Low Self-Esteem

Which was revealed in Makkah The Recitation of Surat At-Tin in the Prayer while traveling Malik and Shu`bah narrated from `Adi bin Thabit, who narrated that Al-Bara' bin `Azib said, "The Prophet used to recite in one of his Rak`ahs while traveling `At-Tin waz-Zaytun' (Surat At-Tin), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Explanation of At-Tin and what comes after it Al-`Awfi reported from Ibn `Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi. Mujahid said, "It is this fig that you have." وَالزَّيْتُونِ (By Az-Zaytun.) Ka`b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem (Bayt Al-Maqdis)." Mujahid and `Ikrimah said, "It is this olive which you press (to extract the oil)." وَطُورِ سِينِينَ (By Tur Sinin.) Ka`b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa." وَهَـذَا الْبَلَدِ الاٌّمِينِ (By this city of security.) meaning Makkah. This was said by Ibn `Abbas, Mujahid, `Ikrimah, Al-Hasan, Ibrahim An-Nakha`i, Ibn Zayd and Ka`b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent `Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin `Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin `Imran; and shined from Sa`ir - meaning the mountain of Jerusalem from which Allah sent `Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent `Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad ." Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them. Man becoming Lowly even though He was created in the Best Form and the Result of that Allah says, لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ (Verily, We created man in the best form.) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified. ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ (Then We reduced him to the lowest of the low.) meaning, to the Hellfire. This was said by Mujahid, Abu Al-`Aliyah, Al-Hasan, Ibn Zayd and others. Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers. This is why Allah says, إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ (Save those who believe and do righteous deeds.) Some have said, ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ (Then We reduced him to the lowest of the low.) "This means decrepit old age." This has been reported from Ibn `Abbas and `Ikrimah. `Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age." Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying, وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ (By Al-`Asr. Verily man is in loss, except those who believe and perform righteous deeds.) (103:1-3) Concerning Allah's statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says, فَمَا يُكَذِّبُكَ (Then what causes you to deny) meaning, `O Son of Adam!' بَعْدُ بِالدِّينِ (after this the Recompense) meaning, `in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this' Then Allah says, أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَـكِمِينَ (Is not the Allah the best of judges) meaning, `is He not the best of judges, Who does not oppress or do any injustice to anyone' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him. This is the end of the Tafsir of Surat wat-Tin waz-Zaytun and all praise and thanks are due to Allah.

The Honor and noble Nature of Man Allah tells us how He has honored the sons of Adam and made them noble by creating them in the best and most perfect of forms, as He says: لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ (Verily, We created man in the best stature (mould).) (95:4) He walks upright on his two feet and eats with his hand, whilet other living creatures walk on four feet and eat with their mouths, and He has given him hearing, sight and a heart with which to understand all of that, to benefit from it, and distinguish between things to know which are good for him and which are harmful, in both worldly and religious terms. وَحَمَلْنَـهُمْ فِى الْبَرِّ (and We have carried them on land) means, on animals such as cattle, horses and mules, and also on the sea in ships and boats, great and small. وَرَزَقْنَاهُمْ مِّنَ الطَّيِّبَاتِ (and have provided them with At-Tayyibat,) meaning agricultural produce, fruits, meat, and milk with all kinds of delicious and desirable flavors and colors and beautiful appearance, and fine clothes of all kinds of shapes colors and sizes, which they make for themselves or are brought to them by others from other regions and areas. وَفَضَّلْنَـ��ُمْ عَلَى كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلاً (and have preferred them above many of those whom We have created with a marked preferment. ) means, over all living beings and other kinds of creation. This Ayah indicates that human are also preferred over the angels.

