Ali Ataie – Tafseer of Surah Al Qari’ah
AI: Summary ©
AI: Transcript ©
So tonight, we're going to,
talk about
the exegesis of Surah number 101. It's talaqariyah.
So if you have a
musshaf,
handy,
have it on your phone,
or an actual musshaf.
Muscat. It's good to follow along. Surah 101,
which is called
Bismillah. So, with this Surah there's no difference
about the name of the Surah.
Quite often and Imam Sayyidi has a section
in this, in the Gitqan,
about the surahs having different names.
This one is unanimous amongst the 'irlimah,
that there's one name and it's called Al
Qariyah.
We'll talk about what this name means, inshallah
ta'ala.
The dominant opinion is that this was the
30th Surah revealed by the holy prophet Muhammad
Sallallahu Alaihi Wasallam.
Obviously the Meccan Surah, early Meccan Surah.
It followed, Sura Al Quraysh,
and was followed
by Sura Yom Al Qiyamah,
which is, surah number 106 and 75 respectively.
There is a difference of opinion about the
number of verses as well. So there's 3
different centers really.
The ulama of Medina said it's 10 verses
long, the ulama of Kufa said it's 11
verses long,
and the rilema of Sham
said it's 8 verses long.
That's just the numbering of the verses. The
content of the surah is exactly the same.
Okay? There's no missing ayat or something like
that. Okay? It's not like what we have
with the New Testament, for example. It's just
a numbering. Different centers
of Ulum, they have,
number the Surah differently.
In the Uthmani Codex,
it's 11 verses.
So we follow the,
the Ahlul Kufa in this regard.
The surah is talking about something that is
incumbent upon every Muslim to believe,
which is the Yomul Qiyamah, the day of
judgment.
One of the names of this judgment day
is called Al Qariyah.
So this is something that is transmitted to
us. This is called Sanriyat.
Sanriyat
are things that we have to believe in
as Muslims,
also known as raghivaat.
Things that we would not have known
had it not been for revelation.
So revelation,
natal or tazil,
this is what informs us
of the Yom Al Qiyamah.
Okay? And it's incumbent upon us to believe
in it.
And other things as well, we believe in
the Sirat, crossing the Sirat. We believe
in Adah al Qadr. There's punishment in the
grave,
in the gisab,
in the hashar, all of these types of
things. These
are under the category
of sinner iyat.
So when we follow or when we, study
aqidah,
it's tripartite,
we study theology,
and we study prophetology,
and then we study these supra rational transmissions.
These sunriyat,
these things that are mentioned in the Quran
and hadith
that are Dalil Qatari.
So we believe in yawul kiyama. We believe
in malahika. We have to believe in these
things. If we don't believe in these things,
then we're not Muslim.
We have to believe in these things.
So we begin with the first verse, inshallah
So what is Al Qari'a? So this is
from the,
root
and
means to strike or to beat something
or to knock something.
So you say,
or he gnashes his teeth.
Or
according to text of grammar,
that the slave was beat with a stick.
So that sound, right, it's a sound that
is loud and it's a sound that is
disturbing.
Right? This is called Kara'a.
Right? You use the verb Kara'a, something that's
loud and disturbing.
So you can imagine somebody being whipped with
a with a whip or a stick or
something,
like that.
It's very disturbing.
That's called
or like a car crash. Right? Sometimes, you
know, sitting in your backyard, you hear screeching
of tires, and then you hear the impact.
And you know it's coming,
but it's still scary because you don't know
the extent of the damage.
Or
Right? There's which
means to knock on the door.
Means to knock at the door in the
middle of the night.
Right? Imagine you're sleeping on the couch, let's
say you're watching something on TV, not a
good idea.
Right?
Anyway, waste of time, but you dozed off
on the couch, and then 3 o'clock in
the morning,
somebody's knocking on your door like this.
Right? This is called
because it's loud and it's disturbing, and you
don't know why it's happening.
Right?
So in Arabic, according to Arabic rhetoricians,
the people of Balaha,
there's 2 types of speech. We talked about
this. There's majazi and haqqili.
Majazi
means figurative speech. Majaz. Majaz. Figurative.
And then there's hakheti, which is literal.
What is Majaz?
According to the people of grammar, the rhetoricians,
to put an expression in a place where
it doesn't belong
to produce some sort of an effect.
So this is
When we study Arabic, there's Sarf, there's Nahu,
there's morphology,
there's grammar,
that's the science of the language, and then
there's something called balaha, which is the art
of the language. One of my teachers explained
it like this.
If you want to become an architect,
you have to study, obviously have a degree
in architecture.
Right? You have to know how to build
a building.
But
if you want to make a beautiful building,
right, that's the art component or the art
aspect. It's not just about building a building,
it's about building a beautiful building.
So there's a science aspect to the Arabic
language,
morphology and grammar, and then there's an art
aspect. And we'll see in this surah,
it's very beautiful from a rhetorical standpoint.
And there's subtleties in the surah that cannot
be translated.
It's impossible.
So again, I highly encourage people to study
a little bit, if you can, the Arabic
language.
We have to really push ourselves in order
to taste some of these meanings of the
Quran.
So
Imam al Baqilani, he actually said that there's
no,
majaz in the Quran.
There is no figurative speech in the Quran,
and Ibn Taymiyyah
said that as well. And it's because, you
know, they say that it's essentially a lie.
Right?
Figurative speech is a lie.
And who is truer in speech than Allah
For example, if I say, I'm so hungry,
I can eat a horse right now.
Right?
Is that really true?
Can I actually eat a horse? Let's say
I'm starving.
