Tafseer As SaDi #22
Date:
Channel: Ahsan Hanif
Series: Ahsan Hanif - Ramadan 2024 - Tafseer As Sadi
File Size: 63.18MB
Related
- Yasir Qadhi – Ramadan 2014 – Tafsir Surah Al-Fatiha – 10
- Bashar Shala – Umar Farooq – The Four Caliphs – part 4
- Yahya Ibrahim – Daily Dua in the Last 10 of Ramadan #12
- Mufti Menk – Children’s Series – When someone close passes away
- Dunia Shuaib – ICNA-MAS Convention 2022 – Justice starts at home
- Hasan Ali – Obsession on social media
- Bilal Assad – Coming Back To Allah
AI Generated Summary ©
The title "tafsir al matters" in the Bible describes the creation of Adam and the creation of the Earth, and the importance of sharing cup and giving food to people who need it. The pandemic's impact on the economy and the overall economy is discussed, along with the importance of seeking shade for war-taking purposes and shades in the Bible. The speakers emphasize the need for a better understanding of the virus and mitigating the impact on their business, including working with the health department to determine the exact number of cases and the number of cases associated with the virus.Transcript ©
Read
So today is the 22nd day of our
reading and commentary of this book of Tafsir
al Karim al Rahman.
More famously known as the Tafsir al Masadi
And today we begin with the tafsir of
the 76th
chapter of the Quran,
Suratul Insan. And this name, Al Insan,
is mentioned in many of the books of
tafsir and in some of the narrations
that you will find from amongst the early
scholars of Islam.
But the name by which it is known
and referred to usually in the books of
the sunnah and in the hadith of the
prophet
is
Surat
insan.
And it is also known as, in some
of the early works of tafsir, Surah to
Dhar, and the Dhar refers to time. And
all of these three names are taken from
the first verse.
The Surah Al Insane, the scholars of Tafsir
differed as to whether it is a Mecca
or Madani Surah.
And it is reported from
Ibn Abbas
that he said both. He has a narration
that says Meqi, a narration that says Madani.
And from those scholars who also said Madani
was his student Mujahid
and the famous scholar of tafsir Qathada.
And so a number of them said that
it is a Madani Surah. However, other companions
such as Ibn Zubayr and then some of
the scholars who came after them said that
it is Meqi. And the Surah is a
Surah that speaks as you will see
a surah that that speaks primarily about Jannah
and its blessings
and its many rewards.
And usually those surahs, if that is the
entirety or the majority of their subject matter,
usually those surahs are in
the Quran and Allah
knows best. This is one of the Surah's
that the prophet sallallahu alaihi was telling me
is to recite
on the day of Friday in the Fajr
salah. He will recite
in the first rakar, and in the second
rakar he will recite Surah Al Insan. And
it is because it is a beautiful surah
that speaks about many of the blessings and
rewards of Jannah that Allah has prepared for
the believers and it consists of 31 verses.
In the name of Allah, the most gracious,
the most merciful.
Was there not a period of time when
man was nothing worth mentioning?
Verily, we have created a man from a
drop of mingled fluid in order to test
him. So we gave him hearing and sight.
Verily we have shown him the way whether
he is grateful or or ungrateful.
In this surah, Allah tells us of the
beginning, middle and end of man's existence. He
tells us that a long time passed before
man existed
when he was nothing and was not even
and was not even mentioned. And this is
one tafsir.
The when Allah
says, did there not come
upon mankind a time that he was nothing
worthy of mention? Some of these
called said meaning before his creation, meaning only
Allah
knows how many years, how many centuries,
how many millennia existed before the creation of
Adam alayhis salatu wasalam.
Only Allah knows how much time was before
Allah, azza wa jal, created Adam alayhis salatu
wasalam because before Adam we know that Allah
created the heavens and he created the earth
and he created many things subhanahu wa ta'ala.
How many years passed before Adam was created?
Allah knows best.
The other position amongst the scholars of tafsir,
and it is mentioned in some of the
narrations and the books of tafsir is that
it refers to when Adam was created but
before the spirit was blown into him, because
it is known in the hadith of the
prophet
that Allah when he first created Adam
and he fashioned him. He left him there
standing, hollow, meaning without spirit, without life.
And that is when we have the narration
of Iblis.
This is before he disobeyed Allah because he
was in the company of the angels. The
Iblis came and he saw this new creation
that he'd never seen before because Adam is
the first of his kind, the first human
to be created.
So he came and he saw a creation
that he wasn't familiar with, never seen before.
So he began to walk around him,
walk around him and walk and analyze and
look. And then he said,
This is a hollow creature. It doesn't have
any self discipline. Meaning that he recognized the
weaknesses of humans, that they have very little
resolve, very little discipline, that they're very hollow,
very shallow. And so this is what he
said. So some of the scholars said this
is what Allah is referring to, that even
before Adam came to life, he spent a
number of years just standing there as Allah
commanded before he was even worthy of mention.
This is before Allah blows his spirit into
him, before Allah commands angels to prostrate for
him to him. And some of the narrations
of those scholars say that he stayed like
that for 40
years for 40 years until Allah blew the
spirit into him. Either way, the meaning is
the same, that a time came upon people
when mankind wasn't even worthy of mention. Let
alone now that they think that they own
the earth and do as they please and
they worship who they want and they think
that there's no resurrection. There was a time
when they weren't even in existence.
Then when it was Allah's will to create
man, he created his father Adam from clay,
then he made his offspring from a drop
of mingled fluid. That is an insignificant fluid
that is regarded as off putting. In order
to test him. Thereby, to see whether he
would pay attention to how he was in
his initial state or he would forget it
and become arrogant. And this is how we
reconcile
and understand these verses about the creation of
humankind. Verses that say that man was created
from water and clay.
Verses that say that he was created from
a drop of semen. The author
says clay and water meaning its first creation.
Adam was created from from clay and from
water. But every human that comes after Adam,
they're created from the drop of semen. So
Allah
created our origin in that form of clay
and in that form of water, but then
every
child that is born comes as Allah has
decreed for it to come from that drop
of semen.
Then Allah caused him to develop and created
for him hidden and and visible faculties
such as hearing, sight, and all the other
faculties that he perfected for him and made
them sound. So that man could attain thereby
that which is beneficial for him. Then he
sent the messengers to him and sent down
the books and guided him to the path
that leads to him. He explained it and
urged man to follow it and told him
of what, of what he he would have
and told him of what he would have
when he reaches Allah. Then he told him
of the path that leads to Dhulm, warned
him against it, and told him of what
would happen to him if he followed it,
and he tested him thereby. And look at
how Allah Subhanahu Wa Ta'ala says that we
made humans or we gave to them hearing
and sight and we showed him the path.
