtue 27 00:01:34,060 --> 00:01:36,060 based upon 28 00:01:36,060 --> 00:01:38,739 another piece of evidence, 29 00:01:38,739 --> 00:01:40,799 which is: "And an-Nisa' 30 00:01:40,799 --> 00:01:42,799 is beautified (muhabbara) or brings immense joy (muhibbara)." 31 00:01:42,799 --> 00:01:44,799 If we were to turn back 32 00:01:44,799 --> 00:01:47,180 to page thirty, 33 00:01:47,180 --> 00:01:49,180 we would find the phrasing 34 00:01:49,180 --> 00:01:51,180 elaborated: its virtue is established by Allah 35 00:01:51,180 --> 00:01:53,180 alongside the seven long surahs, 36 00:01:53,180 --> 00:01:55,180 that the Prophet (peace and blessings of Allah be upon him) said: "Whoever takes the first seven is a profound scholar." 37 00:01:55,180 --> 00:01:57,180 And I did not find for it an independent virtue 38 00:01:57,180 --> 00:01:59,180 authentically attributed directly to the Prophet (peace and blessings of Allah be upon him). 39 00:01:59,180 --> 00:02:01,180 And this is often the case; 40 00:02:01,180 --> 00:02:03,180 you find surahs 41 00:02:03,180 --> 00:02:05,180 that have no specific, independent virtue. 42 00:02:05,180 --> 00:02:07,180 That is to say, this surah 43 00:02:07,180 --> 00:02:09,180 has a virtue coupled 44 00:02:09,180 --> 00:02:11,180 with another surah, 45 00:02:11,180 --> 00:02:13,180 but an established, 46 00:02:13,180 --> 00:02:15,180 independent, marfu' virtue 47 00:02:15,180 --> 00:02:18,750 traced to the Prophet (peace and blessings of Allah be upon him)— 48 00:02:18,750 --> 00:02:20,750 I have not found 49 00:02:20,750 --> 00:02:22,849 anything transmitted in this regard; 50 00:02:22,849 --> 00:02:24,849 I have not found anything authentically traced 51 00:02:24,849 --> 00:02:26,849 to the Prophet (peace be upon him). 52 00:02:26,849 --> 00:02:28,849 However, it is narrated as a mauquf report from Ibn Mas'ud: 53 00:02:28,849 --> 00:02:30,849 "And an-Nisa' is muhabbarah." 54 00:02:30,849 --> 00:02:32,849 And we will return 55 00:02:32,849 --> 00:02:34,849 to this in the second reflection. 56 00:02:34,849 --> 00:02:36,849 But I want to clarify here: 57 00:02:36,849 --> 00:02:38,849 what is the methodology in selecting 58 00:02:38,849 --> 00:02:41,460 the virtues of the surahs, 59 00:02:41,460 --> 00:02:43,460 and my saying "I found for it" or "I did not find for it"? 60 00:02:43,460 --> 00:02:45,460 In truth, the books on 61 00:02:45,460 --> 00:02:47,840 the virtues of the surahs are numerous, 62 00:02:47,840 --> 00:02:49,840 even if the book 63 00:02:49,840 --> 00:02:51,870 belongs to one 64 00:02:51,870 --> 00:02:53,870 of the early scholars 65 00:02:53,870 --> 00:02:55,870 from the books of Musnad. 66 00:02:55,870 --> 00:02:57,870 That is because virtues are not known 67 00:02:57,870 --> 00:02:59,870 through independent reasoning, 68 00:02:59,870 --> 00:03:02,259 but rather through divine textual revelation 69 00:03:02,259 --> 00:03:04,259 from the Prophet (peace be upon him). 70 00:03:04,259 --> 00:03:06,539 And we may find support in the statements of the Companions, 71 00:03:06,539 --> 00:03:08,639 or even at times the statements of 72 00:03:08,639 --> 00:03:10,639 the Tabi'un. 73 00:03:10,639 --> 00:03:12,639 Moreover, the statements of the Companions sometimes 74 00:03:12,639 --> 00:03:14,930 possess the legal ruling 75 00:03:14,930 --> 00:03:16,930 of being elevated to the Prophet (peace be upon him). 