I could never eat a horse, nor would
I eat a horse, nor would I attempt
to eat a horse.
Right? It's just impossible. But am I lying?
Can you say you're a liar?
Most people say no, that you're being hyperbolic.
Right? You're trying to make a point by
using hyperbole
and exaggeration.
Right? So technically, it's not a lie.
So most ulama would say that there is
majaz in the Quran. There is figurative speech
in the Quran. As long as there's a
daleel
as long as there's a daleel. Wajuluddalil.
Right?
So for example,
if
somebody walks into the Masjid,
let's say Masrud walks into the Masjid, and
I say, takhel Asadul al Masjidah.
I say, a lion has entered the Masjid.
Right?
What am I saying?
I'm saying someone who's
tough, courageous, a shujah.
Right? That's That's what I mean. It's figurative.
You can't say, oh, you're a liar. That's
not a liar. That's what and insan, you
insulted him, so on and so forth. Right?
No one would say that.
So you know what I'm talking about. There's
a Dalil.
You know what I mean when I say
that. Right?
So based on this, when
Allah uses majaz speech in the Quran, there's
a daleel. We know what he's,
talking about based on our knowledge of balaha
and the Arabic language.
So with that said, what is Al Qariyah?
Is it literal or is it majeas?
Some translations
will translate alqariah as literal. What is alqariah?
This is called an active participle.
Ism fael. Active participle. Right? How do we
form an active participle in English? Let's say
I have the verb to write and I
want to make an active participle. What is
the active participle
of the verb to write?
How do you form it in English? In
English.
E r.
That verb, er.
Rider, the runner,
the painter.
Right? The
prayer. I can't say that.
Sometimes it doesn't work. You can't use an
e r. So sometimes it's difficult in English
to form the active parcel. English is a
very difficult language, by the way.
There's so many exceptions and it's an amalgamation
of so many different languages.
Right?
So in Arabic, all you do is you
put an alif on the first letter.
So
Right?
But this is
There's a tabarbuta at the end, which makes
the the noun feminine.
So there's a rule in Arabic, a general
rule
that you have the trilateral root. Right?
Is trilateral root. If you put things at
the beginning or end and extend the word,
it adds tokid.
It adds
emphasis.
The longer you make a word in Arabic,
the more it's emphasized.
The more, it's intensified.
Okay? So al Qariya
is a feminine ismfaire.
It's feminine. The feminine gender here
has tokid,
it has emphasis.
Okay? So
if we took this literally, haili, it means
the striker.
Right? The striker
Or the Peter.
The the knocker.
And some translations in English, they translate it
literally as the striker.
But most of the rama say that this
is a calamity,
it's more majaz than meaning.
It's a calamity that hits you out of
nowhere,
a southern catastrophe.
So it's not literal. I'm Suyuti says
in the Jalalayn,
That the is
the qiyama,
the standing
on the day of
judgment, which tamqra'ulqulu,
it strikes the hearts, this is from Kara'a,
it strikes the hearts
with its
terror
with its terror. So the heart
is struck
with terror.
This is the meaning of Al Qari'a according
to Imam Suyuti.
And obviously this is talking about the Yomul
Qiyamah, which Allah subhanahu wa ta'ala says.
Right? The Surah Al Abbas'ah or Surah Al
Abbas'ah.
That,
when the deafening noise sahah means something deafening.
You remember we talked about last week the
ring structure of some of the Suras of
the Quran,
right, the qais mus?
So this is put in juxtaposition of the
beginning of the Surah, Abasa.
What is the beginning of Surah Abasa? Say
Abasa wa Tawalla and Jaa'ul Aamah.
What?
That he frowned and turned away when the
blind man came. The prophet salallahu alaihi wasalam
is giving da'wah,
right, to the leaders of the Quraysh, and
they're not really listening to him. They're kind
of giving him a half hearing, And the
prophet, salallahu alaihi wa sallam, he does not
raise his voice.
Walasakhabatil
Aswaf, even in the in the marketplace, he
doesn't raise his voice. Very soft spoken,
mild mannered. So His gentle preaching here
at the beginning of the Surah is contrasted
to a saha
at the end of the surah. That when
the deafening noise comes Right? You know sometimes
a teacher is trying to teach and he
doesn't want to raise his voice, but people
aren't listening, he goes like this,
and everyone suddenly like it just happened.
Right? So if you're not gonna listen to
me speaking, then you're gonna listen to this.
Right? If you're not gonna listen to the
gentle preaching of the prophet sallallahu alaihi wasallam,
faitajahatis
saha.
You only affirmr mumin ahi or ummihi wa
abi.
This is a day in which a person
will flee
from his brother, his parents,
his father, his mother, wasohbetihiwabani
and his,
spouse
and his
children,
because this is the maqam
of the Yomul Qiyam. So there's different names
for the Yomul Qiyamah in the Quran. There's
many different names. One of them is Al
Qariya.
And according to Imam Suyuti, what does it
mean that it's called the striker? It means
that this day it strikes
Hawl,
fear, terror into the hearts of Bani Adam.
So that's the first verse, Al Qaria.
And this is interesting.
What kind of construction is this? Just one
word, alparia.
Right?
So there's different opinions as to how this
functions grammatically.
One opinion is
because
there's a damma here, a damma. And what
what
what does it mean
if a singular noun in Arabic has a
dhamma for people studying Arabic? What is this
case ending?
You know what case endings are?
Is it marfor? Is it mansoo? Is it
mahful?
Is it It's marfor. Good.
It's nominative.
Nominative.
Okay? I know some people are lost right
now, but you really have to try to
learn some Arabic
You you miss so much if you don't
know it. So
that means that this is al Muq Tada.
