Tafseer As SaDi #25
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AI Generated Summary ©
The Bible is a source of insight into weight and measurements and is essential to measure one's wealth by being unfairly measured. The heavenly body and weight in the context of the resurrection of God's deeds are emphasized, along with the importance of love and desire for the military. A sexual encounter takes place in a sexual proceeding where the sex partner is not present, and the host suggests that the situation may be a sign that sex is not a norm.Transcript ©
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So today is the 25th day of the
reading on the commentary of this book of
Tarsier Tarsier Al Kareem
and today we begin with the tafsir of
the 83rd
chapter of the Quran,
Surah Al Mutafifin, and is known by this
name in many of the early works of
tafsir and in the books of narrations.
And it is also known by another name
of a similar meaning, and that is.
So
and Surah.
And you will find many of the old
classical
copies of the Quran,
the name Atatfif
instead of the Tafifin. Both of them are
very similar meaning. Both of them refer to
those people who when they buy and sell,
they don't measure and weigh correctly.
They don't measure correctly. They don't weigh correctly.
The Surah al Mutafifin
has 2 narrations concerning this revelation. 1 that
says that it is,
one that says that it is,
And he has a narration that says that
it was from the last surahs to be
revealed in Mecca.
So according to that position and those scholars
who followed him, there is a Mecci surah.
But he also has another narration that it
is a Madani Surah. And that was a
position that was chosen by many scholars such
as Al Hasan and Ikrima from amongst the
early salaf, and that is based on another
narration
in Al Nasai, Surah Al Nasai.
And that is the statement of Ibn Abbas
that
when the prophet
first came to Medina, the people of Medina
were notorious
for doing
for not being accurate in the way that
they would measure because they were people of
agriculture, the people of Medina. And so when
they would weigh their dates and their balias,
That's what means, that you're not accurate in
the way. As Allah mentioned in the surah
itself,
when it's your turn, you want every single
gram accounted for. You want everything, every small
grain to be there. You want extra if
you can. But when it's other people's turn
and you're the one giving, no, then you're
not very fair in the way that you
measure and in the way that you weigh.
And so he said that this is what
the people of Madinah were notorious for, and
then Allah
forbid it. And so according to that position,
there is a Madani Surah and Allah knows
best. But I think in many of the
mus hafs now, they count it to be
a makki Surah. And that is because of
its style and its in the way that
the issues that are mentioned and so on,
it is similar to them and Allah knows
best. And it consists of 36 verses.
In the name of Allah, the most gracious,
the most merciful.
Woe to those who give short measure.
Who, when they take by measure from people,
demand it in full.
But if they measure or wait for them,
they give them less than their due.
Do these people not realize that they will
be resurrected?
On a momentous day.
A day on which humanity will stand before
the lord of the world. Well, this is
a word of punishment and warning to those
who give short measure. Allah explains who they
are in the following verses. Who, when they
take when who when they take by measure
from people, demand it in full.
That is, they take from them in full
that which is proven to be their due,
demanding it in full with no shortfall. But
if they measure a weight for them, that
is when they give people what is due
from them by measure or by weight, they
give them less than their due. That is,
they they detract something from it either by
giving short measure or short weight or by
not giving the full measure or weight and
the like. This is theft of people's wealth
and is being unfair to them. If this
is the warning for those who give short
measure and short weight, then those who take
people's wealth by force or by stealing are
more deserving of this warning. And Allah
warns in the Quran, the people of Madian,
the people of
were known for this very
thing, and that is that they wouldn't be
fair in their measurements and their and their
and their weighing.
The people of were people of of of
economics. They were very wealthy, people of business
and trade. But the way that they accumulated
their wealth is by being unfair to people.
So they wouldn't measure correctly. They would fiddle
with these instrument so that when people came
and bought from them, they would always give
less than what was due, and they would
always take more than what was their right.
And so the sharia came and he forbid
anything like this, anything in which there is
deception,
anything in which there is cheating or lying
or dishonesty. It's haram in the sharia, especially
when it comes to trade and business, the
wealth that you consume and what you buy
with that wealth. As the prophet said, sallallahu
alaihi was said unto the man when he
went to the marketplace
and he saw the dates at the top
of the basket all nice, but he put
his hand deep into the basket and they
came out all rotten. He said to the
man,
whoever cheats us isn't from us. And so
the Sharia came to forbid all of those
types of issues.
This verse indicates that just as an just
as man want to take his due from
people, he must also give them their due
when engaging in business and other dealings with
them.
In fact, the general meaning of this verse
also includes engaging in argument
and exchanging views. Usually, both parties in a
dispute are eager to present their views. By
the same token, they must also point out
to their opposites any proof that will support
their argument of which they are unaware. And
they should consider the opponent's argument just as
they consider their own. In such a situation,
it will be known how fair minded or
biased the person is, how humble or arrogant
he is, and how wise or foolish he
is. We ask Allah to guide us to
all that is good. And this is the,
position of the author
That is that the principle that you take
from this, meaning that you're fair when it's
for you, you're fair when it's against you.
He says that doesn't just apply to money
and to business and to trade. It applies
to everything, even in the way that you
talk to people. Someone comes and they wish
to say something to you and they say
even if they say something bad, Allah tells
us in the Quran, say something similar to
them if that's what you want to do.
But you don't go overboard, You don't step
overboard. You don't do worse to them than
what they did to. That's not from the
practices of the Muslims. As the prophet said,
salallahu alayhi wasalam, when those Jewish people came
and they said to, may
death be upon you or poison be upon
you. He said,
Aisha heard and she said, may Allah curse
you and have his wrath. He said, Aisha,
enough.
Didn't you hear what I said? I said
to them what they said to me. You
don't have to go further than that. And
that is the beauty of the Sharia. Everything
within its correct measure and with justice.
Then Allah
warns those who give short measure,
expressing astonishment at their situation and how they
and how they persist in wrongdoing. As he
says, do these people not realize that they
will be resurrected on a momentous day, a
day on which humanity will stand before the
lord of the worlds?
What makes them have the audacity to give
short measure is their lack of belief in
their last day. Otherwise, if they did believe
in it and knew that they would stand
before Allah and he would ask them about
their sins both, both small and great, They
would give that up and repent from it.
Because Allah
will measure even the smallest amount as the
prophet says to Allah
whoever takes a hand span, just a hand
span of earth or land that doesn't belong
to them, Allah will punish them with it,
the likes of the 7 earths in the
day of judgment. Just a hand span that
you took, like people often do when they
have neighbors and they have borders and they
have fences. Just a small amount. I put
the fence post on his side of the
land.
This is this is my land. I'll put
it on his side. You take a small
pot and it's insignificant. It's a few centimeters.
