Ahsan Hanif – Tafseer As SaDi #21
AI: Summary ©
The transcript discusses the use of Surah Al Geoff in the title of the book of Tarsiy, highlighting its significance as the first revelation given to the prophet's son and its significance in the holy month. The importance of faith and not giving reward for things that are wrong is emphasized, along with the historical dynamic of Islam's actions and demands of the people to provide free choice and forgiveness. Recitation and practicing to improve memory is emphasized, along with the need for individuals to have a consciousness and be aware of their surroundings to avoid harming their environment. The importance of recognizing and embracing our natural tendencies to avoid negative consequences is emphasized, along with the need for individuals to have a consciousness and be aware of their surroundings to avoid harming their environment.
AI: Summary ©
So today is the 21st day of the
reading on the commentary of this book of
Tarsiyyah Tarsiyyah Karim al Rahman.
And today, we begin with the 74th
chapter of the Quran,
Surah Al Mudethir.
And as we mentioned yesterday, the tafsir of
Surah Al Muzammil, the surah that comes before
this one,
this name and is a well known established
name in the books of tafsir and in
the books of the sunnah and the narrations
of the companions in the Tabireen.
And it is, to the best of my
knowledge,
only known by this name,
And it is a makki surah
according to Ibn Abbas
The vast majority of the scholars of Islam
to the extent that some of them such
as Ibn Aati and Al Qutobi said that
that is by jamaah, and it consists of
56
verses. And as we also mentioned yesterday,
that according to some of the companions such
as Jabir
radiAllahu an, this was the first revelation
to be given to the prophet sallallahu alaihi
wasallam as opposed to the hadith of Aisha
radiAllahu anha that it was Surah Iqra. And
so you find this difference of opinion amongst
the companions
and, therefore, some of the scholars who came
after them. And yesterday, we reconciled between those
two positions as to how to understand them.
In the name of Allah, the most gracious,
the most merciful.
Oh, you who are covered with your cloak.
Rise and warn.
Your lord magnified.
Your garments purify.
Abomination
shun. Do not give out of a desire
for gain.
And for the sake of your lord, be
patient.
We noted above that the words
and have the same meaning and that Allah
commanded his messenger, sallallahu alaihi wa sallam, to
strive hard in worshipping him. Whether the benefit
thereof was limited to him alone or extended
to others. As we mentioned yesterday,
based on the hadith
and the different narrations of the hadith of
the prophet
that on one occasion when he came to
Khadija
after seeing
he said which means cover me cover me.
And so Allah called him
And in the other hadith, he said
which also means to cover. And so Allah
said
and that's why the author said they're very
similar in meaning.
We also noted the command to do acts
of worship of great virtue,
The benefit of which was limited to himself
and to bear with patience
the harm of his people.
Here, Allah instructed him openly, call people and
warn to them as he says, arise, that
is get up with resolve and vigor and
warn people in words and deeds that will
achieve the purpose and explain what the warning
is about so that people will know how
to avoid the punishment.
So this is the command from
Allah that he goes out now
calls people to Islam.
And so the prophet
started to give the dawah, the first revelation
of Surah Iqra based on the hadith of
Aisha
doesn't command him to go and speak of
Islam or to preach Islam. And that's why
the only people that accepted Islam were those
that were closest to him, such as such
as Khadija and such as Abu Bakr and
such as his cousin Ali and Zaidi bin
Haritha
And so then Allah
commanded him to go and call people understand
and warn, meaning preach and call people to
Islam.
Your lord magnify that is glorify him by
affirming his oneness and make your aim when
warning people with the pursuit of his pleasure.
And so that people will glorify him and
worship him. Your garments purify.
It may be that what is meant by
his garments is all his deeds, and purifying
them means making them sincere and carrying them
out in the most perfect manner.
Ridding them of anything that may render them
invalid,
spoil them, or undermine them, such as polytheism
showing off, hypocrisy, self admiration, arrogance, arrogance, heedlessness,
and other attitudes that one is enjoying to
avoid in all acts of worship.
That includes purifying one's garments
and removing impurities from them for that is
part of purifying one's deeds, especially in the
case of prayer, concerning which many of the
scholars say that removing physical impurity is one
of the is one of the conditions of
prayer. Or it may be that what is
meant by garments is garments in the usual
sense. And that he was commanded to purify
them and remove all impurities from them at
all times, especially when beginning to pray. As
he was enjoying to purify himself outwardly, then
out,
then outward purification is part of inward purification.
Which literally means to purify your garments. The
author
gives us 2 positions amongst the scholars of
tafsir.
The first of them is the more literal
understanding or the more literal explanation, and that
is that it is
commanded that you should be in a state
of physical purity,
physical cleanliness and hygiene, which means to be
in a state of tahara
and to be in a state of tahara
in terms of your clothes and in terms
of your body and so on. As was
well known in the book of tahara and
the rules of fiqh. The second position which
the author
seems to favor, and one of the ways
that you know that someone favors a position
is often it is a methodology of the
scholars to mention first
the position that they favor, and then to
mention the other position second. The first position
is that it's not just the physical
garments that Allah a'awajal is speaking about, but
the spiritual garment of your belief
and your actions and your deeds in front
of Allah
because those are like your your spiritual garments,
your actions, your deeds, your belief. It's what
you will wear and it's what Allah
will see you upon and judge you upon
on your
And so Allah
then when he says purify your garments, it
refers to your aqidah, your belief, refers to
your deeds, purify them from kufr, from nifaq,
from jealousy, from arrogance, from all of those
things that will diminish them in reward.
And therefore,
in
within that tafsir comes other tafsir anyway. And
that is why it is a it is
a stronger tafsir and Allah knows best.
Abomination
shun. It may be that what is meant
by abomination is idols and images that were
worshiped alongside Allah. So Allah commanded him to
shun them and disavow them and to reject
whatever is attributed to them of words or
deeds. Or it may be that what is
meant by abomination is all evil deeds and
words, in which case, it is a command
to refrain from sins, both minor and major,
visible and hidden. So that includes a script
description of partners to Allah,
shirk and lesser sins. And so when Allah
says to stay away from a ridge or
a woods, both of them
It means to stay away either from shirk
or to stay away from all manner of
sin. And one is included in the other
because shirk is the greatest of all sins,
and so it is the example of the
extreme
all that the one who stays away from
shirk is then commanded by Allah azzawajal to
refrain to the best of their ability from
other types of sin and acts of disobedience.
Do not give out of a desire for
gain. That is do not give to people
and do them favors whether they have to
do with religious or worldly matters in the
hope of gaining more in return, thinking that
you have the upper hand over them by
virtue of showing them kindness. Rather, you should
treat people kindly in whatever ways you can
and forget about your favor to them. Do
not seek reward for that except with Allah.
And treat the one to whom you did
a favor and others in the same manner.
And Allah subhanahu wa ta'ala says, do not
give out of a desire for gain.
Don't give in the hopes of receiving something
back, whatever that may be, to carry people's
favor.
It is the position of a number of
the scholars of tafsir that this is specific
to the prophet sallallahu alaihi wasallam.
It is special to the prophet sallallahu alaihi
wasallam that he was commanded to be like
this, that when he gave or when he
spent or when he helped, he shouldn't expect
anything except from Allah subhanahu wa ta'ala. And
it's not something which is an obligation upon
the other Muslims, but it is a recommendation
for them.