This is called al Muq Tada.
This is the subject of a sentence.
It's the first part of a nominal clause,
a sentence that doesn't have a firil. It's
a verbless clause. But here's the thing, the
jumalatulismiyah
has two parts to it.
There's
which is the subject, and then there's the
second part which is called.
Right?
And without these 2, you don't have a
complete sentence. So
is not a complete sentence.
Okay? So how do we deal with it?
It's like saying, a seyara tu and
then I stop. The car is
and then I stopped. That's not a complete
sentence. I need a habar, a sayaratu
Jabilla. I have to complete it with a
habar.
Khabar means
news, information, the predicate.
Right? There needs to be a predicate.
So how do we deal with this? One
opinion is
that what happened here
is called hef,
that the Khabr has been cut off by
Allah subhanahu wa ta'ala. He doesn't mention
it. He doesn't mention it.
Al Qarriyan,
and he is silent. He doesn't mention the
khabah. The conceptual khabah is
apocipated,
magbufa.
This is called magbufa.
What's the point of doing that?
To create
tashriq.
Tashriq means anticipation.
Anticipation.
Right? Or to create, hawwl,
terror.
That Allah Subhanahu Wa Ta'ala, he's not
giving you the Khabbar, he's just giving you
and
letting your imagination
run wild.
Right? Some of the ulama say the conceptual
khabar is aatiya
or kariba.
In other words,
And this is based on tafsir bil rewire.
That if you look at other places in
the Quran, Allah
says in the
The Sa'a, the hour is coming.
Right? But Allah subhanahu wa ta'ala in this
surah, He doesn't mention it, and it's to
keep you listening
and to create that tashwi'l
and to focus your attention on al muqtada
alaqa'ariyan.
That's one opinion.
Another opinion is that the the firy, the
verb is maggofa.
Maghufa. The verb has been cut off.
What was the verb?
Latettyanna
alqaria or atet alqaria,
that the hour is coming.
The qaria, the striker is coming. The striker
is coming. The verb has been cut off
in order again to create
that focus on the word alqariyah
and to create shok,
anticipation,
longing
in the heart of the listener.
Okay? Another opinion, this is the opinion of
Fafradin al Razi in Tassir al Kabir.
He says that the point of this is
which is warning
warning.
For example, if I say fire fire.
Right? Fire. Right?
So if I say that in Arabic, I
can either say anaaru
or anaara.
Both of them are acceptable. You can either
make it nominative or accusative.
In other words, you can make it marfar
or mansub.
Right? So he's saying that this is saying
something to the effect of beware of the
striker.
Beware of the striker.
Right?
The effect of this is tahbir,
is for you to take caution of Al
Qariya.
This is the opinion of of Lordeen al
Razi.
And another opinion, Imam,
Shahrawi,
very interesting.
He says
the first verse is al Muqtada,
the second verse is the Khawr.
What is the second verse? Malqaria.
Alukarya,
malqaria.
So verse 1
is the Mu'tadah,
the subject. Verse 2 is the khar, the
predicate.
But verse 2 is a question.
It's a
question. This Ma here is Istif Haminyah,
which means that it's interrogative.
What does it mean, interrogative?
Does anyone know what that means? That's true.
It means a question. What are the interrogative,
nouns in English?
What, who, who, who, who, who, what, when,
where, why.
Right? So this ma means what? Question mark.
Because there's different types of ma in Arabic.
There's ma,
nafia,
hijazia,
musulia.
There's different types of ma. This ma' is
Istifhamiyyah,
meaning what is the Kharia?
So the Uthman say, how can the Khabr
of a sentence be a question?
Is that even proper Arabic? The Khabr of
a of a sentence is a question?
Imam al Sharra always says,
this is true. It is a question,
but it also gives you Khabr. It gives
you information.
What is the information that Mal Quria is
giving you?
What is the effect of that? It is
that this party art is nothing like you
could possibly imagine. This is the effect of
making it into a question, so it is
giving you information. It is a Chaba,
and it's telling you that what you think
it is, al Qariyah, when the air appears
that, he thinks of certain disasters that might
have happened in the past. But then madakariah,
what is the the pariah? He's thinking, okay,
that's not what I was thinking.
It's something that I don't know what he's
talking about right now. So he keeps listening.
So even though it is in question, it's
still considered to be a khabr, Allahu'aala. This
is one opinion.
Am I confusing people?
Here? Al Qariya Man Qariya.
The Striker, what is the Striker? The Calamity,
what is the Calamity?
Now interestingly,
this beginning of the Surah is used in
one other Surah
because the next verse is mumah adharkamal qariyah.
What other Surah begins like this, in these
same words? The same wording. Yes?
Yes.
Yes. No. Abiote.
Another
there's a pseudo Surah that's called alfir that
begins like this. Because Musayl al Khaddah,
right, the false prophet,
he was asked by the Bani Hanifa to
produce a Surah, so he said, alfil alfil
This is what Musaykal must say.
Said. So Musayla Majes, he he copied the
Quran. He said this is my Surah, and
people laughed at him
Because the elephant what is the elephant? Oh,
we'll explain to you the elephant. It has
a long trunk and a short tail.
This is the Surah. So
Alhaqam. Right? What's the next verse?
Bayal qariyah.
Right? So interestingly, there's a connection here
between al qariyah, Surah qariyah, and Surah alhaa.
Very interesting. It begins the same way.
The same wording.
That's just an FYI for you. Little connections,
little nuances
in the Quran.
