1 TRANSCRIPT Tafseer of Surah An Nas Part A3 Lecturer: Ustadh Prof Nouman Ali Khan The second thing about Qul is it's a declaration. You have to declare that you are seeking refuge. You know, your ego gets in the way of saying "I need help! I need protection." The first thing your ego says is "I can take care of myself. I can handle this!" But when Allah commands us to openly declare. You know, it's different from saying "Ista ee dhu. Ista ee dhu bi rabbin naas." Seek protection from the Master. You could do that secretly. But Allah says, "Qul" - "Declare it!" Say it out loud. When you say it out loud "I need protection". What have you done? You have slammed your ego. You have humbled yourself before Allah. Saying "I can't protect myself. You can protect me." It's actually a killing of the ego.
2 And this is part of the lesson here. Part of the lesson is humility before Allah (swt). And a crushing of one's own nafs. Now, how come Allah says "Rabbun naas."? How come He extended Himself, His Rubbu biyah, His Lordship, His Mastery, towards people, specifically? He could say, you know, Rabbis samaa waati wal ardh. Rabbi him, you know. Why "naas" specifically? And the way the Ulama commented on this... It is because the people are the ones who needed protection in this Surah. The skies & the earth don't need protection from shaytan. Who needs protection from shaytan? Who needs protection from the was-waasil khan naas? It's the people. So Allah extended His Mastery, His Lordship over the people that's relevant to them It is as though what's being said is...
3 It is as though you're saying I seek my refuge from the one, the evil of the one who whispers towards people by seeking protection with my Master, with the Lord, the one who has authority, even over them. And all of their affairs. Now, there is the word that I want to pay extra attention to this time, that I didn't the last time. But we are going to pay a little bit more time & attention to it, is the word 'Rabb'. It's very important. In Suratul Ikhlas, do you remember we spent extra time on the word 'Allah'? We spent a little extra time on the word Allah. It's origins and things like that. Now, we have to spend a little extra time on the word 'Rabb'. Linguistically speaking. The word 'Rabb' in Arabic, if you look at the linguistic origin, it has several implications in it. But the first & primary of them is, you know, 'absolute owner'. 'Absolute owner'. Like even a slave owner or the owner of a house. For example, Rabbu 'abdin - the 'master of a slave'. Or
4 Rabbul bayt - meaning the 'owner of a house'. But it's not just any kind of owner. Because another word for 'ownership' is 'maalik'. You can also say 'maalikul bayt' = 'the owner of a house'. So then, the question is, how is the ownership of the word 'Rabb' different from the ownership of 'Maalik'. That's one thing that I want to bring to your attention first. Actually, 'ownership' is only one part of the many meanings of the word 'Rabb'. While 'maalik' exclusively means 'owner', 'Rabb' INCLUDES the meaning of 'maalik'. But it includes other things too. So what are these other things?... Several things are included inside the word 'Rabb'. So now let's take a look at all of them. I know I've discussed them before. But we need this review for this lesson, insha'allah ta'aala. I've just said 'Rabb'that it's 'owner'. But then I said 'wa Sayyid' - the 'one who has complete authority' also. The 'one who is completely in charge'. Is it possible that you own something but you are not completely in charge of it? Like you car, right? You own it, but you have to get it
5 inspected. You have to get it registered. You cannot take it at any speed that you want. You can't modify it anyway you want. You have ownership, but it's limited ownership. Because it doesn't come with full authority. A 'Rabb' is someone who has ownership but at the same time, he has authority. He could do what ever he wants with it. He wants to burn it, he can burn it. He wants to tear it apart, he can tear it apart, right? There's no one to ask any questions because he has complete authority. So 'malik wal sayyid'. Then, 'wal mu rabbi'. This is a very interesting & powerful word. You know, some people get confused with the root origins of words because of the lack of knowledge of saff(?). Suratul Isra', Allah says, "waqulrabbi irhamhuma kama rabbayanee... " Rabbayaanee... Rabbayaa nee. Right? Master - Rabb.
