Abdur Rahman ibn Yusuf Mangera – The Adornment of Quran #3
AI: Summary ©
The speakers discuss the meaning of the "fulfillment of the beast" concept in Islam, including the importance of avoiding harm and focusing on the positive aspect of the day. They also touch on the negative impact of weight and the importance of avoiding the darkness and the need to be aware of consequences of actions. The speakers encourage people to read books and take advantage of missed opportunities to get deeper understanding of Islam at a lower level.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
All praise is due to Allah, the Lord
of the worlds.
And peace and blessings be upon the Master
of the Messengers, and upon his family and
companions.
And may the peace and blessings of Allah
be upon him, many a time, until the
Day of Judgment.
In this series on the explanation and commentary
of Surah Al-Rahman, which is considered the
adorned surah of the Qur'an, literally speaking,
the Prophet ﷺ said, everything has a bride,
and the bride of the Qur'an is
Surah Al-Rahman.
But what the ulema have mentioned about bride,
is that normally brides are adorned.
And likewise, this surah is specially embellished and
adorned, and that's why it's called the bride.
So we can call it the adorned or
the embellished surah.
Muzayyin, with zina, as they'd say in Arabic.
So in the last few verses that we
covered last week, it spoke about how everything
will be destroyed.
How everything will come to an end.
And the only thing that will remain, will
be the countenance of your Lord.
So from there, this is where we begin
today.
Allah subhanahu wa ta'ala, He says that
everything that is in the heavens and the
earth, everything that has a spirit, will come
to an end.
They will no longer be living.
So they will die.
And the only thing that will remain is,
wajhu rabbika dhul jalali wal ikram.
The only thing that will remain is, literally
speaking here, the countenance of your Lord.
The countenance of your Lord.
Full of majesty, full of honor.
Most of the mufassireen have explained the countenance
as, Allah subhanahu wa ta'ala and His
essence.
The essence of Allah.
There's a problem with taking it literally, without
leaving the meaning of it to Allah.
If you take the meaning literally, the word
wajhun means face.
That would mean you're attributing a face separate
from the body to Allah subhanahu wa ta
'ala.
So that would be problematic.
But as in many other places, Allah subhanahu
wa ta'ala has mentioned certain things like
this.
The way of the highest predecessors was to
leave it to Allah subhanahu wa ta'ala.
Allah knows best what it means.
However, this has been described by many other
scholars, that normally the face is used to
represent the whole body.
When Allah subhanahu wa ta'ala speaks about
the punishment, and also about the favors that
will be granted to certain people in the
hereafter, He speaks about how their faces will
react to it.
And normally the face's reaction is a gauge
for the whole body and how it feels.
So normally the face, because it's one of
the most expressive, and one of the most
detailed aspects of the body, normally that's mentioned
to take a whole.
And you do this in many different things,
where you'll mention one aspect and you will
intend by the whole.
And likewise, this is what many ulama have
explained this as.
Otherwise there'd be major issues if you were
to take this as face, that everything but
the face of Allah will be destroyed.
I don't even want to entertain some of
the other questions that that could lead to,
because it could be quite blasphemous.
But there are some people who kind of
insist on this, that you must take a
literal meaning and not a metaphorical meaning.
And that's why we leave it to Allah
subhanahu wa ta'ala that Allah knows best
what that means.
But the main thing he's saying is that
everything will perish except Allah subhanahu wa ta
'ala.
And there are ahadith that go into more
detail about this, that after everything has perished,
Allah subhanahu wa ta'ala will address, will
make an announcement.
Who is there?
Where are the rulers of the world?
Where are the sovereigns of the world?
And nobody will be there to respond to
him.
ذو الجلال والإكرام, جلال, majesty.
And ikram, ikram means great benevolence.
Allah subhanahu wa ta'ala is the one
with great majesty, and the one who is
very generous, very benevolent.
Just like he says, كُلُّ شَيْءٍ هَالِكٌ إِلَّا
وَجْهَةٍ in another place.
Ibn Abbas r.a, the sahabi, he explains
this, he says, الوجه عبارة من الله جل
وعلا الباقي الدائم.