Adam and His Children inhabited the Earth, Generation after Generation Allah reiterated His favor on the Children of Adam when He stated that He mentioned them in the highest of heights before He created them. Allah said, وَإِذْ قَالَ رَبُّكَ لِلْمَلَـئِكَةِ (And (remember) when your Lord said to the angels.) This Ayah means, "O Muhammad ! Mention to your people what Allah said to the angels, إِنِّي جَاعِلٌ فِى الأَرْضِ خَلِيفَةً (Verily, I am going to place a Khalifah on earth). Meaning people reproducing generation after generation, century after century, just as Allah said, وَهُوَ الَّذِى جَعَلَكُمْ خَلَـئِفَ الاٌّرْضِ (And it is He Who has made you (Khala'if) generations coming after generations, replacing each other on the earth) (6:165), وَيَجْعَلُكُمْ حُلَفَآءَ الاٌّرْضِ (And makes you (Khulafa') inheritors of the earth) (27:62), وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ (And if it were Our will, We would have (destroyed you (mankind all, and) made angels to replace you (Yakhlufun) on the earth.) (43: 60) and, فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ (Then after them succeeded an (evil) generation (Khalf)) (7:169). It appears that Allah was not refering to Adam specifically as Khalifah, otherwise he would not have allowed the angels' statement, أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَآءَ (Will You place therein those who will make mischief therein and shed blood). The angels meant that this type of creature usually commits the atrocities they mentioned. The angels knew of this fact, according to their understanding of human nature, for Allah stated that He would create man from clay. Or, the angels understood this fact from the word Khalifah, which also means the person who judges disputes that occur between people, forbidding them from injustice and sin, as Al-Qurtubi said. The statement the angels uttered was not a form of disputing with Allah's, nor out of envy for the Children of Adam, as some mistakenly thought. Allah has described them as those who do not precede Him in speaking, meaning that they do not ask Allah anything without His permission. When Allah informed them that He was going to create a creation on the earth, and they had knowledge that this creation would commit mischief on it, as Qatadah mentioned, they said, أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَآءَ (Will You place therein those who will make mischief therein and shed blood) This is only a question for the sake of learning about the wisdom of that, as if they said, Our Lord! What is the wisdom of creating such creatures since they will cause trouble in the earth and spill blood "If the wisdom behind this action is that You be worshipped, we praise and glorify You (meaning we pray to You) we never indulge in mischief, so why create other creatures" Allah said to the angels in answer to their inquiry, إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ (I know that which you do not know.) meaning, "I know that the benefit of creating this type of creature outweighs the harm that you mentioned, that which you have no knowledge of. I will create among them Prophets and send Messengers. I will also create among them truthful, martyrs, righteous believers, worshippers, the modest, the pious, the scholars who implement their knowledge, humble people and those who love Allah and follow His Messengers." The Sahih recorded that when the angels ascend to Allah with the records of the servant's deeds, Allah asks them, while having better knowledge, "How did you leave My servants" They will say, "We came to them while they were praying and left them while they were praying." This is because the angels work in shifts with mankind, and they change shifts during the Fajr and `Asr prayers. The angels who descended will remain with us, while the angels who have remained with us ascend with our deeds. The Messenger of Allah ﷺ said, «يُرْفَعُ إِلَيْهِ عَمَلُ اللَّيْلِ قَبْلَ النَّهَارِ وَعَمَلُ النَّهَارِ قَبْلَ اللَّيْل» (The deeds of the night are elevated to Allah before the morning, and the deeds of the morning before the night falls. ) Hence, the angels' statement, "We came to them while they were praying and left them while they were praying," explains Allah's statement, إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ (I know that which you do not know.) It was said that the meaning of Allah's statement, إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ (I know that which you do not know.) is, "I have a specific wisdom in creating them, which you do not have knowledge of." It was also said that it is in answer to, وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ (While we glorify You with praises and thanks and sanctify You) after which Allah said, إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ (I know that which you do not know). Meaning, "I know that Iblis is not as you are, although he is among you." Others said, أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ "(Will You place therein those who will make mischief therein and shed blood, ـ while we glorify you with praises and thanks and sanctify You.) is their request that they should be allowed to inhabit the earth, instead of the Children of Adam. So Allah said to them, إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ (I know that which you do not know) if your inhabiting the heavens is better, or worse for you." Ar-Razi as well as others said this. Allah knows best. The Obligation of