Meaning that Allah links a person's sight and
their hearing to that which is most beneficial
for them to use that sight and hearing
in, and that is to attain guidance. Allah
from all of the blessings that Allah can
mention in this verse, he mentions these 2,
hearing and sight, and then he says, and
we showed him the path. Showed him meaning
that if he uses his sight, he uses
his hearing, he will attain guidance if he
is sincere. So people are divided into 2
categories. Those who are grateful for the blessings
that Allah bestows upon them and do the
duties that Allah has enjoined upon them. And
those who are ungrateful for the blessings that
Allah has bestowed upon them, both spiritual and
worldly. So they reject them, disbelieve in their
lord and follow the path that leads to
doom. And the those who are ungrateful are
more than the grateful. And that is seen
in the way that Allah mentions them in
this verse from the eloquence of the Arabic
language. Because Allah
says
In the Arabic language when you describe something
you have different levels of of extremities and
different levels of eloquence.
It should be
or
But Allah uses
which is the lesser eloquent form, and then
when it comes to the ungrateful which is
the more eloquent form. And that is to
show that the disbelievers, the ungrateful will far
outnumber
those that are grateful to Allah and believe.
As the prophet told
as we mentioned yesterday in the hadith of
Adam, when he's told to extract from the
portion of his children, the people that will
go to the fire. And Allah will say
to him from every 1,999.
One of the other wording from every 199.
And so the vast majority are kafoor, and
that's what Allah uses, the more eloquent word
or the form of that, and that is
that they are the vast majority. As for
the shakireen,
those people who thank Allah, are grateful to
Allah, they're few and far between. As Allah
mentions
elsewhere, few from amongst my servants are grateful.
Then Allah describes the 2 groups at the
time of as he says,
Verily, we have prepared for the disbelievers' chains,
iron callers, and a raging fire.
Verily, the righteous will drink from a cup
of wine mixed
with camphor.
Drawn
from a spring
from which the slaves of Allah will drink,
making it flow wherever they wish.
That is, we have prepared and made ready
for those who disbelieve in Allah, reject his
messengers, and dare to commit sin, chains in
chains in the fire of hell. As Allah
subhanahu wa ta'ala says elsewhere, then bind him
in a chain, the length of which is
70 cubits. Iron collars, by means of which
their hands and are fastened are fastened to
their necks in a raging fire. That is,
it will increase in flames fueled by their
bodies.
As often as their skins are burnt through,
we will replace them with fresh skins so
that they may continue to taste the punishment.
This punishment is ongoing and eternal. They will
abide therein forever. As for the righteous who
are the ones whose
hearts are pure because of what they contain
of love of Allah and knowledge of him
and because of their, of their good manners
and because of their
having purified themselves physically by using their faculties
in doing righteous deeds.
Allah tells us that they will drink from
a cup of wine. That is a delicious
drink of wine mixed with camphor to cool
it down and reduce the sharpness of its
taste. Allah
says that it is a kas,
a cup,
and the author says of wine.
And he mentions it as wine even though
the verse doesn't say that it is wine
because the Arabs only use the word in
classical Arabic
to to hold wine.
In classical Arabic, in the Quran, in the
sunnah is only used for a vessel that
holds wine. So when
Allah says that they will be given a
a cup,
means a glass of wine. And so that's
where he takes that tarsier from.
This camphor will be extremely delicious, free of
any contamination and unpallet
unpalletability.
As is the case with the camphor of
this world. Because whatever Allah tells us of
that which is in paradise of things that
have earthly counterparts,
They have they will be free of any
of the problematic
elements that they have in this world. As
Allah subhanahu wa ta'ala tells us elsewhere, there
will be amidst thornless
loat trees and banana trees laden with fruit,
with pure spouses. For them will be an
abode of peace with their lord.
There will be therein all that souls may
desire and all that eyes may delight in.
Drawn from a spring from which the slaves
of Allah will drink. That is they they
will have no fear about the delicious cup
from which they will drink ever running out.
For it has a source that will never
end. Come from a spring that flows constantly,
and the slaves of Allah will make it
flow wherever and however they wish. As we
said about the food of Jannah before and
the fruit of Jannah and the birds of
Jannah and everything else that Allah places in
Jannah, it will come to the believers as
and when they wish, as and when they
demand, to their convenience.
So the fact that there are flowing streams
in Jannah of water and wine and all
of these other drinks that Allah has prepared,
They don't just run as they run-in the
dunya in their in
their or in their trenches. In the dunya,
everything has its own place where it runs.
The river flows where it flows, and the
ocean flows where it flows, and the streams
flow where they flow. And
that is why some of the scholars when
they say
and hard, gardens under which rivers flow, they
often say that
that there are no banks. Meaning that it's
not in a trench or in something which
is dug out that it follows that line.
Goes wherever he pleases as Allah commands and
as the believers wish for. So if you
are far away from that place or you
wanted to come to a place to you,
it will come by Allah
command.
If they wish, they will be able to
direct it towards beautiful gardens full of blossoms
or make it run between the palaces and
adorned dwellings
or in any direction they want.
They fulfill their vows and fear a day,
the the evil of which will be widespread.
And they give food, despite their love for
it, to the needy, orphans, and captives.
Saying we only feed you for the sake
of Allah. We seek you we seek of
you neither recompense nor things.
Verily, we fear from our lord a grim
and awful day. Here, Allah tells us about
some of the their deeds. The deeds of
the righteous. So Allah describes the righteous first
in terms of their reward, in terms of
what Allah will give to them in Jannah.
And now Allah gives to us some of
their attributes and some of their characteristics and
actions.
They fulfill their vows. That is, they fulfill
what they commit themselves to for the sake
of Allah. If they fulfill vows which are
not obligatory upon them, unless they take that
upon themselves, it's more likely that they will
fulfill their commitment to basic obligatory duties. So
when Allah Subhanahu Wa Ta'ala has made obligatory
upon them, that is them fulfilling their vows.
Let alone the author says that which they
voluntarily make our vows
because there are vows that Allah has taken
from all of us, a pledge that all
of us have made in terms of his
worship and obligations and so on. And then
there are voluntary vows that you place upon
yourself. Someone says I vow that I will
fast 3 days outside of Ramadan. I vow
that I will give such an amount in
charity. I vow that I will go to
Amal. These are vows that are optional.