So Allah Subhanahu Wa Ta'ala, he mentions Qariyah
3 times in 3 verses. What's the point
of doing that? This is called
iphahfi maqami wutmar.
Proper nouns in the place of pronouns,
because he could have used pronouns. Al karia
ma'hiya oma adrokha ma'hiya. He could have said
that. The karia, what is it? What will
explain to you what is it? But why
al qariyah, mal qariyah, wama adzarakamal qariyah? Why
mention it 3 times? For what?
The reason is because Allah
again wants to emphasize the greatness of al
Qariyah.
When Allah
calls something by its its
name
rather than a pronoun, that means that thing
is great.
That thing is great.
So just trying to focus our attention
on Al Qariyah. And notice in verse 3,
waman adhurakam
al Qariyah,
and what will
explain to you
or what will make you realize what is
Al Qariyah, and he uses ma here,
and this ma is not the same type
of ma we had before.
The ma in the previous
a aya is is tif
This is a relative
What will explain to you
what is al Qariya?
And notice here Allah subhanahu wa ta'ala, He
doesn't say man.
And who can explain to you?
What is the difference between ma and man?
What and who?
In other words, there's nothing,
whether it's human or otherwise,
that can make you perceive
or realize or actualize
what is al Qariyah.
So Allah did not say waman adraqam al
Qariyah.
He said, waman adraqamalqaria.
What can possibly
one thing, not just who, what can make
you realize
what is Al Qariyan.
And notice here also in this verse, Allah
He uses the past tense
Adra'a is past tense. It's a causative verb.
It's from the root of dara', which means
to know or to understand.
What's the point of using past tense?
You'll notice this
really interesting
nuance
that when Allah Subhanahu Wa Ta'ala we might
have mentioned this last week. When Allah subhanahu
wa ta'ala speaks about things in the Quran
that relate to Al Ahira, the afterlife,
he tends to use a past tense verb.
A past tense verb.
What's the point of doing that according to
the hirama?
In a sense he's saying basically
that that is a done deal.
It's done.
It's guaranteed.
It's guaranteed to happen. That's the point of
using a past tense verb for something in
the future in Al Aqirah.
For example, if you tell me to go
do something, the brother says go get me
a glass of water, I say consider it
done.
Have I done
it? I haven't done anything, I haven't gone
out of my chair yet.
But why would I say consider it done?
Because I want to reassure him that definitely
it's going to happen.
Right? But I may not do it because
I'm a human being, I might break my
leg on the way down or something.
Maybe I'll ignore him, maybe I was lying,
but Allah
He's going to do it.
Right? He's the truest of speech.
So for example, Allah subhanahu wa ta'ala says
in Surah
is past tense.
Verily, we have already given you
Kothar is not known for the Jannah, it's
a river in Jannah and other things as
well.
But there's a river in Jannah called Kothar.
Was the promise I sent him already given
Kothar? He's in He's living in Mecca at
the time. In other words, consider it done.
We've already given you Khalifa. It's done. Khalifa.
What does mean? Literally, it means
It
comes from
This form is
This is an intensive form. We've given we've
already given you
manifest good things.
So don't worry, it's already done. It's done.
Right?
Past tense.
It's he's done.
He's not gonna become Muslim.
And all he had to do is say,
I'm Muslim, become a munafi,
but he had such imam, such obstinacy
that he didn't even do that. Abu Lah
could have discredited the Quran if he wanted
to. He could have done it, but Allah
knew he wouldn't. So in reality, he can't
do that,
Because tabatir is past tense.
His hands are already perished. It's a done
deal. He's talking about something to happen
in Al
Allah says,
You are dead and they're dead.
You're dead. Consider yourself dead.
Right? If you consider yourself dead, there's nothing
really to be afraid of.
Right?
If you can if you can conquer your
fear of death,
then, you know, giving a chutba or something
like that is not a really big deal.
Right? Go helping people and sacrificing
your wealth. Who cares? I'm already dead. So
this is the trick of the samurai.
The samurai, before they go into battle,
convince themselves
that I've already been killed.
I'm already dead, so how would I fight?
You're gonna fight like you've never fought before.
Right?
It was very interesting.
So
Allah again, quite often in the Quran,
when the hereafter is spoken of, you'll use
the past tense to assert its certainty.
Okay? That's why here he says,
past
tense. But in Surah Abasa, Abasa wa ta'wala
and
jahuwataamah wama yudariqal aala wiya zakah. Now we
use a present tense. Wama yudariqah is present
tense. Because what is he talking about? Something
to happen in the dunya.
Right? He frowned and turned away when the
blind man came.
What what will make you realize
that perhaps he might become purified?
It's talking about something that happened in the
world, so the present tense is used. But
in the past tense, something that's going to
happen in the future, all I'll use is
the past tense. I mean, and and for
the akhirah, something that's gonna happen in the
distant future or near future, relatively speaking, Allah
subhanahu wa ta'ala will use the past tense.
Right? This is a nuance in Arabic. So,
alapariyyah.
Now, Sunnayullah
mentioned
that ala pariah could also be
the
striking of the or the sounding of the
trumpet a third time. So they mentioned it's
going to happen 3 times. The Sur will
be blown 3 times.
Who's going to blow it?
Who?
Sarafil. Sarafil.
Sarafil is an herbicide form of Sarafil.
Sarafil
is an angel mentioned in the book of
Enoch
in the Jewish tradition.
Seraphial is a,
archangel.
Sarafael
literally means they're made of light,
and that says they're burning.
It's going to blow a sur. So the
first blowing of the trumpet
according to the 'uran Ma' is described in
the beginning of Surah Al Hajj.
Allah subhanahu wa ta'ala says,
Oh, people fear your Lord.