This is Ibn Abbas r.a, the Prophet
ﷺ made dua for, he's considered to be
the scholar of the ummah, one of the
greatest mufassirs and commentators on the Quran, is
Ibn Abbas r.a. He's saying, the وجه,
the word here used for face, actually is
referring to Allah, most majestic, most high.
Meaning Allah as the whole essence, Allah subhanahu
wa ta'ala.
We don't make Allah into parts.
So that's what he said.
The question here is that the characteristic used
for Allah subhanahu wa ta'ala for the
end of time, the only thing that will
remain is, الله ذو الجلال والإكرام The one
who's most majestic.
We can understand the appropriateness, the link between
being majestic and great, with what is happening
at that time.
You have to be great and majestic to
be able to do what He will do
at that time.
But why ikram?
Everybody is dying.
It's a time of total and utter destruction.
Things come into an end.
So why use the characteristic ikram?
Ikram means to be benevolent, the one who
gives gifts, the one who bestows.
So why that particular description here?
The Quran doesn't provide random descriptions for Allah
subhanahu wa ta'ala.
Every description that is chosen in a particular
place is chosen for a particular reason.
So why ikram here?
So Allama Qurtubi, he explains that the reason
here is that this world is, from the
beginning, it's supposed to be a temporary world.
It's supposed to be a world that's just
for a number of years, a select number
of years.
The real world that you have been created
for is Jannah.
And that's where Allah subhanahu wa ta'ala
wants you to go.
Unfortunately, everybody doesn't do good enough and well
enough to become entitled.
They take themselves out of it.
There's no university that is established by anybody
or school because they want to fail people.
I'm going to establish a school because I
just love to fail people.
So I'm going to make it really difficult,
I'm going to make it really awkward, so
that people fail and I get enjoyment out
of it.
I'm not putting this past human beings.
They could do that, but it would be,
that's not where the majority, most universities are
around for madrasas or schools.
The world is not for that reason, to
fail people.
Allah subhanahu wa ta'ala wants everybody in
His benevolence to go to Paradise.
But unfortunately, people don't live up to that.
But the fact of ikram is that finally
this world is ending.
Maut is the gift of the believer.
Because it will link the person to his
Lord and to Jannah, to Paradise.
The problem is that we can't, for some
of us, it's not so clear and so
vivid.
Because if our focus on the hereafter isn't
that great, and we've got attachment to this
world, then we can't really see the benefit
of going somewhere else.
I'd rather stay here, kind of attitude.
But if we've got such a big deal,
such a big point in our mind, that
that place is where I really want to
go.
I'm just here for a short moment.
There are people who move to England.
But they want to be in another country.
They just can't wait to get out of
here.
Or they go somewhere else.
They're there for a few years, they're just
going for work.
They just can't wait to get out.
Their heart is set in another place.
Now think about the people who are really
there for the hereafter.
Isn't this a bounty now?
That finally you can escape this world?
What you've been anticipating and waiting for and
longing for, now you've gone, now you will
come to it.
Now there is no other way for this
world to continue.
And now you'll go to the hereafter.
ذو الجلال والإكرام The Lord of Majesty and
Great Benevolence, that finally Jannah will be there
for you.
And clearly for the disbelievers, that's not the
case.
That's the issue.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانَ Which of the bounties
of your Lord will you deny?
يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ That is, all
those in the heavens and the earth, they
ask from Him.
They beseech Him.
They need Him and thus they ask from
Him.
Everybody is in need of Allah subhanahu wa
ta'ala.
That is what is being established in this
ayah.
يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ Both those in
the heavens and the earth are in need
of Allah subhanahu wa ta'ala for their
own sustenance.
They're not self-reliant.
They only exist because of Allah subhanahu wa
ta'ala and they need Him.
كُلَّ يَوْمٍ هُوَ فِي شَأْنِ This is, the
way it's translated here is, every day He
is in a state of action.
Every day He is doing something.
Allah subhanahu wa ta'ala, one of the
reasons for this verse is very simple.
The Christians they say that Allah subhanahu wa
ta'ala created the world in six days
and then he rested on the seventh.
As though it made him weary, it made
him tired and thus he had to relax
and rest.
This is a response to that, that at
any given moment Allah subhanahu wa ta'ala
is doing something.
Something is happening, he is in control.