Because if it were an obligation, it would
be extremely difficult because it goes against a
person's nature. Every single one of us, when
you give, you expect something back. At the
very least, a thank you. At the very
least, a du'a. At the very least, that
this person will appreciate what you did to
them. At the very least, that they would
emotionally
accept that you did a favor to them.
You will always expect something. It is extremely
difficult and rare to find someone who gives
and gives and gives, doesn't expect anything back
except from Allah Subhanahu Wa Ta'ala. Even the
in the deepest parts of their heart, that
they don't expect something from that person and
some form of acknowledgement.
Even if they don't want money back or
they don't want a gift back or they
don't but they still expect something, at least
recognition, at least acknowledgment.
That is human nature. It is extremely difficult
and will require a great deal of work
and discipline in order for a person to
train themselves to come to that level. Yes.
What is haram? Is al man, to hold
for favors over people. The difference is to
hold a favor is to remind them. Don't
you remember that I did that for you?
Don't you remember you came and I said,
yeah. That's alman. That's haram in Islam. Because
you're actually making them feel bad. But this
one what Allah is saying, the prophet salallahu
alayhi wasalam to do is a much higher
level. And that is the not what he
says, but rather what he contains in his
heart. He shouldn't even think that, shouldn't even
cross his mind. Rather his reward should be
with the law, subhanahu wa ta'ala. And that
is why many of us or a number
of the scholars at Tifsidi said, this is
a recommendation
for the Muslims, an obligation for the prophet
And for the sake of your lord be
patient, that is seek reward for your patience
and seek the pleasure of Allah subhanahu wa
ta'ala thereby.
The messenger of Allah Sallallahu Alaihi Wasallam complied
fully with the command of his Lord and
hastened to do so. So he warned the
people and explained to them by means of
the clear revelations
All that Allah wanted of them, he glorified
Allah subhanahu wa ta'ala and called people to
glorify him. He purified his deeds both visible
and hidden of all bad elements, and he
shunned everything that would take people further away
from Allah, such as idols and idol worship
and evil and evildoers.
It is thank to it is thanks to
him after Allah that the message reached us
without him expecting any recompense or thanks from
people for that. He showed perfect patience for
the sake of Allah. He was patient in
obeying Allah and in refraining from disobedience to
Allah. And he was patient in accepting the
painful decree of Allah until he surpass the
messengers
of strong resolve. May the blessings and peace
of Allah be upon him and upon them
Then when then when the trumpet is sounded,
That day will be a difficult day.
Not easy for the disbelievers. That is when
the trumpet is sounded sounded for our creatures
to rise from their graves and and gather
for the day of resurrection, that day will
be a difficult day because of its many
horrors and hardships.
Not easy for the disbelievers because they will
despair of all good and will be certain
of their doom and perdition.
What it what this implies is that it
will be easy for the believers as Allah
subhanahu wa ta'ala says elsewhere that disbelievers will
say this will be a hard day. This
is from the ways of the eloquence of
the Quran that Allah
negates something from a group, therefore affirming it
for its opposite group.
Allah says that this will be a difficult
day for the disbelievers. The author says, therefore,
we understand that for the believers it will
be an easy day. Allah doesn't say this,
but it is understood, and this is from
the eloquence of the Quran and the eloquence
of the Arabs. They negate something from someone,
and therefore you affirm its opposite meaning for
the other group. And so Allah as we
mentioned
yesterday and before, that the accounting of the
believers
will be easy for them, not least for
those that Allah decrees will enter into Jannah
without any accounting as the prophet said
in the hadith of the 70,000.
Leave me to deal with the one whom
I created alone and penniless.
Then gave him abundant wealth.
And sons by his side.
And smooth the way for him to power
and status.
And
as he,
yeah, he desires that I should give him
more.
By no means. For he stubbornly denies our
revelation.
I will subject him to an overwhelming punishment.
He reflected and deliberate and deliberated.
May He perish. How He deliberated.
Again, may he perish. May may he perish.
How he deliberated.
Then he looked around.
Then he frowned and scowled.
Then he turned away insolently.
And said, this is nothing but magic handed
down.
This,
this is nothing but the words of a
human being.
I will admit him to *.
And how could you know what * is?
Scorching
the skin.
Alayhi
tis Aitir'an Shur
appointed over
8 our 19 angels.
We have appointed none but angels as keepers
of the fire and we have only mentioned
their number as a trial for those who
disbelieve, so that those who are given the
book might attain certainty, and those who who
believe might increase in faith, so that those
who are given the book and the believers
might have no doubts.
And so that those in whose heart is
a disease and the disbelievers might say, what
does Allah mean by this number? Thus, Allah
leaves to stray whomever He wills and guides
whomever He wills. And no one knows the
host of your Lord but He. This is
but a reminder to humankind.
These verses were revealed concerning Al Waleed ibn
Al Muhirah
who stubbornly rejected the truth and openly fought
and opposed Allah and his messenger.
Is one of the leaders of Quraish, one
of their noblemen
and one of the arch enemies of Islam.
Used
to actively spend his wealth
fighting the Muslims
and opposing the prophet
And so when he was asked about this,
he said or in some narrations he said
that I'm from the most wealthiest of the
people of Quraish,
and I will give me alone. I can
spend enough to defeat the Muslims. I don't
need any other help. I have enough people.
I have enough wealth. And that's what Allah
Azaraj says leave him to the one or
leave me to the one that I created
alone. And then gave him all of these
blessings and look at the way he responds.
And so he would often say like the
other Quraysh or some other the Quraysh, that
not only do I have money and wealth
in the dunya, but then on the day
of judgment. If there is to be a
judgment and there is an afterlife, Allah will
give me more. Allah will give me far
more than what I have in the dunya.
And so Allah
speaks about him, and as we said, people
that are similar to him, that have similar
attributes and characteristics.
Therefore, Allah condemned him as he condemned no
one else.
And this is the requital of everyone who
stubbornly rejects and opposes the truth. He will
be disgraced in this world and and the
punishment of the hereafter is more shameful. Hence,
Allah said, leave me to deal with the
one whom I created alone and penniless. That
is, I created him alone without wealth, without
family, and without anything else. And I kept
caring for him and causing him to grow,
then gave him abundant wealth.
I gave him
a great deal of wealth, and I gave
him sons. That is male children by his
side. That is, they are with him constantly.
He enjoys he enjoys their company. His needs
are met by them, and he has their
support. And smoothed the way for him to
power and status. That is, I gave him
power in this world and granted him the
means of attaining it so that he was
able to get all that he wanted and
desired.
Yet despite these blessings and favors, he desires
that I should give him more. That is,
he desire he desires to attain bliss in
the hereafter as he attained blessings in this
world. Because as we've said before, they used
to think that because Allah gave to them
wealth in the dunya and status and power,
That was a sign of Allah's love and
approval. So therefore, they would say that Allah
only gave us that wealth because Allah loves
us in the dunya. So surely if there's
a hereafter, Allah would give us even more
because he's going to reward us even further
in the next life as a sign of
his love. And they didn't realize that Allah
gives wealth and status and power and the
dunya to those whom he loves and those
whom he doesn't as a test for both
groups. And so Allah now refutes him. Not
only did I give him all of this
in the dunya and he used it to
fight Allah and fight the prophet sallallahu alaihi
wasallam, Now he expects that on the day
of judgment, he will receive even more.