76 00:03:16,930 --> 00:03:18,930 So, in fact, 77 00:03:18,930 --> 00:03:20,930 these musnad books 78 00:03:20,930 --> 00:03:23,150 are limited to only some of the virtues. 79 00:03:23,150 --> 00:03:25,150 Modern authors have written many books on virtues; 80 00:03:25,150 --> 00:03:27,150 I consulted more than one 81 00:03:27,150 --> 00:03:29,219 of them, 82 00:03:29,219 --> 00:03:31,219 and through them I would trace back 83 00:03:31,219 --> 00:03:33,219 to the original musnad works 84 00:03:33,219 --> 00:03:35,219 to verify the authenticity of the narration 85 00:03:35,219 --> 00:03:37,219 and the like. 86 00:03:37,219 --> 00:03:39,280 Therefore, I did not rely upon 87 00:03:39,280 --> 00:03:41,379 a single book alone, 88 00:03:41,379 --> 00:03:43,379 and I tried, to the best 89 00:03:43,379 --> 00:03:45,379 of my ability, to find for every 90 00:03:45,379 --> 00:03:47,379 surah an independent virtue. 91 00:03:47,379 --> 00:03:49,379 If I did not find any from the words of the Prophet (peace be upon him), 92 00:03:49,379 --> 00:03:51,439 I would attempt to find one 93 00:03:51,439 --> 00:03:53,439 from the words of the Companions. 94 00:03:53,439 --> 00:03:55,439 And I did not resort to the Tabi'un, 95 00:03:55,439 --> 00:03:57,979 as far as I recall, in the book. 96 00:03:57,979 --> 00:04:00,300 Yet the matter remains ever-renewed; 97 00:04:00,300 --> 00:04:02,300 from time to time, 98 00:04:02,300 --> 00:04:04,300 I discover a virtue 99 00:04:04,300 --> 00:04:06,300 that I had overlooked, 100 00:04:06,300 --> 00:04:08,659 especially among the statements of the Companions. 101 00:04:08,659 --> 00:04:10,659 And with this, 102 00:04:10,659 --> 00:04:12,659 we move to the second reflection, 103 00:04:12,659 --> 00:04:14,659 which is pausing 104 00:04:14,659 --> 00:04:16,660 over the narration: "And an-Nisa' is muhabbara." 105 00:04:16,660 --> 00:04:18,660 This narration is connected to 106 00:04:18,660 --> 00:04:20,660 or is an excerpt from a tradition; 107 00:04:20,660 --> 00:04:22,850 of course, it is not a marfu' hadith, 108 00:04:22,850 --> 00:04:24,850 but rather mauquf, stopping at Ibn Mas'ud 109 00:04:24,850 --> 00:04:26,850 (may Allah be pleased with him). 110 00:04:26,850 --> 00:04:28,850 If we were to turn to Surah Al 'Imran, 111 00:04:28,850 --> 00:04:30,850 we would find among its virtues, 112 00:04:30,850 --> 00:04:32,850 as a mauquf narration from Ibn Mas'ud: 113 00:04:32,850 --> 00:04:34,850 "Whoever recites Al 'Imran is self-sufficient." 114 00:04:34,850 --> 00:04:37,620 The completion of this narration 115 00:04:37,620 --> 00:04:39,620 is here in Surah an-Nisa': 116 00:04:39,620 --> 00:04:41,620 "and an-Nisa' is muhabbara." 117 00:04:41,620 --> 00:04:43,620 I refer you, regarding the explanation 118 00:04:43,620 --> 00:04:45,620 of what pertains to Al 'Imran, 119 00:04:45,620 --> 00:04:48,160 to the detailed commentary on that surah, 120 00:04:48,160 --> 00:04:50,160 and here we pause with this specific virtue. 121 00:04:50,160 --> 00:04:52,160 I will mention something important concerning virtues: 122 00:04:52,160 --> 00:04:54,160 which is that virtues, 123 00:04:54,160 --> 00:04:56,160 even though one of their benefits 124 00:04:56,160 --> 00:04:58,160 is encouraging a person to recite 125 00:04:58,160 --> 00:05:00,160 the surah, nevertheless 126 00:05:00,160 --> 00:05:02,160 they also draw one's attention 127 00:05:02,160 --> 00:05:04,160 to that which is worthy 128 00:05:04,160 --> 00:05:06,259 of deep reflection within the surah. 