Allah didn't make them obligatory upon you, but
those who are likely to fulfill their obligations,
are they likely to fulfill that which they
obligate upon themselves.
And fear they the evil of which will
be rise widespread. That is, it will spread
and reach everywhere, So they fear that its
evil may reach them. Therefore, they avoid everything
that may lead to that. And they give
food despite their love for it. That is
although they love wealth and food, they give
precedence to love of Allah over love of
themselves. And they try to give their food
to those who are most deserving and most
in need of it. The needy, orphans, and
captives. Says that they give their food despite
their love for it. Some of the scholars
of tafsir
took this position that the meaning is that
despite their need and their love for that
food, they will give it to others. Another
said, it means that they give the best
of the food, meaning from the food that
they love most.
They give that to those people that are
needy. It means they don't just give them
anything or the leftovers. No. They give to
them the best of their food as as
we mentioned in the story of Ibrahim alaihis
salatu sallam when the angels came to him
in the form of men. He took the
best of what he had, and that is
what he presented to his guests. And that
is the way that you honor the people
that you should honor. And here Allah praises
these people because these are not guests for
who they give it to, Other people that
usually often you see, people just give things
that they don't need to. Old stuff, stuff
that's no longer of use. Those are the
things that people usually donate. Allah
praises these people because they give the best
of what they have to the orphans and
to the needy and to the captives. Captives
are prisoners of war, meaning they're not even
Muslims.
These are prisoners that you've taken from your
enemy, and they have some responsibility
also
over you, some rights over you. So from
those rights is that you look after them
in the way that Allah
has commanded. And so they give to them
also in a way that is befitting to
them.
By spending and feeding others, they seek the
pleasure of Allah Subhanahu Wa Ta'ala implicitly saying,
we feed you only for the sake of
Allah. We seek of you neither recompense nor
thanks. That is we seek neither financial recompense
nor verbal praise.
Verily, we fear from our lord a grim
That is very hard and evil and awful.
That is stress stressful and miserable day. And
this is one of the verses
that shows something which the prophet stressed
and repeated a number of times in the
sunnah. And that is the virtue and the
reward of feeding others. It is one of
the first things that the prophet said salallahu
alaihi wasallam when he came to Medina.
Feed people, give people food. It is something
which increases love, it is something which increases
brotherhood, it is something which increases
passion and and mercy, compassion and mercy amongst
people because people love food, naturally. So when
you gift from food and you give them
something,
as the prophet used to say to Abu
Dharr radhiallahu an, he said my khalil
said.
He told me to do a number of
things from them is that if you cook,
add extra water into your food or extra,
froth broth into your food and give it
to your to your neighbors. Or you have
a little of, make it some more and
give it to those people that are around
you. And Ibn Umar
based on this verse, it is said, and
verse is similar to it in a hadith
that he wouldn't break his fastness, there were
poor people with him. Refused to break his
fast. And if he came home and there
was no poor people and it was time
for iftar, he would take the food and
he would go and search for them. And
then he would find them and he would
break his fast with them. And so Allah
loves those people who who feed others.
Therefore, Allah will protect them from the evil
of that day and will bestow upon them
radiance and joy.
And we'll reward them for their patience and
steadfastness
with paradise and garments of silk.
Wherein they will recline on couches, they will
feel neither scorching heat nor bitter cold.
Therefore, Allah will protect them from the evil
of that day. So the greatest terror will
not grieve them and the angels will welcome
them saying, this is your day that you
were promised and will bestow upon them. That
is he will honor them and give them
radiance in their faces and joy in their
hearts, thus combining both outward and inward bliss,
and will reward them for their patience and
steadfastness
in obeying Allah. For they strove as much
as they they could in avoiding disobedience towards
Allah, so they refrained from sin and in
accepting,
the painful decrees of Allah. So they did
not complain about them. With paradise,
that that contains all bliss and is free
of all troubles and problems and garments of
silk. As Allah
says elsewhere, and their garments therein will be
of silk. Perhaps, Allah sing without silk for
mention because their outward dress will be indicative
of the condition of the wear wear
wherein they will recline on couches. Reclining means
sitting comfortably with ease and in a relaxed
manner. The word translated here as couches refers
to couches covered with adorned cloths.
They will feel in paradise neither scorching heat
that could that would cause them harm nor
bitter cold. At all times, they will be
in shade with no heat or cold
so that they may, they may feel physical
enjoyment with no pain or discomfort caused by
heat or cold.
Its shady branches will come down low over
them and its clusters of fruit will hang
within easy reach.
That is, its fruits will be near at
hand for anyone who wants them so that
he may take them whether he is standing,
sitting, or lying on his side. This meaning
is also this meaning of the ease of
the food and the provision of the people
of Jannah is repeated a number of times
in the sunnah. From them is the hadith
of the prophet
that if the birds of Jannah are flying
and a person wishes for them, he will
simply call towards 1 and it will come
to him as food by Allah's command.
And the hadith of the prophet about
the man who wants to plant in Jannah,
that he will plant his seed and the
seed will grow and he will harvest it
all within a single moment, if that is
something which he desires.
So that which the people wish to do
in jannah or wish to take in jannah,
Allah will make it easy for them. None
of the hard work, none of the waiting,
none of the time, none of the anxiety
and the stress that went into those things
in the dunya. They will all be removed
from them, and there will only be ease
and comfort.
Vessels of silver and goblets of crystal will
be passed around
among them.
Crystal clear, made of silver, filled to exact
measure.
They will be, they will be passed around
them around among the people of paradise
by their servants vessels of silver and goblets
of crystal. Crystal clear made of silver. That
is they will be made of silver, but
they will they will be as clear as
crystal. This is something most amazing that something
as dense and opaque
Opaque. Opaque as silver will be as clear
as crystal because it's so pure.
Filled to exact measure. They will be filled
to the exact measure as desired by the
people of paradise,
the amount that will be most pleasing to
them. So it will come to them exactly
as they thought of it in their minds.
And this is how Allah subhanahu wa ta'ala
describes the blessings of the people of Jannah
down to the smallest detail,
to the smallest, most intricate detail, even the
amount of drink that they want in their
vessels and their cup, it will be measured
according to their desires, without them having to
speak, without them having to request. Like when
you go to someone's home and they give
you a glass of water or some juice
and, like, not a bit more, not a
bit less, no, that's too much, no less
to do. Have to keep going over and
over again because no one knows what other
people's preferences are. But in
jannah even the measurements of jannah are precise.
