Ahsan Hanif – Tafseer As SaDi #26
AI: Summary ©
The Surah statement is discussed, including the importance of recording deeds and showing evidence of one's actions, as well as the guidance of Islam. The speakers emphasize the importance of understanding the physical well-being of the people and desire for their interests and values, particularly in achieving long-term success. The negative impact of media consumption on society is also highlighted, and individuals have a unique responsibility to take advantage of opportunities. The speakers also emphasize the importance of healthy engagement, balance, and the need for individuals to live a healthy life.
AI: Summary ©
And today we begin with the tafsir of
the 86th chapter of the Quran, Surah Tariq.
And this name is the name by which
the Surah is known in some of the
early works of tafsir and Hadith. But the
name by which it is often referred to
is Surah
Surah And it is the last of the
Samawat Suras.
The The Surahs that begin with either or
in the 30th Jews, as we said, are
known as the Samawat Surahs. This is the
last of them, and there are 4 in
total. It is a Makki surah according to
Ibn Abbas,
the famous companion, and then those scholars who
followed him in this such as
and it consists of 17 verses.
In the name of Allah, the most gracious,
the most merciful.
By the heaven and what which
and that which appears by night.
And how could you know
what that which appears by night?
Is the star of piercing brightness.
For every soul, there is a keeper watching
it.
Let a man consider that from which he
was created.
He was created from an ejected fluid.
Originating from between the backbone and the ribs.
Surely Allah has the power to bring him
back to life.
On the day when people's inner secrets will
be examined.
Then man will have no power to help
himself nor anyone to help him.
Was
some,
either larger
by the sky that returns.
And by the earth, that cracks open with
the growth of plants.
Verily, the Quran is a decisive word.
It is not to be taken lightly.
Surely, they, the disbelievers, are plotting and planning.
But I too am planning.
So bear with the disbelievers, bear with them
for a little while. Allah Subhanahu Wa Ta'ala
says by the heaven and that which appears
by night. Then he explains that
he explains what that which appears by night.
Is is the star of piercing brightness. That
is the star that shines brightly whose light
pierces the heavens until it is seen on
earth. The correct view is that this is
a generic term which refers to all stars
of piercing brightness.
It was also suggested that it refers to
Saturn whose light pierces the 7 heavens so
that we so that we see it.
It is called Tariq because it appears at
night.
The author in
this this
Surah, when Allah says
what is the tareq? The word tareq, as
the author mentioned,
comes from the root word of something which
appears,
something which manifests itself.
And that is why as we've said often
in these surahs of the Quran, especially in
the 30th, just Allah
takes an oath by things, by their description,
or not by their name. Allah doesn't say
by the star or by the angels. Allah
gives descriptions for his creation.
And in the scholars of tafsir, they have
different statements as to what those descriptions are
referring to, and this is another example of
that. And so they differed over whether it
is the brightest star that shines in the
sky
or whether it is a planetary body or
whether it is the sun and the moon
that Allah is referring to. And that is
why the author, as we've by now established
many times, his position is that when you
see different statements amongst the early scholars, the
examples that they're giving as opposed to definitive
definitions.
And so, therefore, what he does is he
takes the general meaning of all of their
statements, and that is that refers to everything
that shines bright in the sky because all
of them are signs from the signs of
Allah Subhanahu Wa Ta'ala. What is attested to
by this oath is for every soul, there
is a keeper watching it and recording its
deeds, both righteous and otherwise.
And that soul will be required for the
deeds that are recorded against it. And as
we mentioned before, whenever Allah takes an oath
or in the Arabic language when an oath
is taken, we have what we call the
Jawab al Qasim. This is what he says,
what is attested to by the oath. You
take an oath for a reason. What is
the subject matter of the oath? Allah always
mentions something. Here Allah
says that every single soul has a watch
over it, meaning everything is recorded. Everything that
a person does is being written down and
recorded by those that has placed over them
as keepers. Let a man consider that from
which he was created. That is, let him
reflect upon his creation and his origin. For
he is created from an from an ejected
fluid, namely *, originating from between the backbone
and the ribs. It may be that it
comes from between the backbone
of the man and the ribs of the
woman, or it may be that what is
meant is gushing *, which comes from the
man. And the place from which it emerges
is between the back backbone and the ribs
of the man. And this may be the
most correct interpretation because Allah describes it as
an ejective fluid and what is felt and
seen to be ejected is a * of
the man. Similarly, the word,
translated here as ribs, may be used with
regard to men, and Allah knows best. Because
the scholars of Tafsir differed as to when
Allah speaks about the creation of man. Allah
again shows
the weakness, the inherent weakness of man that
they're created from a drop of *. That's
all that they're created from. That is the
origin that they came from. And so Allah
says this is how weak you are, how
feeble you are, and how your origin comes
from something which is insignificant to the extent
that if it was to be ejected and
it was to fall on your clothes or
fall on your body, you'd wash it off
because it's not just something it's just something
which isn't nice.
Yet that is the origin of the creation
of man. That's the fluid that he comes
from. The scholars then differed us to the
backbone and the ribs. Does it refer to
the backbone of the man and the ribs
of the woman? Or is both an explanation
or both a description of the man of
as to where the * fluid comes from?
And both of them are positions you will
find in the books of tafsir.
The one who created man from an ejective
fluid that emerges from this place is able
to recreate him in the hereafter and resurrect
him for the required
On the day when people's inner secrets will
be examined, that is when what is hidden
in people's hearts of good or evil will
be disclosed and made manifest on their faces.
Allah Subhanahu Wa Ta'ala says elsewhere, on the
day when some faces will become bright and
some faces will become dark. In this world,
many matters are concealed and not visible or
known to people. But on the day of
resurrection, the righteous of the right the righteousness
of the righteous and the evil of the
evildoers will be will be made manifest, and
all matters will be laid open. Then man
will have no power to help himself and
defend him himself
nor anyone to help him or support him.
This is an oath concerning people when they
do deeds and at the time of their
requital.
By the sky that returns and by the
earth that cracks open with the growth of
plants. That is the sky brings back rain
every year and the earth cracks open for
plants to grow on, which people and livestock
live. And the heaven again brings down divine
decrees at all times. And the earth will
split open for the dead on the day
of resurrection. The scholars also differ because, again,
this is a description.
In the same seasons that the people are
accustomed to. And that by that, they can
plant and harvest
the crops. And they know the seasons of
rain. They know the seasons of planting. So
Allah brings back the rain every single year
at the same time. Allah causes people's vegetation
and crops to grow at the same time.
And when 1 year neither of those things
happens, it causes a great deal of difficulty
for people. So Allah takes an oath by
that. That's one tafsir. The other tafsir you
will find is that it's speaking about the
commands of Allah, aasawajal,
that continuously return upon mankind.
It is the commands of Allah and the
blessings of Allah and what Allah ordains from
the heavens that come, and then that is
something which is established upon the earth. And
the earth will crack open on the day
of judgment with with the people who will
be resurrected on that day on Yomul Qiyamah.