129 00:05:06,259 --> 00:05:08,259 And this is a tremendous domain, 130 00:05:08,259 --> 00:05:10,259 though references to it among 131 00:05:10,259 --> 00:05:12,259 the early scholars may be few. 132 00:05:12,259 --> 00:05:14,259 For why is it that whoever recites Al 'Imran 133 00:05:14,259 --> 00:05:16,540 is self-sufficient? 134 00:05:16,540 --> 00:05:18,540 What is the meaning of this? 135 00:05:18,540 --> 00:05:20,540 You hardly find anything about it 136 00:05:20,540 --> 00:05:22,540 from the people of knowledge. 137 00:05:22,540 --> 00:05:24,540 Yet regarding certain hadiths, they pay closer attention; 138 00:05:24,540 --> 00:05:26,540 studies have been written, for example, 139 00:05:26,540 --> 00:05:28,540 about the surahs designated 140 00:05:28,540 --> 00:05:30,540 for recitation on Friday, 141 00:05:30,540 --> 00:05:32,540 or in the Eid prayer, 142 00:05:32,540 --> 00:05:34,540 or on other occasions: 143 00:05:34,540 --> 00:05:36,540 why were these specific surahs singled out? 144 00:05:36,540 --> 00:05:38,540 What meanings do they contain 145 00:05:38,540 --> 00:05:40,540 that make it fitting for them to be recited 146 00:05:40,540 --> 00:05:42,540 on those particular occasions? 147 00:05:42,540 --> 00:05:44,699 This is a subtle and exquisite subject, 148 00:05:44,699 --> 00:05:46,699 and it still requires further exploration. 149 00:05:46,699 --> 00:05:48,699 But here, regarding Surah an-Nisa', 150 00:05:48,699 --> 00:05:50,699 he said: "an-Nisa' 151 00:05:50,699 --> 00:05:52,699 is muhabbara or muhibbara." 152 00:05:52,699 --> 00:05:54,959 There are two vocalizations 153 00:05:54,959 --> 00:05:56,959 for the narration. If we say 154 00:05:56,959 --> 00:05:58,959 muhabbara, it means adorned and embellished, 155 00:05:58,959 --> 00:06:00,959 as interpreted by ad-Darimi, who is a narrator 156 00:06:00,959 --> 00:06:02,959 and one of those who transmitted this narration. 157 00:06:02,959 --> 00:06:04,990 This gives the sense 158 00:06:04,990 --> 00:06:06,990 that it is exquisitely crafted, 159 00:06:06,990 --> 00:06:08,990 firmly constructed. 160 00:06:08,990 --> 00:06:10,990 And indeed it is; at its end there has come: 161 00:06:10,990 --> 00:06:12,990 ◁ O humanity! There has come to you ▷ 162 00:06:12,990 --> 00:06:14,990 “O mankind! Now hath a proof from your Lord come unto you, and We have sent down unto you a clear light;” (4:174) 163 00:06:14,990 --> 00:06:17,250 ◁ a clear light. ▷ 164 00:06:17,250 --> 00:06:19,250 Recall this meticulous perfection within it 165 00:06:19,250 --> 00:06:21,569 as you recite it, 166 00:06:21,569 --> 00:06:23,699 and this beauty it holds, 167 00:06:23,699 --> 00:06:26,019 and this source of pride for the Muslims, 168 00:06:26,019 --> 00:06:28,019 among whom were safeguarded 169 00:06:28,019 --> 00:06:30,079 the right of the orphan 170 00:06:30,079 --> 00:06:32,079 and the right of the woman— 171 00:06:32,079 --> 00:06:34,430 a safeguarding 172 00:06:34,430 --> 00:06:36,430 that bears no resemblance to the purported protection 173 00:06:36,430 --> 00:06:38,430 in the culture of the disbelieving West 174 00:06:38,430 --> 00:06:40,620 today, 175 00:06:40,620 --> 00:06:42,620 which people seek to import 176 00:06:42,620 --> 00:06:44,819 into the Muslim lands. 