By no means. That is, it will not
be as he hopes. On the contrary, the
outcome will be other than that, what he
what he seeks. That is because he stubbornly
denies our revelations. That is, he recognized them,
but then he stubbornly denied them. They called
him to the truth, but he did not
submit to it. And he was not content
simply to turn away from the revelations.
Rather, he began to oppose them and strive
to undermine them. Hence, Allah says of him,
he reflected,
that is he thought to himself and deliberated
about saying something to undermine the Quran.
May he perish how he did how he
deliberated.
Again, may he perish how he deliberated. Because
he deliberated
about something that was beyond him and tried
to do something that he and his ilk
will never be able to do. And so
Allah makes a distinction here between those people
who are non believers. They don't they don't
believe in Islam. They're non believers. But they
don't actively harm the Muslims. They're not opponents
to Islam. They're not trying to harm the
the Islam undermine Islam. And And then there
are people
like who not only disbelieved,
but they were enemies to the Muslims. They
did everything within their power, both physical and
financial,
to undermine Islam and undermine the Muslims and
the prophet sallallahu alaihi wasallam.
Then he looked around not saying a word,
then he frowned and scowled.
What appears to be the case is that
this was out of resentment and hatred towards
the truth. As the author says, his frowning
and his scowling is what? Because of the
hatred
that he has in his heart for Islam.
His hatred for his for Islam in his
heart
is then seen upon his face that he
scowls and he's frowning and he's upset by
the call of.
And,
then he turned away instantly.
And as a result of his intellectual, physical,
and verbal effort, he said, there's nothing but
magic handed down. There's nothing but the words
of a human being. That is this is
not the words of Allah. Rather, it is
the words of human beings, and it is
not the words of good human beings. Rather,
it is the words of evildoers and bad
people, namely lives and magicians.
May he perish how far away he was
from the truth and how deserving he is
of doom and perdition. And because Allah
mentions elsewhere in the Quran that it is
often the way of the people, that they
follow their leaders
in their tribes and in their countries and
so on and so forth. People
love to follow their leaders. It is something
which is naturally
instinctual to them, that they follow those in
positions of power. They consider them to be
more knowledgeable, more experienced, wiser. So usually, the
people the vast majority of people will follow
their leaders, and that is why we have
a number of discussions in the Quran between
the leaders and their followers in the fire
of *. How the followers will say it
was you that misled us. You're the ones
who took us away from the path of
Allah. And they will reply and say we
never forced you. You just followed us. We
said one thing and you did the other.
Prophet mentions here that look at the effect
of Walid. And really, Mughira is one of
the richest, noblest,
most powerful influential men amongst the Quraysh.
The average
Quraishi looks towards him for leadership. What's his
determination?
The vast majority of the Arabs were illiterate.
They didn't understand. They didn't read. They didn't
write. They weren't familiar with these concepts. So
what's Al Waleed gonna say? What's Abu Jahl
going to say? What's Abu Lahab going to
say? What's Abu Sufyan going to say? These
are the people that they're looking towards. And
so when they turned away from the path
of Allah, aze wa jal, the vast majority
of people turned away with them. And this
isn't just with the prophet salallahu alayhi wasalam,
but in the case of many of the
prophets of Allah.
How could anyone think or imagine
that the most sublime and greatest of words,
the words of the almighty lord, the majestic
and most generous, could resemble the words of
poor, imperfect humans?
How could this stubborn liar dare to describe
in such terms the words of Allah who
originates and creates
and and recreates?
He deserved nothing but severe punishment and divine
vengeance. Hence, Allah
says, I will admit him to * and
how could you know what * is? It
leaves nothing and spares no one. That is
because of its intensity. It does not leave
anything of the one who is punished, but
will, it will reach it, scorching the skin.
That is it will scorch and burn them
with its punishment, causing them pain with its
extreme heat and cold. Appointed over it are
19 angels
as its keepers
as its keepers. They are harsh and stern,
never disobeying Allah in what he commands them,
and they do what they are commanded to
do.
These are the 19 angels that Allah has
appointed as keepers of the fire, and their
leader is Malik,
as is mentioned in the Quran.
When the people of the fire will call
out to him, and they will say to
him, to Malik, the angel, that is the
guardian of the fire, the leader of these
19,
tell your lord to destroy us. And he
will reply, rather you will remain therein forever.
We have appointed none but angels as keepers
of the fire because they are so strong
and powerful. And we have only mentioned their
number as a trial for those who disbelieve.
What is meant is we have told you
the number so that we may make known
who is sincere and who is lying. This
is indicated by the words that follow the
statement
so that those who were given the book
might attain certainty, and those who believe might
increase in faith. For the people of the
book, if the number mentioned matches and is
exactly the same as the number that they
have, This will increase them in certainty of
the truth. For the believers,
every time Allah sent down a verse and
they believed in it, that increased them in
faith.
So that those who were given the book
and believers
and and the believers might have no doubt.
That is so as to dispel doubts from
them. These are important objectives to which people
of mature understanding pay attention and care about,
striving to increase their certainty and faith at
all times with regard to issues of religion
and to ward off doubt and illusion that
could undermine the truth in a person's mind.
Whatever Allah revoked his messenger sallallahu alaihi wasallam,
he made it lead to all the sublime
benefits and made it a means of distinguishing
the liars from those who are sincere. Hence,
he says, and so that those in whose
hearts is a disease, namely doubt, confusion, and
hypocrisy, and the disbelievers might say, what does
Allah mean by this number? This is reflective
of confusion,
doubt, and disbelief in the revelations
in the revelations of Allah on their part.
This is how Allah guides those whom he
guides and leaves to straight leaves to stray
those whom he leaves to stray. Hence, he
says, thus Allah leaves to stray whomever he
wills and guides whomever he wills. Whomever Allah
guides, He makes what He revote to His
Messenger, sallallahu alaihi wasallam, a mercy in his
case, increasing him in faith and religious commitment.
And whoever leave and whoever he leaves to
stray, he causes what he revealed to his
messenger salallahu alayhi wasalam to increase him in
wretchedness, confusion, and darkness. What's required is to
receive what Allah and His messenger tell us
with acceptance and submission, for no one knows
the host of your Lord, the angels, and
others
but he. So if you are if so
if you are ignorant of his host and,
the all knowing, all aware tells you of
them, then you must believe what he tells
you without any doubt.
No one knows the hosts of their Lord
except Allah Subhanahu Wa Ta'ala. Their number,
their abilities,
their descriptions,
what Allah has allowed them to do, only
Allah knows best.
Their number, only Allah knows. The prophet said,
salallahu alayhi wasalam, concerning the patron Amur, the
Kaaba of the heavens, that everyday,
70,000
angels enter into it to perform worship to
Allah
and they leave and the next day another
group of 70,000 comes, those groups that leave
will never enter it again.
Never enter again to
How many days of the earth have passed?
70,000 after 70,000 after 70,000. Only knows
their number. Not only in terms of their
number, but in terms of the size and
the ability and the strength of a single
one. Look at what Allah
says, the fire,
this vast creation
in which the vast majority of the humans
and jinn will be thrown from the time
of Adam until the last person to live.