Verily, it the Quran is a decisive word.
That is, it contains clear and plain truth
and is not to be taken lightly. That
is is a serious matter and is not
is not a joke. It's a decisive
word that settles issues between different
factions and views and disputes
may be resolved through it. Surely, they, namely
those who reject the messenger sallallahu alaihi wa
sallam in the Quran, are plotting and planning
to defeat the truth and support falsehood. But
I too am planning to cause the truth
to prevail even if the disbelievers hate it
and to ward off what they have brought
a falsehood so that it may be known
who will prevail. For humans are too weak
and insignificant
to be able to resist the most strong,
unknowing in his plans.
So bear with the disbelievers. Bear with them
for a little while. That is for a
short time, for they will come to know
their fate when the punishment descends upon them.
This is the end of the commentary of
Surah Al Tariq. Our praise and thanks are
for Allah and may the blessings and peace
of Allah be upon the prophet Muhammad
salallahu alayhi wasalam, his family and his companions
abundantly until the day of judgment. And I
come to the 8th of Seerah, the 87th
Surah of the Quran, 87th chapter, which is
Surah Al A'la. And it is known by
this name in some of the early works
of and some of the statements of the
and those who came after them. But the
name that it is often referred to in
the earlier narrations of hadith, and the statements
of the companions is Surat Sabih
Surat Sabih or Surat Sabihis Marubik Al Ayla.
As we've mentioned before that that was common.
The scholars differed as to whether the surah
is
but the position of a number of the
companions such as Aisha
and Abdullah ibn Zubair and Abdullah ibn Abbas
and those scholars who follow them and others
is that it is
a It is a Makki Surah. And what
supports that is the narration Sahih Bukhari of
al Bara'ib al Azzib
in which he said in ba'al Bara' is
from the companions of Medina from the Ansar.
He said that the
prophet had arrived or didn't arrive in Medina
for the Hijra,
except that I had already memorized a number
of surahs including Alala,
which shows that therefore it was revealed in
Mecca because Musa ibn Rami
when he came at the behest of the
prophet he started to teach the people of
Medina Quran, and the young from amongst them
started to memorize these surahs that have been
revealed in the Meccan period. So Bara'ah says
that I'd already memorized surahs that he names
Al A'la
from amongst them. And so it seems to
be all Sabihi, he calls it anyway, Surat
Sabih. And so, therefore, it seems that it
is a Maqi Surah, and it consists of
19 verses.
In the name of Allah, the most gracious,
the most merciful.
Glory the name of your Lord, the most
high.
Who created and fashioned
in due proportion.
And who made all things according to a
measure, then guided them as to how to
function and yield the benefits for which they
were created.
And who brings forth the pastur age.
They mix it with it after it was
lush and green.
We will teach you the Quran so you
will not forget.
Accept what Allah rules. Friendly, He knows what
is openly
what is openly known and what is hidden.
And we will guide you to the easy
path.
So remind people if the reminder will be
of benefit.
While the wretched will while the wretched one
will avoid it.
In which he will neither die nor live.
He will attain he will indeed attain true
success
he will indeed,
attain true success who purifies himself.
And reflects upon the sublime names of his
lord, so he prays.
But you, oh, humane humankind prefer the life
of this world.
Even though the hereafter is better and more
lasting.
Very this was
very this was in the earliest scriptures.
The scriptures of Ibrahim and Musa. May Allah
subhanahu wa ta'ala enjoins us to glorify Him
which includes remembering Him, worshiping Him, humbling oneself
before His majesty and submitting to His greatness.
That glorification should be befitting to the greatness
of Allah Subhanahu Wa Ta'ala by mentioning his
names that are more sublime than any other
names because of their beautiful and great meanings.
And he mentions his actions
among which is the fact that he created
and fashioned all creatures that is he perfected
them and made them well. Allah subhanahu wa
ta'ala because Surah by praising himself and glorifying
him that he is the most worthy of
all praise.
Praise your lord the most high and glorify
him. And And that is why the
prophet
said when this verse was revealed, make this
in your
make this in your that's why in the
that we say
and it's taken from this command of Allah
to glorify Allah
And so from the in the position in
which you are the lowest upon the ground,
when your forehead is touching the ground, you
praise your lord using the name that he
is the most high,
the highest above his creation
above his throne.
And who made all things according to a
measure then guided them. This is general, this
is general guidance, which means that you guys
are creatures to attain that which is in
their best interest. Because there are 2 types
of guidance.
There is one which is the guidance of
the general guidance that all creatures have. Guidance
in the sense that you know how to
live, you know, to to find your food
and provision, you know how to how to
have marriage, and all of these things. This
is all guidance so that people know how
to live and flourish in this world. Not
only people, but insects and animals and birds
and fish. Allah gave everything its guidance in
that sense. The second type of guidance, which
is the greater type of guidance and the
most important one, and the one on upon
which salvation and damnation is based, is the
guidance towards worship of Allah in his tawhid.
So Allah
is speaking about the first time, the general
time. Allah guided
after he created so that every person knows
what they need. They need food. They need
drink. They need sun. Everyone knows what they
need to do. Allah gave them instinctually
that ability to understand this and then to
go and seek it in his dunya.
He also mentions
he also mentions worldly best blessings, hence he
says,
and who brings forth the pastures. That is,
he sends down water from the sky, which
causes all kinds of plants and herbs to
grow. Then people, livestock, and all kinds of
animals eat from it. And this is from
the guidance of Allah, a s a w
j, that people know what to plant, what
to eat, what is good for them, what
is bad for them, which fruits to eat,
which ones to leave, which this is all
something which Allah guided them towards. And so
Allah
mentions this as his favors. Then after this
vegetation reaches maturity, it begins to decline.
Then he makes it wither after it was
lush and green. That is He causes it
He causes it to turn black, shrivel up
and become dry. And He mentions his religious
blessings including the foremost blessing that Allah has
bestowed namely the Quran. We will teach you
the Quran so you will not forget it.
That
is we will cause you to remember, what
we have revealed to you of the book.
And we will cause you to remember it
by heart so that you will not forget
anything of it. This is great glad tidings
from Allah to his slave and messenger, Muhammad
salallahu alaihi wa sallam. That Allah will teach
him knowledge and not cause him to forget
it except what Allah was dictated by his
wisdom causing him to forget it for an
ultimate purpose. And this can mean 2 types
of forgetfulness. The first is that Allah
commands him to forget it by Allah abrogating
certain rulings.
So Allah abrogate certain verses of the Quran.
So that is by the command of Allah
Subhanahu Wa Ta'ala as Allah says in Surah
We don't cause the verse to be forgotten
or abrogated.
So Allah will cause it a type of
forgetfulness,
except that we bring something better to it
or similar to it. So that is the
first type. The second type is the natural
human instinct to forget, because the prophet was
human. He used to forget. And sometimes he
would read salah, and he would forget on
the odd occasion how many rakhaas he prayed.
