The nice comment on the book of cards identifying the surahs of the Holy Qur’an | D. Muhammad Nassif

0:00 In the name of Allah, the Entirely Merciful, the Especially Merciful.

0:03 Gentle commentary on the book *Profile Cards for the Surahs of the Noble Qur'an*,

0:37 by Dr. Muhammad ibn Abd al-Aziz ibn Umar Nasif, may Allah preserve him.

0:43 Surah al-Hajj.

0:45 In the name of Allah, the Entirely Merciful, the Especially Merciful. All praise is due to Allah, and may peace and blessings be upon the Messenger of Allah.

0:50 This is our gentle commentary on the profile cards, focusing today on Surah al-Hajj, regarding which we have three observations.

0:56 The first observation relates to the occasions of revelation (asbab al-nuzul).

1:01 The author mentioned the first cause, and then stated in the book that the second pertains to the Battle of Badr.

1:08 It appears, however, that this was cited merely as an example, serving as an alert to an issue present in the book *Al-Sahih min Asbab al-Nuzul*.

1:16 Namely, it sometimes cites certain causes that are not true occasions of revelation in reality, but rather serve as illustrative examples.

1:22 Scholars have subtle distinctions in this regard, examining how to differentiate between an explicit occasion of revelation and something less definitive.

1:30 If you consult the words of the exegetes regarding this reason mentioned by the author—may Allah reward him well, Dr. Isaam al-Humaydan—

1:38 you will find that the exegetes, or most of them, did not consider it to be the actual occasion of revelation.

1:45 Instead, they regarded it as an illustrative example, noting that it was applied to the six who engaged in duels on the day of Badr:

1:52 Hamzah, Ubaydah, and Ali, may Allah be pleased with them all, and Utbah, Shaybah, and al-Walid from among the disbelievers.

2:00 Thus, the verse being validly applicable to them is correct, and applying it to them is sound;

2:07 yet the verse is far broader in scope and possesses no specific, formally established occasion of revelation, as the author of *Al-Muharrar* notes.

2:14 The author of *Al-Muharrar* scrutinized the text, whereas the book *Al-Sahih min Asbab al-Nuzul* primarily concerns itself with the chains of transmission,

2:20 sometimes overlooking nuances in the illustrative text; nevertheless, it remains an immensely beneficial work.

2:26 Therefore, when a student of knowledge reads this book, he must read it with discernment, reflecting upon every cause he encounters:

2:33 what was its timing, what is its actual indication of causality, reviewing and reflecting step by step to refine his understanding,

2:42 so that this book, *Al-Sahih min Asbab al-Nuzul*, serves as a reliable foundation for him, which he then further verifies.

2:49 The second observation concerns the overarching theme of the surah; he remarked that from its opening and its recurrent motifs, it can be stated

2:57 that its primary themes are resurrection and the Day of Judgment on the one hand, and victory and the final judgment among all creation in this world and the Hereafter on the other.

3:08 In truth, if you reflect deeply on these words, you will realize that resurrection and judgment inherently encompass ultimate victory.

3:17 For victory for the believers may indeed occur in this worldly life, but it must inevitably occur in the Hereafter.

3:26 And worldly triumph for the believers is by no means the final destination.

3:30 Hence, regarding the verse applicable, as I mentioned, to the Companions who fought the disbelievers in the opening duel of Badr:

3:38 “These twain (the believers and the disbelievers) are two opponents who contend concerning their Lord. But as for those who disbelieve, garments of fire will be cut out for them; boiling fluid will be poured down on their heads,” (22:19)

3:43 the victory achieved there by the Muslims over the disbelievers was not the final conclusion.

3:48 There must be an ultimate, final triumph, where those who disbelieve have garments of fire cut out for them, alongside which the bliss of the believers is also described.

3:56 Thus, in reality, the first section of the surah is intimately connected to victory as well.

4:02 Therefore, when you examine the divisions of the surah, you find that it splits into two distinct halves,

4:08 and in both sections, victory is explicitly mentioned; so victory is genuinely woven into both halves of the surah.

4:16 Nor is the discussion of the Day of Judgment detached from this theme, for therein Allah grants the believers their everlasting, ultimate victory.

4:25 Here we come to the third observation, concerning a term used in the division of sections: the 'vocative opening.'

4:34 We observe that in the first section, there is a vocative opening,

4:38 whereas regarding the second section, he designated it as an 'instructive vocative opening.'

4:42 First, what is the difference between a direct vocative and an instructive vocative?

4:46 A direct vocative is like, "O mankind," for instance, which is found right there.

4:51 The instructive vocative is where it says "Say," addressing the Prophet, peace and blessings of Allah be upon him,

4:56 instructing him on what to convey: "Say: O mankind..."

4:59 Upon close reflection, there is a profound distinction between the two.

5:04 For "O mankind" is a direct call from the Lord to humanity,

5:09 and a call (nida') is an invitation to draw near and pay heed, as it is defined: a summon for attention.

5:16 Thus, Allah is directly summoning people to come forward and listen to His speech.

5:20 As for the instructive call, it involves an intermediary: "Say: O mankind..."

5:24 It is as if the address is conveyed via an emissary, even though the Prophet is always delivering on behalf of Allah;

5:30 nevertheless, it differs rhetorically from direct address, and this subtle nuance warrants contemplation.

5:34 What I wish to emphasize is that any surah commencing with a vocative, such as this one—

5:38 having a vocative opening in its introduction and vocative openings across its main sections—

5:42 establishes that the vocative mode is a foundational, organizing element within it.

5:47 It recurs and permeates the entire surah, decisively shaping the understanding of its objectives and its structural division into passages.

5:56 This is precisely what occurs in Surah al-Hajj: at its beginning, "O mankind, fear your Lord,"

6:02 “O mankind! if ye are in doubt concerning the Resurrection, then lo! We have created you from dust, then from a drop of seed, then from a clot, then from a little lump of flesh shapely and shapeless, that We may make (it) clear for you. And We cause what We will to remain in the wombs for an appointed time, and afterward We bring you forth as infants, then (give you growth) that ye attain your full strength. And among you there is he who dieth (young), and among you there is he who is brought back to the most abject time of life, so that, after knowledge, he knoweth naught. And thou (Muhammad) seest the earth barren, but when We send down water thereon, it doth thrill and swell and put forth every lovely kind (of growth).” (22:5)

6:07 and toward the conclusion of the surah as well: "O mankind, an example is presented, so listen to it," within the second section.

6:14 I ask Allah to grant everyone success in doing what He loves and is pleased with, and may Allah send blessings upon our Prophet Muhammad and upon all his family and companions.

6:19 And all praise is due to Allah, Lord of the worlds.

The nice comment on the book of cards identifying the surahs of the Holy Qur’an | D. Muhammad Nassif | Surat Al-Hajj

Transcript