appointing a Khalifah and some related Issues Al-Qurtubi, as well as other scholars, said that this Ayah (2:30) proves the obligation of appointing a Khalifah to pass judgements on matters of dispute between people, to aid the oppressed against the oppressor, to implement the Islamic penal code and to forbid evil. There are many other tasks that can only be fulfilled by appointing the Imam, and what is necessary in performing an obligation, is an obligation itself. We should state here that Imamah occurs by either naming a successor, as a group among Ahl As-Sunnah scholars said occurred - by the Prophet ﷺ- in the case of Abu Bakr, or hinting to a successor. Or, the current Khalifah names a certain person as Khalifah after him, as Abu Bakr did with `Umar. Or, the Khalifah might leave the matter in the hands of the Muslim consultative council, or a group of righteous men, just as `Umar did. Or, the people of authority could gather around a certain person to whom they give the pledge of allegiance, or they could select one among them to choose the candidate, according to the majority of the scholars. The Khalifah must be a responsible adult Muslim male, able to perform Ijtihad (independent legal judgments), bodily able, righteous, with knowledge of warfare, politics. He also must be from the tribe of Quraysh, according to the correct view, but it is not necessary that he be from the tribe of Bani Hashim, or that he be immune from error, as the Rafidah (Shiites) falsely claim. When the Khalifah becomes an immoral person (Fasiq), should he be impeached There is disagreement over this matter, but the correct view is that he is not to be removed, because the Messenger of Allah ﷺ said, «إِلَّا أَنْ تَرَوْا كُفْرًا بَوَاحًا عِنْدَكُمْ مِنَ اللهِ فِيهِ بُرْهَان» (Unless you witness a clear Kufr regarding which you have clear proof from Allah. ) Does the Khalifah have the right to resign from his post There is a difference on this issue. It is a fact that Al-Hasan bin `Ali removed himself from the position of Khalifah and surrendered it to Mu`awiyah. However, this occurred because of a necessity, and Al-Hasan was praised for this action. It is not permissible to appoint two Imams for the world or more at the same time. This is not allowed because the Messenger of Allah ﷺ said, «مَنْ جَاءَكُمْ وَأَمْرُكُمْ جَمِيعٌ يُرِيدُ أَنْ يُفَرِّقَ بَيْنَكُمْ فَاقْتُلُوهُ كَائِنًا مَنْ كَان» (Whoever came to you while you are united and tried to divide you, then execute him, no matter who he is.) This is the view of the majority of scholars. Imam Al-Haramayn stated that Abu Ishaq allowed the appointment of two or more Imams when the various provinces are far away from each other. However, Imam Al-Haramayn himself was indecisive about this view.

The Hadiths on the Virtue of These Two Ayat, May Allah Benefit Us by Them Al-Bukhari recorded that Abu Mas`ud said that the Messenger of Allah said ﷺ, «مَنْ قَرَأَ بِالْآيَتَيْنِ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ فِي لَيْلَةٍ، كَفَتَاه» (Whoever recites the last two Ayat in Surat Al-Baqarah at night, they will suffice for him.) The rest of the six also recorded similar wording for this Hadith. The Two Sahihs recorded this Hadith using various chains of narration, and Imam Ahmad also recorded it. Muslim recorded that `Abdullah said, "When the Messenger of Allah ﷺ went on the Isra journey, he ascended to the Sidrat Al-Muntaha in the sixth heaven, where whatever ascends from the earth ends at, and whatever descends from above it ends at. إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى (When that covered the lote tree which did cover it!) 53:16 meaning, a mat made of gold. The Messenger of Allah ﷺ was then given three things: the five prayers, the last Ayat in Surat Al-Baqarah and forgiveness for whoever did not associate anything or anyone with Allah from his Ummah." Earlier we mentioned the Hadith regarding the virtues of Surat Al-Fatihah from Ibn `Abbas which stated, "While the Messenger of Allah ﷺ was with Jibil, he heard a noise from above. Jibil lifted his sight to the sky and said, `This is a door that was opened just now in heaven, and it was never opened before.' An angel came down through the door to the Prophet and said, `Receive the good news of two lights that you have been given and which no Prophet before you was given: the Opener of the Book (Al-Fatihah) and the last Ayat in Surat Al-Baqarah. You will not read a letter of them, but you will be granted its benefit."' This Hadith was collected by Muslim and An-Nasa'i, and this is the wording collected by An-Nasa'i. The Tafsir of the Last Two Ayat of Surat Al-Baqarah Allah said, كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَـئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ (Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between one another of His Messengers.") Therefore, each of the believers believes that Allah is the One and Only and the Sustainer, there is no deity worthy of worship except Him and there is no Lord except Him. The believers also believe in all Allah's Prophets and Messengers, in the Books that were revealed from heaven to the Messengers and Prophets, who are indeed the servants of Allah. Further, the believers do not differentiate between any of the Prophets, such as, believing in some of them and rejecting others. Rather, all of Allah's Prophets and Messengers are, to the believers, truthful, righteous, and they were each guided to the path of righteousness, even