He would sometimes recite, and he would make
mistakes in his recitation. He's human
So in 1 hadith where he forgot, he
said, isn't obey ibn Karab here? But he
said, yes, so messenger of Allah. He said,
why didn't you correct me? The companions didn't
know. Maybe Allah abrogated a verse. Maybe revelation
changed. They don't know. Not going to so
the prophet Muhammad said, no. If I tell
you that it's been abrogate, it's been otherwise,
I forget. And so Allah, azzawajal,
calls the prophet on occasion to forget as
well because he even in his forgiveness, salawahu
alaihi wa sallam, it is sunnah for his
people. People know what to do. People know
how to pray. People know how to correct
themselves. People know, do we open? Do we
correct the imam if he makes a mistake?
These are all things that you benefit from
when the prophet, sallallahu alaihi wa sallam, experiences
something similar.
For indeed, he knows what is openly known
and what is hidden. And therefore, he knows
what is good for his slaves. And for
that reason, he prescribes whatever he wills and
judges as he wills.
And we will guide you to the easy
path. This is also great glad tidings that
Allah would guide his messenger sallallahu alaihi wa
sallam to the easy option in all his
affairs and would make his law and religion
easy. Allah made Islam easy. The rulings of
the Sharia are easy. And Allah subhanahu ta'ala
also made easy
the path towards that good. As Aisha
says that the prophet
was never given a choice between 2 things,
except he would choose the easy of the
2 paths so long as there was no
sin or disobedience involved. And that is the
sunnah. You have 2 ways of doing something.
1 is an easier path than the other,
and both of them will attain for you
your objective. The shari'a tells you, take that
which is easier for you. You don't have
to go. Someone wants to go for Hajj,
they have the opportunity or the option to
ride, meaning go by car, or they can
go and walk.
It is better for you to ride, to
go in the car. It's easier for you
and not to walk. That's going to tire
you out. And by the time you get
to Mecca, it's difficult for you then to
perform Hajj and Tawaf. Everything becomes burdensome upon
you. You have the opportunity,
then that's what you should do. As the
prophet said to that man who had taken
an oath that he would walk and he
was he was couldn't he was unsteady on
his feet because after a couple of days,
he just couldn't walk any further. Made this
oath. Allah said Allah doesn't need you to
punish yourself in that way. Tell him to
ex pay for his oath and write. So
the sharia says take that which is easiest
so long as there is no sin involved.
So remind people of the laws and signs
of Allah if the reminder will be of
benefit. That is so long as the reminder
will be accepted and the exhortation will be
listened to. Whether the reminder achieves art or
some of its purposes.
The implication of the verse is that if
the reminder will not be of benefit in
such a way that it will lead to
more wickedness or will detract from goodness, then
reminding is not enjoying, rather it's prohibited. And
this is from the knowledge of the imam,
Shaikh, ibn Saadi.
Look at Allah when he says remind
if it will benefit.
He links it to being beneficial because not
every reminder is beneficial in every time and
place into every group of people. As Abdullah
bin Musroda used to say, look at the
people that you address before you address them.
Because to speak about to certain people about
certain things will only open up for them
the doors of fitna, causes a problem because
they don't understand. They haven't understood that iman
isn't strong enough. So you have to make
sure that what you say, the time you
say, the way you say, when you say,
all of it is is going to bring
some type of benefit. Because if it doesn't
causes a greater harm, then you didn't benefit.
That reminder is no longer a reminder. It's
a cause of fitna. And that's why when
the companions or some people used to come
to some of the companions and say, why
don't you speak to Usman? Why don't you
speak to Ali? Why don't you advise them?
They said we advise them in secret. We
advise them privately. We're not going to open
a door that no one opened before us.
I mean, the companionship wasn't their way to
stand in front of everyone and to shout
and to make
public proclamations and to cause problems for the
ummah and for the community by speaking out
loud and causing mufitna. Didn't benefit anyone. And
most likely, that person that you're addressing won't
like what you did anyway. They're going to
become defensive. They're going to they're going to
push back. So you didn't really achieve anything.
So Allah says, remind when it is going
to be beneficial
to remind. With regard to the remind reminder,
people fall into 2 categories, Those who benefit
and those who do not benefit. As for
those who benefit, Allah mentioned them in the
words, the one who fears Allah will pay
heed. For fear of Allah subhanahu wa ta'ala
and knowledge that He will require each person
for his deeds will make the person refrain
from sin and strive in in doing good.
So if you are advised, Allah Azzawajal says
that those who have taqwa of Allah, the
fear of Allah, they benefit from the reminder
even if the reminder is done in the
wrong way.
So just as those people shouldn't go and
cause more fitna, but if they do, but
what they say is true, their words are
true, and what they're saying is correct, then
the one who fears Allah should still benefit
from it. And this was also the way
of the Khalifa and the companions, that if
someone spoke out of turn or what they
said was true, the etiquettes were wrong, the
manners are wrong, the method is wrong, But
their words were true.
They would humble themselves and they would accept
it because it's not about those other things.
It's about the message of the truth and
by what is pleasing to Allah subhanahu wa
ta'ala.
As for those who do not benefit,
he mentioned them in the words, while the
wretched one will avoid it, the one who
will enter the great fire, which is a
kindled fire that will reach right into the
heart in which he will neither die nor
live. That is he will be subjected to
a painful punishment with no respite or relief
so that he will wish for death, but
it will not be granted to him. This
is like the verse in which Allah Subhanahu
Wa Ta'ala says, death will not be decreed
for them so that they might die nor
will its punishment be alleviated for them. And
as we said before, when Allah says about
the people of the fire, they don't live,
they don't die. What it means that their
life, meaning that they don't live, is not
a beneficial life. That's what Allah is saying.
It's a life that isn't worth living because
everything that life is meant to give you
of some type of respite and happiness and
joy, all of that will be stripped away
from them. So it is an existence
in which there is no true meaning of
living, no true meaning of being alive. He
will indeed attain true success who purifies himself.
That is the one who purifies himself and
cleanses himself of polytheism, wrongdoing, and bad character,
and bad characteristics will attain success and reflects
upon the sublime names of his lord. So
he prays. That is remembrance of Allah becomes
second nature to him. So he is motivated
to to do that which is pleasing to
Allah especially prayer which is a foremost indicator
of faith. But how again Allah
links the prayer to those people who reflect
upon His names and His attributes. They reflect
upon the tuhid of
Allah Meaning they have iman and they reflect
upon Allah's names and attributes and they increase
in their belief. What does that lead them
to do? To worship Allah and Allah uses
the greatest of those acts of worship which
is which is the salah. And you've seen
now in this tafsir
how many times Allah
affirms salah, the act of salah,
for those people who believe in Allah, have
iman,
turn to Allah,
remember Allah. Those are the people of salah
and how Allah denies or removes the description
of salah from those people who disbelieve, those
people of the fire, those people that are
going to be punished by Allah subhanahu wa
ta'ala. And that is why the prophet said
that the pillar of this religion is salah.