The prophet said
that Allah will call
Adam on the day of judgment and he
will say, oh Adam, and Adam will respond
and Allah will say to him,
oh Adam, take from your offspring the people
of the fire. Take out the portion of
the fire. Allah and Adam will say, oh,
Allah, what is the portion of the fire?
In some narrations Allah, ajazul, will say from
every 1,999.
Imagine how many therefore will be in the
fire. And Allah, azza wa jay, how many
angels does he need to cover them?
19.
Not 100, not 1000, not 100 of 1000,
not a 1000000.
19 angels is sufficient to cover the fire.
And that is because of the vastness of
their creation, the strength and the power that
Allah has given to them. And the stories
concerning Jibiyah
and as we mentioned a couple of days
ago, the throne bearers,
those angels that will carry the throne of
our lord
on the day of judgment. And their size
and their strength is something which is mentioned
and narrated in the sunnah. So Allah
knows his host in terms of its number
and its quantity, and Allah
knows them best in terms of their abilities
and the strength that Allah
has given to them.
This is but a reminder to humankind that
is the purpose of this exhortation and our
admonition is not in vain. Rather its purpose
is to remind people of that which will
benefit them so that they may do it
and of that which will harm them so
that they may avoid it.
By the moon.
And by the night when it departs.
Wassobihin
the
Asfaru
and by the dawn when it brightens.
Verily
it * is one of the gravest of
matters.
A warning to humankind.
To whomever among you wishes to advance or
regress.
Every person is held and pledged for what
he earns.
Except those on the right.
In gardens, they will ask one another,
ainilmunjirimin,
about the evildoers.
What brought you to *?
They will say, we were not among those
who prayed.
And we did not feed the poor.
And we we indulge in vain discourse along
with those who indulge therein.
And we deny the day of judgement.
Until that which was certain, namely death, came
to us.
So the intercession of the inter intercessors will
not benefit them.
Then what is the matter with them
that they turn away from the reminder of
the Quran?
As if they were startled wild donkeys.
Fling from a line.
Indeed, each one of them wants to be
given an unfurled
scroll.
By no means,
rather, they do not fear the hereafter.
This is a reminder.
So let so let him who will pay
heed.
But they will not pay heed unless Allah
wills. He is most worthy of being feared
and most worthy
of granting forgiveness.
Nay, by the moon. Here Allah Subhanahu Wa
Ta'ala swears by the moon, by the night
when it departs, and by the day when
it grows light. Because these things are among
the great signs of Allah that highlights that
highlight the perfect nature of His might, His
wisdom, the vastness of His power, the far
reaching
nature of His mercy, and awe and the
awe encompassing nature of His knowledge.
What's attested to it what's what what's attested
was attested to is that verily,
* is one of the gravest of matters.
That is, it is one of the gravest
calamities and gravest issues. So if we tell
you about it and you are aware of
it and you un and understand it, then
let whoever will among you go go ahead
and do that which will bring him closer
to his lord and to his pleasure and
will bring him closer to paradise. Or let
him refrain from doing that for which he
was created and that
which Allah loves and which pleases him. And
let him commit sins that will bring him
closer to the fire of *. As Allah
subhanahu wa ta'ala says elsewhere, say, this is
the truth from your Lord.
So let him who will believe,
so let him
who will believe and let him who who
will disbelieve. When he mentions that the fire
is the grievious of matters, the author says
that Allah tells us the end result
of both groups of people, the believers and
what they will have in reward, the disbelievers
and what they will have in terms of
punishment.
So, therefore, each person, when they make their
choice, they do so based upon clarity.
So the one who wants to believe in
Allah, ajazawa jal, does so based on clarity.
And those who wish to turn away from
the path of Allah subhanahu wa ta'ala also
do so based on the on clarity. And
that is why yomul qiyama, Allah will not
accept the excuse of any person who says,
oh, Allah, I didn't know, I wasn't
aware, I wasn't informed.
Except for those very few exceptions to humankind
that that will actually be the description that
they didn't know because of some external factor.
But the vast majority of creation, Allah subhanahu
wa ta'ala mentions in the Quran that it
won't be accepted from them. You were told,
you were warned, you were given this news
and this promise that it will come true.
So you made your choice and then you
will have the repercussions on the day of
judgment.
Every person is held in pledge for what
he earns.
That is, he is firmly yoked to his
deeds for which he may deserve punishment.
Except those on the right, for they are
not held in pledge. Rather, they will be
released and let go. In gardens, they will
ask one another about the evildoers.
That is in gardens in the gardens where
they will have all that they sought, and
they will achieve the highest level of comfort,
security, and reassurance. They will start to ask
one another questions. And in the course of
their discussion, they will ask about the evildoers,
what happened to them, and did they find
what Allah promised them. They will, they will
say to one another, shall we look for
them? Then they will look down and see
them in the middle of the blazing fire.
And they will, say to them, what brought
you to *? That is, what caused you
to enter it? For what sin did you,
for what sin did you do
for what sin did you deserve it? Look
how Allah
speaks about the believers,
how they will be in the gardens of
Jannah, and how they will remember those people
that used to be with them in the
dunya
that didn't follow the path of Islam, that
didn't believe in Allah
and how they won't find them in the
gardens of Jannah. So they will look for
them elsewhere and the only other place to
look for them is in the fire of
*. And Allah will allow them to see
them and to recognize them and to then
speak to them. What caused you to go
into the fire of *? And this is
similar to the other verse which is the
opposite,
and that is the people of the fire
will be in the fire. And they will
look around and they will not see those
people that they thought would be in the
fire with them from the believers because they
thought that the religion was all false, that
it was all all all made up, all
lies. And so now that they're in the
fire, they expect the believers to be with
them because they never thought that their religion
was correct. So they will look around and
they will say, where are those people that
we thought were more deserving to be here
with us? But they won't be there because
Allah saved the believers from the fire. And
so both ways it will happen. The disbelievers
looking for the believers in the fire and
the believers
knowing or noticing that those disbelievers are not
in Jannah. And so they will call upon
them in the fire and say, what led
you? What caused you to go to the
fire? And Allah, ajazul, relays this to us
now so that you're careful, that you can
be aware. These are the sins and these
are the actions of the people of the
fire. So don't follow their footsteps.
What caused you to be from the people
of the fire?
They will say, we were not among those
who prayed and we did not feed the
poor.
So we showed no sincerity towards Allah and
no kindness or help to people who are
in need.
And we indulge in vain discourse along with
those who indulge therein. That is we used
to indulge in falsehood and oppose the truth.
And we do not and we deny the
day of judgment as a result of indulging
in vain discourse, which was an implicit rejection
of the truth. One of the most obvious
of truths is the day of judgment, which
is the occasion of requital for deeds, when
the dominion of Allah will be made manifest,
and he will judge all people with justice.
And so this is the position of. They
mentioned 2 things. What are the 2 things?
Number 1 is belief. We didn't believe in.
