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 A Gentle Commentary on the Book *Bitaqat al-Ta'rif*

0:08 *bi-Suwar al-Mushaf al-Sharif* (Profile Cards for the Surahs of the Noble Qur'an),

0:11 by Dr. Muhammad ibn 'Abd al-'Aziz ibn 'Umar Nasif,

0:15 may Allah preserve him.

0:17 Surah al-Sharh.

0:20 In the name of Allah, the Entirely Merciful, the Especially Merciful. All praise is due to Allah, Lord of the worlds,

0:23 and may peace and blessings be upon the seal of the prophets and messengers,

0:27 and upon all his family and companions.

0:30 We are continuing with the gentle commentary

0:32 on *Bitaqat al-Ta'rif*,

0:36 and with Surah al-Sharh, concerning which I have three reflections.

0:41 The first reflection

0:44 pertains to the central theme of the surah,

0:47 as it serves as an extension of Surah al-Duha, as noted in the book.

0:54 Both of them speak about the Messenger of Allah, peace and blessings of Allah be upon him,

0:58 highlighting his esteemed status and offering him divine guidance.

1:02 We observe that whenever a matter is repeated in the Qur'an—

1:06 whenever a theme is reiterated—

1:08 or indeed even when a single verse recurs, it reveals a distinct beauty and an entirely new facet

1:13 in the other surah.

1:14 And this holds true here as well.

1:16 For Surah al-Duha addresses the Messenger of Allah,

1:20 demonstrating his high standing

1:22 and guiding his conduct,

1:23 as does Surah al-Sharh.

1:25 Yet, upon contemplation, one finds no mere repetition;

1:28 rather, careful reflection uncovers exceedingly subtle nuances.

1:32 Notice,

1:33 as just a single example,

1:35 the difference between the words of the Exalted:

1:36 "Did He not find you..."

1:38 and His words: "Have We not expanded..."

1:41 In "Did He not find you,"

1:44 the Exalted refers to Himself in the singular and did not say: "Did We not find you?"

1:49 Whereas concerning the expansion of the breast,

1:51 He said: "Have We not expanded," and did not say: "Have I not expanded?"

1:55 And in this

1:56 lie several profound considerations.

1:58 Among them is

1:59 that the expansion of the breast,

2:01 the removal of burdens,

2:03 and the elevation of renown

2:06 are matters

2:07 of which human beings are entirely incapable.

2:11 A detailed elaboration of this would take long

2:13 regarding the elevation of renown,

2:15 but it is manifestly self-evident regarding the removal of sins and burdens;

2:18 and the expansion of the breast proceeds directly from Allah,

2:20 Glorified and Exalted be He.

2:22 One cannot even imagine

2:23 otherwise.

2:26 However, when it comes to finding an orphan and sheltering him,

2:30 or finding one astray in any sense of confusion and guiding him,

2:34 or finding one in poverty and enriching him—

2:36 these are things that might be conceived as occurring through someone other than Allah.

2:38 Indeed,

2:40 Allah may guide a servant,

2:42 enrich him,

2:44 or provide him shelter,

2:46 yet a person might mistakenly imagine that apparent, worldly means were what

2:49 brought this outcome about for him.

2:52 Thus, the singular pronoun was employed where shared agency might mistakenly be presumed,

2:56 namely where partners might be imagined:

2:59 "Did He not find you an orphan..."

3:01 "and He found you lost..." and "He found you poor..."

3:03 Whereas the plural of majesty was employed

3:05 in matters

3:05 where shared agency cannot possibly be imagined, serving to magnify His majesty:

3:09 "Have We not expanded for you your breast? And We removed from you your burden,"

3:12 and then He said: "And We raised high for you your renown."

3:14 For these divine favors

3:15 are matters wherein no shared agency can ever be presumed; hence the plural of majesty

3:19 is fitting to convey grandeur.

3:20 Conversely, where shared agency might mistakenly be presumed, the singular

3:23 completely dispels

3:24 that misconception.

3:26 And Allah knows best.

3:28 As for the second reflection,

3:29 I had already alluded to it during our study of Surah al-Duha;

3:32 namely, that

3:33 this praise bestowed upon the Messenger of Allah, peace be upon him,

3:38 may

3:39 prompt the question: what is our share,

3:42 as the community of believers, from these verses that extol

3:46 and praise the Messenger of Allah, peace be upon him?

3:50 To this we say: your share of them

3:53 is directly proportionate to your adherence

3:56 to your Prophet, peace be upon him.

3:59 This insight was pointed out by Ibn al-Qayyim

4:01 in some of his writings:

4:03 the expansion of the breast,

4:04 the alleviation of burdens,

4:06 and the elevation of renown—

4:07 you have an allotted share of them

4:09 in proportion to your following of the Messenger of Allah, peace be upon him.

4:13 Consider

4:14 the state

4:15 of Muslims,

4:17 particularly with regard to the elevation of renown

4:20 and the expansion of the breast.

4:22 As for the removal of burdens, that is an unseen matter known only to Allah.

4:25 But the expansion of the breast manifests most visibly—

4:29 indeed,

4:30 its manifestation

4:31 corresponds in exact measure

4:33 with one's adherence to the Prophet, peace be upon him.

4:35 This is clearly seen among scholars who act upon their knowledge

4:38 and

4:39 those who follow in their footsteps among sincere seekers of knowledge.

4:44 The same holds true regarding the elevation of renown:

4:46 read the books of history

4:48 to see what they record concerning

4:49 those who have passed on in our Ummah,

4:52 whether they were righteous or wicked.

4:54 See whose mention is elevated

4:56 and whose memory is preserved with high praise—they are none other than the devoted followers

4:59 of our Prophet, peace be upon him.

5:01 The pause,

5:03 the third and final reflection,

5:05 concerns the name of the surah:

5:07 *Al-Sharh* (The Expansion).

5:09 According to one of its two meanings,

5:11 "expansion" here encompasses the physical opening of the chest

5:14 through the actual splitting of the chest,

5:17 for his chest, peace be upon him, was indeed opened,

5:19 as is well established,

5:21 and then purified,

5:22 as documented in the books of the Prophetic biography (Seerah) and the Sunnah.

5:26 It also encompasses the expansion of the breast in the sense of

5:29 psychological peace,

5:32 inner solace, and spaciousness of the heart.

5:34 “Is he whose bosom Allah hath expanded for Al-Islam, so that he followeth a light from his Lord, (as he who disbelieveth)? Then woe unto those whose hearts are hardened against remembrance of Allah. Such are in plain error.” (39:22)

5:38 And this latter meaning

5:40 is among the greatest things people strive to attain in this worldly life.

5:44 Yet the only path to it

5:45 is the very path I pointed out in

5:48 the second reflection: their path is to follow the Prophet, peace be upon him.

5:53 Whoever follows him most closely shall possess the most expanded breast, even if he endures the most constricted worldly livelihood.

5:59 I ask Allah to expand our breasts.

6:01 Allah is Most High and knows best.

6:03 May the peace and blessings of Allah be upon our Prophet Muhammad,

6:04 and upon his family and companions, and may He grant them abundant peace.

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

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