He is never passive, he is never dormant,
he is always doing something.
But let not a picture arise in our
minds when we say that of somebody who
is just constantly busy moving around, rushing around.
Let that not arise in our mind because
this is Allah we are speaking about.
Let it be understood that what this means
is that Allah subhanahu wa ta'ala is
constantly at every moment and that moment can
be as small as you can make it.
An infinitesimal moment, so small.
He is in charge, he is permitting things
to happen, causing things to take place, watching
things, hearing things all together, all at once.
And it doesn't tire him out, that's just
the way he is, he has that power,
such broad power that is just totally impossible
and inconceivable for our minds to even fathom
and understand and get our heads around.
So one mustn't understand this that he is
constantly busy and keeping active, that's not the
point here, this is Allah subhanahu wa ta
'ala we are speaking about.
So it needs to be a pure understanding
that Allah is in charge.
Our God is the one who gives every
leaf that falls on the earth at any
given moment, simultaneously, different parts of the world.
Because Allah subhanahu wa ta'ala gives that
leaf permission to drop.
So everyday, he is involved in something every
day, but again we need to understand this
in a very pure way, it's very necessary.
Some examples of this, as the Mufassirin have
said, at every moment Allah subhanahu wa ta
'ala is forgiving someone, he is forgiving someone,
Allah subhanahu wa ta'ala is relieving somebody's
agony or grief or sadness, he is elevating
someone, he is honoring someone, he is debasing
someone else in a given moment.
Somebody may debase someone else, that Allah subhanahu
wa ta'ala is debasing someone, he is
curing someone, he is causing someone else to
become ill, he is enriching someone, he is
causing the circumstances to make somebody poor, he
is helping somebody, guiding them, it's just an
infinite number of things.
These are just ideas of what this verse
means.
Now that's why the Muqatil, the great commentator,
Mufassir, he says that this verse was actually
revealed about the Jews, because they said that
Allah subhanahu wa ta'ala doesn't do anything
on Saturday, he doesn't decree anything on Saturday.
So Allah subhanahu wa ta'ala is rejecting
that point, that everyday it's something.
Which of the bounties of your Lord will
you deny?
Our jinn and human being.
Now Allah subhanahu wa ta'ala speaks to
the jinn and the human being directly, again
saying, سَنَفْرُغُ لَكُمْ أَيُّهَا الثَّقَلَانَ فَبِأَيِّ آلَاءِ رَبِّكُمَا
تُكَذِّبَانَ We will spare ourselves for you, soon
we are going to spare ourselves for you
to reckon with your deeds.
That's the translation here.
سَنَفْرُغُ فَرَاغَ means to put everything else aside
and focus on one thing.
To make oneself available.
Again we must take this in a meaning
that is befitting Allah subhanahu wa ta'ala.
Allah subhanahu wa ta'ala can take care
of people, can deal with people while he's
doing everything else at the same time.
He doesn't need to put things aside.
But this is an exaggerated sense that we're
going to really focus on you now.
Even in the world it's the same thing.
People use this term.
The idea is that we're coming after you.
We are going to now look into your
affair.
We're going to investigate this matter or whatever
the case is.
It doesn't mean that they have to stop
everything else.
Clearly with Allah subhanahu wa ta'ala he
definitely doesn't need to.
But this is just to show that we're
going to now focus and there's no way
for you to get out.
It's just to create more fright and a
greater dread within the minds of people.
سَنَفْرُغُ لَكُمْ أَيُّهَا الثَّقَلَانَ And look at the
way it's being said.
سَنَفْرُغُ لَكُمْ We're going to free ourselves and
spare ourselves for you.
Oh the two beings and creation that burden
the earth, ثَقَلَانَ Because as we mentioned that
the other creations of Allah subhanahu wa ta
'ala do not burden the earth even though
they may be heavier than the human being
and the jinn because they cannot sin.
And the earth is only burdened by sin.
It doesn't like sin.
And it's a pure earth that does not
like to be burdened by sin being committed
on it.
It has no problem with heavy mountains and
heavy iron or whatever else it may be.
That's not the issue.
The issue is the sin that is committed
on it which is what harms the earth.