The,
quaking of the hour,
is a
great thing, a terrible thing. Avin, sheikon something
that is Avin.
Right? Deir el Ama say, this is the
first blowing of the trumpet.
That it strikes terror into the hearts of
those who are on earth.
Those inhabitants living on earth, the first blowing
of the trumpet will strike terror into their
hearts.
The second and third,
sounding of the trump or the trumpet is
mentioned in the Quran
in Surah number 79 verses
6 through 9. Allah Subhanahu
Wa Ta'ala
says,
He says,
that
the
the the shaker the the quaker will quake,
not the quaker as in the Christian God.
The quaker
is going to quake. This is called Arrajifa.
This is the name of the second
blow of the trumpet, Arrajifa.
When this trumpet is blown, everything on earth
is going to die. Everything is dead. Everything
in ex everything in creation is dead.
Everything. Kul luman arihafan
wayab a wajurabik.
Everything is annihilated
except the countenance of your Lord
This is called Arrajifa.
And then this the third and final is
called Arrajifa.
Arrajifa.
And this
radifah means to come after something.
So the verse says,
when the quaker quakes,
that's Baruhat. Following it is Aradifat.
Following it, that's Baruhat, Aradifat,
will be the 3rd blowing of the trumpet.
What is the next word?
Hearts on that day
are,
dumbstruck.
Absaru
Absaruha
Hashiyah.
And glances
are full of hushur.
You know how like when we pray, we
say have Khushur. What does Khushur
mean? Have humility
in your prayer.
When you pray, have humility.
Right? Don't move around.
Someone who has humility
if you're if you're sitting in front of
a great man,
you know, and people are sort of
sitting there and they want to respect him,
no sudden movements, it might confuse him, that's
just
a basha.
Or you're going to stand in front of
Allah
Right? With khushur.
Right? That you're standing in front of him
knowing
or actualizing
the power of Allah Subhanahu Wa Ta'ala. That
your life is in His hands, so to
speak.
Right? This is called Hushur.
So
you may or may not have it in
the dunya, but everyone's going to have it
on your Al Qiyamah because now things are
apparent.
Everything is,
Yawr in the open. Right?
People get out of their graves. They see
all types of
strange things.
So when they're standing on the on the
plane, on the concourse,
their eyes are downcast. They have kushu'w.
So this is verse 3, Oma Adhura
oma Adra kaman Qariya.
So basically translation,
the calamity
what is the calamity?
And what can perhaps
what can possibly explain to you
what is the calamity?
So it is a day
in which human beings
are going to be like
scattered moths.
Moths.
Moths.
Hard to pronounce.
Sounds like a moth word. Moths
or butterfly let me use butterflies.
Human beings are gonna be like scattered butterfly,
but moth is actually better.
Right? Is monster attracted to light? I don't
know if butterflies are. I don't.
So this is interesting here.
This Yama, this is called methru lu fihi
assemonu lari waqa'afir
l fihi. This is the time in which
a action will happen,
on Yomah. What Yomah is this?
Yomul Qayamah.
So
Arangifa
is another name for al Qariyah
because it leads to this Yom.
That's one opinion.
Or al Qariyah just simply means Yomul Qayyah,
based on this
ayah.
So it says here, human beings will be,
ka.
Right? This kah is called kaf teshbiyi,
the kaf of similitude.
When you make a comparison,
you use this kaf.
Now there's 2 ways to make a comparison.
There's kafatashbir,
which really has the effect of a preposition,
and then there's kana.
Is from the akhawatu
inna. It makes the next noun the preceding
noun will be.
You'll take a fatka.
Ka and kaanna.
What is the difference between the 2? There's
a subtle difference, iranaba mentioned.
When we use ka and kaanna,
they both mean similar to or like or
as.
So the urnama say, ka is used for
things less intense,
less similar,
where kadna,
it's more similar.
So
There's nothing merely like the likes of God.
There's nothing remotely like the likes of God.
Laysa kaamithliye
shaywun.
Or like Allah
says about the human
being,
They're like cattle.
Even worse,
kal and aam, ka.
Right? Meaning that they're worse
than cattle.
This is when you use kat also,
rather than ta'anna. That human beings are worse.
They're not mere
cattle. They're worse than cattle.
Hence,
because cattle are not bukanda.
They're not taking to account for things. But
is used when you're going to make a
more intense comparison, more similar.
So Allah
says in Surah Saf,
in battle array as if they are a
single cemented
structure.
Right? So there's more emphasis here
to be very very close
knit. A strong comparison using qa'ana. Or like
the munafiem in Surah Munafiem or Surah Munafi
They are like
propped up pieces of hollow timber.
The Munafiq,
that's what they're like.
And it's a strong comparison
that they come into the masjid and they
lean on the back of the masjid and
they're hollow on the inside.
A propped up piece of timber cannot stand
by itself, it has to be propped up.
And if you push it too hard, it's
going to collapse because there's nothing on the
inside.
Right? So this subtle difference between ka and
ka'mna.
So the state of human beings then,
is going to be less than moths.
Like moths but less than moths.
And annas, it says annas.
This is all encompassing
because there's a definite article on Nas. Anas,
Al Islam.
Right? It's called Taarif,
the indefinite article,
which is,
denoting istikhra'inyah,
meaning all the all of humanity
is going to be like this.
But less than worse than malls, because again
malls are not mukallaf. There's no taqleef
established on malls. What is taklief?
Responsibility.
Right? In other words, a moth or an
animal like a cat,
my dog If I had a dog, he
used to have a dog.
