Ali Ataie – Tafseer Of Surah Al QariAh – 101
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The writing of Arabic script is discussed, including the use of the present tense and the " ruled" meaning of hasn't happened. The " ruled" meaning of hasn't happened is emphasized, along with the " ruled" meaning of hasn't happened. The " ruled" meaning of hasn't happened is also discussed.
AI: Summary ©
InshaAllah tonight we're going to talk about the
exegesis of surah number 101, Al-Qari'ah.
So if you have a muzhaf handy, have
it on your phone, or an actual muzhaf,
you get to follow along inshaAllah ta'ala.
Surah 101, which is called Al-Qari'ah.
Bismillah.
So with this surah, there's no difference about
the name of the surah.
Quite often, and Imam Suyuti has a section
in this, in the Kitqan, about the surahs
having different names.
This one is unanimous amongst the ulama that
there's one name, it is called Al-Qari
'ah.
We'll talk about what this name means inshaAllah
ta'ala.
The dominant opinion is that this was the
30th surah revealed to the Holy Prophet Muhammad
sallallahu alayhi wa sallam.
Obviously he made it in surah, early Meccan
surah.
It followed surah Al-Quraysh, and was followed
by surah Yawm Al-Qiyamah, which is surah
number 106 and 107 respectively.
There is a difference of opinion about the
number of verses as well.
So there's three 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 ulama 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.
There's no missing ayat or something like that.
It's not like what we have with the
New Testament for example.
It's just the numbering.
Different centers of uloom, they have numbered the
surah differently.
In the Uthmani Codex, it's 11 verses.
So we follow the Ahlul Kufa in this
regard.
The surah is talking about something that is
incumbent upon every Muslim to believe, which is
the Yawm Al-Qiyamah, the Day of Judgment.
One of the names of this Judgment Day
is called Al-Qari'ah.
So this is something that is transmitted to
us.
This is called Sam'i'yat.
Sam'i'yat are things that we have
to believe in as Muslims.
Also known as Raj'ibat.
Things that we would not have known had
it not been for Revelation.
So Revelation, Naqal or Tanzeel, this is what
informs us of the Yawm Al-Qiyamah.
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 Adab Al-Qadr, there's punishment
in the grave, in the Hisab, in the
Hashar, all of these types of things.
These are under the category of Sam'i
'yat.
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 Sam'i'yat, these things that are
mentioned in the Qur'an and Hadith, that
are Jalil Qatari.
So we believe in Yawm Al-Qiyamah, we
believe in Malakah, 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, inshaAllah
ta'ala.
Now we can say, Bismillahir Rahmanir Rahim.
Al-Qari'ah.
So what is Al-Qari'ah?
So this is from the root Qara'ah.
And Qara'ah means to strike or to
beat something, or to knock something.
So you say, Qara'ah asnanahu, he gnashes
his teeth.
Or, Yuqra'u al-'abdu bil-'asaa, according to texts
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.
This is called Qara'ah.
Use the verb Qara'ah, something that's loud
and disturbing.
So you can imagine somebody being whipped with
a whip or a stick or something.
Like that.
It's very disturbing.
That's called Qara'ah.
Or like a car crash.
Sometimes, you know, sitting in your backyard and
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 Qara' al-baab, Qara' al-baab.
Right, there's Taq al-baab, which means to
knock on the door.
So Qara' al-baab means to knock at
the door in the middle of the night.
Imagine you're sleeping on the couch.
Let's say you're watching something on TV.
Not a good idea.
Anyway, waste of time.
You dozed off on the couch, and then
3 o'clock in the morning, somebody's knocking
on your door like this.
This is called Qara' al-baab, 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 Dara'a, there's two types of
speech.
We talked about this.
There's majazi and haqiqi.
Majazi means figurative speech.
Majaz, majaz, figurative.
And then there's haqiqi, 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 fee baab al-balaha.
When we study Arabic, there's sarf, there's nahl,
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.