So it's only the human beings and the
jinn that have the ability to sin because
they're the only ones that are accountable and
have free will.
So ثَقَلَانَ ثقل means weight.
ثقلان, those two who are weighty.
Those who have, who weigh down the earth.
I mean it could also maybe mean those
who have hold some weight in the sight
of Allah that he's given them the ability
to go into paradise if they do right.
So you could take it maybe in a
positive meaning as well.
But ثقلان.
But because it's kind of in a warning
situation here, he's talking about it in a
negative sense right?
We're going to now free ourselves for you.
So obviously he's probably talking about the evildoers
of the jinn and the inns.
You are just burdening the earth with your
weight of your sins.
So we're going to free ourselves now to
take care of you.
Allah subhanahu wa ta'ala is free.
He can do whatever he wants at any
time but this is just specifically in that
sense.
The other thing is that this is speaking
specifically about the day of judgment.
And everything will be now concentrated for that
day.
See in the world, somebody may be having
a trial somewhere.
If Allah is punishing someone, there's a lot
of other things that are going on in
the world.
Everybody doesn't fixate on one thing.
You may have some major impacting and influencing
issues that take place.
But it's only going to be a certain
amount of people that will focus on that.
But on the day of judgment, everybody will
be there together from the first man to
the last person.
There will be nothing else.
So even in reality this means that Allah
subhanahu wa ta'ala is saying that there
is nothing else, just to make it even
more dreadful, there's nothing else I need to
even be concerned about today.
The whole focus is on this day.
سَنَفْرُغَ لَكُمْ أَيُّهَا الثَّقَلَنَا Because this is the
day when you all come together and you're
going to be questioned.
So it's about the day of judgment.
فَبِأَيِّ آلَىٰ يُرَبِّكُمَا تُكَذِّبَانَ Now in the next
verses, it's all about the evildoers.
Until now the description was mostly about mentioning
the different bounties that Allah subhanahu wa ta
'ala has given us, the different cosmic realities,
the sun, the moon, the heavens and the
earth, the land and so on.
Now Allah subhanahu wa ta'ala is specifically
speaking about the way the evildoers will be
dealt with in the hellfire or in the
hereafter.
That will be then followed by a long
discussion of how the people of paradise will
be.
And this is considered one of the most
beautiful presentations about that because it's so clearly
mentioned.
But let's look at what Allah subhanahu wa
ta'ala says first about the evildoers.
That ends the discussion on the evil people
and that's followed by the discussion on the
pious people.
But here this is what Allah subhanahu wa
ta'ala is saying.
O congregation of jinn and mankind, O genera
of jinn and mankind, if you are able
to penetrate beyond the realms of the heavens
and the earth, then penetrate.
You cannot penetrate without power.
On the day of judgment, if you can
escape, go and escape.
But the only way you can escape if
you have the power and you don't have
that on that day.
So which of the bounties of your lord
will you deny?
A flame of fire and a smoke will
be loosened against you and you will not
be able to defend.
So which of the bounties of your lord
will you deny and continue to deny?
So it will be a terrible event when
the sky will split apart and will become
rosy like red hides.
Which of the bounties of your lord would
you deny?
On that day, neither a man will be
questioned about his sin nor a jinn.
A man will not be questioned about his
sin.
Neither will a jinn be questioned about his
sin.
I'll explain why that's mentioned in that way.
So which of the bounties of your lord
will you deny?
The guilty ones, this is giving the response
to the question that comes up in the
previous verse.
The guilty ones will be recognized by angels
through their marks and will be seized by
foreheads and feet.
There's no need to question them.
The marks will be clear on their face
and on their bodies.
So which of the bounties of your lord
will you deny?
This is Jahannam, hellfire that the guilty people
deny.
They will circle around between it and between
hot boiling water.
So which of the bounties of your lord
will you deny?
And then it begins by, and for the
one who is fearful of having to stand
before his lord, there are two gardens.
That's a totally different description.
Let's look at this description first in a
bit more detail.
Firstly, after saying that we will free ourselves
for you on that day.
And then very clearly, oh congregation of jinn
and humans, if you're able to go beyond
the limits of the heavens and the earth,
then do so.
