Session 1: The Trust of the Book and the Scales.

Part 1 of 7. About this session.

The orientation looks at Al-A'raf as a whole: how we read it together, and how it is built. Here the text itself begins, and the first ten ayat set the terms for everything that follows.

A Book sent down, and a charge to the one who carries it: let there be no constraint in your chest because of it. Then towns that were destroyed, and the one thing their people had left to say — “indeed, we were wrongdoers.” Then a day of questioning in which both those who were sent to and the messengers themselves are asked. Then the scales, true on that day, and no one wronged by them.

And at the end, the ground under our feet: Allah established us on the earth and put our livelihood in it. The passage opens on the weight of receiving revelation and closes on how lightly we carry it — qalilan ma tashkurun, little are you thankful.

Part 2 of 7. The passage, in Saheeh International.

Ayah 1.

Alif, Lam, Meem, Sad.

Ayah 2.

[This is] a Book revealed to you, [O Muhammad] - so let there not be in your breast distress therefrom - that you may warn thereby and as a reminder to the believers.

Ayah 3.

Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember.

Ayah 4.

And how many cities have We destroyed, and Our punishment came to them at night or while they were sleeping at noon.

Ayah 5.

And their declaration when Our punishment came to them was only that they said, "Indeed, we were wrongdoers!"

Ayah 6.

Then We will surely question those to whom [a message] was sent, and We will surely question the messengers.

Ayah 7.

Then We will surely relate [their deeds] to them with knowledge, and We were not [at all] absent.

Ayah 8.

And the weighing [of deeds] that Day will be the truth. So those whose scales are heavy - it is they who will be the successful.

Ayah 9.

And those whose scales are light - they are the ones who will lose themselves for what injustice they were doing toward Our verses.

Ayah 10.

And We have certainly established you upon the earth and made for you therein ways of livelihood. Little are you grateful.

Part 3 of 7. The explanation, from the classical tafsir.

What the classical commentators say, ayah by ayah. Take this one if you want to go deeper.

These opening ayat move from receiving revelation and following its guidance to the consequences of rejection, the questioning of nations and messengers, and the justice of the final weighing. Ayah 10 then draws our attention to Allah's provision on earth and our response of gratitude.

Reading guide: source summaries below are paraphrases, not direct quotations. Reflections and facilitator notes are editorial teaching suggestions. The Verses and audio page uses Saheeh International; English wording quoted from tafsir editions follows those editions and may differ.

Ayah 1 —, Alif Lam Mim Sad.

First, the ayah again, in Saheeh International.

Ayah 1: Alif, Lam, Meem, Sad.

Source summary: Al-Jalalayn leaves the meaning of these disconnected letters to Allah. Al-Qurtubi records both this approach and attempts to explain their significance. The Ibn Kathir abridgment begins its commentary with ayah 2; it does not develop an explanation of the letters here.

Optional source note: interpretations recorded by al-Qurtubi.

Paraphrase from the Arabic: Under ayah 1, al-Qurtubi reports that al-Sha'bi, Sufyan al-Thawri and other scholars leave the meaning to Allah. He also records Qutrub and al-Farra's explanation that the letters point to the alphabet from which the Qur'an is composed, emphasizing the Arabs' inability to match it. Other reports interpret the letters as surah names, references to divine names, or oaths.

These are positions he records, not a single agreed explanation. His discussion also considers letter sequences from other surahs, so an explanation of Alif Lam Mim should not be presented as a complete explanation of Alif Lam Mim Sad. This overview does not assess the transmission of each report.

Ayat 2 to 3 — receiving the Book and following its guidance.

First, the ayat again, in Saheeh International.

Ayah 2: [This is] a Book revealed to you, [O Muhammad] - so let there not be in your breast distress therefrom - that you may warn thereby and as a reminder to the believers.

Ayah 3: Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember.