when some of them bring what abrogates the Law of some others by Allah's leave. Later on, the Law of Muhammad, the Final Prophet and Messenger from Allah, abrogated all the laws of the Prophets before him. So the Last Hour will commence while Muhammad's Law remains the only valid Law, and all the while a group of his Ummah will always be on the path of truth, apparent and dominant. Allah's statement, وَقَالُواْ سَمِعْنَا وَأَطَعْنَا (And they say, "We hear, and we obey") means, we heard Your statement, O our Lord, comprehended and implemented it, and adhered to its implications. غُفْرَانَكَ رَبَّنَا ((We seek) Your forgiveness, our Lord) contains a plea and supplication for Allah's forgiveness, mercy and kindness. Allah's statement, لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا (Allah burdens not a person beyond his scope) means, Allah does not ask a soul what is beyond its ability. This only demonstrates Allah's kindness, compassion and generosity towards His creation. This Ayah is the Ayah that abrogated the Ayah that worried the Companions, that is, Allah's statement, وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ (And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it.) This indicates that although Allah will question His servants and judge them, He will only punish for what one is able to protect himself from. As for what one cannot protect himself from, such as what one says to himself - or passing thoughts - they will not be punished for that. We should state here that to dislike the evil thoughts that cross one's mind is a part of faith. Allah said next, لَهَا مَا كَسَبَتْ (He gets reward for that which he has earned) of good, وَعَلَيْهَا مَا اكْتَسَبَتْ (And he is punished for that which he has earned) of evil, that is, concerning the acts that one is responsible for. Allah then said, mentioning what the believers said while directing His servants to supplicate to Him, all the while promising them that He will answer their supplication: رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ("Our Lord! Push us not if we forget or fall into error,") meaning, "If we forgot an obligation or fell into a prohibition, or made an error while ignorant of its ruling." We mentioned the Hadith by Abu Hurayrah, that Muslim collected, wherein Allah said, "I shall (accept your supplication)." There is also the Hadith by Ibn `Abbas that Allah said, "I did (accept your supplication)." رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا (Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians),) means, "Even if we were able to perform them, do not require us to perform the difficult deeds as You required the previous nations before us, such as the burdens that were placed on them. You sent Your Prophet Muhammad , the Prophet of mercy, to abrogate these burdens through the Law that You revealed to him, the Hanifi (Islamic Monotheism), easy religion." Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said that Allah said, "I shall (accept your supplication)." Ibn `Abbas narrated that the Messenger of Allah ﷺ said that Allah said, "I did (accept your supplication)." There is the Hadith recorded through various chains of narration that the Messenger of Allah ﷺ said, «بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة» (I was sent with the easy Hanifiyyah way.) رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ (Our Lord! Put not on us a burden greater than we have strength to bear) of obligations, hardships and afflictions, do not make us bear what we cannot bear of this. رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ (Our Lord! Put not on us a burden greater than we have strength to bear.) We mentioned that Allah said, "I shall (accept your supplication)" in one narration, and, "I did (accept your supplication)," in another narration. وَاعْفُ عَنَّا (Pardon us) meaning, between us and You regarding what You know of our shortcomings and errors. وَاغْفِرْ لَنَآ (And grant us forgiveness) concerning what is between us and Your servants. So do not expose our errors and evil deeds to them. وَارْحَمْنَآ (Have mercy on us) in what will come thereafter. Therefore, do not allow us to fall into another error. They say that those who commit error need three things: Allah's forgiveness for what is between Him and them, that He conceals these errors from His other servants, and thus does not expose them before the servants, and that He grants them immunity from further error." We mentioned before that Allah answered these pleas, "I shall," in one narration and, "I did," in another narration. أَنتَ مَوْلَـنَا (You are our Mawla) meaning, You are our supporter and helper, our trust is in You, You are sought for each and every type of help and our total reliance is on You. There is no power or strength except from You. فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ (And give us victory over the disbelieving people) those who rejected Your religion, denied Your Oneness, refused the Message of Your Prophet , worshipped other than You and associated others in Your worship. Give us victory and make us prevail above them in this and the Hereafter. Allah said, "I shall," in one narration, and, "I did," in the Hadith that Muslim collected from Ibn `Abbas. Further, Ibn Jarir recorded that Abu Ishaq said that whenever Mu`adh would finish reciting this Surah, فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ (And give us victory over the disbelieving people), he would say "Amin."