177 00:06:44,819 --> 00:06:46,819 The surah is muhabbara, 178 00:06:46,819 --> 00:06:48,819 and it is a point of pride for Muslims 179 00:06:48,819 --> 00:06:50,819 in the preservation of rights. 180 00:06:50,819 --> 00:06:52,819 Among what is crafted with utmost perfection within it— 181 00:06:52,819 --> 00:06:54,819 and all of it is perfected— 182 00:06:54,819 --> 00:06:56,819 are the verses of inheritance, which have been treated in dedicated treatises, 183 00:06:56,819 --> 00:06:58,879 and upon which 184 00:06:58,879 --> 00:07:00,879 an entire discipline was founded from just three verses: 185 00:07:00,879 --> 00:07:02,879 two verses at the beginning of the surah, 186 00:07:02,879 --> 00:07:04,879 and one verse at the end of the surah. 187 00:07:04,879 --> 00:07:06,879 Rather, the very distribution 188 00:07:06,879 --> 00:07:08,879 of verses in this manner within the surah 189 00:07:08,879 --> 00:07:10,910 carries profound significance. 190 00:07:10,910 --> 00:07:12,910 In truth, the surah is muhabbara. 191 00:07:12,910 --> 00:07:15,069 As for muhibbara— 192 00:07:15,069 --> 00:07:17,069 this is the other vocalization, and there is no contradiction; 193 00:07:17,069 --> 00:07:19,069 it can be both muhabbara and muhibbara— 194 00:07:19,069 --> 00:07:21,199 muhibbara is derived from hubur, 195 00:07:21,199 --> 00:07:23,199 which is immense joy and delight. 196 00:07:23,199 --> 00:07:25,199 It is plausible that this is because Ibn Mas'ud 197 00:07:25,199 --> 00:07:27,199 recited the surah to the Prophet (peace be upon him) 198 00:07:27,199 --> 00:07:29,199 when he said to him: "Recite to me." 199 00:07:29,199 --> 00:07:31,199 Ibn Mas'ud said: "Shall I recite to you when unto you it was revealed?" 200 00:07:31,199 --> 00:07:33,199 So he said, "I love 201 00:07:33,199 --> 00:07:35,199 to hear it from someone else," 202 00:07:35,199 --> 00:07:37,199 or as he, peace and blessings of Allah be upon him, said. 203 00:07:37,199 --> 00:07:39,199 Thereupon, he recited to him the opening of Surah an-Nisa' [the speaker slips and says Al 'Imran] 204 00:07:39,199 --> 00:07:41,199 until he reached the verse: "How will it be then, when We bring 205 00:07:41,199 --> 00:07:43,199 from each nation a witness and bring you as a witness over these?" 206 00:07:43,199 --> 00:07:45,199 I say: this may well have been 207 00:07:45,199 --> 00:07:47,199 the cause of Ibn Mas'ud's joy, 208 00:07:47,199 --> 00:07:49,199 or it might have been the rulings it contains, 209 00:07:49,199 --> 00:07:51,199 the delicate nuances, 210 00:07:51,199 --> 00:07:53,199 and the matters that resolve 211 00:07:53,199 --> 00:07:55,199 disputes among heirs, 212 00:07:55,199 --> 00:07:57,199 along with everything else contained in this 213 00:07:57,199 --> 00:07:59,199 magnificent surah. 214 00:07:59,199 --> 00:08:01,199 Indeed, reflecting upon such traditions and other 215 00:08:01,199 --> 00:08:03,199 virtues is something one should always 216 00:08:03,199 --> 00:08:05,199 call to mind as we recite the surah, 217 00:08:05,199 --> 00:08:07,199 for this unveils to us profound meanings 218 00:08:07,199 --> 00:08:09,199 concerning both him and the surah itself. 