Allah will measure that.
And so the sharia is extremely when it
comes to the rights of people, it is
extremely serious in terms of what you take
and what you give and the manner in
which that is done.
Very, the record of the wicked is in
And how could you know what sig gene
is?
A clearly inscribed record.
All that day to the deniers.
Those who deny the day of judgment,
No one denies it except every transgressor who
is steeped in sin.
When our revelations are recited to him, he
says, this is nothing but tales of the
ancient.
Nay, rather their hearts have been covered with
the stain
of their misdeeds.
Very on that day, they will be
they will be barred from seeing their Lord.
Then they will surely enter the blazing fire.
Then it will be said to them, this
is what you used to deny. Vary the
record of the wicked, this includes every wicked
person among all types of disbelievers, hypocrites, and
evildoers,
is in sejeen.
Then Allah explains that by saying, and how
could He know what sejeen is? A clearly
inscribed record. That is, it is a record
in which are in which are recorded in
our in which are recorded their evo deeds.
The word sejene refers to a narrow, constricted
place. Sejene is dosht. Either way, the meanings
are similar because if their records are kept
there, they will also drain their records in
terms of once the judgment has been passed
upon them. And so you often find this
in the books of Tafsir. The classical scholars
used to speak about an aspect of the
meaning of the word. That's very important because
people often think there's contradictions or there's many
different opinions amongst the salaf. No. They're speaking
about aspect. One's speaking about where the record
is kept. One is speaking about where those
disbelievers will go and end up. 1 is
speaking about one of the names, Ojhan. All
of them though, if you look at them
and analyze them, come back to the same
result. And that is that Allah is speaking
about the evil of what they did and
where they will end
up. Woe that day to the deniers. Then
Allah explains who the deniers are. Those who
deny the day of judgment, that is the
day of the day on which Allah will
judge people according to their deeds. No one
denies it except every transgressor who always steps
the sacred limits of Allah and goes beyond
that which is permissible
to that which is prohibited,
who is steeped in sin. That as he
commits a great deal of sin, this is
the one who trans whose transgression
makes his him disbelieve
and whose arrogance makes him reject the truth.
Therefore, when our revelations are recited to him,
that points to the truth and to the
truthfulness of that which his messengers brought. He
stubbornly rejects them and says,
this is nothing but tales of the ancients.
That is is nonsense.
It is nonsense stories of past nations and
is not from Allah. He says this out
of arrogance and stubbornness.
As for the as for the one who
is fair minded and whose goal is to
seek clear truth, he does not deny the
day of judgement because Allah has established for
for it definite definitive evidence and clear proof
that make it certain. So it has become
as clear as day to them. This is
in contrast to those whose hearts have been
covered with the stain of their misdeeds and
sins. So they are, they are prevented from
seeing the truth. Therefore, as required for that,
they will be prevented from seeing Allah just
as their hearts were prevented from accepting the
signs of Allah in this world. Then in
addition to that severe punishment, they will surely
enter the blazing fire. Then it will be
said to them by way of rebuke, this
is what you used to deny. Thus, Allah
mentions 3 types of punishment that they will
face. The punishment of hell, the punishment of
blame and rebuke, and the punishment of being
kept away from the lord of the worlds,
which implies that he will be angry with
them, which will be worse for them than
the punishment of the of the fire.
The meaning of this verse indicates that the
believers will see their lord on the day
of resurrection and in paradise,
and the joy they will find in gazing
upon his countenance will be greater than all
other pleasures.
When he addresses them, they will rejoice therein
as Allah mentions in several verses of the
Quran,
and as is mentioned in the in reports
from the messenger of Allah sallallahu alaihi wasallam.
When Allah describes in the Quran the reward
of the believers, he says they will have
Jannah and all that is the blessings of
Jannah. And then Allah says, and they will
have ziata, more than that. As the scholars
of Tafsir mentioned, that is to look upon
the face of Allah
and to be able to speak to Allah
subhanahu wa ta'ala. And that Allah will address
them and speak to them. There will be
a greater reward for them in Jannah. And
now look in this surah how Allah describes
the opposite, that the people of the fire
will be in the fire with all of
its punishments, and then he says, and they
will be barred from their lord. They will
not be able to look upon him or
speak to him subhanahu wa ta'ala. And the
author says that is a worse punishment for
them. It is worse just as the looking
upon Allah for the believers is a greater
reward,
being veiled from Allah for the disbelievers is
a greater punishment
because they won't be given an audience. They
won't be heard. They won't be listened to.
Because at the very least, if you're given
an audience, you have hope. Hope that someone
will listen. Hope that someone may may help.
Hope that these people have no hope. So
Allah says that they will be veiled from
him,
And that is why when they ask the
angel,
Malik, who is the keeper of the fire,
ask your lord that he destroys us. Matter
doesn't need to ask. It will be said
in.
You're going to remain therein forever because that
is the decree of Allah
These these verses also contain a warning against
sin for it stains the heart gradually covering
it until its light is extinguished and its
ability to recognize things as they are as
they as they are ceases to function. Whereupon
facts are turned upside down so that the
individual sees falsehood as truth and truth as
falsehood. This is one of the punishments for
sin. He says that this is one of
the things that happens to the heart when
a person turns away from Allah, that gradually
and gradually it becomes darker and darker until
it is sealed from the remembrance of Allah
Subhanahu wa ta'ala. As the prophet said that
when you sin, a black dot is placed
in your heart. And when you sin again,
another one or another one, until only you
have 2 types of hearts. There are only
2 types of hearts. 1 that is pure,
he said. Pure as snow
in terms of his goodness and his righteousness
and his love for that which is good.
And the other one is dark, like murky
oil that is taken out from a vessel
that is slow and sloppy as it comes
out. Those are the 2 types of hearts
that you will have. 1 that is pure
and good, one that only loves evil. The
one that loves evil, he said, salallahu alaihi
wasalam, not it can neither recognize good nor
can it stop from doing harm. Doesn't see
what's good anymore, can't recognize what is good,
nor does it stop itself from doing any
harm. And so that's what Allah says, this
is what happens to the heart, it becomes
covered
with evil until or unless that person repents,
turns back to Allah makes
his then Allah removes from them that darkness
in their heart.
And how could he know what
is?
A clearly inscribed record.
Kept with those who are close to Allah.
Very, the righteous will be in bliss.
Seated on couches,
gazing in
wonder.
You'll see on their faces the radiance of
bliss. They
will be given to drink pure wine from
a sealed container.
Of which the seal is is musk. For
that for for that let
all aspire who have aspirations.
And that wine will be mixed with water
from the spring of Tasnim.