Meaning, we didn't believe in Allah and in
his message and in his revelation and so
on and so forth. And the other thing
is that we didn't perform the obligations that
Allah placed upon us. We didn't pray, we
didn't give zakah, And that is the position
of say that in order for you to
have belief, it is not just belief that
is in the heart, but the actions of
the tongue and the limbs. You must have
them. So the person who
says
doesn't pray,
never gives zakah,
never performed Hajj, doesn't fast Ramadan, those people
are in extremely precarious and dangerous position. And
some of the scholars went so far as
to say that side of the fold of
Islam. But even if they're Muslims, they're extremely
in a dangerous position. How can someone be
a Muslim when they don't pray? Someone be
Muslim and they ignore every obligation of Allah
and perform every haram that Allah has prohibited
and then call themselves
someone who believes in Allah, loves Allah, and
loves the prophet sallallahu alaihi wasallam. And so
Allah mentions
here that even those people who are in
the fire, they're disbelievers. There's no salah upon
the disbelievers.
You don't go to the Christian Jewish man
outside and say pray, give zakah. They don't
have to pray. They're not even Muslims. But
look at how when they're in the fire,
they will say that. They will say we
didn't pray. These are results of Islam. These
are the actions that come with Islam.
And they understand that, that as Islam, with
belief, then we should have prayed, we should
have given zakai, we should have done other
things. And so they will say, these are
the things that led us to the fight.
We didn't believe, so therefore the actions of
belief we didn't perform either. And so Allah
punished
us. We persisted in that evil way until
that which was certain, namely death, came to
us. When they died in a state of
disbelief, at that point, it will it became,
it became impossible for them to seek a
way out of the trouble in which they
found themselves, and the door of hope was
closed to them. So the intercession of the
intercessors will not benefit them because no one
can intercede except one with whom Allah is
pleased. But Allah is not pleased with the
deeds of these people. Having explained the fate
of those who differ and warned of what
what will happen to them,
Allah now rebukes and blames those who are
still alive. As he says, then what is
the matter with them? That they turn away
from the reminder of the Quran in rejection
and heedlessness.
As if in their strong aversion towards it,
they were startled wild donkeys.
That is as if they were wild donkeys
who got startled and alarmed one another. So
So they began to run even faster, fleeing
from a lion. The word translated here as
lion may refer to a hunter who's shooting
arrows at them or to a lion or
other predator. Because the word in Arabic language
refers to any type of predator, anything that
is trying to harm the animal. And so
that's an animal like a lion or a
tiger or any other animal that hunts, and
it could be a human because humans also
are predators. They hunt. And so
Allah look at the example that he gives
of those people who turn away from the
remembrance of Allah. They flee from it like
the animal runs away from its predator. We've
all seen those TV programs where the animals
are grazing and they're and then all of
a sudden they catch sight of the of
the of the lion or the tiger or
whatever it may be. How fast do they
run? How quickly do they flee? How do
they swerve and do everything possible just to
stay away and ahead of that of that
predator?
Allah says this is how they are with
the with the reminder of Allah
Everything that they can do, every single trick
in the book, everything to stay away from
Allah's reminder.
That is the example of the disbelievers when
it comes to the book of Allah
This is a depiction of the strongest kind
of aversion towards the truth. Yet even with
this turning away and aversion, they make big
demands for indeed each one of them wants
to be given an unfurled scroll
to be sent down to him from heaven,
and he claims
that he will not follow the truth unless
he receives that. Even though they don't want
revelation, they still make demands upon revelation.
What do they want? They said, oh message
of Allah or oh, Muhammad sallallahu alaihi wasallam,
ask your lord to send down to us
each a scroll.
That is individually for them, meaning with our
name earmarked for us. Meaning you get your
own book, every one of us wants our
own revelation.
Ask ask your lord, this is what we
want. This is how this is the audacity
of their claims and the arrogance
of disbelief
that they would make these types of demands
upon Allah subhanahu wa ta'ala.
But they were lying for even if every
sign came to them, they would not believe
until they saw the painful punishment. Clear signs
had already come to them. They highlighted and
explained the truth. If there had been
anything good in them, they would have believed.
Hence, Allah says, by no means, we will
not give them what they demand, for their
only aim is to outwit the prophet, sallallahu
alaihi wasalam. Rather, they do not fear the
hereafter.
For if they did fear it, they would
not have done what they did. Nay, verily,
this is a reminder. The pronoun,
the pronoun refers
either to this surah or to what it
contains of this admonition.
So let him who will pay heed
because the way
the way has been shown to him clearly
and evidence has been presented to him. But
they will So that Tim who will pay
heed. There should be a comma there so
it makes sense. Otherwise, it doesn't.
So let him who will pay heed. No.
But they but they will not pay heed
unless Allah wills, for his will is always
done
and his all encompassing. No event,
great or small, goes beyond his will. This
is a reputation of the Qadaris
who do not believe that people's deeds are
subject to the will of Allah and of
the Jibreelis
who claim that man has no free will
or any deed of his own in a
true sense. Rather, he is compelled
to do what he does. And this is
something which we mentioned before. These are 2
extreme groups that appeared amongst the Muslims. The
Qadiriya
who denied Allah's decree. They say that Allah
doesn't know what's going to happen until people
do it themselves. Allah has no knowledge, preexisting
knowledge
of the
actions of his creation. That's one extreme. The
other extreme is the Jabariya
who came to oppose the Qadriya, and they
said that Allah
is the one who forces everyone to do
everything. You have no free choice. You have
no choice in the matter. Allah forces you,
and that is just as bad
as the first, because the first one denies
Allah's greatness and his knowledge and his power
and his abilities, that Allah doesn't know everything
And the second one says that Allah forces
you and then he punishes you, which speaks
of injustice.
And both of them are evil. The position
of alu sunnah is that Allah
has predeceased, subhanahu ta'ala, has knowledge of everything.
Allah knows, subhanahu ta'ala, nothing happens except by
Allah's permission by his will. But from Allah's
will is that he gave people free choice.
The ability to believe or disbelieve, to do
righteousness or to do evil, that is something
which Allah allowed them to do, but Allah
knows the choices that they're going to make
because Allah is all knowing and all aware.
Subhanahu Wa Ta'ala. But here Allah, Subhanahu Wa
Ta'ala, affirms that people do have free will
in a true sense and in reality, but
he states that their will is subordinate to
his will.
He is most worthy of being feared and
most worthy of granting forgiveness.
That is, He is most worthy of being
feared and worshiped because He is God and
none is deserving of worship except Him. And
He is most worthy to forgive
those who fear Him and seek His pleasure.
This is the end of the commentary of
Surah Surah Al Mudathir. Our praise and thanks
are for Allah, and may the blessings and
peace of Allah be upon prophet Muhammad salallahu
alayhi wa sallam, his family, and his companions
abundantly until the day of judgement. We now
come to the tafsir of the 75th chapter
of the Quran, Suratul Qiyam. And it is
known by this name in many of the
books of tafsir, in many of the books
and the narrations of the companions, but is
also known by another name and that is
the first words of this Surah,
as is mentioned from Ibn Abbas
And this
is a surah that speaks as its name
suggests about the day of judgment. And there
is said that Umar radiallahu anhu to say
that anyone that wants to know what the
day of judgment will be like, then let
them read, let them read surahs like Surah.
It is a Mecca Surah, a
as mentioned by Ibn Abbas,
and then those scholars who came after such
as Ibn Kathir and Kurtobi agreed.
And it is 40 verses.
In the name of Allah, the most gracious,
the most merciful.
Verily I swear by the day of resurrection.