My goldfish,
he's not going to be standing on the
day of judgment and his deeds are not
going to be presented. Why?
There's no talif.
There's no responsibility
for an animal
to
become a Muslim, so to speak, like we
are.
Because nature is in a state of fitra.
It's already going according to
what Allah
finds to be pleasing.
But human beings have
limited volition. They have a choice. There's a
little bit of choice.
That's why there's going to be a reckoning.
This is called kesab.
Kesab.
So mebethuth,
this is the adjective.
It's a passive participle.
Mebathuth.
It comes from batta, which means to scatter
or to disperse.
So
unlike birds, if you watch birds for example,
when they fly away, they tend to kind
of go in the same direction.
Right?
But moths, they just they go crazy. They
don't they don't know what they're doing.
Right? They go every which way
and they're attracted to
something that is light, but in reality is
going to harm them.
Right?
So this is indicative of the state of
total chaos
on the Yom Kiyyama. That when people come
out of their graves
because most people denied the Yom Kiyyama.
They're going to be resurrected,
walking on the earth
that's been transformed.
And they're saying bodies. The body is physically,
reconstructed,
although it's now a pneumatic body. It's more,
a
spiritually oriented body rather than a physically oriented
body. But it's the same body reconstructed even
down to the fingertips
according to the
Quran, but people won't know what's going on.
There's going to be utter chaos.
What's going on? What am I doing here?
What date is it? Where is my mother?
Where is my son?
Where is my Lamborghini?
Where is my iPhone? I can't live without
it. Is he in my iPhone?
Oh, what's this guy doing over here with
his tongue hanging out? Why is this guy
crucified?
Why is this guy drowning in sweat? What's
going on? What's what is this? People had
no idea. There some people, they live and
die. They've never even heard of the Yom
Kiyom.
Imagine the chaos. It's utter chaos.
Utter chaos on the Yom Kiyom.
Worse than moths that are spread about flying
everywhere.
There's an interesting hadith in Sahih Muslim, the
prophet sallallahu alaihi wasallam. He says, I am
like I am to you as a man
who is standing in front of a fire
and is shooing away moths, Farash, and you
are the moths. Right?
The prophet
he's he's comparing himself to someone who's shooing
away us
from a light that's going to kill us,
the fire,
and he's trying to shoo us away. Right?
There's an interesting story told by Ibn Sa'ed,
of the conversion of Khaled al Said.
Radhi Allahu al Said, the great Sahabi,
very early in the Meccan period.
And Khaled al Sahid, he had a dream,
and this is before the prophet salallahu alayhi
wasallam proclaimed publicly that he's Rasulullah.
Right?
So most of the Quraysh did not know
about his grisada at this point.
So Khane had a dream, and he didn't
know what to do with it. So he
went to Abu Bakr as Siddiq, who actually
was a great dream interpreter
in the Jihadi period.
Right? So he had that reputation.
So Khaled comes to him and he says
to him, you know, I had this dream
last night,
that
I'm standing at the edge of
a lake of fire.
And my father,
Sayid, he's in the fire and he's
grabbing me and he's trying to pull me
in with him.
He's pulling me in. I'm trying to resist.
I'm fighting him off. And he's pulling me
and trying to resist, and I'm just about
to fall. And then as
I'm just about to fall into the fire,
and somebody comes from behind me and grabs
me like this and pulls me out. And
he said, I turned around, and it's your
friend,
Muhammad
He said, what does that mean?
And Abu Bakr told him,
you have Shirk. He's the messenger of God.
Right? Be of good cheer. He's the messenger
of God. This is how,
he found out that the prophet sallallahu alaihi
wa sallam is the messenger of God, and
this led to his conversion, obviously.
So the prophet
is a means, a suburb
of our salvation
from the fire, and this, of course, also
is indicative of the Shafa'ah
and the Maqam of Mahmud that is given
to him exclusively on the Yom Kiyyama.
And then Allah subhanahu wa ta'ala says,
what's up? And the mountains Jibal is plural
of Jabal, and the mountains will be Ka
like Ihnil Manfush. What is Ihirnim?
This is wool.
It's wool, but it's a certain type of
wool.
It's multicolored
or textured wool.
Okay?
Wool that has different alman,
multicolored
wool.
And Manfush,
again passive participle islam of ruey
means something fluffed up or carded or combed.
So the point of this according to the
urima,
is that
there's going to be
a reversal of roles
or a restoration of values.
What you think is
a mountain in the dunya.
This is a jaba. This is definitely true.
These things are going to be like carded
wool.
A mountain, you can just
blow it and it's gone.
Right? There's some people who say that
in the past,
the Roman Empire
will never die. The sun will never set
on the British Empire.
It's a mountain.
Right?
Those things that you thought in the Dunya
were forever
and were stable
and would never perish,
they're going to be like
carted wool. Nothing.
Absolutely nothing.
Right?
So this analogy, it adds again to the
hawu, the terror of the Yom Kiyam.
Because they were solid on the earth.
But things that you deem to be
fragile on the earth, these things were solid.
Like for example, when Ibn Mas'ud was planting
a palm tree and his calf was exposed,
and the sahadas started laughing at his calf
as it was so skinny, They're laughing at
his calf. And the prophet salallahu alayhi wasalam,
he said this calf is the size of
Jabal Gharud on the Yom Kiyama
because he knows the real
size of that calf.
Right? Not what you perceive it to be.
Jabad Burmah in the dunya is huge. The
calf is small. But Jabad Burmah on the
Yom Kiyama
is like carded wool, and that calf is
as if it's Jabal Uhud.