It is its greatest pillar, meaning
the head of the affair is
But after that, Shahad attained, what is the
greatest most important thing that you can do
is to achieve and attain the salah.
This is the me this is the meaning
of the verse. But you, oh, humankind, prefer
the life of this world. That is, you
give it precedence over the hereafter and you
choose its pleasures that are fleeting and mixed
with trouble
over the hereafter.
Even though the hereafter is better, hereafter is
better than this world in all respects and
more lasting because He is eternal and pure,
Whereas this world is a transient transient
realm. So the wise believer does not choose
that which is inferior over that which is
superior.
And he does not choose fleeting pleasure at
the expense of eternal misery.
Love of this world and giving it precedence
over the hereafter is a root of our
sin. Barely this
that is,
that is mentioned in the surah of sublime
commands and interesting story stories was in the
earliest scriptures. The scriptures that Ibrahim and Musa
were the noblest of the messengers apart from
prophet Muhammad sallallahu
alaihi sallam. These commands are to be found
they lead to the best outcomes in both
realms. What does it mean when Allah says
that verily this you will find in the
scriptures of Ibrahim and Musa? What is the
this that Allah is referring to? The position,
as you can see, of the author and
the majority of the scholars of tafsir is
that the meanings of this surah. What Allah
mentioned in Surah Al A'la was the same
thing that Allah mentioned to previous prophets in
their scriptures. So the words and the verses
are different, but the message, the meanings that
are contained in Surah Al'ala
is something which many of the other prophets
were given. And that is why it is,
as we said, one of the most commonly
recited surahs that the prophet
used to recite this one and the one
that will come after it, Al Gharshiya. It
is 2 of the most commonly recited surahs
in public by the prophet,
the jumuah,
the Eid, the Istikhara,
the the Istiska,
a number of the salawat that are public
salahs when the congregation gathers together in big
numbers. These are the surahs that he would
often recite because
their meanings are something that Allah revealed to
many of the prophets of Allah. So the
words are special to the Quran because the
Quran is unique in that way. But the
meanings,
Allah can give to other prophets. So he
gave to gave them
to those 2 prophets, and this is from
the proofs that show that Ibrahim, alayhis salatu
wassalam
had a revelation
like the other prophets or some of the
other prophets did. So we have the Quran.
Musa had the Torah. Issa had the Injil.
Dawood had the Zebur. Ibrahim had,
which means literally pages or manuscripts or scriptures,
scrolls there that he was given. And Allah
also mentions suhaf for Musa
also. And the scholars of Tafsir differed as
to that is the Torah
or it is something additional to the Torah.
And the position of many of the scholars
or a good number of them is that
it is additional to the Torah. The suhuf
is different to the Torah. So Allah gave
to Ibra Musa alaihis salatul salam the Torah,
which is commandments, halal, haram, prohibition. And then
he gave to muzuhaf, which is meanings like
this,
reminders, exhortations.
And that seems to be the stronger opinion
Allah knows best.
It's the end of the commentary of Surah
Al Ayla. 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. May I come
to the tafsir of the 88th Surah of
the Quran, Surah Al Ghashiya.
And it is known by this name in
some of the early works of tafsir and
some of the statements of the Tabi'im and
those who came after. But the name by
which it is more famously known in the
hadith of the prophet sallallahu alaihi wasallam and
in the statements of the companions Surah Al
Ataka Hadith Al Ghashiya.
Surah Al Ataka Hadith Al Ghashiya. It is
a makki surah according to the companion of
Ibn Abbas radiAllahu anhu and then those followers
who followed him in this Ibn Kathir al
Khortubi and others. And it consists of 26
verses. And as we said, this surah alongside
the one before it,
but the ones that the prophet often used
to recite in their Eid salah, in the
Jumuah salah. Because of the meanings, as you
can see, that they contain is reminders and
exhortations.
And this Surah now will speak about the
issues of the hereafter,
about Jannah and the Haw
al Rahim.
In the name of Allah, the most gracious,
the most merciful.
Has there come to you the story of
the overwhelming event, the day of resurrection?
Some faces on that day will be humiliated.
Toiling and weary
as they burn in an intensely hot fire.
They They will be given to drink from
boiling hot spring.
And we'll have no food except dry phones.
That will neither nourish nor satisfy hunger.
And other faces on that day
will be joyful.
Content with the result of their past endeavors.
In a garden on high.
Where they would hear no idle talk.
In it there will be a flowing spring.
In it, there will be raised couches.
And goblets
placed ready.
And cushions set in rows
and find carpets spread out. Here Allah
mentions the day of resurrection
and what it will involve of terrifying events
for it will overwhelm people with its hardships.
They will be required for their deeds and
will be divided into 2 groups. 1 group
which will be in paradise
and another group which will be in the
blazing fire. Then he describes each group. He
says, describing the people of *, some places
on that day, namely the day of resurrection,
will be humiliated,
subjected to shame and disgrace, toiling and weary.
That is, they will be exhausted from the
punishment, dragged on their faces and their faces
will be covered with fire. Allah says concerning
the people of the fire,
They will be toiling and weary.
The tafsir that the author
has chosen is that it refers to their
description on the day of judgment, meaning because
of the horrors of that day. And because
of the punishments of that day, they will
you will look at them, and they will
look like they are weary.
After a very hard life of labor and
difficulty, someone that's just had a very, very
difficult life. That's how their appearance will be
on that day. But it was the position
of some of the companions such as Ibra
Abbas
that Allah is referring to them in the
dunya,
not in the akhirah.
That this is their description in the dunya
because in the dunya, they worked for what
the which they wanted to work towards. So
these people strove just as the believers strove.
The believers strived for the akhirah. They strived
to please Allah
but the disbelievers, the non believers also strived
maybe for money, maybe for power, maybe for
but they're working also. So they will come
on that day, but the difference is that
the toiling and the labor of the believers
will bring back fruits and results, bring back
reward on the on yomul qiyama. But for
these people, no. On the day of judgment,
all they will have is the efforts, meaning
the physical
problems or the physical,
signs of their toiling and weariness. But in
terms of the benefit and the reward, that
will be taken away from them.
As they burn in an intensely hot fire,
that will encompass them on all sides. They
will be given they will be given to
drink from a boiling hot spring. That is
one that is intensely hot. If they cry
for help, they will be given water like
boiling jugs of oil that will scarred their
faces.
This will be their drink. As for their
food, they will have no food except the
dry thorns that will neither nor nourish or
nor satisfy hunger. The purpose of food is
usually one of 2 things. Either it satisfies
a person's hunger and takes away the pains
thereof
or it nourishes his body and protects it
from malnutrition.