219 00:08:09,199 --> 00:08:11,360 There remains the third and final pause, 220 00:08:11,360 --> 00:08:13,620 which is 221 00:08:13,620 --> 00:08:15,939 regarding the structural divisions of the surah. 222 00:08:15,939 --> 00:08:17,939 The surah consists of three parts, 223 00:08:17,939 --> 00:08:20,060 and we can examine 224 00:08:20,060 --> 00:08:22,060 the first two parts in light of the concluding verse 225 00:08:22,060 --> 00:08:24,060 of the first section, which is the words of the Exalted: 226 00:08:24,060 --> 00:08:26,060 "Indeed, Allah commands you 227 00:08:26,060 --> 00:08:28,129 to render trusts to their rightful owners, 228 00:08:28,129 --> 00:08:30,129 and many of the verses preceding 229 00:08:30,129 --> 00:08:32,129 this verse pertain to trusts, 230 00:08:32,129 --> 00:08:34,129 “Lo! Allah commandeth you that ye restore deposits to their owners, and, if ye judge between mankind, that ye judge justly. Lo! comely is this which Allah admonisheth you. Lo! Allah is ever Hearer, Seer.” (4:58) 231 00:08:34,129 --> 00:08:36,320 and to judge with justice." 232 00:08:36,320 --> 00:08:38,320 And many of the verses 233 00:08:38,320 --> 00:08:40,320 that follow this verse 234 00:08:40,320 --> 00:08:42,320 pertain to justice, so it is as if the first section is devoted to 235 00:08:42,320 --> 00:08:44,320 trusts, and the second section is devoted to 236 00:08:44,320 --> 00:08:46,320 justice, although 237 00:08:46,320 --> 00:08:48,320 it contains other themes as well. 238 00:08:48,320 --> 00:08:50,320 Furthermore, the rulings 239 00:08:50,320 --> 00:08:52,320 in the first section were such that 240 00:08:52,320 --> 00:08:54,419 each set of legal rulings 241 00:08:54,419 --> 00:08:56,700 was followed 242 00:08:56,700 --> 00:08:58,700 by verses urging repentance, 243 00:08:58,700 --> 00:09:00,700 softening hearts, and awakening hope and awe. 244 00:09:00,700 --> 00:09:02,700 This is an exquisite 245 00:09:02,700 --> 00:09:04,700 Qur'anic methodology: 246 00:09:04,700 --> 00:09:06,700 to accompany and follow legal rulings with 247 00:09:06,700 --> 00:09:08,769 verses that soften the hearts, 248 00:09:08,769 --> 00:09:10,769 so that they yield completely 249 00:09:10,769 --> 00:09:12,929 to all of these rulings. 250 00:09:12,929 --> 00:09:14,929 There remains the third section, which is of great concern 251 00:09:14,929 --> 00:09:17,279 to me here. 252 00:09:17,279 --> 00:09:19,539 If you look at the thematic chart for the third section, 253 00:09:19,539 --> 00:09:21,539 its opening call 254 00:09:21,539 --> 00:09:23,539 is written as a call 255 00:09:23,539 --> 00:09:25,730 addressed to the believers. 256 00:09:25,730 --> 00:09:27,730 In truth, this was the view I initially adopted, along with a number 257 00:09:27,730 --> 00:09:30,269 of exegetes, 258 00:09:30,269 --> 00:09:32,370 including Ibn Kathir, may Allah have mercy on him. 259 00:09:32,370 --> 00:09:34,370 Later, upon reviewing al-Tabari, 260 00:09:34,370 --> 00:09:36,370 whom I have mentioned as being one of the fundamental pillars 261 00:09:36,370 --> 00:09:38,370 I relied upon 262 00:09:38,370 --> 00:09:40,370 to verify the division 263 00:09:40,370 --> 00:09:42,620 and confirm it, 264 00:09:42,620 --> 00:09:44,620 I found that 265 00:09:44,620 --> 00:09:47,139 he favored a different view altogether, 266 00:09:47,139 --> 00:09:49,139 alongside his absolute mastery in Tafsir 267 00:09:49,139 --> 00:09:51,139 and his keen attention to context. 