Right? Or like the hadith of Bitaha,
famous hadith,
which may have some weakness,
but
the hadith basically says a man, on the
Qiyamah,
he's going to see all of his bad
deeds written on 99 scrolls,
and they stretch as far as his eye
can see.
And they're placed on one side of the
nizan, which is a scale.
And one card is put on the other
side of the scale, which is called almitapa.
And
what which is heavier
in the dunya way? In the dunya way,
the way that scales in the dunya are
calibrated,
which is heavier. The 99 scrolls obviously is
much heavier, but the scrolls will rise and
the card will fall.
Why? Because written on the car is, la
ilaha illallah, or hamadur Rasulullah. And Allah tells
them that, nothing is waydier than My name.
Right? So this is the means of his
salvation.
So things that we deemed to be
nothing in the dunya,
these things are really weighty. For example, a
brother might say, why should I lower my
gaze? Who cares?
How does that help me at all?
Right? Who cares about that?
But
again, that one little act is going to
have weight on the yom or the yam.
Because scales on the day of judgment are
calibrated differently than scales in the dunya. In
the dunya, its weights is pounds and,
you know, kilograms or things like that, grams.
But on that day,
it's Ikhlas
and Namaal
and Niyat.
It's sincerity
and good deeds
and it's intentions. These things have weight on
that thing.
Right?
So just because you don't perceive it in
a dunyawe sense doesn't mean it's not true.
And this is a difficult issue for men
to lower their gaze because men are very
visual.
Remember Imam Shaffiri? Shakotu ilawakeerin
su suahibdi fa'ar shaddani ila turqin Ma'asi. Imam
Imam, Shaffiri
in a beautiful poem, he said that he
complained to his teacher because he was losing
his memory, and his teacher said, lower your
gaze. And he remembered, oh yeah, I looked
at that woman's ankle.
He looked at a woman's ankle and he
began to feel his memory slipping. 1 of
my teachers said that he went online for
about 15 minutes and he couldn't remember his
his oron. He's just sort of planking out,
looking at things that are halal on the
Internet.
Never mind haram things.
So it's a great nirma
what do we look at? It's a great
nirma that we remember our names.
That Allah has given at least some
retention to us.
The prophet
said that
paraphrasing the hadith,
that, you know, when a man looks at
like a woman is beautiful,
the first look is allowed
because that's from the fitra.
And the fitra,
it recognizes beauty, and it likes beauty. It
loves beauty.
Right?
So that's not counted against him. But then
if he keeps looking,
then the nafs gets involved.
The nafs is translated
soul, but it's not really the ruler. This
is the lower self, the mortal self. It's
called the nafs.
Right? Well, in Greek, it's called the psukkhe,
not the penuma.
Right? The psukkhe is the lower self, the
mortal self, and that becomes involved. And then
he said, if he continues to look,
that iman is drawn from his eyeballs
as long as he's looking. His iman is
taken out of his eyeballs.
So that's why people who can't control their
gazes, Allah says in the Quran, tell the
believing men and women lower their gaze. People
who can't lower their gazes,
they suddenly have no interest in prayer and
they don't feel it and they don't feel
it anymore.
You know, I'm just, you know, going through
a phase, I guess. What are you looking
at all day? I don't know.
You know, watching my computer all day and
flipping channels, and God knows what kind of
channels we're on. TV these days.
1,000,000 channels.
And the parents say, oh, there's a parental
lock on it. Your kid is a genius.
Believe me, he can figure out your parental
lock.
There's ways around these things. Right?
So And of course we have the famous
statement of
Imam Zim al Abidine who said Allah
has hidden 3 things and 3 things.
The point of this is never underestimate
any act of obedience to Allah. Don't think
by lowering my gaze. Who cares? What does
Allah care? What does anyone care?
Never underestimate
an act of obedience or disobedience to Allah
because Allah's,
Zaynu Abideen, he said that Allah
has concealed 3 things and 3 things. He
concealed his,
his good pleasure and acts of obedience to
him. You don't know which act contains
the Ridwan of Allah.
We We don't know which one it is.
If you knew, then that's the one you
would do all the time. Like the man
from the story from the salaf, the man
who was going who was dying, his sons
were next to him, and he said, when
I'm dead,
incinerate my body and scatter it to the
winds.
And his his son said, why do you
wanna do that? He said, I'm too embarrassed
to to face Allah and he looked at
the Yamah. And he already knew that Allah
has the power to reconstruct his body, but
it made him feel better. And while he
was saying this, 2 tears rolled off the
sides of his face.
So his sons burned his body and scattered
it on a jabber, on a mountain. On
the Yom Kiyama, Allah subhanahu wa ta'ala ordered
the winds to reconstruct the mud.
And Allah asked him, why did you ask
your sons to do that? And Allah knows
best, obviously. And He said, well, I was
too embarrassed to stand before you. And Allah
said, didn't you didn't you know I already
forgave you?
For what? He said, the 2 tears that
rolled off your face, this was your accepted
tawba.
They had already forgiven you.
Right?
So never underestimate
any act of obedience or disobedience
to Allah subhanahu wa ta'ala because the other
part says, and Allah has concealed
His wrath and acts of disobedience to him.
It might be something small like a little
white lie. I made fun of this person.
I made a little hima. Who cares? It's
nobody knows.
You never know
about the the wrath of Allah
Anyway,
so then
so Amnan Man Sakhulat Mawazinu.
We're running out of time.
Should I stop now or maybe 5 more
minutes?
Okay. So here we go quickly.
As for the one whose
have been found to be heavy,
And
is either a plural of
which are which is a scale,
in out of instrument,
or is
in the plural of mawzoon.
Mawzoon is that passive participle.