But this food will not do either of
these things. Rather it is food that is
exceedingly bitter, foul smelling and vile. We ask
Allah to keep us safe and sound. Ameen.
And Allah
like we said about life and death. Allah
subhanahu wa ta'ala hear about the people of
the fire when he speaks about their food.
He says that it's not food of any
benefit.
There are two reasons why people usually eat
food. Number 1 is for its pleasure, for
its enjoyment,
and and that's what he means by satisfying.
And number 2 is because it nourishes to
give you energy.
Both of those will be removed from the
people of the fire. They will neither enjoy
the food nor will it benefit them in
any way in terms of satiating their hunger,
giving them nourishment.
And that is why the Allah Azar describes
their food as thorns. And they are extremely
long, sharp thorns
that they will be made to eat and
swallow. But it won't go down because it
will it will become stuck in their mouth
and in their throat and on the way
down. And so that's when they will ask
for a drink, and Allah will pour that
drink into their throat and it is a
boiling scalding drink. And this will be their
punishment. So neither the food will benefit nor
does the drink benefit. This one doesn't satiate
them of their hunger, that one doesn't quench
their thirst, and it will be processed repeated
over and over again. May Allah save us
from that.
As to the people of goodness, their faces
on the day of resurrection will be joyful.
That is the radiance of bliss will show
on their faces and their bodies will exhibit
this physical well-being.
Their faces will glow and they will be
extremely happy, content with the result of their
past endeavors
that they sent forth in this world of
righteous deeds and kindness to slaves of Allah.
They will find the reward thereof stored up
and multiplied. So they will be pleased with
the outcome and will attain all that they
wished for. They will be in garden in
a garden that contains kinds of delight on
high, in a sublime location with lofty dwellings,
one above another, from which they will look
out over what Allah has prepared for them
of honor. Where that where that is in
paradise.
They will hear no no idle talk. That
is they will hear no unnecessary talk, let
alone any kind of forbidden talk. Rather, their
talk will be good and beneficial talk that
includes remembrance of Allah
and remembrance of His abundant blessings.
And they will observe the best manners when
talking and conversing which will bring joy to
their hearts. And this is from the completeness
of the blessings of Jannah,
that even the words of the people of
Jannah and the speech of the people of
Jannah will be something which is blessed and
good and honorable
because sometimes we offend one another just by
the words. Sometimes you don't even intend to
offend someone, but just the way that you
speak and the words that you use and
the choice that you make, sometimes people get
offended. So when Allah says that in your
in in Jannah, there is no vain talk,
it means anything which is harmful or anything
which is unbeneficial.
So even the smallest of words that are
chosen are words that are good, that speak
and only bring benefit and only bring goodness
to them. Because Allah will remove from Jannah
anything which is harmful or anything which is
without benefits.
In it, there will be a flowing spring,
That is there will be numerous springs that
will cause to flow
and direct however they wish and and wherever
they want.
In in it, there will be raised couches.
The word translated here as couches refers to
raised seating that is covered with soft and
fine cloth and goblet and goblets placed ready.
That is vessels filled with all kinds of
delicious drinks that will be placed in front
of them and prepared for them. They will
be made available upon demand taken around to
them by immoral youths.
And cushion set in roll set in rolls.
That is pillows of silk, brocade, and other
fabrics that no one knows except Allah. They
will be lined up for people to sit
and recline on, and they will not need
to go to the trouble of putting them
out and setting them up in roles themselves
and find carpets spread out. This refers to
beautiful carpets. The places where they sit
will will be find will be filled with
these carpets.
Do they not consider the camels how they
are created?
The heaven, how it how it is ray
how it's raised high.
The mountains, how they are firmly set.
And the earth, how it is spread out.
So I'd mount so admonish, oh, Muhammad, salawahu
alayhi wasalam, for you are but sent
to admonish.
You have no power over them.
But whoever turns away and disbelieves.
That You are
Allah will punish him with the greatest punishment.
Then it is for us to call them
to account. Hear Allah Subhanahu Wa Ta'ala urges
those who do not believe who do not
believe in the messenger, sallallahu alaihi wasallam and
other people to reflect upon the creations of
Allah that point to his oneness? Do they
not consider the camels how they are created?
That is, do they not look at the
brilliant creation of the camels and how Allah
has made them to be of service to
people, subjugating them to provide many benefits that
people need. And, clearly, the camels was something
that the Arabs
realized or saw on a daily basis, something
which they benefited from, something which was considered
to be the most precious and valuable type
of wealth to them. And the camel is
an amazing animal. It's often described in, by
the Arabs as the ships of the desert
because of the way that it can travel
without need for rest
wait wait amounts of rest and wait amounts
of water, the way that it can store
its own,
nourishment and energy levels and stored its own
supplies for many, many days, and it can
travel. And it brings a great deal of
benefit
to them. And the way that they used
to often go in their caravans of trade
was using camels from one part of Arabia
to the other, months upon travel that they
would use and those camels will stay with
them. And so that's why you often find
that Allah in the sunnah, camels are mentioned
in terms of wealth, in terms of reward,
in terms of different
things. The mountains, how they are firmly set
up in a very amazing manner that that
gives stability to the earth and protects it
from shaking. Allah has deposited it
in in the earth
that which is of great benefit. And the
earth, how it's spread out. That is, it
has been spread out and made
broad and smooth so that creatures may settle
on its surface and so that people may
be able to till the earth,
plant in it, build on it, and travel
through roots that lead to different destinations.
It should be understood that the fact that
the earth has been spread out does not
contradict the fact that it's round.
It is surrounded by stars and heavenly bodies
in all directions as is indicated by the
text by the text, reason, physical faculties, and
observation
as is well known to most people, especially
nowadays when people have discovered most of it
with what Allah has bestowed upon them of
means of trans transportation.
The idea that describing something as spread out
means that it cannot be round is only
applicable in the case of a very small
body
that if it is spread if it is
spread out, can no longer be round. As
for the earth, which is an extremely big
body, it may be round and spread out
at the same time. The two matters are
not mutually exclusive
as is well known to experts.
So I so admonish Muhammad
for you are but sent to admonish. That
is remind people, exhort them, warn them, and
give glad tidings for you have been sent
to call people to Allah and to admonish
and to admonish them. But you have not
been sent to control them or have power
over them or to be in charge of
their deeds. If you do what you are
obliged to do, then there is no blame
on you after that. This is like the
verse in which Allah Subhanahu Wa Ta'ala says,
and you are not sent to compel
them to believe, but admonish them but but
admonish with the Quran those who fear my
warning. But whoever turns away and disbelieves
that it that is whoever turns away from
obedience and disbelieves in Allah, Allah will punish
him with the greatest punishment.
That is the severe and eternal punishment. Ready
to us will be their return. That is,
all people will return to us, and we
will gather them on the day of resurrection.
Then it is us then it is for
us to call them to account. And we
will bring them to account for whatever they
did of good and evil. It's the end
of the commentary of Surah Al Hashia. All
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 companions abundantly until the day of judgment.