If you can get out of the extremities
of the seven heavens, the earth, running away
from Allah subhanahu wa ta'ala, escaping from
your decree and from the reckoning, then do
so.
And try to free yourself and deliver yourself
from the punishment that awaits you.
Obviously here, it's almost like a hukam, it's
apparently an order, but it's an order to
rub the matter in.
So it's not an order that you will
be able to fulfill, it's just rubbing the
point in.
You cannot go beyond the extremities, you cannot
go beyond the boundaries of this heavens and
earth which are under the sovereignty of Allah
subhanahu wa ta'ala, you cannot go beyond
that except Sultan means a power.
That's why the Sultan is called the powerful
Sultan, the leader is called the Sultan.
Sultan means power.
You do not have the ability to leave
and go beyond except with some kind of
ability, some kind of dominance and you do
not have that.
Where would you get that from?
Ibn Kathir rahimahullah, he says the meaning of
this is that you will not be able
to escape from Allah subhanahu wa ta'ala.
In fact, you will be so encompassed on
that day when people will be standing there,
what it mentions in the big descriptions as
we did some of those descriptions before in
the previous series that we did on the
day of judgment, it mentions that people, all
the human beings and the jinn, they will
be totally encompassed and surrounded.
Nobody will be able to go out of
that place, you will be able to move.
Wherever you go, you'll still be encompassed, you'll
still be within that.
This is the place of the hashr, the
gathering, where the reckoning will take place and
the idea is that there will be so
many angels.
It says that there will be seven rows
of angels standing like an army.
How will you penetrate even one angel?
We're talking about seven rows of a huge
mass of angels in any direction that you
turn guarding these places.
You cannot go beyond them.
The only way you could, meaning it's not
an impossibility, it's not probable and it's not
possible because you don't have the power.
But if Allah subhanahu wa ta'ala willed
you to go beyond that, He could make
you do so.
Except with power, except with the permission of
Allah subhanahu wa ta'ala that Allah will
let you go to paradise and go beyond
this.
That's why, The human will say on that
day, where is the escape?
Where is the escape?
Where's the place to escape?
Now this is talking about the hereafter.
You see, there are some people who looked
at this verse and said that this verse
is no longer applicable, that this has become
outdated.
And the reason why they said that is
their understanding of, if you try to go
beyond the Aqtar of Samawati wal Ard, beyond
the realms of the heavens and the earth,
you can do so.
They're saying that nowadays we have the ability
to reach Mars and to reach different planets
and so on.
Illa bi Sultan, what they're saying is that
Sultan refers to power, but power here refers
to knowledge.
So with all of the astronomical and scientific
discoveries and what the humans have been able
to achieve in terms of building vehicles that
allow a person to go beyond the world
where people have historically not been able to
go.
So that means that it's not going against
the Quran, because Allah subhanahu wa ta'ala
does give an outlet by saying that the
only way you can go is by Sultan,
is by power, which means they're saying knowledge.
And now humans have that knowledge so they
can go.
But clearly they have misunderstood this.
The humans have only power to go still
within the heavens.
They can't even go up to the first
heaven, because all the stars that we're still
unable to reach, and the sun is only
one star that is the closest one to
us.
We can only go to the moon and
maybe beyond to maybe somewhere beyond that.
That is within the first heaven.
The first heaven begins above that.
So everything that we can think about here
is all within the first heaven.
So this is speaking about can you go
beyond the extremities of the seven heavens and
the earth.
So that's clearly a misunderstanding, a very superficial
reading that those people have made, whoever has
mentioned that point.
So Sultan is power to go beyond the
seven heavens and nobody has that power.
In fact if you do try to go,
it mentions, which is, if anybody tries to
go and penetrate beyond the realms of the
heavens and the earth, a flame of fire
and a smoke will be loosened against you
and you will not be able to defend.
So even if you're able to get beyond
the angels and get beyond the territorial realm
of it, there are other things.
This is just to show that you're completely
enclosed.
There is no escape.
You'd rather do something good in this world
to be able to be dealt with positively.
There's a student we have who's not behaving
very well from a broken family.
And we've made a special class for him.
We've got a special teacher with only five
or six students.
Give them some attention.
It's very easy for a school to just
throw students out.
We can't take care of them.
Somebody has to deal with them.