A spring from which those who are close
to Allah will drink.
Having mentioned that the record of the wicked
will be in the lowest and most constricted
place, Allah tells us that the record of
the righteous will be in the highest and
most spacious place, and that their clearly inscribed
record is kept with those who are close
to to Allah, namely the noble angels and
the souls of the and the souls of
the prophets, the strong and true in faith,
and the martyrs. And Allah will declare their
renown among those on high. Is the name
of the highest part of paradise. And as
we mentioned before, that even when it comes
to everything to do with the people of
paradise is honorable, and everything to do with
the people of the fire is dishonorable. Even
the places where their records are kept, they're
not kept together in the same place. For
the people of Jannah, it is kept in
the highest of levels because of the honor
for the believers and what they've attained of
the reward of Allah
And for the disbelievers,
in the lowest of depths, even their records
aren't given any honor. So Allah, ajal, as
we said on yomulquiamah,
there is only humiliation and dishonor for the
disbelievers, and only honor and blessing and nobility
for the believers.
Having mentioned their record, Allah now tells us
that they will be in bliss, which is
a word that encompasses emotional, spiritual, and physical
delights. Seated on captors, they are adorned with
beautiful cloth cloth, gazing in wonder at what
Allah has prepared for them of bliss and
gazing upon the noble countenance of their lord.
You, oh, unlock oh, onlooker, will see on
their faces the radiance of bliss that is
the glow of pleasure. For when pleasure and
happiness are ongoing, that gives light, beauty, and
joy to the face. They will be given
to drink pure wine, which is the best
and most delicious of of drinks from a
sealed container, of which the seal is musk.
It may be that what is meant is
that it is sealed to prevent anything from
being added that may detract
distract from its pleasure or spoil its taste,
and that the seal
with which it is sealed is musk? Or
maybe that what is meant
by the word translated here as seal is
the residue at the bottom of the vessel
from which they will drink that pure wine
and that it is the finest musk. This
residue that is left at the bottom of
the glass is usually thrown away in this
world. But in paradise, it will be of
the high, of that high quality. Scholars differ
as to what this means, that the seal
of this drink will be musk. Lord mentions
2 positions, and there is a third one.
The first one is that the seal, meaning
that the vessel is sealed. It is closed
with something that will be of musk. So
that's why Allah says says that it is
sealed with musk stop, and its stopper will
be made of musk. That's one position. The
other position is a position of Saeed ibn
Jabayr from
the students of Abbas and an imam and
others, and that is that it is mixed.
Sorry, that the residue, what is left over
at the end of that drink is made
of musk, meaning that it is something which
is delightful to drink. As the author said,
usually what happens is when you have the
dregs or the very last remnants of a
drink, you normally don't drink that. You spill
because it's just the stuff that's left over.
It's not the stuff tea and other stuff
that you make if it's open leaves. It's
the stuff that's left at the bottom that
no one drinks. But in Jannah, even what's
left at the bottom, even what would normally
be discarded in the dunya in Jannah, it
is amazing.
So there is nothing everything, as we said
yesterday, when Allah
was speaking about some of the other flights
of Jannah, even the smallest of things in
Jannah is amazing in terms of its reward
and its delight. And the other position is
a position of
and that is that it is mixed with
musk. The drink itself
of wine is mixed with musk. And so
it is something which is even more flavorful
flavorful
and even more sinful than that which people
are accustomed to in the dunya.
This residue that is left at the bottom
of the classic,
for that eternal bliss of which no one
knows the extent of its beauty except Allah.
Let all aspire who have aspirations, that is,
let them compete in hastening to the to
the deeds that will enable one to reach
it. This should be given priority in sacrificing
that which is most precious in order to
attain it. For it is the most deserving
of things which strong men should compete to
attain. That drink will be mixed with water
from the spring of Tasneem, which is a
spring from which those who are close to
Allah will drink. It's the highest source of
any drink in paradise. Therefore, it is only
for those who are close to Allah, who
are the highest of people in status. It
will be mixed with nectar and other delicious
drinks for the people on the right.
Verily, the evildoers used to laugh at those
who believed.
When they passed by them, they would wink
at one another in mockery.
And when they turned to their homes, they
returned
exalting.
When they saw the believers, they said these
people have indeed gone astray.
Although, they were not
sent to be keep to be their keepers.
But on that day, those who believed will
laugh at the disbelievers.
While sitting on couches gazing around.
Are the disbelievers required for anything other than
what they used to do. Having mentioned the
requital of the evildoers and the reward of
the believers, Allah subhanahu wa ta'ala now mentioned
the immense difference between them. He tells us
that in this world, the evildoers
used to mock the believers, making fun of
them, laughing at them, and winking in derision
at one another when they passed by them
out of scorn and contempt towards them. Yet
despite that, they felt secure and no fear
ever crossed their mind their minds.
And when they returned to their homes in
the morning or evening, they returned exalting, that
is happy and rejoicing. This was one of
the greatest signs of their delusion that they
combined the worst of deeds with a sense
of being secure in this world to the
extent that it it was as if they
had received a covenant
and promise from Allah that they would be
among the best. And they regarded themselves as
being guided and the believers as being misguided.
This was a fabrication against Allah for they
dared to speak about him without knowledge. Look
at how Allah
describes the disbelievers in the way that they
mock the believers, like in the time of
the prophet
what the would do to the Muslims. They
almost took it as a sport and a
pastime and a pleasure that they would go
out actively looking for these Muslims so that
they could ridicule them and mock them and
hurt them and torture them. So, Allah says
that this is what they used to do
in the dunya, and they used to go
home and rejoice about it. So, Allah
will give that same feeling of happiness and
joy to the believers in in Jannah, when
they will look at the disbelievers and see
what they used to do in terms of
their mocking and in terms of the evil,
and now the reward the punishment that Allah
has placed upon them.
Although they were not sent to be their
keepers, that is they were not sent to
be in charge of the believers and were
not given the task of keeping a record
of their deeds such that they should be
keen to accuse them of being misguided. This
was nothing more than stubbornness, obstinacy,
and foolishness on their part for which they
had no proof or evidence. Therefore, they're required
only hereafter to match their deeds. But on
that day, namely the day of resurrection, those
who believed will laugh at the disbelievers when
they see the immersed when when they see
them immersed in punish in punishment, when all
that they used to to to fabricate will
be lost from them. The believers will be
in the utmost comfort and security, sitting on
couches that are beautifully adorned, gazing around at
that which Allah has prepared for them of
bliss and gazing upon their noble continents
continents of of their lord
countenance of their lord. Are the disbelievers required
for anything other than what they used to
do? That is they will be given a
recompense that match their deeds. Just as they
laughed at the believers in this world and
accused them of being misguided, the believers will
laugh at them in the hereafter, and they
will see them subjected to a punishment that
is a requital for misguidance.