6 "irhamhuma" - show mercy to both of them. Meaning both of my parents. "Kama rabbayanee... " - now what words did you just hear? 'Rabb'. In 'Rabbayaa nee. Some people start thinking start thinking the 'Rabbayaanee" here", the root letters, the origin is also "Rabb". Because it sounds like "Rabb". "Rabbayaa nee". But...... it's actually not... (?)... It's not Ra Ba Ba. It's actually Ra Ba and Waw. Rabba, yurabbee, tarbiyyah. Tarbiyah. The last letter in the root is not Ba, it's Waw. Now what difference does it make? When you say "Rabbah" - Rabb with Ra Ba and Ba. If that is the root origin, those are the meanings we are discussing. But if you say "Rabbaa " - so Ra, Ba and Waw. Then, the meaning is different. That meaning, tarbiyah. You know. Have you heard of 'tarbiyah'? Tarbiyah is to ensure the growth & maturity of something until it
7 reaches the stage that you want it to reach. Tarbiyah of a plant would be you taking care of that plant. You're watering it. It's getting enough sun. Until it matures into a tree & starts bearing fruit. Tarbiyah of a child is you giving him proper manners, you're taking care of his diet, etc. So, from physical point of view & psychological & social point of view, he matures into a healthy, sound, decent human being. This is tarbiyah tul awlad. Now, the thing I wanna say... there are two separate roots. But "Rabbaa" that root tarbiyah is included inside Rabb. They are not the same but one is a subset of the other. In other words, when we say "Rabb", when we call Allah azzawajal "Rabb", part of that meaning is "murabbi". The one who ensures growth. It's not the only meaning, but it's part of that meaning. So they are not the same. By the way, Imam Raghib Al-Isfahani (?) (r) put them under the same category because there is one theory in
8 classical Arabic where if root letters are the last 2 letters, the...(?)... are the same, or if there is a...(?)... version. Like if you have "Shaq". Shin, Qaf, Qaf. And there's another root - Shin, Qaf, Waw. Right? If that happens, then they can be considered 'similar' or 'the same'. There is one theory like that in Arabic. It's not a universally accepted theory, but Imam Raghib was was inclined towards it, so he put "Rabb" & "Raba"...(?)... tarbiyah under the same category. Not to say that they are the same, but they are related. And the relationship is that the "Rabb" is the superset & "Rabba" is the subset. Now, let's get to the point itself. The owner, the authority, the one who takes care of. Murabbi would mean "the one who takes care of". It's like your parents took care of you when you were small. So Allah says "kama rabbayanee sagheera"
9 right? Now, the thing is, is it possible for you to own something and you have authority of it, but you don't take care of it? Is that possible? It happens all the time! Look at your backyard. Look at the car that you haven't done an oil change for two years, right? Look at the computer that you haven't cleaned up the cash or whatever. And it's just piling on. And you get the blue screen of death every now and then. It's the lack of tarbiyah. Lack of taking care. Now... the word Rabb includes the one who owns it has authority over it AND takes care of it. "Wal mu Rabbi". Then "wal murshid" - sets it in the right direction. Uses it properly. Guides it too. That's part of "Rabb". You know, uses it for proper uses, that's part of "Rabb". And then, "wal mun'im". Grants gifts. He's the one who gives gifts. In other
10 words, if Allah is Rabb to us, He doesn't owe us anything. Anything He gives us will be considered a gift. It's not something HE's obligated to give us at all. It's considered a gift. That's part of the meaning of Rabb! Then, "wal qayyim". Finally, the word "Al qayyim" implies (that) He's the one ensuring the existence... of the subject, right? So, if we're subjects to Allah azzawajal. Then, the only reason we exist is (that) HE allows us to exist. If you want to take a worldly parallel...... but just to help you understand the point, if you are taking care of a really delicate plant. And if you stopped taking care of it, for like one day. It would die, right? Or half an hour. It would just die. The only reason it's surving is constant care. You
11 are the reason for it's continual existence. This is "qayyim". Allah azzawajal calls Himself "Al Qayyim" and it is embedded in the meaning of "Rabb". This is the word "Rabb" here. The word "Rabb" is really important for several reasons. One of them is - it's the first name Allah used to introduce Himself to the Messenger of Allah (pbuh). It is also the first name Allah used, for Himself, before He even used "Allah", when He introduced Himself to Musa (a.s.). When Allah introduced Himself, Allah said "Iqra' bismi rabbik." Rabb. The word "Allah" did not occur in the passage. "Rabb" did. Musa (a.s.) goes up the mountain. "Yaa Musa. Inni ana Rabbuk......... " "Allah" came later. "Rabb" came first. Rabb. So the word Rabb is the introduction Allah wants us to have. Even in the Fatihah,