And verily I swear by the self reproaching
soul.
Indeed, does man think that we will not
re resemble his bones?
Indeed, we are able to perfect to perfectly
restore his fingertips.
But man desires to persist in his evil
ways.
And ask
derisively
when will this day of resurrection be.
Verily, I swear by the day of resurrection.
What is sworn by here is the same
as that to which the oath attests, namely
the resurrection after death and the and the
rising of people from their graves.
Then they're standing and waiting for the lord's
judgment concerning them. And verily, I swear by
the self reproaching soul. This refers to all
souls, both good and weak, and wicked. The
soul is described as self reproaching because it
hesitates a great deal and reproaches itself,
and it does not remain steady in any
condition. And at the time of death, the
soul begins to reproach the person for what
he has done. Even this, even the believer's
souls
will reproach him for what he did in
this world of being negligent
and falling short in some duties or becoming
heedless. And so the one that doesn't pay
attention to their soul, when it reminds them
of Allah Subhanahu Wa Ta'ala, because every single
person, when they sin, they feel the bitterness
of that sin, and they know they have
guilt within their heart and they feel the
distance that they've created
between themselves and their Lord Subhanahu Wa Ta'ala.
That is the effect of sin as the
prophet told us, sallallahu alaihi wasallam, it is
something which It
is something which perturbs you in your heart,
disturbs you, doesn't give you peace and tranquility
because of the pain that you feel knowing
that you disobeyed Allah
The one who is heedless of that reminder
of the soul, that reproaching of the soul
in the dunya won't benefit them that it
reproaches them because
on that day they would only have remorse
and regret, but that regret and remorse won't
benefit them there because it didn't benefit them
in the dunya. It's meant to benefit you
in the dunya because that remorse and regret
that you feel should take you to the
path of Allah. Tawba, Istighfar,
turning to Allah in worship, asking Allah for
his help making dua. If you ignored it
in the dunya, then what benefit will he
give to you on the day of judgment?
The oath sworn by the required to confirm
that the required will indeed take place is
combined with mention of the one who will
deserve requital on the day of resurrection.
Then Allah tells us that despite this, some
stubborn people deny the day of resurrection.
As he says, does men think that we
will not re re reassemble his bones after
death? This is like what Allah says elsewhere.
He says,
who can who can give life to bones
that have crumbled to dust?
In his ignorance and enmity, man thinks
it unlikely that Allah is able to recreate
his,
recreate his bones, which are the framework that
support his body. Allah responses to him by
saying, indeed, we are able to perfectly restore
his fingertips. That is the ends of his
fingers and his bones, which implies a recreation
of all parts of the body. Because once
the fingertips are there, then the physical creation
of the body is complete. Because the creation,
the disbelief is to say, how can Allah
bring us back to life? How would Allah
take our bones after they become dust and
make them back into bones and flesh again?
Allah says, not only will we do that,
but even the smallest part of your fingers
will be restored.
Everything, every single part of your body will
be restored. And so it's not just the
framework. It's not just the body shape. It
is not just the bones. No. Allah said
that we will restore everything.
Even the smallest part of your body will
be restored in the way that Allah
commands.
Men's denial of the power of Allah Subhanahu
Wa Ta'ala is not due to any lack
of evidence to that effect. Rather he took
his stance because
his intention he took this stance because his
intention
is to deny what lies ahead of him
of the resurrection. Then Allah tells us of
what will happen on the day of resurrection.
So, when the eyes stare fixedly.
And the moon looses
and the moon looses its light.
And the sun and moon are brought together.
On that day, man will say, where shall
I flee?
On that day, the final destination will be
with your Lord.
On that,
on, on that day
on that day, man will be informed of
what of what he sent,
on ahead and left behind.
Indeed man is well aware of what he
is doing.
Even though he may offer his excuses to
justify his deeds. So when the eyes stare
fixedly, that is when the resurrection
comes, the eyes will stare fixedly in great
horror without blinking. This is like the passage
in which Allah, Subhanahu Wa Ta'ala, says, he
is only giving them respite until a day
when the eyes will stare fixedly in horror.
They will rush headlong,
heads raised, eyes unblinking and hearts void and
the moon loses its light. That is its
light and its dominance disappear.
And the sun and moon
are brought together, although they have never been
brought together since Allah created them. Allah
will bring them together on the day of
resurrection, and the moon will lose its light,
and the sun will cease to shine. Then
they will be thrown into the fire so
that people will see that they are subject
to Allah's dominion and so that those who
who used to worship them will see that
they were wrong.
On that day,
on on that day, man will say, when
he sees that great up
upheaval,
Where where shall I flee? That is, where
can I run to to and escape from
what has befallen us? Nay, there is no
refuge. That is, there is no place for
anyone to turn to except to Allah.
On that day, the final destination will be
with your lord. For our people, no one
will be able to hide himself or flee
from that place. Rather,
each one will inevitably be stopped so that
he may be required for his deeds. Hence,
Allah says, on that day, man will be
informed of what he sent on ahead and
left behind. That is all his deeds, both
good and bad, from the beginning of his
life until the end,
and he will be informed about something that
he cannot deny. Indeed, man is well aware
of what he is doing. That is he
is he is witness to it and knows
the consequences thereof, even though he may offer
his excuses
to justify his deeds. Those excuses will not
be accepted when a person is confronted with
his deeds and will admit them. This is
like the verse in which Allah says,
it will be set it will be said
to him, read your own record. Sufficient is
your own soul as a reckoner against you
this day. So Allah subhanahu wa ta'ala says
that every person knows the reality of their
own soul,
even if they make excuses.
Meaning that you know deep down what you're
doing and your intention when you do it
and whether you're doing it for the sake
of Allah or the sake of Allah and
whether you are able to do what Allah
commands or not able to do what Allah
commands. You can say whatever you want to
anyone else, make any excuse that you want.
But deep down, you know the reality of
yourself
and the truth, and Allah
knows your reality and your truth. And that's
why when people come and they ask questions
or they want a fatwa and so on,
the scholar and the judge is only obliged
to base his judgment
upon what people say, upon what is apparent.
Their reality, that's between them and Allah Subhanahu
Wa Ta'ala. Someone comes and says I'm sick
in Ramadan. Can't fast. Okay? Break your fast.
But am I really sick? Am I not
sick? Are you are you deserving of that
concession? That's between you and Allah It is
not the job of anyone else to come
and ensure that you followed the restrictions of
Islam or the concessions and its rulings of
Islam. That's for you to determine.
And Allah knows best your situation.
And so these are issues which are important
and grave, and especially when it comes to
ibadah and acts of worship or obligations.
Some people sit down, why when they can
stand and pray, they sit down on a
chair because they're just uncomfortable in the slight
amount of pain. But they do everything else,
do go everywhere else, do everything else normally.
But when it comes to the salah, I'm
tired. I need a chair. I need to
sit down. Allah knows your excuse. Allah knows
your ability,
and that is between you and your lord,
subhanahu wa ta'ala.
Make as many excuses as you want.
For there will be no excuses and Allah
will say to you, you know yourself
what you did. And so Allah will hold
you to account according to that. And so
this is one of the distinctions that Allah
says, or one of the differences between us
and the people of the scripture who came
before. They used to make excuses
in order to circumvent
and try to
dodge the rulings of Allah Subhanahu Wa Ta'ala.