Yes. They will be required for what they
used to do on the basis of divine
justice and wisdom. For Allah is all knowing
most wise. That's the end of the commentary
of.
All praise and thanks are for Allah, and
may the blessings and peace of Allah be
upon prophet Muhammad salallahu alayhi wasalam, his family
and his companions abundantly until the day of
judgment. When I come to the tafsir of
the 84th surah of the Quran, which is
Suratul in Shikhaq,
and it is known by this name in
some of the early works of tafsir and
some of the narrations of the scholars of
tafsir Hadith, but the name by which it
is more famously known in the narrations of
the companions and in the Hadith of the
prophet
is
with the first verse.
And as we said, these surahs are known
as the Surah. Every surah that begins with
there's like 4 or 5 of them in
the 30th shows.
They are known as the Samawat Surahs. It
is a Mecca Surah according to Ibn Abbas
and Ibn Zubayr
And those scholars who then took that position
such as And
it is all consists of 25 verses.
In the name of Allah, the most gracious,
the most merciful.
When the heaven is rent asunder.
And and hearkens unto its and hearkens unto
its lord
as
in truth it must.
And when the earth is leveled,
and cast forth all that it contains and
becomes empty.
And
and
hearkens unto his lord as in truth a
must.
Then, oh man who toils constantly
until you meet your lord, you will surely
see the outcome of your deeds.
As for the one who has given his
record of deeds in his right hand.
He will have an easy reckoning.
And he will go back to his family
and pray that's rejoicing.
As for the one who has given his
record of deeds from behind his back,
he will call out wishing for death.
And he will enter the raging fire.
He lived rejoicing among his family.
Indeed, he thought that he would never return
to his lord.
He will indeed return to him for his
lord his lord was always watching him. Here
Allah
explains what will happen on the day of
resurrection of changes to mighty heavenly bodies when
the heaven is rent asunder. That is when
it splits apart,
its stars and other heavenly bodies are scattered,
and the sun and moon cease to shine
and heark hearkens unto its lord, that is
heeds his command and listens
out for what he will say. And in
truth, it must do so, for he is
subjected and under the control of mighty of
a mighty sovereign whose command is not to
be disobeyed disobeyed and whose rule is not
to be opposed.
That he must hearken to its lord and
obey. Meaning that when Allah commands on your
the heavens and the earth and everything to
change into whatever form Allah commands it to
change into, it will have no choice except
to respond to the command of Allah. It
cannot with hand, it cannot withstand, it cannot
withhold, it cannot refuse.
He must do as Allah commands. So Allah
mentions as you can see in the surah,
surah and
the accounting that if these great
creations of Allah have no choice except to
obey the command of Allah, then what choice
will humans have on that day that are
of a less creation, There are lesser weaker
creation than the creation of the heavens and
the earth. So when Allah commands the heavens
to be rent asunder, he will do as
Allah commands, and he will hasten to the
command of Allah
as it must do. Because on the day
of judgment, there is no more free will.
There's no more free choice. But rather on
that day, all dominion kingdom will be for
Allah Subhanahu Wa Ta'ala. He alone will choose
what will takes place on that day Subhanahu
Wa Ta'ala.
And when the earth is leveled, that is,
it will be shaken and its mountains will
be scattered away. All structures or landmarks will
be made to tumble down and Allah, subhanahu
wa ta'ala, will spread it out like a
leather mat
until it becomes very wide and spacious in
order to accommodate all those who will stand
before him despite their huge numbers.
Thus, it will become a smooth, leveled plain
in which you will see no depression or
elevation and cast forth all that it contains
of the dead and of treasures
and becomes empty. The trumpet will be sounded
and the the dead will come forth from
their graves to the surface of the earth.
The earth will bring forth its treasures until
they become like great columns, which people will
see and will will regret what they used
to compete for. The earth will cast forth
all that it contains of people, so they
will be made to stand and be resurrected.
And some of the scholars said of treasures
as you can see here. Why the treasures?
What benefit is it of bringing the treasures
out of the earth on that day? Some
of the scholars said as a a warning
or as a a source of regret
and remorse for those people who spent their
life trying to seek that wealth, trying to
find those treasures. That's what they dedicated themselves
to. But on that day, they couldn't care
less. There will be columns of wealth everywhere,
treasures of the earth everywhere.
No one will go near them. No one
will want them. No one will compete for
them. That stuff that people used to kill
over in this life will mean nothing to
them on that day. So Allah will make
it a source of greater regret and remorse
for them that they see those treasures. And
now truly, finally, they understand its value,
And hearkens unto his lord,
as in truth, he must. Then, oh man,
who toils constantly until you meet your lord,
that is you are toiling,
doing good or bad deeds until you meet
your lord. Then on the day of resurrection,
Allah will certainly
require you on the basis of grace
if you are if you are among the
blessed or on the basis of justice if
you are among the doomed. You are treading
towards you, oh lord, as some of the
scholars said, because life is full of pressure.
Life is full of challenges. Life is full
of trials and hardships. You go from one
stage to another to the next, and it
is all just hardship, toil after toil, difficulty
upon difficulty. And even in terms of your
deeds, what you try to do and try
to do, and it's not easy to worship
Allah to do good deeds, stay away from
the haram. So every single person is putting
in their efforts towards the akhirah, whether those
efforts are accepted or not, whether they're good
or they're evil. Everyone's going towards the same
path. So whatever you put forth, those are
your labors. The word toil means to labor,
to work.
Everyone's doing that. Everyone, whether it's in good
or bad, whether they make a great deal
of effort or no effort at all. But
still that is what you're putting forth towards
that day.
Hence, he mentions the details of the requital.
As for the one who has given his
record on, of deeds in his right hand,
this refers to the blessed. He will have
an easy reckoning, which will be an easy
discussion of his deeds before Allah. Allah will
make him,
Allah will make him admit his sins
until when he thinks he that he is
doomed. Allah, subhanahu wa ta'ala, will say to
him, I conceal them for you in the
previous world, and I will conceal them for
you today. Allah says that the believers would
have an easy reckoning. The prophet
He said, Manuka shall he Manuka shall hisab
halaq,
whoever is made to
justify
their accounting will be destroyed.
She said, oh, messenger of Allah, Allah says
in the Quran
that those who are given their record of
deeds on their right hand will have an
easy accounting. The prophet
that is a presentation,
not a
defense and an argumentation.
So there is a difference between the 2.