The measurements
are perfect because it is all part of
the bliss of Jannah. So even the smallest
of details
and those things that most of us wouldn't
even think in terms of blessings,
Those are counted in Jannah because it was
not just about the food and the clothing
and even the manner in which it is
given and the amount in which it is
given. Everything Allah azza wa jal will make
perfect bliss.
Therein, they will be given
to to drink a cup of wine mixed
with ginger.
Drawn from a spring therein called.
Therein, in paradise, they will be given to
drink a cup of wine and nectar mixed
with ginger to make its taste and scent
good.
Drawn from a spring therein in paradise called.
It is called this because it is palatable,
delicious, and wholesome. Sal Sabir because it is
soft and it is palatable. In the Arabic
language, Sal Sabir is something which is easy,
goes down easily. And that's why a path
in the Arabic language is called a sabir
because it's easy to walk on. It's been
trodden on before. So this is a a
spring that Allah will place in for its
people, that its water or its drink, whatever
it may be, will be something which is
extremely delicious to its drinkers.
A mortal servant servant boys will circulate among
them. If you saw them, you would think
they were scattered pearls.
And if you were to look there, paradise,
you would you would see bliss and a
vast domain. Immortal servant boys who are created
in paradise to remain therein. They will never
change or grow old and they are very
handsome. And, therefore, the people of Jannah don't
need to serve one another.
Your wife no longer has to serve you
in Jannah. Your children don't have to come
and look after you in Jannah. Allah will
create for you servant boys.
The
immortal. They never age. They never become tired.
It is their job. Allah will create them
for this purpose that they will serve the
people of
Jannah, so that no one has to serve
another, or no one has to wait on
another, or no one has to help another.
Allah, ajazhu, will create for them servants that
will become part of their households just as
Allah will give to the believing that
Allah will create for them and make for
them and they will also be from their
household.
We'll circulate among them, that is among the
people of paradise, with their food and drink
to serve them. If you saw them spreading
out to serve the people, you would think
because of their beauty that they were scattered
pearls. This is a part of the pleasure
of the people of paradise, that their servants
will be immortal boys who are a pleasure
to look at. They will enter their houses
in complete safety and will bring whatever they
ask for and want and want. And if
you were to look
to look their paradise and you, and you
observe the bliss in which they live, you
will see bliss and a vast domain.
You will see that one of them possess
palaces, dwellings, and chambers that are adorned and
decorated in a manner that can barely be
described.
He will have blooming gardens, delicious fruits, hanging
within e within easy reach, flowing
rivers, amazing gardens, and birds that sing in
an enchanting manner, such as movies,
the heart and
such such as moves
such as moves the heart and brings joy
to the soul.
Will have wives who are extremely beautiful and
kind,
combining inner and outer beauty such as fills
the heart with joy and brings great pleasure
and delight. Around him will be immortal boys
and eternal servants bringing ease and comfort. Thus,
they will enjoy a life of complete pleasure
and perfect joy.
Describes for each person
in Jannah,
they will have their own kingdom.
There are hadith of the prophet
that a person will look out upon their
kingdom and it will stretch beyond their imagination.
If they wanted to ride to it, they
could go to it. But in terms of
our length, it is 100 of years long
in terms of being able to go one
side of that kingdom to another. That is
for every person. And just look at the
hadith of the prophet sallallahu alaihi wasallam about
the last man who will enter to Jannah,
the hadith of Uhura.
That when he enters into Jannah, Allah says
for you is everything in the dunya
and double its amount. Abu Sayed radiya allahu
an said, oh, Abu Hurairah, I heard the
same hadith of the prophet sallallahu alaihi wasallam,
but I heard him say for you is
the dunya and 10 times its amount. And
that's the least of the people of Jannah.
That's his kingdom. Ten times like the dunya,
how long does it take you to walk
or to travel the whole dunya? Ten times
it's like, that's the least of the people
of Jannah. And that's what Allah says for
every one of them,
a vast kingdom,
a kingdom beyond your imagination.
So whether it's wealth you want, whether it's
blessings you want, whether it's whether it's it's
kingdom or power that you want, Allah will
give to the people of Jannah that which
they will have in the best of forms.
Over and above all, that will be the
greatest joy of seeing the most merciful lord,
hearing his word,
delighting in closeness to him, and rejoicing in
attaining his pleasure and eternal life that constantly
increases in bliss at every moment. And that
is the greatest of the joys of the
believer, as in this world. The greatest joy
of the believers to worship their lord, to
prostrate before him, to make dua to him,
to see closeness to him. Then on your
in Jannah, the greatest of reward that they
will be given is likewise to see closeness
to Allah
as the prophet said
in the hadith that the people of Jannah,
Allah will come to them and he will
say, shall I give you more? And they
will say, oh Allah, more is there to
give. Have you not saved us from the
fire and given us Jannah? Have you not
given us everything that I that we want
and can possibly need? Allah, azzawajal, said, but
I will give to you my pleasure. Never
again will I be angry upon you. The
prophet said, never will the people of Jannah
have been given a blessing greater than that
blessing. Because that is the ultimate closeness, that
someone says to you, it doesn't matter what
you do now, I will always be pleased
with you, always love you. You can never
upset me. And so Allah will give that
reward to the people of Jannah. May Allah
make
us from them. Glory be to the sovereign
Lord, the clear truth whose store whose stores
never run out and whose generosity never decreases.
Just as there is no end to his
to his attribute, there's no end to his
kindness and generosity.
They will wear green garments of fine silk
and heavy brocade
and will be adorned with bracelets of silver,
and their lord will give them to drink
a pure beverage.
They will wear green garments of fine silk
and heavy brocade. That is, they will be
covered in green garments of fine silk and
heavy brocade, which are the finest types of
silk and will be adorned with bracelets of
silver. That is they will wear braces, of
silver on their arms, both males and females.
This is a promise that Allah has made
to them and his promise will come to
pass because no one is truer in speech
or in word than him. And their lord
will give them to drink a pure beverage
that is one in which there is no
impurity or contamination.
It will cleanse their hearts of all hurt
and pain.
It will be said to them, this is
your reward, for your endeavors are appreciated.
It will be said to them, this is
your reward. That is, this great reward and
beautiful gift is yours for what you sent
on ahead of good deeds, for your endeavors
and for your endeavors are appreciated. That is
for a little effort, Allah has granted you
eternal bliss that cannot be
enumerated.