12 after Allah tells us about Himself as Allah, the FIRST thing He wants us to know..of all His names and attributes, is what? Alhamdulillahi Rabb. And actually, I've told you. This sequence of the Quran is remarkable. Allah mentions... First Allah. Then He says "Rabbul 'aalameen." Look at the end of Quran. Suratul Ikhlas is - Allah. "Qul huwa Allah". Allah. And then two Surahs about "Rabb". "Qul 'auu dhu bi rabbil Falaq." "Rabbin Naas." Just like Fatihah. The first word Ayah is what? "Allah" first. Rabb second. Alhamdulillaahi RABBil 'aalameen. So you have Suratul Ikhlas about Allah. And the word "Allah" does not occur in Falaq or in Naas, but the word "Rabb" does. So there's the same progression that is made. And these things, you know,
13 indicates something. Allah azzawajal for example commands in Quran & in many places. One of them for instance "u'budoo rabbakum", "u'budoo rabbakum" - enslave yourselves to your Master. If you want to know, we study a lot of Quran, you know. We can study Tafseer for years & years & years. And my teacher asked me actually. One time, I was studying with him. I have been studying not years, I was studying Quran with him for 6 months. And he asked me : "Give me the summary of the Quran in 1 sentence." "1 sentence??" I go. (He said:) "OK, fine. Two." So he wants the summary of the whole Quran in 2 sentences. Then, I'm thinking, I'm going in my head, I'm doing review about the stuff he talks about all the time. How am I going to summarise the entire Quran in 2 sentences. I remembered what he said. And I used it.
14 And he said: "You're right." Alhamdulillah. Here's what it was - Number ONE. "Accept Allah as Master and accept yourself as slave." A lot of people accept Allah as Master. But they still don't accept themselves as slaves. Just accept it. Internalise that. That He's Master & you're slave. Just accept that. Numbere ONE. And after you accept that, the second sentence (is) - "Accept that this Guidance, this Guidance is only beneficial to people who accept themselves as slaves". That's it. You say "Iyya ka na'budoo" - you accept yourself as "slaves". Then, what are you ready for? "Ih dinas siraat." Guidance. Slavery & Guidance are the summary of the entire Quran. The Quran BEGAN with slavery - "Iyyaka na'budoo". It begins with slavery. And at the end, again, He calls Himself "Master", which alludes to us as what? If He is the Master of the people...... the people are the slaves! It ends with slavery. So this is
15 the HEART of the matter. The HEART of the matter! If people refuse to accept Allah as Master By the way, this discussion will go a little further insha'allah ta'aala today. But one of the side notes of it. A lot of people have no hard time accepting Allah as their Creator. That's OK. That's not the hard part. Or accepting (that) Allah is Merciful. Or He is Wise. Or He is Powerful. Or He is One. All of that stuff is easy! Because you know, if you accept Allah is One, there may not be any implications on you. "Allah is one. That's nice! I'm still gonna do what I'm gonna do!" "Allah is really Merciful. Great! I still have my life!" But if you say Allah is "Master", then what does that make me? That makes me "slave". And to put it in very simple terms, the difference between a free person & a slave person is very simple. It's not a very complicated subject.
16 It's very simple. It's not a very complicated subject. The difference between a free person & a slave person is "a free person does whatever he or she wants." What does a slave do? A slave CANNOT do what he or she wants! If a slave did whatever he or she wanted, then they would be considered FREE! The only thing that makes them a slave is that they do what the Master wants. If you accept that, if you accept that your will comes UNDER the will of Allah. Your will has to be submitted like a slave, before the will of the Master. Then you have understood what the Deen is...... what this Deen is, what this Book is, what this Message is. That's a summary of this Message. It sounds very simple. It takes 5 minutes to explain. But internalising that is a life-long struggle! A life-long struggle! SubhanAllah.
17 End of Part A Section 3 ------------------------------- More tafseer Surat An Nas by Ustadh Nouman Ali Khan: Part A1 (with English subtitles) can be found at: http://youtu.be/ta8cmdjdwvw Part A2 (with English subtitles) can be found at: http://youtu.be/oiza8g4m_wm Part A3 (with English subtitles) can be found at: http://youtu.be/hh_ht-hohn4 Full lecture: http://youtu.be/ynbfc9y6k-0 Alhamdulillah. 0000000000000000000000000000000000000000000000000 Lecturer:
18 Prof Nouman Ali Khan Bayyinah.com Subtitles by Victorian Muslimah Australia 9 January 2015