For the believers, Allah, ajazhu, will present for
them their good deeds. They don't have to
justify. They don't have to argue. They don't
have to defend. Why? Because they're in Jannah.
There's no need for them to argue or
to defend. But Allah, for some of them,
would just remind them of some of the
evil that they did, that he can show
them his mercy and forgiveness on that day
for forgiving them. But in terms of them
defending and in terms of arguing back and
forth like the disbelievers will do, no. That
is called munakasha. Munakasha means to debate, to
argue. For the believers, there is a presentation
just like someone who gets a re an
award here. You pass your exams. You go
and you get your certificate. It's not they're
not gonna question you anymore. You did the
test. You already passed. Now it's just a
presentation
of your results. That is how it will
be presented
for the believers. For the disbelievers though, no.
It is.
They are the ones that debate. They are
the ones that have to argue. They are
the ones that have to justify that. And
those are the ones that then, that is
a sign that they will be punished.
And he will go back to his family
in paradise rejoicing
because he has been saved from punishment and
has attained reward. Who is his family in
paradise that he's going back to rejoice?
Scholars, some of them, said that he refers
to his new household,
The slaves that Allah will give them in
Jannah, the whole in Jannah. Those types of
creations that Allah has placed. That is his
family, not necessarily
his family from the dunya because they may
not all be in Jannah. Maybe none of
them will be in Jannah, only Allah knows.
And so therefore not everyone will have that
same level of because some people are new
Muslims. None of their family accepts Islam. So
they don't have a family to rejoice within
that sense in the jannah, but Allah will
give to them a new family. So whoever
the people are, if they have family from
the dunya that joins them in jannah, then
that they're also included. And if not, then
Allah will give to them a household that
they will go back and rejoice to.
As for the one who has given his
record of deeds from behind his back, that
is in his left hand from behind,
he will call out wishing for death because
of disgrace and shame. And what he will
find in his record of deeds that he
sent forth and did not repent from.
And he will enter the raging fire. That
is the raging fire will surround him on
all sides and he will suffer different kinds
of punishment there. That is because in this
world, he lived rejoicing among his family, and
the resurrection never crossed his mind. He did
evil deeds and never thought that he would
be brought back to his lord and would
be made to stand before him. And look
at the comparison that Allah makes. For the
believers, they rejoice in Jannah with their family.
And for the disbelievers, Allah says, you had
your rejoicing in the dunya. You were happy
in the dunya. That's why you had your
fun. And now when
they would have punishment.
Nay. He will indeed return to him for
his lord
was always watching him. So it's not appropriate
for Allah to leave him without purpose, with
no commands or prohibitions, and no reward or
punishment.
Verily I swear by the twilight.
And by the night and what it brings
together.
And by the moon when it is full.
You will surely progress from stage to stage.
Then what is the matter with them that
they do not believe?
And when the Quran is recited to them,
they do not prostrate to Allah.
Rather those who disbelieve insist on rejecting the
Quran.
Rather those,
but Allah knows best what they harbor in
their hearts of ill feelings.
So give them the tidings of a pain
a painful punishment.
But those who believe and do righteous deeds
will have a never ending reward.
Here Allah swears by the signs of the
night. He swears by the twilight, which is
a remnant of sunlight that signals
the the onset of the night. And by
the night, and what it brings together of
animals and other things. And by the moon,
when it is full, that is when the
light of the moon is at its brightest,
When it is full. That is when it
is at its full at its most beautiful
and is of the greatest benefit. What I
was attested to to by this oath is
you, oh, humankind, will surely progress from stage
to stage. That is you'll pass from several
stages, from a sperm from a sperm drop
to a clean clot to a lump of
flesh until the soul is breathed into the
developing fetus. Then he becomes an infant and
child,
then reaches the age of discernment,
then he becomes accountable and subject to commands
or prohibitions. Then after that he dies, then
he will be required he will be resurrected
and required for his deeds. These various stages
that the human being goes through indicate that
Allah alone is deserving worship,
is to be affirmed as one, and is
in control of his slaves by his wisdom
and mercy, and that the human being is
in need and is helpless, subject to the
control of the almighty most merciful. Paul in
this verse when he says that you will
slowly progress from stage to stage,
the author says you as in humankind.
And in reality, there are 2 positions amongst
the scholars of tafsiras to who the you
is referring to in this verse. Oh, mankind.
Oh, person. Who is referring? Because Allah says,
which means the singular, oh, person, oh, mankind.
So he can either be a singular or
he can be all of humankind. One position
amongst us, with tafsir, is that refers to
the prophet
and the stages that he would go through
in his life from the beginning of Islam
until his death sallallahu alaihi wasallam. The different
stages that Islam went through during his 23
years of prophethood of first oppression, weakness, and
then the hijrah, and then might and power
and conquest and so on and so forth.
Another scholar said to refers to the Islam
Mirage,
that you will go from stage to stage,
meaning the 7 heavens that you ascended through
and met the different prophets that you did
on the night journey. And other scholars did
as what the author mentioned, that they said
that it's referring to humankind and the stages
that they go through in terms of their
own development and life, From the moment that
you're a baby
until you die, the different stages that you
go through. Another said that it's not about
the physical stages, but about the stages that
you go through in life of happiness
and sadness
and wealth and poverty and sickness and health.
These are all stages that people go through.
And as we said before, all of these
meanings are correct because these are all stages
that Allah has decreed, either for the prophet
or for me and you as individuals. All
of these are things that you go through
that are signs from Allah, azza wa jal.
Therefore, the believer should make them stop and
pay heed and remind them of Allah, azza
wa jal.
Yeah. Despite that many people do not believe.
And when the Quran is is recited to
them, they do not prostrate to Allah. That
is they do not submit to the Quran
or comply with its commands and prohibitions.
Rather, those who disbelieve insist on rejecting the
Quran. That is, they stubbornly rejected the truth
after it be it has become clear.
So it should come as no surprise that
they do not believe and do not submit
to the Quran. For the one who stubbornly
rejects the truth is a hopeless,
is a hopeless case. But Allah knows best
what they harbor in their heart of ill
feelings. That is
what they do and intend in secret. For
Allah knows what they conceal in their hearts
and what they do openly, and he will
requite them for their deeds. Hence, he says,
so give them the tidings of a painful
punishment.
The word
translated here as giving tidings,
reflects the fact that tidings have an effect
on the skin.
Which is the word for skin. Yeah. Showing
either happiness or distress.
This is how most people are. They reject
the Quran and do not believe in it.