So let's try our best.
And it's constantly distracting.
He's still constantly distracting.
So I asked him, I said, you're looking
for attention, right?
And he said, yes, I am.
He thought about it.
He said, yes, I am looking for attention.
I said, why do you look for negative
attention then?
Do something positive and you'll get positive attention.
You'll get attention.
It'll be positive and you'll love it a
lot more than this negative attention.
It's ajeeb.
No attention at home and thus the attention
that's needed here.
They look when they mess around to get
attention because the teacher can't be focusing on
one person at all times.
But they do negative so you're constantly telling
them.
And these studies have shown this that this
is called negative attention.
A lot of time when somebody is misbehaving,
it's because of negative attention that they're trying
to claim some attention.
He had the decency to, I mean he's
a slightly older kid, he had the decency
to be able to say that.
But here the same thing just comes to
mind here is that if Allah subhanahu wa
ta'ala is depicting this helpless situation where
you can't do anything.
You can't even change anything anymore.
You can't even say sorry now if you
don't have the ability.
So why not just do things from him,
get positive attention then?
Rather than attract the negative attention which can't
even be changed.
These are all examples for us to think
about.
So Allah subhanahu wa ta'ala is just
showing how evil, how detrimental, how difficult it
is on that time, on that day.
So that we make the change before that.
So even if you're able to penetrate or
go beyond this, there's still these things that
will be set loose on you.
Fire that will be set loose on you.
You won't be able to do anything.
In fact he won't even, the sky, the
heavens, will not even be things that you're
familiar with anymore.
You won't even recognize them.
And thus Allah subhanahu wa ta'ala now
goes on to depict how the sky will
look on that day.
And thus then he mentions, يُرْسَلُ عَلَيْكُمَ شُوَاظٌ
مِّن نَّارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانَ So firstly you
will be a flame of fire and a
smoke.
Some have said nuhasun is a smoke.
So smoke will, so you'll be, you know,
you won't be able to even see your
smoke, what it does to you.
So fire and smoke will be set against
you, set loose against you.
Others have said nuhasun is actually referring to
molten, a molten element that will be poured
over you, right?
That will be showered over you.
There's just no way for you to go.
But others have said no, dukhan is that
smoke which doesn't come with a flame.
It's just dark smoke.
فَلَا تَنْتَصِرَانَ You won't even be able to
help each other.
Sometimes you make up a team and you
say, if we run into trouble, we'll help
each other out.
فَلَا تَنْتَصِرَانَ This shows mutual assistance.
You will not be able to help each
other out on that day, even if you've
agreed beforehand to do so.
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانَ Which of the bounties
will you continue to reject?
فَإِذَا شَقَّتِ السَّمَاءُ فَكَانَتْ وَرْدَةً كَدِّهَانَ This one
is, when the heavens will split.
Why will the heavens split on the day
of judgment?
Do you know how many angels are residing
in the heavens?
We have seven heavens and they are very
large, very expansive.
And a hadith mentions that there's not a
hand's amount of space, a handspan of space
that is without an angel.
There are angels in all of these heavens
that are just glorifying Allah subhanahu wa ta
'ala.
These heavens will split and the angels will
come through.
And this shows the preference of the opinion
that the reckoning will take place on the
earth after it has been flattened out.
So we hear إِذَا السَّمَاءُ شَقَّتْ إِذَا السَّمَاءُ
فَطَرَتْ All of that refers to when the
sky is split.
What is it being split for?
It's split because the inhabitants of the heavens,
the angels are coming down in huge numbers
such that the sky, it's just going to
be a totally different scene.
When things, if a person comes back home,
may Allah forbid, and something's happened in the
house, maybe a fire, may Allah forbid, somebody's
come and ransacked the house and looted the
house, you feel so strange because you're out
of your familiar setting.
Things are different, they look strange.
Can you imagine wherever you turn it will
be strange?
You see everything is totally flat.
People are helpless.
There's nothing for you to hold on to.
There's nothing for you to hide behind.
You look up at the heavens and it's
different.
Allah subhanahu wa ta'ala says, فَكَانَتْ وَرْدَةً
كَدِّهَان It will become red like a rose.
وَرْدَةً وَرْدَةً is a rose.