268 00:09:51,139 --> 00:09:53,779 Therefore, 269 00:09:53,779 --> 00:09:55,779 I am revising this in the book, 270 00:09:55,779 --> 00:09:57,779 and it is entirely customary 271 00:09:57,779 --> 00:09:59,779 for an author to revise his work. 272 00:09:59,779 --> 00:10:01,779 Thus, I say: 273 00:10:01,779 --> 00:10:03,779 the third section begins with an address 274 00:10:03,779 --> 00:10:05,779 directed at the People of the Book, 275 00:10:05,779 --> 00:10:07,779 describing them by their prior faith, 276 00:10:07,779 --> 00:10:09,779 meaning: "O you who believed 277 00:10:09,779 --> 00:10:11,779 in Moses 278 00:10:11,779 --> 00:10:13,809 and the Torah, 279 00:10:13,809 --> 00:10:15,809 believe in Allah 280 00:10:15,809 --> 00:10:17,809 and His Messenger, 281 00:10:17,809 --> 00:10:19,809 Muhammad, peace be upon him." 282 00:10:19,809 --> 00:10:21,809 And what al-Tabari preferred was not chosen 283 00:10:21,809 --> 00:10:23,870 arbitrarily; 284 00:10:23,870 --> 00:10:25,870 rather, he considered the verses that follow it. 285 00:10:25,870 --> 00:10:27,870 “Lo! those who believe, then disbelieve and then (again) believe, then disbelieve, and then increase in disbelief, Allah will never pardon them, nor will He guide them unto a way.” (4:137) 286 00:10:27,870 --> 00:10:30,000 “Lo! those who believe, then disbelieve and then (again) believe, then disbelieve, and then increase in disbelief, Allah will never pardon them, nor will He guide them unto a way.” (4:137) 287 00:10:30,000 --> 00:10:32,000 One may refer to his exceptional 288 00:10:32,000 --> 00:10:34,000 commentary on both verses 289 00:10:34,000 --> 00:10:36,220 to understand why he chose this interpretation. 290 00:10:36,220 --> 00:10:38,220 He seems, 291 00:10:38,220 --> 00:10:40,259 evidently, 292 00:10:40,259 --> 00:10:42,259 to have relied upon the second verse 293 00:10:42,259 --> 00:10:44,259 to understand the first verse, 294 00:10:44,259 --> 00:10:46,259 and in the second verse, he relied upon 295 00:10:46,259 --> 00:10:48,259 the statement of Qatadah. 296 00:10:48,259 --> 00:10:50,259 This is what distinguishes his consideration of context, 297 00:10:50,259 --> 00:10:52,259 for many exegetes 298 00:10:52,259 --> 00:10:54,259 rely in contextual analysis merely on 299 00:10:54,259 --> 00:10:56,259 their personal understanding 300 00:10:56,259 --> 00:10:58,259 of the flow of the verses. 301 00:10:58,259 --> 00:11:00,259 While that is fine, 302 00:11:00,259 --> 00:11:02,259 al-Tabari firmly anchored himself in the reports of the salaf (early generations), 303 00:11:02,259 --> 00:11:05,539 beyond any doubt. 304 00:11:05,539 --> 00:11:07,539 Shaykh Mahmud Shakir pointed out 305 00:11:07,539 --> 00:11:09,539 in his edition of the Tafsir of al-Tabari 306 00:11:09,539 --> 00:11:11,539 that many exegetes 307 00:11:11,539 --> 00:11:13,539 consult al-Tabari's Tafsir 308 00:11:13,539 --> 00:11:15,539 too hastily, 309 00:11:15,539 --> 00:11:17,539 finding that he prefers a certain opinion 310 00:11:17,539 --> 00:11:19,539 without grasping the contextual reason behind his choice, 311 00:11:19,539 --> 00:11:21,539 contextually, 312 00:11:21,539 --> 00:11:23,539 because they did not read his commentary 313 00:11:23,539 --> 00:11:25,539 from the beginning of the surah, but merely checked this single passage. 