The Prophet is charged with conveying the Book, and people are called to follow the revelation. The verse presents the Qur'an as both a warning and a reminder for believers.

Source summary: Al-Jalalayn explains haraj as constraint in conveying the message through fear of being called a liar. On this reading, the message's delivery may bring rejection and accusations.

Ibn Kathir first reports the explanation of haraj as doubt, attributing it to Mujahid, Qatadah and as-Suddi. He also records the explanation that the Prophet should not hesitate to convey the Qur'an, connecting this with the call to patience in Surah Al-Ahqaf, ayah 35. For ayah 3, he explains following revelation as following the Prophet who brought it, and warns against abandoning that guidance for other authorities.

Reflection: Receiving the Book carries a responsibility to respond to it. What would following its guidance change in one decision we face this week?

Ayat 4 to 5 — rejection and the admission that followed.

First, the ayat again, in Saheeh International.

Ayah 4: And how many cities have We destroyed, and Our punishment came to them at night or while they were sleeping at noon.

Ayah 5: And their declaration when Our punishment came to them was only that they said, "Indeed, we were wrongdoers!"

The passage turns to communities overtaken by punishment during ordinary times of rest. Their admission of wrongdoing came when punishment had already arrived.

Source summary: Ibn Kathir connects their destruction to rejecting the messengers. He explains the night and midday settings as times of rest or heedlessness, comparing them with ayat 97 to 98. Their final cry acknowledges their wrongdoing and that they deserved the punishment.

Reflection: These verses invite us to acknowledge wrongdoing and respond to guidance while we have the opportunity.

Source: Ibn Kathir, ayat 4 to 7. Further cross-references: Surah Al-An'am, ayah 10, Surah Al-Hajj, ayah 45, Surah Al-Qasas, ayah 58, Surah An-Nahl, ayat 45 to 47.

Ayat 6 to 7 — questioning with complete knowledge.

First, the ayat again, in Saheeh International.

Ayah 6: Then We will surely question those to whom [a message] was sent, and We will surely question the messengers.

Ayah 7: Then We will surely relate [their deeds] to them with knowledge, and We were not [at all] absent.

Both the recipients of revelation and the messengers will be questioned. Allah's account of their lives rests on complete knowledge.

Source summary: Ibn Kathir explains that nations will be asked how they responded, and messengers about their delivery of the message. He links the questioning of the messengers to Surah Al-Ma'idah, ayah 109. On ayah 7, he reports from Ibn 'Abbas that the record will disclose people's deeds. He explains Allah's not being absent as His knowledge of everything they said and did, great or small.

Reflection: Accountability includes how we respond to guidance. Nothing in our response is hidden from Allah.

Source: Ibn Kathir, ayat 4 to 7. Further cross-references: Surah Al-Qasas, ayah 65, Surah Al-An'am, ayah 59.

Ayat 8 to 9 — the justice of the weighing.

First, the ayat again, in Saheeh International.

Ayah 8: And the weighing [of deeds] that Day will be the truth. So those whose scales are heavy - it is they who will be the successful.

Ayah 9: And those whose scales are light - they are the ones who will lose themselves for what injustice they were doing toward Our verses.

The weighing on the Day of Resurrection will be perfectly just; no one will be wronged. These ayat describe both success and the profound loss of those whose scales are light.

Source summary: Al-Jalalayn explains al-haqq here as the true, fair weighing. Ibn Kathir emphasizes Allah's justice, citing Surah Al-Anbiya, ayah 47, where even a mustard seed's weight is accounted for.

Ibn Kathir records explanations that deeds, the records of deeds, or the people who performed them will be weighed. He concludes that these may all occur. Ayah 9 emphasizes the depth of the loss: khasiru anfusahum means that they have lost themselves, in connection with their wrongdoing toward Allah's signs.

Reflection: The justice of the weighing calls us to take our actions seriously, including good deeds that seem small.

Ayah 10 — established on earth, yet little gratitude.