It'll become reddish but not a pleasant red,
a frightening red.
كَدِّهَان Which is like raw hides, red hides.
That's how it'll seem because the sky has
split now.
And these angels will just come down in
all their grace and just surround everybody.
Ibn Abbas r.a says that this whole
depiction is because of the fright, the changes.
So it's not just the mind change that's
happening here.
There are things actually changing.
The mountains becoming flat, the earth becoming totally
flat.
لا تَرَى فِيهَا عِوَجًا وَلَا أَمْتَى You won't
see any crookedness or up or down in
it.
And what the Mufassireen explain is that Allah
subhanahu wa ta'ala there has used two
words عِوَجًا and أَمْتًا.
One of them refers to the fact that
it will be so smooth and so fine
and so straight that if you look at
it with naked eyes, you won't be able
to see a up and down, any crookedness.
Even if you were to take measuring, engineering
instruments to see the flatness, you won't be
able to see even through that instrument that
there will be even a slight up or
down, unevenness in that.
It will be totally flattened out.
And then this is the state of that.
So now it makes sense.
إِذَا السَّمَاءُ شَقَّتْ What does that mean?
إِذَا السَّمَاءُ فَطَرَتْ وَإِذَا الْكَوَاكِبُ تَثَرَتْ وَإِذَا الْبِحَارُ
فُجِّرَتْ وَإِذَا الْكُبُورُ بُعْثِرَتْ And when the graves
start to throw the inhabitants out, عَلِمَتْ نَفْسٌ
مَا أَحْضَرَتْ Every nafs and every soul and
every person will know now what is present
in front of them.
It's not something that you can reinterpret.
It's just going to be such a reality
that is different.
And thus Allah subhanahu wa ta'ala then
says again, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانَ Which of
the bounties of your Lord will you deny?
فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَمْ بِهِ إِنْسٌ وَلَا
جَانَ Now if somebody thinks I can wiggle
my way out of it, I can use
some ability that I have to be able
to convince somebody that it wasn't me.
And maybe give me another chance or let
me do this or let me do that.
You won't even be questioned.
As it mentions here, On that day, neither
a man nor a jinn will be questioned
about his sins.
Because as it says, the guilty ones will
be recognized through their marks and will be
seized by their foreheads and feet.
يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُوا بِالنَّوَاصِ وَالْأَقْدَامِ
And what that means is on that day
when the sky is split, nobody of the
human and jinn, the sinners of the human
and jinn will be asked about their sins
because there will be signs on themselves about
that.
What are the signs?
Darkness of the face.
It's not color.
There's just this darkness that comes over the
whitest person when they are in some kind
of gloom.
It doesn't have to be black pigment.
It's just the darkness that shadows a person.
And the other thing is, everybody's described this
as darkness of the face blueness of the
eyes.
Bluesness of the eyes.
Imam Fakhruddin Al-Razi said, nobody will be
asked.
Nobody's going to ask you, the angels will
not ask you, did you do such and
such a sin?
That's going to happen afterwards.
Right now, this is the tormenting part where
that question will not be asked that did
you commit such a sin or did somebody
else do it?
Imam Hassan Al-Basri, he said that this
sign is this blackness of the darkness of
the face and blueness of the eyes.
Where does he get that from?
Allah subhanahu wa ta'ala says, We will
gather together the mujrimin, the sinners on that
day.
This is the color blue.
So he says, we will gather them together
and they will be blue.
What is going to be blue?
He says, the eyes will be blue.
I don't know if you want to get
people like these contact lenses that make your
eyes blue.
She had the bluest eyes.
I mean, we're not condemning anybody blue eyes
here, right?
But that's going to be the state.
And then Allah subhanahu wa ta'ala, on
some days the faces will be bright and
resplendent and there'll be others that will be
downcast and dark with gloom.
Which means the forelocks.
The angels will begin to grab them from
their forelocks and their aqdaam, which means their
feet.
And it says that when they do that,
they'll just pick them up like that and
throw them into the hellfire.
He says, when they will pick them up
that way from the forelocks and the feet,
it will cause their bones to break and
they'll be thrown into the hellfire.
This is the Jahannam.
Jahannam is one part of hellfire.