وَمَنْ أَسْتَخُوا مِنَ اللَّهِ قِيلًا And who is
truer in speech than Allah subhanahu wa ta
'ala?
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 can 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, 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 dalil.
As long as there's a dalil.
Wujudu al-dalil.
Right?
So, for example, if somebody walks into the
masjid.
Let's say Masrood walks into the masjid.
And I say, dakhala asadun al-masjida.
I say, a lion has entered the masjid.
Right?
What am I saying?
I'm saying someone who's tough, courageous, shujaa.
Right?
That's what I mean.
It's figurative.
You can't say, oh, you're a liar.
That's not a lie.
That's al-insan.
You've 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 subhanahu wa
ta'ala uses majaz in speech in the
Quran, there's a dalil.
We know what he's talking about based on
our knowledge of falafah and the Arabic language.
So, with that said, what is al-qari
'ah?
Is it literal or is it majaz?
Some translations will translate al-qari'ah as
literal.
What is al-qari'ah?
This is called an active participle.
Ism fa'il.
Ism fa'il.
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.
E-R.
Very good.
You put an E-R at the end.
Right?
So, writer.
Right?
The one who is actively doing that verb.
E-R.
Writer.
The runner.
The painter.
Right?
The prayer.
No, you can't say that.
Sometimes it doesn't work.
You can't use an E-R.
Sometimes it's difficult in English to form the
active participle.
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, qari'ah.
Right?
Qara'ah.
Qari'ah.
But this is qari'ah.
There's a ta'la buta at the end,
which makes the noun feminine.
So, there's a rule in Arabic, a general
rule, that you have the triliteral root.
Right?
Fa'ala is triliteral root.
If you put things at the beginning or
end, and extend the word, it adds tawqeed.
It adds emphasis.
The longer you make a word in Arabic,
the more it's emphasized.
The more it's intensified.
Okay?
So, al-qari'ah is a feminine ism
fa'il.
It's feminine.
The feminine gender here has tawqeed.
It has emphasis.
Okay?
So, if we took this literally, haqili, it
means the striker.
Right?
The striker.
Or, the beater.
The knocker.
And some translations in English, they translate it
literally, as the striker.
But, most of the ulema say that this
is a calamity.
It's more majaz than meaning.
It's a calamity that hits you out of
nowhere.
A sudden catastrophe.
So, it's not literal.
Imam Suyuti says, in the Jalalayn, al-qiyamatu
allatee taqra'ul quloob bi-ahwalihaa.
That, al-qari'ah is the qiyamah.
The standing on the day of judgment.
Which, taqra'ul quloob.
It strikes the heart.
This is from qara'ah.
It strikes the heart with its terror.
With its terror.
So, the heart is struck with terror.
This is the meaning of al-qari'ah,
according to Imam Suyuti.
Ibrahimahullahu ta'ala.
And, obviously, this is talking about the yawm
al-qiyamah, which Allah subhanahu wa ta'ala
says, fa-itha ja'atis saakhah.
Right?
In surah al-abasah.
Or surah abasah.
That, when the deafening noise, saakhah means something
deafening.
Remember we talked about last week, the ring
structure of some of the surahs of the
Qur'an.
Right?
The Qayasmus.
So, this is put in juxtaposition of the
beginning of the surah abasah.
What is the beginning of surah abasah?
Say, abasah wa tawalla.
An ja'ahul a'ma.
Right?
That, he frowned and turned away when the
blind man came.
The Prophet sallallahu alayhi wa sallam is giving
da'wah, right, to the leaders of the
Quraish, and they're not really listening to him.
They're kind of giving him a half-hearing.
And the Prophet sallallahu alayhi wa sallam, he
does not raise his voice.
Wa al-ashaqabatu aswaq.
Even 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 asaakhah, at
the end of the surah.
That, when the deafening noise comes.
Right?
