اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ، وَمِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَمِنْ دَعْوَةٍ لَا يُسْتَجَابُ لَهَا

“O Allah! I seek refuge in You from knowledge that does not benefit, from a heart that does not humble itself, from a soul that is never satisfied, and from a supplication that is not answered.”

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Catch up on previous episodes from Shaykh Musa:

Watch the clip of Tafsīr: Sūrah al-Jinn (72) Session 5 | Sunday Tafsīr with Shaykh Amin Kholwadia

Catch up on previous episodes of Sūrah al-Jinn:

Follow along our latest series of Islamic Literature, wherein we discuss forty key points of our beautiful religion and begin to truly understand the core beliefs of Muslims through Imam Ghazali’s book The Forty Principles of Religion.

Catch up on the last episode regarding the actions of Allah:

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Key Quote:

“Far from being competitors to the Sunnah, the Madhahib (schools of legal thought) represent unbroken traditions that preserve the Sunnah. The anti-Madhabist…despite its claim to return to tradition…creates a version of the Sunnah that would be unrecognizable to the first generations of Muslims and even to the Prophet ﷺ himself.”

«اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا»

O Allah! Grant my soul its taqwā and purify it. You are the best of those who purify it. You are its Guardian and its Master.

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Catch up on previous episodes from Shaykh Musa:

Watch the full session of Tafsīr: Sūrah al-Jinn (72) Session 4 | Sunday Tafsīr with Shaykh Amin Kholwadia

Catch up on previous episodes of Sūrah al-Jinn:

In our time, the Quran is often approached in ways that fragment its unity. Unqualified interpreters lift āyat from their place and place them into frameworks foreign to their nature, scientific, political, or social, and then shape them to their own purposes. The effect of this is twofold: the immediate aim of the interpreter may be served, but the deeper aim of the Quran, hidāyah (guidance) and ḥukm (law), is compromised.

Any meaningful approach to the Quran must begin with a clear understanding of the relationship between ḥukm and hidāyah. The first is the divine ruling, binding in its authority, precise in its application, and governing the believer’s conduct in matters of worship, ethics, and social interaction. The second is the divine guidance, a broader orientation of the heart, mind, and soul toward Allah, which infuses the ḥukm with purpose and situates it within the totality of human existence. To separate the two is to dismantle the Quran’s own structure, for every ruling is revealed within a framework of guidance, and every strand of guidance finds its form in law.

The same revelation that is a light for some becomes a cause of further darkness for others. This is not because of any deficiency in the revelation, but because of the state of the one approaching it. Rūzbihān’s reflective tafsir returns us to the heart of what it means to approach the Quran as kalām Allāh, divine speech that reveals itself in accordance with the receptivity of the one who hears it. His words remind us that the Quran’s light does not unfold through analysis only but through tajallī, divine disclosure and the humility of ʿubūdiyyah. To read the Quran rightly, then, is to not only interpret its ayat but to be transformed by them. This principle was embodied most perfectly by those who first received the revelation.

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Watch the full session of Tafsīr: Sūrah al-Jinn (72) Session 3 | Sunday Tafsīr with Shaykh Amin Kholwadia

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Watch the full session of Tafsīr: Sūrah al-Jinn (72) Session 2 | Sunday Tafsīr with Shaykh Amin Kholwadia

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In Sūrat al-Aʿrāf, Allah the Exalted states:

«وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا»

To Allah belongs the most beautiful names. So, call Him by them (al-Aʿraf: 180).

He states again in Sūrat al-Isrāʾ:

«قُلِ ٱدْعُوا۟ ٱللَّهَ أَوِ ٱدْعُوا۟ ٱلرَّحْمَـٰنَ أيًّۭا مَّا تَدْعُوا۟ فَلَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَى»

Say, “Call (Him by the name of) Allah or al-Raḥmān (the Merciful). In whichever way you call, to Him belong the most beautiful names (al-Isrāʾ: 110).”

Then, in Sūrat Ṭāhā:

«ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ»

Allah is the one with whom there is no other god. To Him belong the most beautiful names (Ṭaha: 8).

And lastly, in Sūrat al-Ḥashr:

«هُوَ ٱللَّهُ ٱلْخَـٰلِقُ ٱلْبَارِئُ ٱلْمُصَوِّرُ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ»

He is Allah, the Creator, the Inventor, the Shaper. To Him belong the most beautiful names (al-Ḥashr: 24).

Each of these names denotes a good meaning, as ḥusn in the Arabic language is designated for goodness. When ḥusn is attributed to Allah, it conveys the meaning of perfection. Thus, each of these names denotes an attribute of perfection belonging to Allah the Exalted. Fakhr al-Dīn al-Rāzī articulates this idea in his exegesis of the word asmāʾ. He states that “asmā’ are words indicating meanings, so they are only considered good through the goodness/beauty of their meanings. The meaning of goodness with respect to Allah is nothing but the mention of the attributes of perfection and majesty.”[1]

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Watch the full session of Tafsīr: Sūrah al-Jinn (72) Session 1 | Sunday Tafsīr with Shaykh Amin Kholwadia

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What does the phrase “husn al-ẓann” mean and how does it preserve communities?

Key Quote:

“When someone with established integrity is involved in a situation that could be interpreted in multiple ways, the first responsibility is to adopt the best possible interpretation.”

Follow along our latest series of Islamic Literature, wherein we discuss forty key points of our beautiful religion and begin to truly understand the core beliefs of Muslims through Imam Ghazali’s book The Forty Principles of Religion.

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عَنْ تَمِيمٍ الدَّارِيِّ رضي الله عنه أَنَّ النَّبِيَّ ﷺ قَالَ: الدِّينُ النَّصِيحَةُ

The Prophet ﷺ said:

“Religion is wanting good for others (naṣīḥah).”

Watch the full session of Tafsīr: Sūrah Nūḥ (71) Session 3 | Sunday Tafsīr with Shaykh Amin Kholwadia

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Tafsīr Pearl from Sūrah Nūḥ (71) Session 2 | Sunday Tafsīr with Shaykh Amin Kholwadia

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Follow along our latest series of Islamic Literature, wherein we discuss forty key points of our beautiful religion and begin to truly understand the core beliefs of Muslims through Imam Ghazali’s book The Forty Principles of Religion.

Catch up on the last episode:

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“O you who believe, obey Allah and His messenger and those of authority among you. Then, if you dispute in some affair, then refer it to Allah and the Messenger if you [truly] believe in Allah and the Last Day”. A pertinent question that arises in any discussion of authority and leadership is the criterion upon which any entity, whether an individual or a group, should be afforded power. What qualifies someone to hold the reigns of civilization, designate societal goals, and be trusted to take the appropriate steps to fulfill them? This piece does not aim to argue for the necessity of subservience to those already seated in leadership; it is questioning the philosophy that actualizes leadership altogether. At its essence, leadership is a system of delegating communal responsibility to a single entity for the sake of order. Society has an obligation to seek out the best possible model of existence and pursue it by making decisions that lead it there. For this to be achieved, and for chaos to be avoided, the responsibility of identifying successful parameters of living and the method of attaining it must be delegated to a single entity. A multiplicity of entities that wield decision-making power would be chaotic. The Qurʾan speaks to this reality: “Had there been [in the heavens and the earth] deities other than Allah, they (the heavens and earth) would have fallen in disorder” [al-Anbiyāʾ: 22]. Thus, it is incumbent to delegate the task of leadership to one, rather than share it amongst many.

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Tafsīr Pearl from Sūrah Nūḥ (71) Session 1 | Sunday Tafsīr with Shaykh Amin Kholwadia