This is the hellfire that guilty people have
denied.
It will be said to them, this is
the Jahannam which the guilty people would deny.
This is quite a graphic depiction compared to
many of the others that we've read so
far.
And it's quite long.
Normally, there's a few ayats.
Here, there's several ayats.
There's very graphic about this.
Starting from the time that the sky will
split.
Anyway, this is what will be said to
them that this is what you have been
rejecting all along.
It's now clearly in front of you.
Now, Allah subhanahu wa ta'ala just gives
a bit of an explanation of what will
happen in there.
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ That, and I'm
not sure exactly how this will be because
that's difficult for us to understand.
But it says that they will be going
around.
They will circle around between it and between
hot boiling water.
So if they can escape the fire looking
at some promising water, it will be hot
and boiling when they get there.
When they drink it, it will tear their
insides and it will burn their insides out.
So they'll either go there, they'll go back
to the fire, there will be no escape.
They'll be running from one place to the
other looking for some promise and they don't
know which place is worse.
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ فَبِأَيِّ آلَىٰ يِرَبِّكُمَا
تُكَذِّبَانِ Which of the bounties of your Lord
will you deny?
And then Allah subhanahu wa ta'ala begins
to speak about the people of Paradise.
And He says, and I'll just read a
bit of a description here.
And for the one who is fearful of
having to stand before his Lord, those when
they stand in front of their Lord, they're
fearful.
Those who are fearful and thus it makes
them stand in front of their Lord, they
go towards their prayer.
I mean, if we're able to miss prayers
quite easily and all we focus on is
Jumu'ah or we just about do Qadha
of the prayer, we think it's okay to
miss it, then seriously there is something wrong.
Because this is speaking about there's such an
importance of standing in front of the Lord.
For the one who is fearful of having
to stand before his Lord, there are two
gardens.
Now in the next part, what's going to
be explained is there's one whole page where
it speaks about the foremost category.
The highest category of believers where they will
be given all of these things in paradise.
Then it says, after that it will be
said, and besides these two gardens that we
just described, there are two other gardens that
are slightly lower gardens.
So that is then for the second category
of believers.
Both of them are absolutely amazing.
And thus Allah subhanahu wa ta'ala says,
for the one who is fearful of having
to stand before his Lord, there are two
gardens.
So which of the bounties of your Lord
will you deny?
Both having branches, which of the bounties of
your Lord will you deny?
In both there are flowering springs.
So which of the bounties of your Lord
will you deny?
In both there are two kinds of every
fruit.
So which of the bounties of your Lord
will you deny?
The people of these gardens will be reclining
on flooring, whose even lining will be of
thick silk.
And the fruits plucked from the two gardens
will be a hand.
So which of the bounties of your Lord
will you deny?
In them there will be maidens restraining their
glances, whom neither a man might have touched
before them nor a jinn.
So which of the bounties of your Lord
will you deny?
They will look like rubies and corals.
So which of the bounties of your Lord
will you deny?
Is there any reward for goodness other than
goodness?
So this is half of the description of
paradise that we will insha'Allah look at
in more detail insha'Allah in the next
session.
So insha'Allah next week we'll be finishing
this and after that we're going to be
starting the Shama'il of Imam Tirmidhi, the
Shama'il Muhammadiyya which is the characteristics of
Rasulullah sallallahu alayhi wa sallam.
Jazakumullahu
khair.
Jazakumullahu khair.
The point of a lecture is to encourage
people to act, to get further, an inspiration,
an encouragement, persuasion.
The next step is to actually start learning
seriously, to read books, to take on a
subject of Islam and to understand all the
subjects of Islam at least at their basic
level so that we can become more aware
of what our deen wants from us.
And that's why we started Rayyan courses so
that you can actually take organized lectures on
demand whenever you have free time, especially for
example the Islamic Essentials course that we have
on there, the Islamic Essentials Certificate which you
take 20 short modules and at the end
of that insha'Allah you will have gotten
the basics of most of the most important
topics in Islam and you'll feel a lot
more confident.
You don't have to leave lectures behind, you
can continue to listen to lectures but you
need to have this more sustained study as
well.
Jazakumullahu khair.
Assalamualaikum warahmatullahi wabarakatuh.