How Allah
promises
these blessings to the people of Jannah and
to the believers in the dunya if they
stay upon the path of Tawhid, the path
of righteous deeds. Look at how the prophet
salallahu alayhi wasallam used to recite this surah
every single Friday in the Fajr salah of
the Friday as a reminder to people, because
believers need reminding
of what it is that they're doing and
why they're doing it, and what is their
objective, and what they hope to achieve by
Allah's permission. So the prophet used to choose
these surahs that speak about jannah, that speak
about qiyama, that remind people of the standing
before Allah because it's something which reminds you,
motivates you, something which encourages you. Look at
these beautiful descriptions of Jannah. Aren't they worthy
of being read once a week, every week
that you remind yourself, this is what I
pray for, this is why I give zakat,
this is what I do what I do,
this is why I do the halal and
stay away from the haram, this is why
I obey Allah azza wa jal, this is
why I sacrifice,
This is why I leave my temptations and
desires. It is for these rewards that we
want to be from amongst those people.
Verily it is we who have sent down
the Quran to you piecemeal.
Having mentioned the bliss of paradise, Allah Subhanahu
Wa Ta'ala now says, verily is we who
have sent down the Quran to you piecemeal,
which contains a promise and a warning and
an explanation of all that people need to
know.
It contains instructions to comply with Allah's commands
and laws in the most perfect manner to
strive to implement them and to be patient
and steadfast in doing so. Hence, Allah says,
So be patient with the decree of your
lord and do not yield to any sinner
or disbeliever
among them.
That is be patient in accepting the decree
of Allah without complaining about it and in
accepting his religious rulings
and comply with them. And do not let
any obstacle prevent you from doing so. And
do not yield to anyone among the stubborn
who want to borrow you from his path.
To any sinner, that is one who commits
sin and does acts does acts of disobedience
or disbeliever. For yielding to the disbelievers, evildoers,
and mischief makers will inevitably have to do
with sin, for they do not enjoin anything
but what they themselves desire desire.
And remember the name of your Lord morning
and afternoon.
And during the night, prostrate to Him and
glorify him a long part of the night.
Because patience would help him to worship Allah
and remember him a great deal. Allah enjoined
that that upon him and and said, and
remember the name of your lord morning and
afternoon. That is at the beginning and end
of the day which includes the obligatory prayers
and what accompanies them of superrogatory
prayers. As well as remembering Allah. Glorifying your,
glorifying Allah, proclaiming his oneness and magnifying him
at those times. And during the night, prostrate
to him. That is prostrate to him a
great deal and that can only be done
by offering a lot of prayers. Look at
how Allah has been repeated in Surah Al
Muzammi.
Allah is saying that in order for you
to attain these rewards of Jannah, you have
to be patient. Patient in the dunya, patient
upon Allah's decrees, patient upon tests and trials.
What will help you to attain that patience?
2 things that Allah always mentions. Number 1
is the dhikr of Allah subhanahu wa ta'ala
and his remembrance. And number 2 is the
salah and especially the salah of the night.
Spend the night, some of it, awake in
prayer as Allah said to the prophet and
the companions as we mentioned at the end
of Surah Al Muzammil.
And glorify him along part of the night.
We have seen above specific mention of the
length of time, which is referred to here
in general terms. Oh, you who are unwrapped
in garments, stand up in prayer throughout the
night, except a little.
Verily these disbelievers love this present life and
pay no heed to a day that will
be arduous arduous.
Verily these disbelievers who reject you, oh messenger,
after you explained the revelations to them and
after they received promises and warnings, yet they
did not benefit from that at all. Rather,
they continue to give precedence to this, present
life and remain remain content with it. And
they pay no heed. That is, they fail
to strive and they neglect
a day that will be arduous.
Namely, the day of resurrection, the length of
which is 50 1000 years according to your
reckoning. Allah Subhanahu Wa Ta'ala says elsewhere, the
disbelievers will say
this will be a hard day. So it
is as if they are they were only
created for this world to settle in it.
Then Allah gives them rational evidence for the
resurrection, which is the evidence of their initial
creation.
It is we who created them and made
them strong. If we so willed, we could
replace them completely with others like them.
It is we who created them from nothing
and made them strong. That is, we made
we made them strong and perfected their creation
with sinews,
veins, arteries, and visible
and hidden strength until their bodies were perfected
and completed, and they were able to do
anything they wanted. The one who created them
in this manner is able to recreate them
after their death in order to requite them,
and it is not appropriate that the one
who caused them to, to pass through these
stages would leave them unchecked
with no commands or prohibitions, no reward or
punishment. Hence, he says, if we so willed,
we could replace them completely with other with
others like them. That is, we could resurrect
them in a different form or recreate recreate
them exactly.
Verily, this is a reminder. So let him
who will start his journey towards his Lord.
Allah.
But you cannot but you cannot will it
unless Allah so wills. Verily Allah is our
knowing most wise.
He admits whoever he wills to his mercy
And for the wrongdoers, he has prepared a
painful punishment.
Verily, this is a reminder. That is to
remind the believer so that he may benefit
from what it contains of warnings and encouragement.
So let him who will start his journey
towards his lord. That is let him follow
a path that leads him for Allah explains
the truth and guidance. He then he gives
people the choice between following that guidance or
turning away from it whilst establishing proof against
them. But you cannot will it unless Allah
so wills. For Allah's will is always done.
Verily, Allah is our knowing most wise. He
is he is possessed of he is possessed
of great wisdom with regard to those whom
he guides and those whom he leaves to
stray.
He admits whomever he wills to his mercy,
and he bestows his care upon him and
guides him to the means and paths that
lead to bliss. And for the wrongdoers
who choose doom over guidance, he has prepared
a painful punishment because of their wrongdoing and
transgression.
This is the end of the commentary of
Surah Al Insan. Our praise and thanks are
for Allah and may the blessings and peace
of Allah be upon the prophet Muhammad sallallahu
alaihi wasallam, his family and his companions abundantly
until the day of judgment. When I come
to the 8 tafsir of the 77th surah
of the Quran, Surah Al Mursalat, and it
is known by this name in the books
of tafsir and the narrations of the companions
and in the Hadith, Al Mursalat or Wal
Mursalat.
And it is a according to the majority
of the scholars of Islam such as Ibn
Abbas and Ibn Mas'ud from the companions and
those who follow them such as Al Qurtubi
and others.
And it consists of 50 verses.