You know, sometimes the teacher is trying to
teach, and he doesn't want to raise his
voice, but people aren't listening, so he goes
like this.
And everyone's suddenly, like, it just happened.
Right?
So, if you're not going to listen to
me speaking, then you're going to listen to
this.
Right?
If you're not going to listen to the
gentle preaching of the Prophet sallallahu alayhi wa
sallam.
Fa idha ja'at as-saakha.
Yawm yaththiru al-mar'u min akhi, wa
ummihi wa abhi.
This is a day in which a person
will flee from his brother, his parents, his
father and his mother, wa sahibatihi wa bani,
and his spouse, and his children.
Because this is the maqam of the yawm
al-qiyamah.
So there's different names for the yawm al
-qiyamah in the Qur'an.
There's many different names.
One of them is al-qari'ah.
In the Qur'an of 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-qari'ah.
And this is interesting.
What kind of construction is this?
Just one word, al-qari'ah, right?
So, there's different opinions as to how this
functions grammatically.
One opinion is, because al-qari'ah too,
there's a dhamma here, al-dhamma.
And 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 marfur?
Is it mansur?
Is it mahful?
It's marfur.
Good.
It's nominative.
Nominative.
Okay?
I know some people are lost right now.
But you really have to try to learn
some Arabic.
Because you miss so much if you don't
know it.
So, marfur, that means that this is al
-muqtada.
This is called al-muqtada.
This is the subject of a sentence.
It's the first part of a nominal clause.
Jumalat al-ismiyyah.
A sentence that doesn't have a fi'l.
It's a verbalist clause.
But here's the thing.
The jumalat al-ismiyyah has two parts to
it.
There's muqtada, al-muqtada, which is the subject.
And then there's the second part, which is
called al-khabar.
Right?
Khabar.
And without these two, you don't have a
complete sentence.
So al-qari'ah is not a complete
sentence.
Okay?
So how do we deal with it?
It's like saying al-sayyaratu, and then I
stop.
The car is, and then I stop.
That's not a complete sentence.
I need a khabar.
Al-sayyaratu sari'atun.
Al-sayyaratu jameela.
I have to complete it with a khabar.
Khabar means news, information, a predicate.
Right?
There needs to be a predicate.
So, how do we deal with this?
One opinion is that what happened here is
called haditha.
Mahboofa.
That the khabar has been cut off by
Allah subhanahu wa ta'ala.
He doesn't mention it.
He doesn't mention it.
Al-qari'ah.
And he is silent.
He doesn't mention the khabar.
The conceptual khabar is apothepated.
Mahboofa.
This is called mahboofa.
What's the point of doing that?
To create tashweek.
Tashweek means anticipation.
Anticipation.
Right?
Or to create hawl.
Terror.
That Allah subhanahu wa ta'ala, he is
not giving you the khabar.
He is just giving you al-qari'ah.
And letting your imagination run wild.
Right?
Some of the ulama say, the conceptual khabar
is aatiya.
Or qareeba.
In other words, al-qari'atu aatiya.
Al-qari'atu qareeba.
And this is based on tafsir bir riwaya.
And if you look at other places in
the Quran, Allah subhanahu wa ta'ala says,
inna al-sa'ata aatiya.
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 tashweek.
And to focus your attention on al-muqtada
al-qari'ah.
That's one opinion.
Another opinion is that the fi'l, the
verb is mahboofa.
The verb has been cut off.
What was the verb?
Latatiyanna al-qari'ah.
Or atat al-qari'ah.
That the hour is coming.
The qari'ah, the striker is coming.
The striker is coming.
The verb has been cut off in order,
again, to create that focus on the word
al-qari'ah.
And to create shawq, anticipation, longing in the
heart of the listener.
Okay?
Another opinion, this is the opinion of Fakhruddin
al-Razi in Tafsir al-Kabir.
He says that the point of this is
tahdeer.
Tahdeer.
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 annaru or annara.
Both of them are acceptable.
You can either make it nominative or accusative.