First, the ayah again, in Saheeh International.

Ayah 10: And We have certainly established you upon the earth and made for you therein ways of livelihood. Little are you grateful.

Allah has established people on earth and provided the means of living. The verse calls attention to how little gratitude people show.

Source summary: Al-Jalalayn explains ma'ayish as the means of sustaining life. Ibn Kathir makes these gifts concrete: a place to live, mountains and rivers, rain that brings provision, and the means of earning a livelihood. He connects the verse with Surah Ibrahim, ayah 34, which reminds us that Allah's blessings are beyond counting.

Reflection: Ayah 3 closes with qalilan ma tadhakkarun, expressing how little people remember; ayah 10 closes with qalilan ma tashkurun, expressing how little they give thanks. Both endings rebuke these shortcomings. The connection invites us to make remembering Allah's guidance and thanking Him part of daily life.

Part 4 of 7. Hadith connected to the passage.

Narrations that sit alongside this passage.

Reading guide: the English passages are summaries of narrations reported from the Prophet sallallahu alayhi wa sallam, not direct quotations. The first three also include the Arabic text; full source entries include the chains of transmission. Connections and reflection prompts are editorial teaching notes. Saheeh International is the Qur'an translation on the Verses and audio page, not the source of these hadith summaries.

Core reading: Praise, the Qur'an, and our daily choices.

Summary: The Prophet sallallahu alayhi wa sallam describes purification as half of faith and praise of Allah as filling the scale. Glorifying and praising Allah fill the space between heaven and earth. Prayer is light, charity is evidence, and patience is illumination. The Qur'an bears witness for a person or against them. Each day's actions lead a person toward freedom or ruin.

Narrated by Abu Malik al-Ash'ari.

Sahih Muslim 223, Book 2, Hadith 1.

Connection to the verses, editorial reflection: Praise filling the scale connects with the weighing in ayat 8 to 9. The Qur'an bearing witness for or against us invites reflection on our response to guidance in ayat 2 to 3. The image of freedom or ruin also resonates with the loss of the self in ayah 9, while praise connects with gratitude in ayah 10.

Optional reading: Two phrases heavy in the balance.

Summary: The Prophet sallallahu alayhi wa sallam teaches two phrases that are easy to say, heavy in the balance, and beloved to the Most Merciful: Subhan Allahi wa bihamdihi; Subhan Allahil-'Azim.

Meaning of the phrases: Glory and praise be to Allah; glory be to Allah, the Magnificent.

Narrated by Abu Hurayrah.

Sahih al-Bukhari 6682, Book 83, Hadith 59.

Connection to the verses, editorial reflection: Alongside the weighing in ayah 8, this narration gives a concrete example of words that carry great weight in the balance despite being easy to say.

Core reading: The weight of good character.

Summary: The Prophet sallallahu alayhi wa sallam teaches that nothing is heavier in a believer's balance on the Day of Judgment than good character, and that Allah detests the person who is indecent and foul in speech.

Narrated by Abu ad-Darda'.

Jami' at-Tirmidhi 2002, Book 27, Hadith 108, Grade: Sahih (Darussalam, as listed on Sunnah.com).

Connection to the verses, editorial reflection: Alongside ayat 8 to 9, this narration highlights the weight of good character and the seriousness of obscene speech.

Reflection prompt: How could we show better character in the way we speak during a disagreement?

Optional reading: The card bearing the testimony of faith.

Summary: In the narration of the bitaqah, or card, a man from the Prophet's community is brought before all creation on the Day of Judgment. Ninety-nine scrolls recording his sins are laid out, each extending as far as the eye can see. He acknowledges the record and offers no excuse.

Allah tells him that a good deed remains for him and that he will not be wronged. A card is brought bearing his testimony that there is no god but Allah and that Muhammad is His servant and Messenger. The man wonders how it can weigh against the scrolls. Allah again assures him that he will not be wronged. The card outweighs them.