But among humankind are some whom Allah has
guided, so they believe
in Allah and accept that accept what the
messengers have, what the messengers brought. They believe
and do righteous deeds is they who will
never
is they who will have a never ending
reward. That is
one that will never cease, rather is an
eternal reward such as no eye has seen,
no ear has heard, nor has it ever
crossed the mind of man. It's the end
of the commentary of.
Praise and thanks for Allah, and may the
blessings and peace of Allah be upon the
prophet Muhammad, his
family, and his companions abundantly until the day
of judgment. When I come to the of
85th chapter of the Quran, Suratul Buruj,
and is known by this name from the
time of the Tabi'in onwards. And therefore, the
books that were written after that period is
often refer to Surah through Buruj, but its
name within the Hadith of the prophet and
in the narrations of the companions is Surah
using the first verse as we mentioned by
now. And as we said, these surahs are
known as the Samawat. They are known as
the Samawat.
And in the Muslim believer Muhammad
it is said that these are the length
of surahs that the prophet sallallahu alaihi wasallam
used to recite in his prayer.
The length of the Samawat
Surah. These were the length the type of
surahs that he would recite in Surah Alaihi.
It is a Mikki Surah according to Ibn
Abbas
and those scholars who followed him in this
such as and others, and it consists of
22 verses.
In the name of Allah, the most gracious,
the most merciful.
By the heaven with its big stars.
And by the promised day,
by the witness and what and that which
is witnessed.
Cursed be the makers of the trench.
And, who lit a blazing fire in it.
For they sat beside it.
To witness
what they did to the believers.
The only grievance against them
was, was that they believed in Allah, the
almighty, the praiseworthy.
To whom belongs the dominion of the heavens
and the earth, and Allah is witness over
all things.
Verily for those who persecute the believing men
and believing women, then do not repent. There
will be the there will be the punishment
of hell and there will be the punishment
of the scorching fire.
But those who believe and do righteous deeds
will surely have gardens through which rivers flow.
That is the great
triumph.
Indeed, the,
the vengeance of your lord is severe.
Verily is he who originates creation, then repeats
it.
He is the oft forgiving, the loving.
The lord of the throne, the glorious.
He does whatever he wills.
Has there not come to you the story
of the disbelieving hosts?
Of pharaoh and
Thamud.
Nay, those who disbelieve persist in denial.
And Allah encompasses them on all sides.
Is a glorious Quran.
Inscribed in a preserved
in a preserved tablet.
That is by the heaven with all that
it contains of the sun and moon and
other heavenly bodies. They are indicative of the
perfect might, mercy
that that, perfect might, mercy, vast knowledge, and
wisdom of Allah Subhanahu Wa Ta'ala. And by
the promised day, namely the day of resurrection
on which Allah has promised together all creatures
bringing together the first and the last near
and far. It cannot be changed for Allah
does not break his promise by the witness
and that which is witnessed. This includes everyone
who meets this description. That is one who
sees
and and what is seen. What is attested
to hear is the dazzling signs of Allah,
his great wisdom, and his awe encompassing in
mercy. The author
mentions here in these two verses when Allah
takes an oath by the promised day. He
says that that is the day of judgment
and that is the opinion of the vast
majority of the scholars of tafsir.
That the the promised day is.
And then he says the and the, the
witnessed and the witness
and what is witnessed.
And the scholars of Tafsir have different statements
regarding that. Some say that it is the
day of Jumuah
because it is the day that is witnessed.
Some say it is the day of Arafa,
which is the day that is witnessed. Some
say that he's referring to the prophet
as the witness and his as
those that will be witnessed against. And so
there are many different narrations, and that's why
the author, as he often does when he
finds that amongst the serif, they gave many
different examples,
he takes the more general meaning. What is
the more general meaning? That Allah takes an
oath by everything that will be a witness
and by everything that will be witnessed against.
So every witness Allah
that will call upon on your.
And likewise, because all of those are witnesses,
they have Arafah as a witness, Jumuah as
a witness, the earth is a witness, Your
bodies are witnesses. The angels are with all
of these are witnesses. And what they will
witness against, Allah Azzawajal also mentions that in
terms of of what he's taking an oath
by.
And it was said that what he's attested
to hear is the words,
cursed be the makers of the trench. And
this is a supplication against them,
praying that they that they be doomed. These
makers of the trench were disbelievers, among whom
lived some believers. The disbelievers put pressure on
them to enter their to enter their religion,
but the believers refused to do so. So
the disbelievers dug a trench in the ground
and lit a fire in it. Then they
sat around it and persecuted
the believers, exposing them to the fire. Whoever
responded to their demands, they let him go.
But whoever persisted in his faith, they threw
him into the fire. This one this was
an example of extreme hostility
towards Allah and the believers. Therefore, Allah cursed
them, destroyed them, and promised them punishment and
said, cursed be the makers of the trench.
Who are these makers of the trench? The
scholars of differ
because there is no
single hadith in which the prophet
described them and said, these are the people
that Allah spoke about in the trench, but
rather we will find in the sunnah, likewise,
in the steams of the companions,
descriptions of people that these that these verses
could be applied upon.
So there's stories that we have and the
narration of the companions in the sunnah from
the prophet
of people who dug trenches and and harmed
the believers.
And these verses could be applied upon them.
The most famous of them is the hadith
in Sahih Muslim of Suhayb Ar Rumi
concerning the king who had a sorcerer. And
when the sorcerer became old, he wanted an
apprentice. So the apprentice was a boy. He
told the apprentice to come every day to
learn from the sorcerer so that he could
take his place when he dies. But on
the way to the sorcerer, the boy would
come across a monk, would speak of Allah
and remind him of Allah and go to
the path of Allah
So he would go and he would sit
with the monk, but he would become late.
On the way to the sorcerer, he'd be
late and the sorcerer would become angry and
punish him. On the way back home, he'd
be late. His mother and father would punish
him. So he said to the monk, either
way, I'm getting struck. Go there, he hits
me. Go home, he hits me. He says
the monk said to the boy, what you
should do is you make an excuse and
blame each other. Meaning, when you go to
the sorcerer and he says, why are you
late? You say, my parents kept me late.
When you go home and they say, why
are you late? You say, the sorcerer kept
me late. That way,
you're out of this issue. So that's what
he did until he continued to learn and
learn and learn. One day, as he was
on the way to the sorcerer, the young
boy, he comes across a big rock. People
are stopped. They can't pass by. They can't
move. It's just in the way. So he
picks up something and he says, today I
will know. Who is greater? The lord of
the sorcerer or the lord of the monk?
So he makes dua to Allah, and he
casts his stone, and Allah removes from them
their obstacle.