Pretend that this is the case so I
can stay away from it, or change names
and change terms so it's easier for them.
That's not the way of the Muslim. The
Muslim is a person of integrity and sincerity
and honor, especially when it comes to their
obligations.
Even if he does deny or give an
excuse for what he did, his denial and
excuse would not benefit him in the slightest
for his own hearing and vision, and all
his faculties will testify against him and tell
of what he used to do.
The time for rebuke will be over, and
it will be of no benefit.
On that day, no excuse will benefit those
who did wrong, nor will they be allowed
to make amends.
Do not move your tongue, oh prophet,
in haste to repeat
and memorize this revelation.
Verily, it's incumbent upon us to enable you
to memorize it and enable you to recite
it.
So,
when so when we recite it through Jibril,
follow its recitation
attentively.
Then it's incumbent upon us to make it,
to make its meaning clear.
When Jibreel brought the revelation to him and
began to recite it to him, the, the
prophet would
hasten to recite it our eagerness before Jibreel
had finished reciting and would recite it along
with him. But Allah told him not to
do that and said, do not hasten to
repeat the newly revealed verses of the Quran
prophet sallallahu alaihi wasallam would recite quickly after
him out of fear that he would forget
what he recited.
Ibn Abbas radiAllahu alaihi wa sallam has said,
as he mentioned the hadith in Bukhari in
Muslim, at the beginning of revelation, the prophet
found difficulty
because he feared that he would forget the
words and the verses that Jibreel alaihi salatu
wasalam was revealing to him. Because sometimes Jibreel
would come, alaihi salam, with 5 verses, 10
verses,
15 verses, sometimes a surah. So he would
be fearful that he would forget some of
those verses. So Allah Azzawaj said, no. Be
calm and be collected. We will make you
memorize it, and we will help you to
remember it and we will help you to
understand and convey it. And here Allah says,
do not move your tongue, oh prophet salallahu
alaihi wasalam, and haste to repeat and memorize
this revelation.
Then he guaranteed that he would inevitably enable
him to memorize it and recite it. And
that Allah would enable him to learn it
by heart. Anyone that wants to memorize the
Quran, look at what Allah
says from the etiquettes of learning and memorizing
the Quran.
Because this is something which people struggle with,
the memorization of the book of Allah. Allah
says, number 1, don't hasten with the reading
of the Quran
because the calm, collected recitation of the Quran
is from one of the greatest ways
of firming your memory and strengthening your memory.
Not everyone has memorized the Quran. It's the
same. People have memorized the Quran, you test
them, they have so many mistakes. Sometimes you
have to re memorize parts of the Quran.
Not everyone's the same. And so Allah gives
to us because it is very common amongst
people who memorize the Quran that they rush,
they hasten, they read so fast that they
can only read the Quran fast. If you
tell them slow down, that doesn't make sense,
I can't hear your words, they won't be
able to read the Quran to you. Their
memory doesn't because they didn't memorize the Quran
in that way. So Allah says read it
collectively and calmly. And then number 2, in
your repetition, repeat.
Because repetition is the way of memorization.
Read, memorize.
Repeat 10 times, 50 times, a 100 times,
200 times. This is how the Quran is
memorized.
And so when you repeat something multiple times,
read the same verse 200 times today, 200
times tomorrow, 20 times the next day. By
the end of the week, I guarantee you'll
have memorized it. Who after repeating something 2,000
times these announcements, masha'Allah, that we have in
the masjid, you hear it 10 times and
you memorize them. Every day is the same
as it. You memorized it. Repetition is the
way of memorization.
And so when it comes to the book
of Allah to
read, and this is why Islam says the
salah,
reading over and over again. Companions used to
say we used to memorize surahs of the
Quran because how often the prophet salah alayhi
wasallam used to recite them. Surah
These surahs, ask a young child that doesn't
memorize the Quran. But if they come to
every Jummah in their heads over and over
again, then I memorized it. And this is
something which is well known and well well
experienced. And so Allah gives the same etiquettes
to the prophet
As he said, verdice is incumbent upon us
to enable you to memorize it and enable
you to recite it. The reason for the
eagerness in your heart is your concern that
you may miss or you may miss it
or forget it. But if Allah guarantees it
for you, then there is no need for
that. So when we recite it through Jibril,
follow its recitation attentively.
Then when Jibril has completed the recitation of
what Allah has revealed to you, follow what
he recites.
Then it is incumbent upon us to make
its meanings clear, that is to explain its
meanings. Thus Allah promised him that he would
preserve its wording and preserve its meaning and
this is the highest level of preservation.
So the prophet, sallallahu alaihi wa sallam, com,
complied with the etiquette, enjoined by his lord.
When Jibril recited a Quran to him, after
that he would attend he would listen attentively,
Then he when he had finished, he would
recite it. And this is also from the
etiquettes
to listen attentively and to seek to understand.
And this is difficult for young children because
of their age. You can't say to the
child, understand what you're memorizing.
But for me and you as we're older
and you're still trying to memorize the Quran,
understanding is one of the greatest tools of
memorizing the book of Allah Subhanahu Wa Ta'ala.
If you can understand what you're reciting
and you can make connections between the Arabic
words and words then in English as you're
memorizing and as you're reciting. It is something
which helps you in terms of your memorization
because they're like keywords. The indicators that help
you to memorize the book of Allah Subhanahu
Wa Ta'ala. Look at these etiquettes that Allah
gives to the prophet sallallahu alaihi wasallam. Listen
carefully to Jibril when he's reciting. Find a
good teacher, someone who knows how to recite
the Quran, listen to them, and then repeat
after them. Do it calmly and collect it
in a collective
an eclectic manner, in a calm manner, and
then repeat it over and over and over
again until you're sure that you've known it.
And then seek to understand what it is
that you have memorized. As the companion said,
you would only take 10 verses at a
time until we read them and memorized them
and understood them and acted upon them, and
then we would move on to the next
10.
This this first highlights the etiquette of receiving
knowledge. The learner should not hasten to ask
questions before the teacher has finished explaining the
issue they started discussing. Then when he has
finished, the learner may ask about anything he
did not understand.
Similarly, if there is something, at the beginning
that needs to be questioned or approved, one
should not hasten to either question it or
accept it until the speaker has finished speaking
so that it may become clear that his
words contain,
that his why his words contain of truth
or falsehood, and so that the listener may
understand it in such a way that he
can comment on it. This verse also highlights
the fact that just as the prophet
explained to his ummah how to recite the
words of the Quran, he also explained its
meanings to them.
Nay, but you, oh people, love this present
life.
And are healers of the, of the hereafter.
On that on that day, some, some faces
will be redid.
Gazing upon their lord.
And on that date, some faces will be
gloomy.
Knowing that a great calamity is about to
befall them.
That is what has made you negligent and
caused you to turn away from the admonition
and reminder of Allah
is the fact that you love this present
life and are strive and are striving for
worldly gains, pleasures, and desires, and you are
giving it precedence over the hereafter. So you
are failing to strive for the hereafter because
the delights and pleasures of this world are
immediate, and man is fond of of that
which is immediate. Whereas the eternal bliss of
the hereafter is deferred,
it is for this reason that you are
negligent about the hereafter, and you ignore it
as if you were not created for it.