In the name of Allah, the most gracious,
the most merciful.
By those sent forth with beneficence.
And those that strike violently.
By those who scatter far and wide.
And those angels who bring criterion.
By those who deliver a reminder.
Leaving no excuse and giving warning.
What are you what what
you are promised will surely come to pass.
So when the stars are extinguished.
And when the sky is torn apart.
And when the mountains are scattered like dust.
And when the messengers are summoned.
Until what day have these events been deferred?
Until the day of judgment.
And how could you know what the day
of judgment is?
Woe that day to the deniers.
Here Allah, subhanahu wa ta'ala, attest to this
to the resurrection and required for deeds by
means of an oath, swearing by those,
swearing by those sent forth with beneficence.
Namely the angels whom Allah
sends to carry out his decrees and control
the universe and to convey his religious decree
by bringing his revelation
to his messengers. What we find in the
beginning of the surah is something which is
commonly found in the Quran, and that is
that Allah subhanahu wa ta'ala often takes an
oath by his creations
by using their descriptions and their attributes and
not naming them.
Many surahs are like the Surah al Safat,
Surah al Mursalat, Surah al Adiyat.
Allah describes
p or describes creation, but he doesn't mention
what it is. What is the creation that
Allah is describing? Allah doesn't say angels here.
Allah doesn't say, if there are angels in
Surah Safaat. Allah doesn't say horses or camels
in Surah Al A'ati. Allah doesn't name them.
Allah gives you descriptions
of these creations, and that is why often
you will find different positions amongst the scholars
of tafsir as to what is being referred
to. In this particular Surah, when Allah describes
at the beginning of these verses certain attributes
and characteristics,
Who is Allah describing which creation?
The position of a number of the companions
such as Ibn Mus'ud and Abu Hurair radiAllahu
an. The position that is chosen by the
author and before him the likes of Tabari
and others is that it's the angels of
Allah
They're the ones that come with good. They're
the ones that come by Allah's permission with
violence and punishment. They're the ones that do
as Allah commands.
The other position amongst the scholars of tafsir
that you will find chosen by the likes
of Ibn Kathir
and the teacher of our teacher, Sheikh Mohammed
Al Amin al Shulkati, Rahimahullah,
is that it is the wind that Allah
is describing.
Allah is describing the wind and not the
angels. And both of them are possible because
these descriptions
apply to both. And so the position of
the scholars of tafsir is that if it
can be both, both are signs from the
signs of Allah The angels are a major
sign of Allah. The wind and the way
that it comes sometimes with mercy and sometimes
with punishment is also from the signs of
Allah Subhanahu Wa Ta'ala.
With beneficent. This describes those who are sent
forth. What is meant is that they are
sent forth with what is right, with wisdom,
and with that which is in people's best
interest. They are not sent with anything bad
or in vain.
And those that strike violently,
This also refers to the angels whom Allah
Subhanahu Wa Ta'ala sends and whom he describes
as hastening to do as he commands, quickly
carrying out his commands like a strong wind.
This also refer this also this may also
refer to powerful winds that have strong gusts.
And this is something which we just mentioned.
And one of the nice things about the
tafsir is that the author, if he finds
amongst the salaf that they differed over something,
both positions are strong. You have companions in
Tabireen that said both. He always mentions both
as we've seen. He'll choose his position that
he thinks is the stronger one, but he
say and he may also refer to. Because
you have scholars of of major scholars of
tafsir that took that position from amongst the
early salaf. And as we said often you
can make a reconciliation
because the descriptions apply to both. And so
we can say that Allah is describing angels
and is also describing the wind, and Allah
knows best. By those who scatter far and
wide, it may be that this refers to
the angels who scatter what they what they
are meant to scatter. The word translated as
scatter may also mean revive. In which case,
it may refer to the clouds by means
of which Allah revives the earth and brings
it back to life after its death. By
those who deliver a reminder, this this refers
to the angels who bring down the most
sublime of commands, namely the reminder, revelation, by
means of which Allah bestows mercy upon his
slaves and reminds them of that which will
benefit them and is in their best interest.
Those angels bring it down to the messengers,
leaving no excuse and giving and giving warning
to people. They warn people of what lies
ahead of frightening things and leave them no
excuse so that they will have no argument
before Allah. What you are promised
of the resurrection and required for deeds will
surely come to pass. That is, it is
inevitable beyond any shadow of a doubt. When
it comes to pass, there will be changes
in there will be changes in the universe
and immense horror that will that will be
extremely alarming and will cause great distress. The
stars will be extinguished. That is, they will
be scattered and moved
from their places.
The mountains will be blown away and will
become like scattered dust, and they and the
earth will become a smooth leveled plain in
which you will see no depression or elevation.
That day is the day on which the
messengers will be summoned. The day until
the day until which judgment between them and
their nations is deferred. Hence, Allah says, until
what day have these events been deferred? This
appears in the form of a question in
order to highlight the gravity and seriousness of
the matter. Then Allah answers that question by
saying, until the day of judgment between all
creatures, between one and another between one and
another and the day of reckoning for each
of them individually. From the names of the
day of judgment, Yomul Qiyamah is Yomul Fassal.
And in the Arabic language means to distinguish
and to discern.
And so the translation here, until the day
of judgment, isn't the correct translation.
Distinguish between all creatures, between one and another,
and the day of reckoning for each of
them individually. Because on that day, Allah will
distinguish between the believers and the disbelievers.
And so it is from the names of
Yom Qiyamah Yomul Fassal.
Then he went then he warns those who
deny in that day, Woe that day to
the deniers. That is how great will will
be their loss, how severe their punishment, and
how terrible their end.
Allah told them of it and swore to
them that it would surely come, but they
did not believe him. Therefore, they will deserve
the the severe punishment. On this verse,
all that data that denies is repeated a
number of times in this Surah. And as
we mentioned before, it is a principle of
the Quran that if something is repeated a
number of times in the Surah, it is
important to draw attention to it, meaning that
there will be no severe or greater loss
than the loss experienced by these people, the
disbelievers on the day of judgment when they
will see the reality of the punishment of
Allah subhanahu wa ta'ala. And some of the
scholars used to pair the surah with Surah
Al Rahman,
because Surah Al Rahman speaks about Allah's blessings.
And the verse is repeated over and over
again.
Whichever Allah's favors will you deny Allah's grace
and bounty upon you. And here in
the opposite warning, woe to those who deny.
Woe to those who reject and disbelieve.