Mawzoon means something to be weighed.
Something to be weighed. Qadi al Ubakr bin
Arabi, he said there's no sound hadith about
literal scales
on the day of judgment.
There's no sound hadith. Then Allah
when he says mawazinu,
he's talking about
aamal. He's just talking about deeds.
Deeds.
Right? And deeds include iman and ikhlas
and intentions.
But when He says,
that these mawazin,
these 'amal or thakila,
that means they've been accepted, they're maqul.
So there's no literal scales. This is a
dominant opinion. What the verse means according to
the dominant opinion of al Fazirim
is that
whosever
whoever finds that their deeds have been accepted.
Mawazinu
means
literally
things that can be weighed.
So these are Ahmad.
And saquran, meaning they become heavy, meaning that
they've been accepted.
If his deeds have been accepted,
what's the next verse? Fahuafiri
shalta ra'adhiyan.
He will be in a life
that is happy. He will be in a
happy life.
And this is also Najaz Akri
because life can't be happy.
How can life, something
intangible will be happy?
Right?
So in other words,
he's going to be in Jannah
according to Mufassarim. A'asha
is from,
'Aisha Tun or, you know, the name A'isha,
the Islam far and feminine.
What does 'asha mean? It means to live
free of concern of dunya.
Free of can you imagine a life free
of concern? You don't have to think about
food or rent or shelter,
paying the gas bill,
you know, going to school, getting your degree.
You don't have to worry about anything.
Nothing.
Right?
And you think, well, rich people have that.
No. Rich people don't have it. Rich people
have more worries than
poor people sometimes,
or relatively poor people.
And both of these nouns are indefinite. There's
tanqim.
They're nakira. And again, nakira, the indefinite article
according to the people of Balatha,
means something that is,
unexplainable,
something that is unlimited.
A life that is impossible to explain to
you.
There's no frame of reference for it.
And then,
fa'ma menkafas
maawazinu,
as for those whose aamal
have been rejected
according to the ulama. This is the meaning
of this. Literally, it means for those whose
things to be weighed have been found light.
So Aman
that are evil do not have weight.
There's no weight to them.
Okay?
So this is the other side of the
previous verse that when Allah
says, Mawazin, he's talking about
Ta'amal.
And when he says that they're
kafifa,
he means that they've been rejected.
So this also refers to Muslims.
There are things that we do, even though
we have imam that are not accepted by
Allah
They have no weight because
there's an ulterior motive. We're doing things possibly
with riya,
ostentation,
to show off in religious matters. This is
a major major issue, especially for the ulama.
The ulama write books for themselves,
how to deal with Riyadh. Five volume book
for himself. He's a scholar. He's gonna read
it himself.
Because scholars have this major issue and so
do the lay people obviously as well.
Right?
In other words, to do things to please
humanity.
To find a place in the heart of
the creation
rather than finding a place with Allah
And what's the result of that? Umbuhu Hawiya.
Umbuhu. This means his mother.
His mother
is Hawiya.
So Hawa means to fall down, to fall
or to tumble.
Like it says, 1 Najmihida Hawa,
right at the beginning of Surah Najm, the
star when it goes down.
Hawiyah
according to I haven't used my board.
We won't use it tonight.
Halia literally means an abyss or a chasm
between 2 mountains.
Imagine 2 mountains
in the middle.
That chasm is called Al Hawiya.
Right? And being in Al Hawiya
is
* on earth. There's a man who fell
into a Hauea who was there for
127 hours.
A true story. In Utah.
He had to cut off his own arm,
amputate his own arm with a with a
blunt knife.
Right?
And the things he experienced as far as
hallucinations
and what he had to drink and eat
and things like that.
Right?
So being in that area of, you know,
especially if you're claustrophobic.
So it says,
fa'om muhu hawiyah. His mother is this chasm.
So there's an expression in Arabic
that says, harat muhu. Harat muhu means,
like for example, if somebody is
walking around and they're kind of grumpy or
sad,
you say it is as if his mother
has
fallen into a castle.
Right? So this is an idiom in Arabic.
So Allah subhanahu wa ta'ala is using an
idiom in the language of the Quraysh.
So his mother is an abhis. His mother
is what what is your mother? The Arabs
love their mothers.
Of course, we should all love our mothers.
Your mother is your refuge.
Right? Your mother is your masir, where you
go to. Even grown men.
Grown men, when they're in battle and they're
going to die, they say,
mommy,
mother, they think about their mothers. This is
a fact.
Even if their mother's long passed. Right? Because
your mother is the one who loves you
unconditionally.
The purest type of love between human beings
is the love of a mother for her
children and vice versa. That's the purest type
of love on Earth between human beings.
Right?
So His refuge,
His refuge is not Haawiyah.
Because you run to your mother in sadness
and she embraces you, the Haqqiyah
will embrace this person when he falls into
it.
So we ask Allah
to preserve us from that.
Now we have the same type of so
again, we have the sort of circular
chiasmus in the Surah. The beginning and the
end sort of mirror one another. We have
the same type of thing at the beginning.
Alkhariya matariya wamaduraq matariya. But now wamaduraqamahiya,
and what can possibly explain to you what
is it, meaning the hawiyah, and here the
pronoun
is used.
What is it? Naronhamia.
Is fire
and
from
the verb is an adjective meaning blazing, blazing,
white hot fire.
If you just say,
fire is hot, but hamia
gives it that,
that added emphasis,
blazing, blazing hot fire.
That's all Allah subhanahu wa ta'ala. We ask
all Allah subhanahu wa ta'ala.
So
we're done with the
quick
jaseer in the trouble.