And as if this worldly,
as if this worldly realm
or the eternal realm for the sake of
which you are spending your precious lives and
and striving for it night and day. Thus,
facts are turned upside down which results in
loss. This is one of the greatest reasons
why people turn away from Allah subhanahu wa
ta'ala, either in terms of belief or if
they're Muslims in terms of obedience. And that
is because
they spent all of their focus on the
dunya. It's all about what I can attain
in the dunya, my job, my money, my
family, my children. This is all that they
that they're preoccupied with. And as for thinking
and focusing on the akhirah, that is something
which is distant from their mind because as
the author says, it is human nature
that we focus on that which is tangible
and that which we can see and that
which we can envisage. And as for something
which is difficult to envision,
difficult to see, requires a great deal of
iman and faith, that's something which most people
don't pay much attention to and that is
why Allah loves
those people who work for the akhira. Because
it's not something which they saw. It's not
something which they've experienced. They don't know anyone
that went there or saw it either. It's
an act of belief. They believe in Allah
They believe in the akhira and they work
towards that. Allah loves those people because of
the sacrifice that they're willing to make of
their dunya for something which isn't tangible. It's
not something which they're going to receive in
their lifetime. It's something that they will receive
after their death, and that is the greatest
level of iman. Why? Because most people think
that death is the end, but these people
know. They know that death is only the
beginning in many ways
of what will be or what will then
be the eternal life.
If you gave precedence to the hereafter over
this world and looked at the consequences of
things with insight and wisdom, you would have
prospered and made gains with no loss, and
you would have triumphed in a way that
is untamed by misery Untainted.
Untainted by misery.
Then Allah mentions that which prompts one to
give precedence to the hereafter by explaining the
various states in which people will find themselves.
He says concerning the reward of those who
gave precedence to the hereafter over this world,
on that day, some faces will be radiant.
That is, they will be beautiful,
beaming brightly, and filled with light because of
the joy and delight in their hearts and
souls Gazing upon their lord. That is looking
at their lord according to their status.
Some of them will gaze upon him every
day, morning and afternoon. Some will gaze upon
him once a week.
Once every week, thus, they will have the
joy of gazing upon his noble countenance and
astounding beauty for there is nothing like unto
him. When they see him, they will forget
the state of bliss
in which they are, and they will attain
inexpressible
joy and happiness. Their faces will be radiant
and will increase in beauty. We ask Allah,
the most generous, to make us among them.
And look at this amazing reward for the
people of Jannah. Not only are their faces
radiant, but they will see the face of
their Lord and
that would only increase them in radiance as
the prophet said
in the hadith that when the believers see
their Lord and they go for the meeting
with Allah aza wa jal, they will return
home more beautiful than they were before they
left. So their families who they left behind
will say they've increased in beauty. Where did
their beauty come from? From seeing their lord
subhanahu wa ta'ala. And that is every time,
every single time that they see or look
upon the face of their lord, subhanahu wa
ta'ala. And that is why it is considered
to be the greatest of rewards for the
people of Jannah. The greatest of rewards for
the people of Jannah is Allah's pleasure and
his happiness and
seeing him subhanahu wa ta'ala.
And Allah says concerning those who give precedence
to this world over the hereafter, and on
that day, some faces will be gloomy. That
is frowning and scowling, utterly humiliated,
knowing that a great calamity, that is a
severe punishment, a severe and painful punishment,
is about to befall them. And this is
why their faces have changed and they are
frowning.
Indeed,
when the departing soul reaches the throne.
And it said, is there any healer who
could save him now?
And the dying person realizes that it is
his final departure.
And agony is heaped on agony.
On that day he will be driven unto
your Lord.
He neither believed nor prayed.
Rather he denied and turned away.
And went swaggering back to his family.
Woe to you, oh man. And again, woe.
Then woe to you. And again, woe.
Does men think that he will be left
unchecked?
Was he not a drop of * emitted?
Then he became a clinging cloth, then Allah
formed him and fashioned him.
And made from him the 2 genders, male
and
female.
Is not he who has done that able
to bring the dead to life? May Allah
Subhanahu Wa Ta'ala admonishes his slaves,
his slave and reminds him of the situation
of the dying person. When his soul reaches
his throat, at that point, he will be
in great distress and will seek every means
that he thinks will help him to attain
healing and relief. Hence, Allah says, and it
is said, is there any healer
who could save him now? That is anyone
who could perform Ruqyah
because they have lost all hope of regular
ways of healing. So there is nothing left
but to pursue divine means. But when the
divine will and decree comes, it cannot be
put about it cannot be put back.
And the dying person realizes that it is
his final departure from this world and agony
is heaped on agony. That is hardships
come one after another and are heaped up
on one another. And the matter becomes serious,
and his distress becomes immense. And the soul
that is used
that is used to that is used to
being in the physical body is meant to
depart, but it is still with it. And
soon, it will be driven to Allah, subhanahu
wa ta'ala, so that he may requite it
for its deeds and make it admit its
misdeeds. And that is because death has its
agony as the prophet
death has its pains and its pangs and
its agony, and that is something which Allah
has decreed from for everyone. Even our prophet
that they would go through that difficulty in
terms of the final stages of their life.
But the difference is that the moment of
death end is something which is blissful for
the believer in the way that the soul
is extracted from their body and in the
way that it is shrouded and perfumed and
taken to Allah subhanahu wa ta'ala as opposed
to the disbeliever,
that the agony will be nothing in comparison
to the agony of the way that their
soul is dragged from their body and the
way that it is punished, let alone what
is awaiting it in the grave of punishment
and then on yomul qiyama.
And so there is agony in the final
moments of life often. However, after that Allah
brings to the believer contentment, and those final
moments are of agony or pain are explation
for the believer. It is something which Allah
uses to cleanse the believer of their sins.
But the stubborn person who does not who
does not benefit from the revelation will still
persist in his transgression,
disbelief, and obstinacy.
He know he neither believed, that is, he
did not believe in Allah, his angels, his
books, his messengers, the last day in the
divine decree, both good and bad, nor prayed,
rather he denied the truth and turned away
from the divine commands and prohibitions.
At the time when he was at ease
with himself and did not fear his lord,
rather he went swaggering back to his family,
not caring about anything. Allah warned him by
saying, woe to you, oh man, and again,
woe. Then woe to you, and again, woe.
This is a repeat a repeated threat. Then
he reminds him of his original creation. As
he says, does a man think that he
will be left unchecked? That is left alone
with no commands and prohibitions
and no reward or punishment.
This is wrong thinking
and is thinking of a lot in terms
that are not appropriate to his wisdom.
Was he not a drop of *, emitted?
Then after having been a drop of *,
he became a clinging clot of blood. Then
Allah formed him from the clot making him
a living being and fashioned him properly and
made from him the 2 genders, male and
female. Is not he
who has done that namely creating men and
causing him to go through these stages of
development
able to bring the dead to life. Indeed,
he is able to do all things. It's
the end of the commentary of Surah Al
Qayamah.
Our praise and thanks are for Allah. And
may the blessings and peace of Allah be
upon the prophet Muhammad, sallallahu alaihi wa sallam,
his family, and his companions abundantly until the
day of judgment. And with that, we come
to the end of the
and the end of today's lesson.