You can, in other words, you can make
it marfur or mansur.
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 tahdeer.
Is for you to take caution of al
-qari'ah.
This is the opinion of Fakhruddin al-Razi.
And another opinion, Imam Sha'arawi, very interesting.
He says the first verse is al-muqtada.
The second verse is the khabr.
What is the second verse?
Mal-qari'ah.
Al-qari'ah.
Mal-qari'ah.
So verse one is the muqtada.
The subject.
Verse two is the khabr.
The predicate.
But verse two is a question.
It's a question.
This ma here is istifhamiya.
Which means that it's interrogative.
What does it mean?
Interrogative.
Does anyone know what that means?
It means a question.
What are the interrogative nouns in English?
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, hijaziya, mosuliyya.
There's different types of ma.
This ma is istifhamiya.
Meaning what is the qari'ah?
So the urma say how can the khabr
of a sentence be a question?
Is that even proper Arabic?
The khabr of a sentence is a question?
Imam Sha'rawi says this is true.
It is a question.
But it also gives you khabr.
It gives you information.
What is the information that mal-qari'ah
is giving you?
What is the effect of that?
It is that this qari'ah is nothing
like you can possibly imagine.
This is the effect of making it into
a question.
So it is giving you information.
It is a khabr.
And it's telling you that what you think
it is, al-qari'ah, when the Arab
hears that, he thinks of certain disasters that
might have happened in the past.
But then ma-al-qari'ah, what is
the qari'ah?
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 a question, it's
still considered to be a khabr.
Allahu ala.
This is one of many.
Am I confusing people?
Al-qari'ah, ma-al-qari'ah.
The striker, what is the striker?
The calamity, what is the calamity?
Now interestingly, this beginning of this surah is
used in one other surah.
Because the next verse is ma-al-qari
'ah.
What other surah begins like this, in these
same words?
The same wording, yes?
Yes.
Yes?
No, not the other one.
Another, there's a pseudo surah that's called al
-fil that begins like this.
Because Musaylima al-kaddab, right?
The false prophet, he was asked by the
Bani Hanifa to produce a surah, so he
said, Al-fil, ma-al-fil.
Wa maa adraaka ma-al-fil.
Anfahu taweel.
Wa zaylaku qaseel.
This is what Musaylima said.
Al-haqqa.
Al-haqqa, good.
Al-haqqa.
So Musaylima just, he copied the Qur'an.
He said, this is my surah.
People laughed at him.
Because the elephant, what is the elephant?
What will explain to you the elephant?
It has a long trunk, a short tail.
This is the surah.
So al-haqqa, ma-al-haqqa.
Wa maa adraaka ma-al-haqqa.
Right?
What's the next verse?
Kaddabat tabudu wa'adu bil-qari'a.
Right?
So interestingly, there is a connection here.
Between al-qari'a, surah al-qari'a,
and surah al-haqqa.
Very interesting.
It begins the same way.
The same wording.
That's just an FYI for you.
Little connections, little nuances in the Qur'an.
So Allah subhanahu wa ta'ala, he mentions
qari'a three times in three verses.
What's the point of doing that?
This is called idhaar fi maqami mudhmar.
Idhaar fi maqami mudhmar.
Proper nouns in the place of pronouns.
Because he could have used pronouns.
Al-qari'a, maa hiya, wa maa adraaka
maa hiya.
He could have said that.
The qari'a, what is it?
What will explain to you what is it?
But why?
Why al-qari'a, maa al-qari'a,
wa maa adraaka maa al-qari'a?
Why mention it three times?
For what?
The reason is because Allah subhanahu wa ta
'ala, again, wants to emphasize the greatness of
al-qari'a.
When Allah subhanahu wa ta'ala calls something
by its name, rather than a pronoun, that
means that thing is great.
That thing is great.
So to try to focus our attention on
al-qari'a.
And notice in verse 3, wa maa adraaka
maa al-qari'a.