Narrated by 'Abdullah ibn 'Amr ibn al-'As.

Jami' at-Tirmidhi 2639, Book 40, Hadith 34, Grade: Sahih (Darussalam, as listed on Sunnah.com).

Connection to the verses, editorial reflection: This narration illustrates the weighing of records and the weight of the testimony of faith. Its repeated assurance that the man will not be wronged connects with the justice of the weighing in ayat 8 to 9.

Optional reading: Conveying the message faithfully.

Summary: In a sermon on the Day of Nahr, the Day of Sacrifice, the Prophet sallallahu alayhi wa sallam asked his audience about the day, month and town. He declared their lives and property sacred to one another, like the sanctity of that day, month and town, until they meet their Lord.

He asked them to acknowledge that he had conveyed Allah's message. They affirmed that he had, and he called Allah to witness. He instructed those present to pass the message to those absent, noting that a later recipient might understand it better than the person who passed it on.

Narrated by Abu Bakrah.

Sahih al-Bukhari 1741, Book 25, Hadith 219.

Connection to the verses, editorial reflection: This narration complements ayah 6 by showing the Prophet sallallahu alayhi wa sallam asking his listeners to acknowledge that he had conveyed the message, then charging them to pass it on.

Part 5 of 7. Arabic words in the passage.

A few Arabic words from this passage — including some you already know from Indonesian.

Harajun, ayah 2.

Saheeh International: “distress” — so let there not be in your breast distress therefrom.

Meaning in context: “Distress” sounds like sadness. The Arabic is about space: a chest with no room in it. The same noun is translated “difficulty” (Surah Al-Hajj, ayah 78), “blame” (Surah An-Nur, ayah 61) and “discomfort” (Surah Al-Ahzab, ayah 37) — the common idea underneath is no room to move.

Root: h-r-j. The first sense is physical: things pressed together so there is no room. Lane's Lexicon opens with “became collected together: and, necessarily, became close, strait, or narrow,” and of the chest, “became strait, or contracted.” Think of a thicket so dense you cannot walk through it.

For reflection: The ayah is saying: do not let this Book make your chest tight. What makes yours tight when you open it?

In this surah: Only here, ayah 2.

Grammar: Noun — nominative, masculine, indefinite.

Elsewhere in the Qur'an: The root appears 15 times, always as this noun. Three places to hear it:

Surah Al-Hajj, ayah 78 — He has not placed on you any haraj in the religion.

Surah Al-An'am, ayah 125 — the opposite chest: made tight and narrow.

Surah An-Nur, ayah 61 and Surah Al-Fath, ayah 17 — no haraj (translated “blame”) on the blind, the lame, or the sick.

From the tafsir: Ibn Kathir reports two readings — doubt about the revelation (Mujahid, Qatadah, as-Suddi), or hesitation to convey it. Jalalayn reads it as constraint about conveying, “for fear that you might be called a liar.” Both are a kind of tightness.

Dhikra, ayah 2, tadhakkarun, ayah 3.

Saheeh International: “a reminder” (ayah 2), “you remember” (ayah 3) — Little do you remember.

Meaning in context: “Remember” sounds like recalling a fact. The verb in ayah 3 is Form V, tadhakkara, and the Corpus glosses that form as “to receive admonition” — the same shade Lane gives dhikra. So qalilan ma tadhakkarun is closer to “little do you take it to heart” than “you have a poor memory.”

Root: dh-k-r. Lane's Lexicon gives two senses side by side: to keep something in memory, remembering it with the heart (bi-qalbihi); and to mention it, saying it with the tongue (bi-lisanihi). Dhikra he glosses as “a reminding, or causing to remember” and “remembrance with the reception of exhortation” — remembering that leads to taking the advice.

For reflection: One way to hear it: remembering here is something you do, not something that happens to you — you bring yourself back to it. Ayah 2 also gives the Book two jobs: li-tundhira bihi, to warn with it, and dhikra lil-mu'minin, a reminder for the believers. The Book itself is the dhikra.