314 00:11:25,539 --> 00:11:27,539 Thus, a person might read it 315 00:11:27,539 --> 00:11:29,539 “O ye who believe! Believe in Allah and His messenger and the Scripture which He hath revealed unto His messenger, and the Scripture which He revealed aforetime. Whoso disbelieveth in Allah and His angels and His scriptures and His messengers and the Last Day, he verily hath wandered far astray.” (4:136) 316 00:11:29,539 --> 00:11:31,539 and say, "Why does he prefer that it addresses the People of the Book? 317 00:11:31,539 --> 00:11:33,539 Rather, it is an affirmation for the believers," 318 00:11:33,539 --> 00:11:35,950 as others have argued. 319 00:11:35,950 --> 00:11:37,950 But those who look at it so superficially, 320 00:11:37,950 --> 00:11:39,950 without examining al-Tabari’s discussion 321 00:11:39,950 --> 00:11:42,340 from the beginning of the surah at times, 322 00:11:42,340 --> 00:11:44,340 or at the very least from the verse immediately before or after it, 323 00:11:44,340 --> 00:11:46,340 will inevitably fail 324 00:11:46,340 --> 00:11:48,340 to understand 325 00:11:48,340 --> 00:11:50,340 al-Tabari's words. 326 00:11:50,340 --> 00:11:52,340 And understanding the words of the leading scholars 327 00:11:52,340 --> 00:11:54,340 must precede criticizing them 328 00:11:54,340 --> 00:11:56,340 before understanding. 329 00:11:56,340 --> 00:11:58,340 The very first thing you must strive for 330 00:11:58,340 --> 00:12:00,340 regarding the words of the leading authorities and scholars 331 00:12:00,340 --> 00:12:02,340 is to properly understand their statements as intended 332 00:12:02,340 --> 00:12:04,340 and comprehend their evidence; 333 00:12:04,340 --> 00:12:06,340 only then can 334 00:12:06,340 --> 00:12:08,340 an objection be raised, after deliberation 335 00:12:08,340 --> 00:12:10,340 and with due scholarly etiquette. 336 00:12:10,340 --> 00:12:13,169 I should note here 337 00:12:13,169 --> 00:12:15,169 that al-Tabari was differed with on this; 338 00:12:15,169 --> 00:12:17,169 Ibn 'Atiyyah held another view 339 00:12:17,169 --> 00:12:19,169 with which he countered al-Tabari. 340 00:12:19,169 --> 00:12:21,169 Nevertheless, 341 00:12:21,169 --> 00:12:23,169 I say, as I have said before: 342 00:12:23,169 --> 00:12:25,169 such an endeavor, 343 00:12:25,169 --> 00:12:27,169 the structural division of surahs, 344 00:12:27,169 --> 00:12:29,169 is one in which a person exercises scholarly judgment. 345 00:12:29,169 --> 00:12:31,169 The methodological path I have chosen 346 00:12:31,169 --> 00:12:33,169 for myself 347 00:12:33,169 --> 00:12:35,169 at this stage 348 00:12:35,169 --> 00:12:37,169 is to adhere to Imam al-Tabari 349 00:12:37,169 --> 00:12:39,169 and al-Tahir Ibn 'Ashur 350 00:12:39,169 --> 00:12:41,169 regarding these structural divisions, until 351 00:12:41,169 --> 00:12:43,169 one broadens their study; and after that, 352 00:12:43,169 --> 00:12:45,169 a student of knowledge can 353 00:12:45,169 --> 00:12:47,169 gradually expand and refine 354 00:12:47,169 --> 00:12:49,419 whatever they wish. I ask Allah 355 00:12:49,419 --> 00:12:51,419 of His bounty for me and for you. 356 00:12:51,419 --> 00:12:53,419 I will conclude with this, and I apologize 357 00:12:53,419 --> 00:12:55,419 for taking so long. 358 00:12:55,419 --> 00:12:57,419 And praise be to Allah, Lord of the worlds.