When I come to the tafsir of the
89th chapter of the Quran, Surah Al Fajr,
and And it is known by this name
in the narrations of the sunnah and in
the text of the companions or the narrations
of the companions and the early works of
tafsir. Surah Al Fajr or Surah Wal Fajr.
And it is a Mikki Surah according
to and those scholars who followed them and
others, and it consists of 30 verses.
In the name of Allah, the most gracious,
the most merciful.
By
the
dawn.
By the 10 nights.
By the even and the odd,
and by the night when it comes.
And these oaths not
are these oaths not sufficient for one who
is possessed of reason?
What appears to be the case is that
is that what is sworn by is also
what is attested to. That is possible and
is something that is common. If the matter
is clear and of significance,
and of significance,
which is applicable in this case. What does
he mean by that? What he says
is as we said when an oath is
taken,
it is taken for a reason. You say
by Allah, and then you mentioned the reason
why you took that oath. But sometimes in
the Arabic language, the very issue that you
took the oath by is the reason for
which you're taking the oath. So when Allah
is taking the oath by the fajr, by
these 10 nights, by the odd and the
and the even,
he's saying the is saying that that's the
reason for which the oath is being taken
as well to show to you the great
signs of Allah That's what Allah says in
verse number 5. Are these oath not sufficient
for the one of intelligence
that you should reflect on them? It's enough
for you just to look at these signs
of Allah Subhanahu Wa Ta'ala, and he will
now speak about what they refer to. Allah
Subhanahu Wa Ta'ala swears by the dawn, which
is the end of the night and the
onset of the day. Because of what there
is in the departure of the night and
the coming of the day of signs that
point to the perfect might of Allah Subhanahu
Wa Ta'ala and indicate that He alone is
a controller of all things and none should
be worshiped except Him. At the time of
dawn, there is a prayer of great virtue
which deserves that Allah should swear by it.
Hence, Allah hence, after that, he swears by
the 10 nights which according to the correct
view are the last 10 nights of Ramadan
or the first 10 nights of Dhul Hijjah.
These are these are nights that contain days
of great virtue during which acts of worship
are done that are not done at other
times. And there are many different positions that
scholars had concerning which 10 nights does Allah
refer
to. When he says these 10 nights, which
10 nights are they? And he the author
mentions the 2 strongest of those positions. The
first is that it refers to the last
10 nights of Ramadan, these nights that we're
in, because they are nights of virtue and
nights of reward as is well established in
the sunnah. But the position of the majority
of the scholars of tafsir, such as al
Tabari, Rahim and others, is that refers to
the first 10 days of Dhul Hijjah.
10 days of Dhul Hijjah. And the Arabs
often use the nights to refer to the
days and the days to refer to the
nights. And so the fact that Allah mentions
the nights, it means the days, meaning those
days, that time period, whatever it may be.
And so this is the position of the
majority that this is a verse that indicates
the superiority of those 10 days of Dhul
Hijjah. And we know the hadith of the
prophet
that there are no days in which acts
of worship are more beloved to Allah than
the first ten of Dhul Hijjah. So just
as the nights of Ramadan are precious in
terms of their worship and their acts of
obedience, then the days of Dhul Hijjah are
also precious in terms of what you can
do in terms of worship, and they are
more neglected. And that's why some of the
scholars said Allah took an oath by them
because they're the ones that are neglected. Ramadan
everyone's in Ramadan mode. The shawateen are locked
up. The doors of Jannah are open. The
gates of the Haw fire are closed. Everyone's
fasting. Everyone, like most people, at least in
some of those last 10 nights, especially 27th
and those nights, people are gonna do some
type of Ibadah. But the first 10 nights
of Dhul Hijjah, no shaitans are locked up.
No gates of the fire are closed. And
so therefore people are less likely to worship
Allah until perhaps even Arafah. Maybe not even
Arafah. They have Arafah. And so people neglect
them in terms of Ibadah, in terms of
worship, in terms of fasting, in terms of
sadaqa, in terms of reading Quran, in terms
of doing many good deeds. And so if
you were to look at the statements of
the salaf in terms of those 10 days
and their virtues and their rewards, There are
many in terms of what Allah has given
to people on those days, but they are
neglected,
not like the nights of Ramadan. And so
it is the position of the majority that
that is what Allah takes an oath by.
During the last 10 nights of Ramadan, there
occurs
a night of decree which is better than
a 1000 months. And those 10 days
are the last days of the fast of
Ramadan, which is one of the pillars of
Islam. During the first 10 days of Dhul
Hijjah, there occurs a standing in Arafa during
which Allah bestows forgiveness upon his slaves that
causes the shaitan to grieve. The shaitan is
never seen to be more humiliated and defeated
than on the day of of Arafah
because of what he sees of the descent
of the angels and the mercy of Allah
upon his slaves and because of what happens
on that day of many of the actions
of Hajj and Umla.
These are significant matters which deserve that Allah
should swear by them. The author, hamleta, doesn't
go into detail concerning the next author Allah
takes, and that is by the odd and
the even. And that is because that is
also something which there are many different narrations
concerning what they refer to. What is the
odd and the even? Some of them said,
if the 10 days or the 10 days
of the then the odd and the even
are the day of Arafa and the day
of Eid.
And others said, no. It's the day of
Eid and the day after it, meaning the
day of 11th.
These are the odd and the even because
one is 9 and 10, the other one
is 1011.
Other scholars said, no. Allah is referring to
the salah.
Some of them are even Some
of them are odd
And some of them said that what Allah
refers to as the odd is himself
because Allah is 1 and that is an
odd number, and everything else is even besides
him
Nothing else is unique in the way that
Allah is unique. All of these positions that
you have are valid statements of the salaf.
And that's why as we said the position
of the author is, you go for the
most general of them. That Allah takes an
oath by everything that occurs in an odd
number, everything that occurs in an even number
because that is from the greatest signs of
Allah
The way that Allah has created different things
that you benefit from different times, different seasons,
different creations. All of these are from the
signs of Allah, subhanahu wa ta'ala. Even in
the salah, the fact that some of them
are odd numbers, some of them are even
numbers, this is also all from the signs
of Allah Subhanahu Wa Ta'ala and he does
as he pleases.
And by the night when it comes, that
is at a time when darkness falls and
people settle down, rest and relax. This happens
by the mercy and with and the wisdom
it happens by the mercy and wisdom of
Allah Subhanahu Wa Ta'ala.
Are these oaths and the things mentioned here
not sufficient for one who is possessed of
reason?
Yes. Any part of that would be sufficient
for one who understands and listens attentively with
full presence of
mind.
Have you not heard how your lord dealt
with Ad?
Of Aram who are people of great stature
and strength.
The like of whom I'd never been created
in the land.
And Thamud
who hewed out rocks in the valley.
And the mighty pharaoh.