In this surah: The surah keeps asking this. Tadhakkara (Form V) comes back at ayah 26, ayah 57, ayah 130 and ayah 201. Tonight's ayah 3 is the first of five.

Indonesian: Zikir. In everyday Indonesian the word has narrowed to the spoken remembrance after salah — tasbih, tahmid, takbir. The Qur'an's dhikr is wider.

Grammar: Dhikra: noun, feminine. Tadhakkarun: verb, Form V, 2nd person masculine plural, imperfect.

Elsewhere in the Qur'an: The root appears 292 times in 14 forms — one of the most common in the Book. Dhikra itself 23 times (for example Surah Hud, ayah 114, Surah Qaf, ayah 8, Surah Al-A'la, ayah 9). Dhikr, the plain noun, 76 times. Form V tadhakkara, 51 times.

From the tafsir: Ibn Kathir reads “little do you remember” alongside Surah Yusuf, ayah 103.

Awliya', ayah 3.

Saheeh International: “allies” — do not follow other than Him any allies.

Meaning in context: “Allies” sounds like politics or war. The Corpus itself glosses the same word three ways in this surah — “allies” (ayah 3), “friends” (ayah 27), “allies” (ayah 30) — and the singular is “Protector” at ayah 155 and ayah 196. The word is about who has charge of you: who you turn to, who protects you, whose word decides.

Root: w-l-y. The base idea is nearness — Lane: “it was next, or adjacent, to it.” From there he gives wali as “the manager of a thing, or of the affairs of another,” the guardian of an orphan; and waliyahu as “he held command or authority over it; had charge of it.” A wali is the one close enough to run your affairs.

For reflection: The ayah does not say you may have no guardians or leaders — wali nikah and wali murid are fine. Ibn Kathir's point is narrower: do not follow anyone against what was sent down. The wali the ayah warns about is whoever you follow when their word and the revelation disagree.

In this surah: Awliya' comes three times: ayah 3 (tonight), ayah 27 — the devils as awliya' of those who do not believe — and ayah 30. The surah then answers its own warning: Musa says anta waliyyuna, “You are our Protector” (ayah 155), and the Prophet sallallahu alayhi wa sallam is told to say inna waliyyiya Allah, “my Protector is Allah” (ayah 196).

Indonesian: Wali. Same root, same idea: wali nikah, wali murid, wali kota, the Wali Songo, wali Allah. The one who is in charge because he is close. Notice the Qur'an uses the same word for the wrong ones too.

Grammar: Noun — accusative, masculine, plural. Plural of wali.

Elsewhere in the Qur'an: The root appears 232 times in 12 forms. Wali alone 86 times; mawla (master, protector) 18 times. The same word is used for Allah as the believers' wali and, as here, for the false protectors people take instead.

From the tafsir: Ibn Kathir: following awliya' besides Him means disregarding what the Messenger brought and following something else — “deviating from Allah's judgment to the decision of someone else.”

Mawazinuhu, ayah 8, ayah 9.

Saheeh International: “his scales” — those whose scales are heavy … those whose scales are light.

Meaning in context: Ayah 8 uses the root twice. First the act — al-wazn, the weighing that Day is the truth — then the instrument, whose scales are heavy. And it is plural: his scales, not his scale. English readers usually hear one balance; the Arabic leaves it open, and the tafsir (below) discusses what exactly is weighed.

Root: w-z-n. Lane's Lexicon: wazana, “it was heavy: or outweighed, or preponderated”; mizan, “a weighing-instrument; a balance; a pair of scales.” Mawazin is its plural.

In this surah: ayat 8 to 9 tonight. The singular mizan returns at ayah 85 in Shu'ayb's story — “do not decrease from the measure and the scale” — the same word, this time for the market.