So he realizes. He goes to the monk
and tells him. The monk says to him,
you today are better than me in the
sight of Allah. But now Allah will test
you and try you. And when Allah tests
you and tries you, then don't tell anyone
about me. Don't point towards me. So Allah
Azariah tested and tried him. The people learned
of him. And by Allah's permission, he would
cure people. By Allah's permission, he would make
dua.
There was a blind adviser, the hadith says,
of the king, someone close to him. He
was blind. He heard of this boy and
what he does. So he came to him
and he said that I came to you
for you to cure me. The boy said
I don't kill anyone. Allah cures. So if
you believe him and make dua, Allah will
cure you. So he believed and he got
his sight back. He went to the king
the next day, the adviser, and the king
said, you you can see what happened.
He said, my lord cured me. He said,
do you have a lord other than me?
He said, my lord and your lord is
Allah. The king took him, and he tortured
him and tortured him until he showed him
where the boy was. He bought the boy
and tortured him and tortured him until he
told him where the monk was. The monk
dies. The adviser dies. He says to the
boy, I'm going to kill you as well,
but you because you're the one calling people.
I'll make a spectacle of you. So he
orders his troops to take him to the
highest mountain and to throw him off the
peak. When he gets to the peak of
the mountain, he makes dua to Allah, Allah,
save me from these people. The mountain sheikhs
ordered them die except him. He comes back
to the king. The king says, how did
you escape? He says, I called to my
lord. He says to his troops, take him
to the middle of the ocean, drown him.
Takes him there, makes Duaa, oh, Allah save
me from them. The boat capsizes, but he
survives because he's back. He says, you survived
again. He said, my lord saved me. He
said, you cannot kill me until you gather
the people together. Put me on a tree,
meaning to crucify me. Take an ole or
take an arrow and say by the lord
of the boy and strike me, then you
will die. So that's what he does. And
so he kills him in that way. But
when he invokes the name of Allah by
the lord of the boy, all of the
people believed. Many of them accept Islam.
The king's advisers say, the very thing you
fear does not happen.
The one thing you're running away from, everyone's
believed now. So then he ordered that trenches
are dug, that they're thrown in with fire
that be that is alighted therein, and those
people are thrown in. And that is where
you have one of the wordings of the
hadith that a woman came to the trench
with a young child in her arms, and
she hesitated.
So the child said to her, my mother,
go in for you're upon the truth. So
she fell in as Allah
commanded. And so that's one narration. But you
have many different narrations. The companions, Ali Radiallahu
and others, said that it's speaking about a
people that were in Yemen, and you will
have 4 or 5 different narrations if you
go to the books of tafsir. This is
a way of doing tafsir where there's not
a specific incident that is mentioned in the
Quran, but we have multiple incidents that resemble
it. What What is the position then of
the likes of the scholars of Tafsir such
as Tabadi and others? They say that all
of these apply. Allah is speaking about all
of these incidents that took place throughout the
history of the prophets and the nations,
that there were people that were punished in
this way,
trenches dug, fire being lit therein, them being
cast and thrown into it because of their
belief in Allah Subhanahu Wa Ta'ala. So Allah,
when he says may they be cursed, he's
cursing all of those people who punish the
believers in this way. Then he tells us
about the makers of this trench who lit
a blazing fire in it, for they sat
beside it to witness what they did to
the dis to the believers. This is one
of the worst types of tyranny and hardheartedness
because they combine stubborn rejection of the signs
of Allah with fighting the believers and tormenting
them with this heart wrenching heart wrenching
torment and being present to to watch them
being thrown into it. When the only grievance
they had against the believers
was something for which the latter deserved to
be praised and through which they only sought
to attain happiness.
Which was which was that they believed in
Allah, the Almighty, the Praiseworthy,
who who poses
who possesses
might through which he subdues and things
All things. And all things
as he subdues all things, and he is
deserving of praise in and all his words,
attributes, and actions. And from that which shows
the heinous nature of their crime, mister Allah
says,
When they were burning these people, they were
sitting and watching. Some of the narrations in
the books of Tafsir said that they bought
out their couches and they bought out their
thrones and they bought out their chairs, and
they sat there as if it's a spectacle.
These are the nobility and the kings and
their advisors. They would sit and they would
watch them being thrown in and tortured as
if it is something which they are which
they are being, which they are enjoying.
And in some of the narrations of tafsir,
it is said that the fire
took took them as well.
So after they punish those people or they
thought that they were punishing the believers, the
fire consumed them. Allah made that same fire
destroy those people who had burned them. And
Allah knows best. To whom belongs the dominion
of the heavens and the earth.
As he created them and all who dwell
in them, they are his slaves and he
controls them as the owner controls what he
owns. And Allah is witness over all things
because He knows,
He, hears and sees all.
Should these rebellious
ones who oppose Allah not fear less than
the almighty? The omnipotent wreak vengeance?
Or do they not realize that they are
they are slaves of Allah? And no one
has any power over anyone else except by
permission of the sovereign?
Or is it hidden from the from them
that Allah encompasses all their deeds and will
require them for their actions?
Nay, the disbeliever is deluded and their wrongdoer
is ignorant and blind to the straight path.
Then Allah issues promises and warning to them
and offers them the opportunity to repent. As
he says, verily for those who persecute the
believing men and believing women, then do not
repent. There will be the punishment of hell
and there and there will be the punishment
of the scorching fire. That is the severe
burning punishment. Lazarus mentions 2 punishments, hell and
scorching fire. And that's why we said that
some of these made
the position
that they were destroyed by the very fire
that they lit in the trenches. That's the
scorching fire. And then on Yomul Qiyamah, they
will be punished in the greater fire of
hell.
Al Hassan, may Allah have mercy on him,
said, look at this generosity and kindness. They
killed his close friends and those who obeyed
him. Yeah. He's calling them to repentance. And
this is Al Hassan Abbasi his
statement that look after Allah mentions what the
evil that they did and the harm that
they did and Allah curses them. He says,
but if they were to repent
and turn to Allah, Allah would have forgiven
them. How amazing is the mercy of Allah
After all of those multitudes of people they
killed, had they turned to Allah, Allah would
have forgiven them. Like the hadith of the
man who killed a 100 men, 99 men,
and then a 100 in cold blood, and
he turned to Allah, ajazawa, and Allah forgave
him. So
Allah even
here, despite the worst of crimes that they
committed against the believers,
had they turned to Allah and made tawba
and believed and accepted Islam, Allah would have
forgiven them. Having mentioned the punishment of the
wrongdoers, Allah now mentions the reward of the
believers.