All of them transgressed in the land.
And made them, and made therein much mischief.
So your Lord unleashed upon them a scorch
of punishment.
Verily, your lord is ever vigilant. Here, Allah
says, have you not heard what happened to
those evil nations, namely, Ad of Iram
or Iram
They said the Iram is the ancestor.
And so often the nations of the Quran
or in the Quran are described by either
the name of their nation or by the
name of their ancestor or by the land
that they lived in. This is very common
in the Quran. Allah
lived in the haqqaf, And so Allah A'zal
says calls them by the people of the
haqqaf. And Allah A'zal calls them aad because
that's the name of their nation. And here
Allah refers to them as Iram, which is
the name of their ancestor. And this all
always happens within the book of Allah Subhanahu
Wa Ta'ala. Allah refers to them, but they're
the same people. It is all.
We're people of great stature and strength. That
is people who are strong, powerful, and arrogant,
and stubborn. That is why Allah subhanahu wa
ta'ala says that's in imad. Imad means pillars.
And what it means here is that they
used to build fortresses and big buildings and
strong,
stamens of power. And so Allah refers to
them as the people of great strength and
stature. But imad means the buildings, refers to
the big structures that they used to construct.
The like of whom had never been created
in the land. That is the like of
Ad in terms of strength and power had
never been created in any land. As their
prophet Hud alaihi salam said to them, remember
when he made you successors to the people
of Noor and increased you in stature. Remember
the favors of Allah so so that you
may prosper. And that's what Allah mentions in
Surah Fussilat as we've already covered, that the
people of Adi used to say, who is
stronger and mightier than us? Because rarely has
a nation been seen that it was stronger
than the people of Ad in terms of
what Allah gave to them of physical might
and the ability to conquer and the ability
to take over the lands that were with
them or by them. In Thamud, who hewed
out rocks in the valley, there is the
wadi al Qur'a
where with their strength they carved dwellings in
the rocks.
And the mighty pharaoh who commanded troops
commanded troops who consolidated
his power.
The meaning of the word,
it is the plural
of a word that means,
columns
columns.
Allah
describes pharaoh as the possessor of columns. The
scholars differ as to what that means.
Some of the scholars said he refers to
his armies, that there were columns upon columns
of soldiers in his army. And so that's
what Allah is referring to. And others said,
no. They're physical
columns they used to have. They used to
torture people in. Some say they used to
they used to be hollow columns. He would
lock people in those columns, and he would
torture them therein, those people that denied him
or rejected him. Rather said, no. He would
he would crucify people upon them. Just as
you have a tree that's round and people
are crucified on that tree, he would use
these columns. So Allah refers to his transgression
and evil by the way that he used
to punish people.
All of them transgressed in the land.
This description refers to,
and those who followed them. They transgressed in
the land of Allah and harmed the slaves
of Allah in their religious and worldly affairs.
Allah says, and made therein much mischief by
following the path of disbelief and all that
leads to of different types of sin. And
this drove hard in opposing the messengers and
barring people from the path of Allah. When
the MSG went so far as to incur
their doom, Allah sent his punishment against them.
Verily, your lord is ever vigilant. Watching those
who disobey him, he gives them a brief
respite,
then he seizes them with the vehement grip
of one who is almighty almighty omnipotent.
As for man, when his lord test him
by bestowing generous bounties upon him, he says,
my lord has honored me.
But when he test him
by restricting his provision, he says, my lord
has humiliated me.
But you do not show kindness to the
orphan.
You do not urge one another to feed
the poor.
And devour
inheritance indiscriminately.
And you have
an
insatiable insatiable
love of wealth. Here Allah Subhanahu Wa Ta'ala
tells us tells us of the nature of
man as he really is. He is ignorant
and a wrongdoer who does not think of
the consequences.
He thinks that the situation he finds himself
in will last and never change. And he
thinks that the generosity of Allah in this
world and the blessings that he bestows upon
him indicate that he is dear to Allah
and close to him. But when he tests
him by restricting his provision and reducing it
to what is just enough with no surplus,
he thinks that Allah is humiliating him thereby.
Allah subhanahu wa ta'ala rebukes this type of
person. He only worships Allah in times of
ease. When things are going good, he praises
Allah and he thanks Allah and he says
this is good because Allah is giving it
to him more and more and more. He's
happy. So he's happy with Allah because Allah
gives to him. But as soon as Allah
tries him with a test or with a
calamity, that person becomes upset. And they say,
why did Allah choose me? Why did Allah
test me? Why me? What did I do?
What did I and so they become extremely
ungrateful to Allah subhanahu wa ta'ala. So Allah
says that this is the way of many
people, that if Allah gives to them, they're
happy. If Allah removes from them, they're unhappy.
And there is a type of hypocrisy, a
sign of hypocrisy because that's what the hypocrites
were like with the prophet. If he gave
to them, they were happy with him. As
soon as he wouldn't give to them, they
became upset and they began to criticize him
and curse him, sallallahu alaihi wasallam. So this
nature of or this characteristic of humans is
not a good characteristic to have. But Allah
is going to test people with ease and
with hardship, with good and with evil, to
see how they will respond.
But Allah refused this notion by saying, nay.
That is, not everyone on whom I bestow
abundance in this world is dear to me,
and not everyone whose provision I restrict is
insignificant or worthless before me. Rather, wealth and
poverty, restriction and abundance are a trial with
which Allah test his slave to see who
will give thanks and be patient so that
he he may reward him generously for that
and who will who will not respond in
that manner and will therefore suffer a terrifying
punishment.
Moreover, if a fur if a person focuses
only on what he himself wants, this is
indicative of low aspirations. Therefore, Allah criticizes them
for not paying attention to the situation of
needy people. As he says, nay, but you
do not show kindness to the orphan who
has lost his father and breadwinner
and needs cons
consolation
and kindness, but you do not show kindness
to him. Rather, you look down on him,
which is indicative of a lack of compassion
in your hearts and lack, and a lack
of any desire to do good. Meaning that
these people that Allah gave to them wealth,
made things easy for them, provided them with
blessings. They didn't use those blessings to come
closer to Allah
They didn't use those blessings to benefit others
around them, not even the orphan, which most
people would at least look at an orphan
who's lost a parent or both and look
at that child with some type of compassion
and love and gentleness just because of the
situation that they find themselves in. A young
child didn't have any say in the matter,
doesn't have any ability to fend for themselves
yet, defend themselves. They're all alone in this
world now. They've lost the people that used
to be the closest to them, the most
beloved to them, the one that would care
for them the most. Most people would at
least be compassionate to them. For these people,
no. They don't even look towards them. Why?
Because they're so engrossed in the dunya, so
engaged in gaining and keeping that wealth and
holding it for themselves. Don't believe in Allah,
don't believe in the akhirah. Think that these
are Allah loves them, that's why they got
everything. And everyone else that's unfortunate or misfortunate,
because Allah doesn't like them or it's just
their lot in life.