Indonesian: The everyday word is timbangan. Mizan is used as-is in religious speech for the scale of the Day of Judgment.

Grammar: Noun — nominative, masculine, plural, with the pronoun “his” attached.

Elsewhere in the Qur'an: The root appears 23 times. The Corpus files the plural under the noun mizan (16 occurrences), and the plural mawazin is seven of those. Six are mawazinuhu, always in this pairing of heavy and light on that Day: ayat 8 to 9, Surah Al-Mu'minun, ayat 102 to 103, Surah Al-Qari'ah, ayat 6 to 8. The seventh is Surah Al-Anbiya, ayah 47, wa-nadau l-mawazina l-qist — “And We place the scales of justice” — describing the scales themselves rather than one person's result. Reading the four passages together is a good ten-minute exercise at home.

From the tafsir: Jalalayn: “the true weighing, the fair weighing” — al-haqq describes the weighing itself. Ibn Kathir grounds it in Surah Al-Anbiya, ayah 47, the weight of a mustard seed, and reports three views on what is placed on the scale: the deeds, the scrolls, or the person — and accepts that all may occur.

More words to notice.

Ittabiu, ayah 3: “Follow.” Root t-b-ayn t-b-ayn, 172 times; this Form VIII ittabaa is the Qur'an's usual word for following — guidance, a messenger, or one's own desire. Ayah 3 is the first command of the surah, and it is a command to act, not only to believe. The surah returns to it ten times in this form, most pointedly at ayah 157 to 158: follow the Prophet sallallahu alayhi wa sallam.

Maayish, ayah 10: “Livelihoods.” Root ayn-y-sh ayn-y-sh, to live — only 8 times in the whole Qur'an, and this plural just twice, here and Surah Al-Hijr, ayah 20, both in the same phrase: wa-jaalna lakum fiha maayish, “and We made for you therein livelihoods.” Plural again: not one provision but many ways of living. Tonight's passage ends with the earth, rent, and groceries — the Book and the scales come down to daily bread.

Tashkurun, ayah 10: “You give thanks.” Root sh-k-r sh-k-r, 75 times. Listen to the shape of the two endings: ayah 3 closes qalilan ma tadhakkarun, ayah 10 closes qalilan ma tashkurun. Little remembering, little thanks — the same qalilan ma brackets the whole passage. Qalilan ma tashkurun recurs at Surah Al-Mu'minun, ayah 78, Surah As-Sajdah, ayah 9 and Surah Al-Mulk, ayah 23. In the next passage, at ayah 17, Iblis vows: “You will not find most of them grateful.” Indonesian: syukur.

Qailun, ayah 4: “Resting at midday.” Root q-y-l q-y-l — only twice in the whole Qur'an: here, and maqil, “resting-place,” at Surah Al-Furqan, ayah 24. Many Muslims know its relative qailulah, the midday rest. Saheeh International gives “sleeping at noon”; the word names an ordinary midday rest, which is why Ibn Kathir calls these hours times of rest and heedlessness.

Zalimin, ayah 5: “Wrongdoers.” Root z-l-m z-l-m, 315 times; the participle zalim alone 129. Lane gives the primary sense as “the putting a thing in a place not its own.” Indonesian: zalim, usually for someone who oppresses others; the Arabic is wider. Later, at ayah 23: “Our Lord, we have wronged ourselves.”

Ursila, al-mursalin, ayah 6: “Were sent”, “the messengers.” Both from root r-s-l r-s-l, the root of rasul. The ayah uses it once for each side of the sending: those to whom the message was sent, and those who were sent with it.

Ghaibin, ayah 7: “Absent.” Root gh-y-b gh-y-b, 60 times — 49 of them ghayb, the unseen. This plural only three times: ayah 7, Surah An-Naml, ayah 20 and Surah Al-Infitar, ayah 16. Indonesian: gaib, as in alam gaib. In ayah 7 it is turned the other way: Allah was never absent.