Did we not destroy the earlier disbelieving nations?
And we will do likewise to and we
will do likewise to later
to later ones.
Thus, we deal with the with the evildoers.
All that data deniers.
This is his way of dealing with the
earlier and later generations.
Every evildoer is inevitably punished, so why do
they not learn from what they see and
hear Woe that day to the deniers who
denied the truth after they saw the clear
signs and exemplary
punishments.
Did
They do not create you from an insignificant
fluid.
Which we placed in a safe
repository.
For an appointed term.
For we are able to do this, how
excellent is our power.
All that data deniers.
That is, do they not create you or
humans from an insignificant fluid? That is one
that is regarded as very base that originates
from between the backbone and the ribs until
Allah places it in
a safe repository, namely the womb, where it
settles and grows for an appointed term and
a set and a set length of time.
For we are able to do this, and
we care for that fetus
in those layers of darkness, transforming it from
a drop of semen to a clinging clot
to a lump of flesh until Allah makes
it a fully developed body. Then he breathes
the soul into it and some of them
die before that. How excellent is our power
that operates in accordance with his wisdom. Woe
that day to the deniers who deny the
truth after Allah has explained the signs to
them and shown them lessons and clear proof.
Have we not made the earth a receptacle
a receptacle?
For the living and the dead.
And sit there in lofty mountains,
standing firm and giving you fresh water to
drink.
Owe that day to the deniers. That is,
have we not blessed you and bestowed favors
upon you by subjugating the earth in your
best interest?
Therefore, we made it a receptacle for you,
for the living in houses
and the dead in graves.
Meaning there is a place that holds you
either in life upon the face of the
earth or in death
within the earth. It is a place that
Allah has made to hold you as Allah
Subhanahu Wa Ta'ala says also in the Quran,
we created you from it. We shall return
you to it and we shall resurrect you
from it once again. And look at how
Allah after he speaks about the loss that
they will face, the disbelievers on the day
of judgment. Allah gives them proof after proof.
He begins with the destruction
of the past nations. And then Allah speaks
about the creation of humans. And now Allah
is speaking about the signs of his creation
of the universe.
As houses and palaces are among the blessings
that Allah has bestowed upon his slaves, graves
are
in like manner. A mercy to them and
a covering for them, lest their bodies be
exposed to wild animals and the like. And
set therein lofty mountains standing firm. That is
mountains that make the earth firm, lest it
shake with its people. Allah has made it
steady by means of high mountains that stand
firm and giving you fresh water to drink.
That is water that is sweet and palatable.
And Allah Subhanahu Wa Ta'ala says elsewhere, have
you thought about the water that you drink?
Is it you who bring it down from
the sky from the clouds or is it
we who send it down? If we so
willed, we can make it salty and bitter.
Why then do you not give thanks?
Woe that day to the deniers who despite
all that, Allah has, shown them of blessings
and that are bestowed by Allah alone for
which he singled them out, responded with denial
and and rejection.
It will be said to them, proceed
that to that which you used to deny.
Proceed to a shadow of smoke ascending in
3 columns.
The offer is no shade or protection from
the flames.
Barely it hell throws out sparks as big
as castles.
As if they were a a herd of
tiny camels.
All that day to the deniers.
This is part of the fate that has
been prepared for the evildoers and deniers.
It will be said to them on the
day of resurrection,
proceed to that which you used to deny.
Then Allah explains that by saying proceed to
a shadow of smoke ascending in 3 columns.
That is proceed to a shadow of the
fire of hell which will separate into 3
columns. It will have pieces of fire thrown
into it, running through it, and uniting with
it. That offers no shade. That is that
that shade will will offer no comfort and
bring no ease or protection from
or, or protection from the flames. That is
that shadow will offer no protection from the
flames, rather flames will surround people on all
sides, right and left. This is like the
verses in which Allah, subhanahu wa ta'ala, says
they will have layers of fire above them
and beneath them. And they will have a
bed of fire of of hellfire, and over
them
will be the coverings of fire.
Thus, we were required the the wrongdoers. This
is something which we find often in the
description of the people the fire that
Allah in one place denies something for them,
another place affirms something for them. In this
verse, Allah denies that the people of the
fire will have shade. In the verse in
Surat Al Zumr Allah says that they will
have levels of shade above them, levels of
shade below them.
So how do we reconcile between the 2?
Allah when he speaks about the or negate
certain things from the people of the fire
and affirms it from them, Allah what he's
negating is negating the positive aspects of it,
the beneficial aspects of it. So shade is
normally something which people consider to be beneficial.
You seek shade because it's hot or because
of the sun. And so there's positivity in
seeking shade and that's why Allah affirm shade
for the people of Jannah, as we just
mentioned in Surat Al Insan. When Allah denies
it for the people of the fire, it
means that the shade that they will be
given is shade that will not benefit them.
Shade that has no meaning of the word
shade, except that we use the term only.
So there is no good, no benefit because
their shade is fire. So So if it
is fire that is shading them, then that
shade is nothing except more destruction and more
and more,
more more torment for them. So Allah often
does this in the Quran that they would
have no food in the fire. But then
Allah says they will be given food. Yes,
they will be given food, but food that
has no nourishment, doesn't satisfy hunger, doesn't benefit
them. So in terms of food, it is
just something which is given to them that
they're made to swallow, doesn't benefit them in
the way that food would. So this is
something which you often find in the description
of the people of the fine. That is
how you reconcile.
Allah denies, Allah affirms. What is affirming is
not in the way that we would understand
otherwise, with no benefit, no good, no bliss,
no blessing in it.
Then Allah mentioned the great size of the
sparks of hell, which is indicative of its
huge size, terrible nature and horrifying appearance.
Verily, it hell throws out sparks as big
as castles as if they were a herd
of tawny camels. The word translated here as
tawny refers to a black color with a
hint of yellow. The word sufon in Arabic
language or asfar when it's used to describe
people
is often or animals, for example, is often
often means very dark, with a tint
of of yellowness, meaning there's such a dark
yellow that it's almost black. And so the
Arabs often describe it as being sufur, as
is mentioned in the Quran. So it doesn't
mean yellow as in the way that we
would consider a bright yellow, but it means
such a pitch dark yellow that it's almost
black. That is what the Arabs called sufur.
This indicates that the flames, coals, and sparks
of hell are dark
and that it is black and that it
is black. Terrible in appearance and extremely hot.
We ask Allah to keep us safe from
it and from the deeds that would bring
us close to it.
Woe that day to the deniers.
