Surah Al Fiil Part 1| Nouman Ali Khan Lectures | Ilustrated Tafseer Quran Juz Amma (Juz 30)

Surah Al Fiil Part 1| Nouman Ali Khan Lectures | Ilustrated Tafseer Quran Juz Amma (Juz 30)

Assalamu'alaykum warohmatullahi wa barokatuhu
A'udzubillahi minas syaithonir rojiim
Bismillaahirrohmaanirrohiim

الم تر كيف فعل ربك باصحاب الفيل
Alam taro kaifa fa'ala robbuka biashhaabil fiil (QS.Al-Fiil :1)
Didn't you see how your lord dealt with the people of the elephant ?

الم يجعل كيدهم في تضليل
Alam yaj'al kaidahum fii tadhlil (QS.Al-Fiil :2)
Didn't He make their plot in waste ?

وارسل عليهم طيرا ابابيل
wa arsala 'alayhim thoiron abaabiil (QS.Al-Fiil :3)
And He sent against them birds herds upon herds

ترميهم بحجارة من سجيل
tarmiihim bihijaarotim min sijjiil (QS.Al-Fiil:4)
Striking them with stones of hard clay

فجعلهم كعصف ماكول
faja'alahum ka'ashfim ma'kuul (QS.Al-Fiil:5)
So (He) made them an empty field of stalks eaten up

So in the beginning insha Allahu ta'ala, there's interesting comment made by Dr Fadil Sholih Hassan ar-Ra'i

“Hiya surotul fiiha ibrotun likulli thohiyyatin mutakabbirin mutajabbir fii kulli ushur wal lazmal”

He says this surah has a warning and a lesson for every rebellious arrogant tyrant that lives in any age and any time in any civillization any nation

So He says, this is not just the surah talking about the oppresion of Abrahah against the Ka'bah but this surah is sending a message to anyone who hopes to,you know, doing oppresion upon civilian population, or overpower one a nation or ruler trying to overpower another nation by means their military power.

With the understanding what they are gonna do to fight against us ? they have no military capability to stand up to us and with that you know assumption with that arrogant assumption

They go in and they don't care about the consequences, you know when a society is not in power, they talk about the Rule of Law and they call people to obey by the Rule of Law. But when a society has power they will say the Law is for everyone else, and we are above the Law, we're beyond the Law and this people would apply some nice things stuff  to buy some special occasions, and who's gonna stop them?

Even when they trample all over the Law and the regulations dare the most powerful, you know,civilization, who's gonna question them? who's gonna question their oppresion? and this is something that has happened throughout history

it's not difficult to see example of that event of our time but this is something

that you know, the surah is trying to explain to us.

Now He gives reason why He thinks this is the key, listen to surah why we should limited to a discussion only of the historical account which of course are critical

liza jaaf fi'il taro, this is why the verb "taro" came,"alam taro" now there are different ways of saying this

The first part of the ayah roughly translated is "Didn't you see?", that's the first part "Didn't you see?" common translation would be "Didn't you see how your lord dealt with the people of the elephant?"

This is probably common translation you heard before but I will commenting only on the first phrase "alam taro" specifically the verb “to see”, that's been use in the present tense, “bisighati mudhori' liddhalalati 'alal istimror wattajadur” and the specific use of that known as English translation come out as past tense, right?

"alam taro" come out as "Didn't you see?" and clearly if you understand English that past tense but in Arabic there's rethorical function here,

And as suppose to saying,"amaroaita" right? you could use the past tense function also but that wasn't use, that use the past tense, it allude something continuous in Arabic rethoric, in balaghoh in linguistic, refers to something that didn't happen once that happens over and over again.

And this surah from  a linguistic point of view, we'll learn something amazing about this surah, how the changing of tenses carry amazing lesson in them.

So that use just of the mudhorri', the present future tense in the Arabic, with the word Lam, regardless the presence of the word lam, indicate that this is not just something to observing think about for that time but for all time

Now we look at some commentary by ash-Shawkani rahimahullah

“wa huwa ta'jibullahu shalallahu 'alayhi wa sallam bima fa'alallaahu lah”, and this is to give the messenger in a sense of amazement and wonder in regards to what Allah himself did with the people of the elephant

"Qod 'alimta yaa Muhammad"

You already know Muhammad shalallahu 'alayhi wa sallam

“aw 'alimannaasa mawjudun fii 'ashrik”

or the people who are present in your time they also know very very well

“wa mim ba'dihim”

and even the people that came after them,

“bima balagohu minal akbaril mutawwatiroh min qishati ashhabi fiihim”,

because of what came to them from continuous narative and narration and people telling the story over and over again of the story of the elephant

“wa ma fa'alallaahu bihim fa ma lakum laa tu'minuun”

this is the last part of ash-Shawkani's commentary. He said just in the "Alam taro kaifa" Allah Azza Wa Jalla, it is as tough he is saying "Didn't you realize what Allah does to his enemy? so whats wrong with you? why don"t you believe in Him?"

you're using that to take pride of How Allah protected His house so why don't you take next step toward iman?

Now finally " Alam yaj'al kaydahum fii tadhliil" (continue to part 2)

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