By the by those who believe in their
hearts and do righteous deeds in their physical
actions will surely have gardens through which rivers
flow. That is the great triumph
through which they will attain the pleasure of
Allah in his paradise. Indeed, the vengeance of
your lord is severe. That is the punishment
of those who commit crimes and great sins
will indeed be severe. For he is vigilantly
watching the wrongdoers, as he says elsewhere, such
is the punishment of your lord. When he
punishes the cities that are given to wrongdoing,
verily his punishment is painful and severe. Verily
is he who originates creation then repeats it.
That is he is the he is the
only one who initiates creation and repeats it.
And he has no partner in that. And
he is the also forgiving who forgives all
sins, for the one who repents and he
pardons all bad deeds.
For the one who seeks his forgiveness and
turns to him, the loving who loves his
loved ones and his loved one ones love
him with a love that is unmatched. And
look at these two names that Allah mentions
after the
the,
the the punishment that these people suffered.
Look how Allah
first describes them even though that they died,
and he says that those who believed
did righteous deeds, they died. They they were
killed. They were tortured and and murdered in
that way. But Allah says concerning them,
They had the greatest of triumph because their
triumph is not the triumph of the dunya,
but is the success of the akhira. And
then Allah uses these two names,
that is after forgiving
for the one who turns back. As we
said, even if those disbelievers attend to Allah
in the Islam with Islam and with Tawbah,
Allah would have forgiven them. And Allah is
an ladooed, loving
towards his.
Allah showed great care and mercy upon those
people that were killed in that way because
Allah made them martyrs. Allah elevated their status.
Allah
memorized or mentioned their story within the Quran.
And that's why we said in that narration
that the child said to its mother, go
into the fire. You're upon the truth. And
so Allah
made them firm and gave them steadfastness.
So Allah
showed them his love.
Just as nothing resembles him in his majesty,
beauty,
attributes, and deeds, the way he is loved
in the hearts of the elite among his
creation is like nothing else.
No other love resembles it. Therefore, love of
him is the foundation of servitude to him.
For it is a love that takes precedence
and prevails over over over love of anything
else. If you love anything other than Allah
independently of Allah and not for his sake,
then it will turn into suffering. And Allah
subhanahu wa ta'ala is loving towards His loved
ones. As He says elsewhere, people whom He
loves
and who love Him. What is referred to
here is pure love.
There is a subtle meaning here for alongside
his name, the loving, Al Wadud. He mentions
his name, the oath is forgiving, Allahfor.
So as to indicate that if the sinners
repent to Allah and turn to Him, He
will forgive their sins and love them. So
that it can it cannot be said that
He he will forgive their sins but love
but love will not be restored to them
as some erroneously
suggested.
That when Allah
loves, he loves his the believing slaves. And
when they send Allah doesn't doesn't
approve of their sin, but when they turn
to Allah and repent, Allah loves them once
again. Allah restores that love to them
And so Allah loves the believers and from
his love for them, this is,
is his giving them the ability to make
repentance.
Giving them
the and the ability and guidance to make
repentance.
Rather, Allah rejoices over the repentance of his
slave when he repents. More than a man
rejoices over his camel on which it is
his food and drink and all that he
needs on his journey, which he loses in
the rug rugged rugged and dangerous wilderness.
So he despairs of it and lies down
in the shade of a tree to await
death. Then whilst he is in that state,
his mount appears at his head, so he
seizes its reins.
Allah rejoices more over the repentance of his
slave than this man rejoices over his mount.
And this is a great joy that cannot
be surpassed. This is the hadith of the
prophet in terms of when he spoke about
the joy of Allah and the happiness that
Allah has when one of his servants repents
to him. It is more pleasing to Allah
than that person who thinks he's on the
brink of death, and then he's saved from
that death. The amount of relief and rejoice
that he would feel,
Allah is more happy, more pleased with his
servant when he turns to him. To Allah
be praised in pure love. For, how great
is his kindness and goodness, how abundant his
grace and favor. The lord of the throne.
The glorious. That is lord of the mighty
throne, which which in its greatness encompasses the
heavens and the earth and the Kursi.
In relation to the throne, the Kursi is
like a ring thrown into the wilderness.
Compared to the rest of the earth, Allah
singles out that throne for mentioned because of
its greatness
and because it is the closest of all
created things to him. This is also the,
hadith of the prophet,
the difference between the throne
and the Kursi. The scholar said the Kursi
is the footstool of Allah and
the throne is his throne subhanahu wa ta'ala.
In the hadith, the prophet said that the
example of the Kursi of Allah, his footstool
compared to the heavens and the earth, is
if one of you was to go into
the middle of the desert, take off a
ring from their hand and cast it therein.
The size of that ring compared to the
rest of the desert is like the heavens
and the earth compared to the Kursi of
Allah. And then this example of the Kursi
compared to the throne is the same, like
throwing a ring into the desert. That is
how vast the question of Allah subhanahu wa
ta'ala is. And that is how amazing and
supreme it is, and Allah
is above all of that.
The above is applicable if the word majeed,
translated here as glorious, is understood to refer
to the throne.
However, it may be understood
as referring to Allah Subhanahu Wa Ta'ala, in
which case it is indicative of how sublime
and great his attributes are. Because the scholars
different of tafsir. The word
which means noble, glorious, honorable, is he referring
to Allah or referring to the throne? And
both of these positions you will find amongst
the scholars of tafsir.
He does whatever he wills, that is whatever
he wills, he does.
When he wills a thing, he says to
it, be and it is No one does
whatever he he wills except Allah. If created
beings want something, they were never to be
found some who will
help and some who will resist.
But Allah needs no helpers to do his
will, and there is no one who can
resist whatever he wants.
Then Allah mentions some of his deeds that
confirmed the soundness of that which his messengers
brought. Has there not come to you the
story of the disbelieving host of pharaoh and
Thamud?
And how they rejected the messengers of, the
messengers, so Allah caused them to be among
the doomed. Nay. Those who disbelieve persist in
denial. That is they persist in their stubborn
denial. The signs do not the signs do
not benefit them at all, and exhortation is
to no avail. And Allah encompasses them on
all sides. That is he encompasses
them by his knowledge and might. This is
like the verse in which he says, fairly
your lord is ever vigilant.
This is a stern warning to the disbelievers
of the punishment of those who are in
his grasp and under his control.
Nay, it is a glorious Quran that is
is, comprehensive
in its meanings
and contains a great deal of goodness and
knowledge inscribed in a preserved tablet that is
protected from any change addition or subtraction subtraction
and is guarded against the devils.
It is a preserved tablet in which Allah
has written down all things. It's indicative of
the majesty and greatness of the Quran
and its high esteem before Allah Allah Subhanahu
Wa Ta'ala and Allah knows best. It's the
end of the commentary of Surah Al Buruj.
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
the end of today's lesson.
the end of today's lesson.