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Meaning of opening the Breast Allah says, أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (Have We not opened your breast for you) meaning, `have We not opened your chest for you.' This means, `We illuminated it, and We made it spacious, vast and wide.' This is as Allah says, فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلإِسْلَـمِ (And whomsoever Allah wills to guide, He opens his breast to Islam.) (6:125) And just as Allah expanded his chest, He also made His Law vast, wide, accommodating and easy, containing no difficulty, hardship or burden. A Discussion of Allah's Favor upon His Messenger Concerning Allah's statement, وَوَضَعْنَا عَنكَ وِزْرَكَ (And removed from you your burden.) This means لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ (That Allah may forgive you your sins of the past and the future.) (48:2) الَّذِى أَنقَضَ ظَهْرَكَ (Which weighed down your back) Al-Inqad means the sound. And more than one of the Salaf has said concerning Allah's saying, الَّذِى أَنقَضَ ظَهْرَكَ (Which weighed down your back) meaning, `its burden weighed heavy upon you.' The Meaning of raising the Fame of the Prophet (Peace be upon him) وَرَفَعۡنَا لَكَ ذِكۡرَكَ (And have We not raised high your fame?) Mujahid said, "I (Allah) am not remembered except that you are remembered with Me: I bear witness that there is no God worthy of worship except Allah, and that Muhammad ﷺ is the Messenger of Allah." Qatadah said , "Allah raised his fame in this life and in the Hereafter. There is no one who gives a sermon, declares the Testimony of Faith (Shahadah), or prays a prayer (Salah) except that he proclaims it: I bear witness that there is no God worthy of worship except Allah, and that Muhammad ﷺ is the Messenger of Allah. Ease after Difficulty إِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرً۬ا • فَإِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرًا (Verily along with every hardship is relief. Veriliy along with every hardship is relief) Allah informs that with difficulty there is ease, and then He reaffirms this information (by repeating it) The Command to remember Allah during Spare Time فَإِذَا فَرَغۡتَ فَٱنصَبۡ • وَإِلَىٰ رَبِّكَ فَٱرۡغَب ( So when you have finished, devote yourself to Allah's worship. And to your Lord turn intentions and hopes. ) Meaning, 'when you have completed your worldly affairs and its tasks, and you have broken away from its routine, then get up to perform the worship, and stand for it with zeal, complete devotion and purify your intention and desire for your lord.' Similar to this is the Prophet's statement in a hadith that is agreed-upon to be authentic, لَا صَلَاةَ بِحَضْرَةِ الطَّعَامِ, وَلَا هُوَ يُدَافِعُهُ الأَخْبَثَانِ There is no prayer when the food is served, nor when the two foul things (excrement and urine) are pressing a person. The Prophet (صلى الله عليه و سلم) also said, إِذَا أُقِيمَتِ الصَّلَاةُ وَحَضَرَ الْعَشَاءُ فَبْدَأُوا بِااْلْعَشَاءِ When the prayer has started and the dinner has been served, then begin with dinner. Mujahid said concerning this Ayah, "When you are free from the worldly affairs, and you have stood to pray, then stand up for your Lord."