That Allah says those are from the worst
of people in terms of their character and
in terms of the way that they act
and behave. You do not urge one another
to feed the poor. That is you do
not encourage one another to feed the poor
who are in who are in need because
of the covetousness and extreme love of worldly
gain that is deeply entrenched in your hearts.
As we mentioned before in the tafsir Surah
Al Insan, Allah doesn't say that they don't
feed the poor. They don't even let others
feed the poor. Don't even encourage it. They
don't even someone else wants to give like,
why are you feeding these people? They're just
gonna be back tomorrow. They'll just come and
ask for more. They don't they don't work
with them. And they just say different things
to discourage others from doing good.
Hence, Allah says, you devour inheritance.
That is wealth that has been left behind
indiscriminately,
and do not leave anything of it. Meaning
that you take it unjustly,
inheritance that doesn't even belong to you. You
have your share. Other people have their share.
You take their share as well, especially from
if they're from the orphans or or from
the weak as was the practice of Quraish
and the Arabs, that if a person died,
that money would go to the strongest male
member of the family. The wife would receive
nothing. The children will receive nothing. The brothers
would take it or the uncle would take
it. The man was the strongest in that
family. He takes everything. The wife's left with
nothing. The children are left with nothing. And
that is why Allah, aasawajal,
mentioned many of the rulings of inheritance in
the Quran to the extent that the prophet
salallahu alaihi wasallam said that Allah mentioned most
of the rulings of inheritance you find in
the book of Allah
because it was something that was greatly,
used
or misused
and used incorrectly by the Arabs.
And you have an,
you have an insatiable
that is in inordinate
inordinate
love of wealth. Just like the verses in
which Allah subhanahu wa ta'ala says, but you,
oh humankind, prefer the life of this world
even though the hereafter is better and more
lasting. And
nay nay, but you, oh people, love this
present life and are healers of the hereafter.
And the love of wealth and money is
one of the strongest desires that humans have
been created upon.
It is one of the greatest fitness because
it is a natural love that has been
placed in the hearts of people to love
money and to take money and to keep
money and wealth. And so this is something
which most people have to fight. It is
a desire and a temptation that they have
to fight in terms of making sure that
their wealth is halal, that their risk is
halal, that they spend upon halal, that they
earn halal. This is something which is what
gives zakah, all of these things that people
people need to do in terms of their
wealth. And that is why when the prophet
used to receive once when he received
some of the war boutique that came to
him and the companions came and they were
eager to receive it because they were poor
and they were needy, they needed help, The
prophet
said to them, it is not poverty that
I fear for you, but it is that
I fear for you that Allah will open
up for you the dunya and its wealth,
and then you will compete in it the
way that those who came before you competed
in it, and it will destroy you as
it destroy them. Because that's what wealth does
makes people cheat, become dishonest, lie, oppress,
anything just to get that extra amount that
other people also seek to require. The prophet
told us in the hadith from the end
of times or the signs of the end
of time is that a mountain of gold
will be uncovered
in the Euphrates River, and the people will
go.
99 out of every 100 will die seeking
that wealth. But every person will go thinking,
I'll be the one that survives. I'll be
the one that survives. Even though the vast
majority will die, they'll be killed as a
result of it. But that's just the nature
of humans. If there's a bit of money,
it doesn't matter by hook or by crook,
I'll take it. And so this is what
Allah says. It's an insatiable
type of eagerness that you have to take
wealth. And that is why the sharia speaks
about wealth in terms of the way that
you earn it and spend it, gives zakah,
gives sadaqa, ask for Allah's blessings in it,
and that which is haral of it is
permissible for you to have. And it is
from the blessings of Allah upon you. But
the way you earn and the way you
spend is something which
is important.
And your Lord has come and your Lord
comes with the angels row after row.
And * on that day is brought near.
On that day, men will remember.
But how will that remembering
benefit him?
He will say, would that I had sent
forth good deeds from my life in the
hereafter.
None can punish as He will punish on
that day.
And none can bind as He will bind.
It will be said to the
to the believer.
Return to your Lord, well pleased and pleasing
to him.
Join my slaves
and enter my paradise.
Nay,
that is not everything that you love of
wealth and what you compete of what you
compete in of physical pleasure will last. Rather,
ahead of you is a momentous day and
great terror in which the earth and the
mountains and everything on it will be crushed
until it becomes a smooth leveled plane in
which you will see no depression or elevation.
Allah Subhanahu Wa Ta'ala will come to pass
judgement among his slaves in the shadows of
the clouds. All the noble angels, the inhabitants
of the heavens will come row after row.
The angels of each heaven will come in
rows surrounding other creatures, and these rows will
humble themselves
and and these rows will humble themselves before
this sovereign, the compeller.
And * on that day is brought from
near, pulled with chains by the angels. As
I mentioned in the hadith, that on the
day of judgment that the angels will pull
the chains of the * fire. The prophet
said it will have 70,000
chains, on every chain will be 70,000 angels,
and that is how vast the creation of
the fire is.
When all these things happen, on that day,
man will remember what he sent forth of
good and evil.
But he how will that remembering benefit him
when the time for deed has passed? He
will say, expressing regret for what he neglected
of duties towards Allah, would that I had
sent forth good deeds for my life in
the hereafter, that is my eternal life. Just
like the verse in which Allah subhanahu wa
ta'ala says, on that day the wrongdoer will
bite on his hands and say, whether I
had taken a path with the messenger, alas
for me whether I had not taken so
and so as a friend. And so you
can see therefore that the disbelievers on the
day of judgment will express remorse and regret.
The very things that in the dunya, we
say are conditions of toba, Because from the
conditions of tawba is what? That you have
regret and remorse and you turn to Allah
on that day, they will experience regret and
remorse. But on that day, you won't benefit
them to have those emotions.
This verse indicates that the life which one
should strive to make true and perfect and
to complete its pleasures
is life in the abode of the eternity
for it is a realm that is eternal
and will last forever.
None can punish as you will punish on
that day. Those who neglected that day and
failed to strive for it, and none can
bind as he will bind. For they will
be bound with chains of fire and dragged
on their faces in *. Then they will
be thrown into the fire. This is the
requital of the, of the evildoers.
As for one who was content with Allah
and believed in him and in his messengers.
It will be said to him also at
peace
with the remembrance of Allah who found comfort
in love of him and was content with
Allah. Return to return to your Lord who
cared for you by his grace and by
his kindness bestowed upon you that by means
of which you became one of his close
friends and those who are beloved to him,
well pleased and pleasing to him. That is
content with Allah and with the reward with
which he has honored you. For Allah is
pleased with you. Thrown my slaves and enter
my paradise.
These words are addressed to the soul on
the day of resurrection and at the time
of death. This is the end of the
commentary of Surat al Fajr. 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.
And with that, we come to the end
of the tursir of Suratul Fajr and end
of today's lesson.