Khasiru anfusahum, ayah 9: “They have lost themselves.” Root kh-s-r kh-s-r, 65 times. This exact phrase comes in eight ayat; at Surah Al-Mu'minun, ayah 103 it again describes those whose scales are light. In Indonesian we would say rugi — but what is lost here is the self.

Part 6 of 7. Questions for discussion, and personal reflection.

These are the questions the halaqa discusses. The first three are the core questions; the rest are optional. Pause after each one and think it through, or talk it over with someone.

Question 1, core, on ayah 3.

Ayah 3 ends with qalilan ma tadhakkarun, “Little do you remember”: closer to “little do you take it to heart.” Think of a reminder that stayed with you. What makes it hard to let a reminder change what we actually do, and what would help?

Question 2, core, on ayah 8.

The tafsir discusses deeds, records, and people being weighed. What does the certainty of just weighing invite us to take seriously in daily life?

Question 3, core, on ayah 10.

Name one ordinary provision you used today. What is one practical way you could respond with gratitude?

Question 4, optional, on ayah 2.

What two purposes does the verse name for the Book? Read the verse before sharing your answer.

Question 5, optional, on ayah 5.

The people acknowledge their wrongdoing. What does the timing of that acknowledgement invite us to consider?

Question 6, optional, on ayah 2.

Ibn Kathir records explanations of haraj as doubt or hesitation to convey the message. What does each explanation emphasize? After comparing them, what might we reflect on in our own response to guidance?

Question 7, optional, on ayah 6.

Both the nations and the messengers are questioned. What responsibilities does the explanation in the tafsir identify for each?

Tadabbur, time to reflect.

Personal applications, separate from the verse translation and tafsir.

Reflection 1. Read ayah 2 in its address to the Prophet sallallahu alayhi wa sallam. It identifies the Book as a warning and reminder. As a personal reflection, consider how you can receive guidance with attentiveness.

Reflection 2. Spend two quiet minutes reflecting on the just weighing in ayah 8. What small good action would you like to keep doing?

Reflection 3. Reflect on the acknowledgement in ayah 5. Is there a wrong you can acknowledge and begin to put right while you have the opportunity?

Reflection 4. Complete this personal reflection: “One provision I am grateful for is … One way I will respond this week is …”

Part 7 of 7. Lectures to watch later.

These are talks by other scholars, to watch later if you want to go further. The links are at the foot of the Tafsir page. The descriptions are editorial.

Imam Jawad Rasul (ICBC, Cedar Park): Connecting with the Qur’an — Sunday Fajr Khatira.

Our own centre’s fajr khatira, given two days before this session. It meets the passage where ayat 2 to 3 does — receiving the Book without constriction and following it — from the angle of daily habit rather than tafsir.

Dr. Yasir Qadhi and Shaykh Sajjad Gul: Quran Tafsir number 7: Surah al-A'raf.

Whole-surah overview. Watch before the session for the architecture of Al-A'raf; it frames why the surah opens the way it does.

Dr. Mufti Abdur-Rahman ibn Yusuf Mangera: Tafsir of Surah al-A'raf.

An extended tafsir talk for optional further study. Allow time for a longer sitting.

Dr. Omar Suleiman (Yaqeen): Heavy Words on Your Scale — Judgment Day, Episode 21.

For this passage, the discussion of remembrance at 3 minutes 42 seconds and the two phrases at 4 minutes 50 seconds connect with the narrations on the hadith page.

Shaykh Yousef Wahb (Yaqeen): Juz 8: The Universality of the Qur'an — Qur'an 30 for 30, Season 6.

This passage falls within Juz 8, which begins at Al-An‘am Surah Al-An'am, ayah 111. This episode offers the wider juz context.

Dr. Yasir Qadhi and Shaykh Sajjad Gul: Quran Tafsir — full playlist.

The whole surah-by-surah series, if anyone wants to keep going after the halaqa.