This is a day on which they will
not speak.
Nor will they be permitted to offer excuses.
It will be said to them, this is
the day of judgment.
You have been gathered together with those of
old.
So if you have any stratagem, try to
outwit me.
Woe that day to the deniers. This is
a day on which they will not speak.
That is this is a momentous day that
is difficult for the deniers. They will not
speak on that day out of intense fear
and dread. This is similar to what we
just mentioned. Allah Azzurad denies for them speech
in this verse. They won't speak on that
day. But in many other verse in the
Quran Allah tells us that they will speak,
that the disbelievers speak, and they speak to
Allah and they ask Allah and they request
of Allah. So again, how do you reconcile?
One position amongst the scholars of Islam is
that this is Maqam, Duna Maqam.
These are different verses about different people of
the fire. Not all of the people of
the fire are 1 and the same. So
some of them will speak, some of them
will not be allowed to speak. That's one
position. And the second position is what we
just mentioned about the shade, that their speech
would have no benefit. Their words would have
no benefit. So their words, even though they
speak, is they may as well not speak
because it carries no benefit and Allah knows
best. Nor will they be permitted to offer
excuses. That is their excuses will not be
acceptable.
Their excuses will not be accepted from them
even if they offer them. On that day,
no excuse will benefit those who did wrong
nor will they be allowed to make amends.
It will be said to them, this is
the day of judgment.
You have been, gathered together with those of
old so that we may pass judgement among
you and judge between our people. So if
you have any stratagem by which you can
escape,
my dominion and be safe from my punishment,
try to outwit me. But you have no
power or or authority. This is like the
verse in which Allah, subhanahu wa ta'ala, says,
oh, jinn and humans, if you are able
to pass beyond the confines of the heavens
and the earth, then do so. But you
cannot pass beyond them unless you have power.
As we mentioned in this
verse, some of the scholars or a number
of the scholars said it's about the day
of judgment that Allah will say to the
humans and jinn that if you can escape
from my kingdom, my universe,
now is the day to do it. Go
and find a place where Allah's power can't
reach you, Allah's punishment can't find you. And
so they would have no way that they
can go and escape on that day.
On that day, all efforts of the wrongdoers
will be to no avail and their stratagems
and schemes will fail. They will submit to
the punishment of Allah and it will become
clear to them that they were lying in
their denial. Woe that day to the deniers.
Very the righteous will be amidst shade and
springs.
And will have any fruits that they may
desire.
It'll be said to them, eat and drink
with enjoyment as a reward for your deeds.
Thus do we reward those who do good?
Woe that aday to the deniers. Having mentioned
the punishment of the disbelievers, Allah now mentions
the reward of those who did good. Vary
the righteous who didn't who did not deny
the right the truth and who were believers
in word and deed. They cannot be like
that unless they do that which is obligatory
and refrain from that which is prohibited. Will
be amidst shade that is with a lot
of,
various elegant beautiful trees and springs
flowing freely of wine,
flowing freely of wine mixed with ginger, nectar,
and so on, and will have any fruits
that they may desire of the best and
most wholesome types of fruits. And it will
be said to them, eat and drink of
delicious food and drink with enjoyment, that is
without any kind of trouble to spoil it.
Enjoy enjoyment cannot be complaint, cannot be complete
unless the food and drink is free of
all faults and defects
and until one is certain that it will
never end and never cease as a reward
for your deeds.
For your deeds are the reason
that brought you to this eternal bliss.
This is for everyone who did well in
worshiping Allah and treated the slaves of Allah
kindly. Hence, he says, thus do we reward
those who do good. Woe that day to
the deniers. If any if if nothing resulted
from that woe except being deprived of this
blessing, there would be sufficient deprivation and loss.
Eat and enjoy yourselves for a little while,
even doers that you are.
Woe that day to the deniers.
When it is said to them, bow in
prayer, they do not bow.
In what message after this Quran will they
will they then believe?
This is a threat and a warning to
the deniers that even if they eat, drink,
and enjoy the pleasures in this world, where
they neglect acts of worship, they are evildoers
who deserve the punishment of evildoers. So their
pleasures will cease,
and they will off they will suffer the
consequences.
Part of their evil doing
is that when they were enjoined to pray,
which is one of the
which is one of the no the noblest
acts of worship,
and it it was said to them bow
in prayer, they refused to do so.
What evil doing can be worse than this?
What denial can be greater than this? Look
how as we've mentioned before, if you were
to gather these verses about the people of
the fire and the reason why they're thrown
into the fire, and when they asked why
are you in the fire, you will see
that one of the most consistent
reasons that are given in the Quran is
their lack of salah, that they were from
the people of prayer. And as we said
before, they were disbelievers.
So Allah doesn't they don't have to pray.
They don't have tawhid. Even if they prayed,
we wanna benefit them. However, Allah mentions this
to show the importance of the salah, that
as a result of their shirk, they left
many of the great acts of worship. So
therefore, for the people of Islam who are
Muslims who do believe to neglect the prayer,
it is one of the gravest and worst
of sins. And that's why as we said,
it was a position of a number of
the companions and a number of the salaf
that those people leave the fold of Islam
because they took all of these verses together.
How many times did Allah say, they don't
pray, they don't pray, they don't pray? Then
a Muslim comes and he doesn't pray and
he says, I'm not from amongst them. Allah
doesn't repeat this for no reason over and
over again, not from the people of prayer,
not from the people of prayer. And so
Allah
again mentions it again, that these were people
who when they were commanded to pray, they
wouldn't pray. Make sujood, they wouldn't make sujood.
Make ruku, they don't make ruku. Every command
that they've given, they don't obey.
All that they to the deniers. Part of
that woe is that the door of divine
help and guidance is closed to them, and
they are deprived of all good. If they
reject this holy Quran, which is the highest
level of credibility and certainty, then in what
message after this Quran will they then believe?
Will they believe falsehood on which no species'
argument can be based,
let alone any sound evidence? Or will they
believe in the words of every lying polytheist
and blatant liar
and blatant sinner? There can be nothing after
clear light except deep darkness and nothing after
truth to the credibility of which our proof
and evidence testify, except blatant lies and clear
fabrication
that are not appropriate for anyone except one
who is in harmony with them. May they
perish how blind they are and how lost
and doomed they are. We ask Allah to
pardon us and grant us well-being.
This is the end of the commentary of
Surah Al Muursalat.
All 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. May that we come to
and end of today's lesson.
and end of today's lesson.