And what will explain to you, or what
will make you realize what is al-qari
'a?
And he uses maa here.
And this maa is not the same type
of maa we had before.
The maa in the previous ayah is istihamiyyah.
This is a relative maa.
What will explain to you what is al
-qari'a?
And notice here, Allah subhanahu wa ta'ala,
he doesn't say man.
And who can explain to you?
What is the difference between maa 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-qari'a.
So Allah did not say wa maa adraaka
maa al-qari'a.
He said wa maa adraaka maa al-qari
'a.
So what can possibly, one thing, not just
who, what can make you realize what is
al-qari'a?
And notice here also in this verse, Allah
subhanahu wa ta'ala, he uses the past
tense adraa.
Adraa is past tense.
It's a causative verb.
It's from the root of daraa, 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
-akhirah, the afterlife, he tends to use a
past tense verb.
A past tense verb.
What's the point of doing that according to
the ulama?
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
-akhirah.
For example, if you tell me to go
do something, your 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 down 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 for something.
Maybe I'll ignore him.
Maybe I was lying.
But Allah subhanahu wa ta'ala, he's going
to do it.
Right?
He's the truest in speech.
So, for example, Allah subhanahu wa ta'ala
says in surah Kawthar, إِنَّا أَعْطَيْنَا كَالْكَوْثَرُ أَعْطَا
أَعْطَيْنَا is past tense.
Verily, we have already given you Kawthar.
Kawthar is not going to the Jannah.
It's a river in Jannah and other things
as well.
But there's a river in Jannah called Kawthar.
What's the problem?
Say, I'm already given Kawthar.
He's living in Mecca at the time.
In other words, consider it done.
We've already given you Kawthar.
It's done.
Kawthar.
What does Kawthar mean?
Literally, it means خير كثير.
It comes from كثير.
Kawthar.
This form is Seelatul Mubadara.
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?
تَبَّتْ يَجَعَدِي لَنَبِدْ وَتَبَّتْ تَبَّتْ past tense.
It's, he's done.
He's not going to become Muslim.
And all he had to do is say,
I'm Muslim, become a munafiq.
But he had such inan, such obstinacy, that
he didn't even do that.
Abu Lahab could have discredited the Qur'an
if he wanted to.
He could have done it.
But, Allah Subh'anaHu Wa Ta-A'la
knew he wouldn't.
So, in reality, he can't do that.
Because تَبَّتْ is past tense.
His hands are already perished.
It's a done deal.
He's talking about something to happen in Al
-Akhirah.
Allah Subh'anaHu Wa Ta-A'la says,
إِنَّكَ مَيِّتُونَ وَإِنَّهُم مَيِّتُونَ 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 conquer your fear of death,
then, you know, giving a khutbah 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 going to fight like you've never fought
before.
Right?
So, it's very interesting.
So, Allah Subh'anaHu Wa Ta-A'la,
again, quite often in the Quran, in the
hereafter spoken of, He'll use the past tense
to assert its certainty.
Okay?
That's why here, He says, وَمَا أَدْرَى كَمَا
الْقَارِعَ Past tense.
But in Surah Abasa, عَبَسَ وَتَوَلَّى أَنْ جَأُوا
الْأَعْمَى وَمَا يُدْرِيكَ لَعَلَّهُمْ يَزَّكَّى Now, He uses
the present tense.
وَمَا يُدْرِيكَ 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.
But what will make you realize that perhaps
He might become purified?
He's talking about something that will happen in
the world.
So the present tense is used.
But in the past tense, something that's going
to happen in the future, Allah uses the
past tense.
And for the akhira, something that's going to
happen in the distant future, or near future,
relatively speaking, Allah subhanahu wa ta'ala will
use the past tense.
Right?
This is the nuance in Arabic.
So, الَقَارِعَ Now, some of the ulama mention
that الَقَارِعَ could also be the striking of
the, or the sounding of the trumpet a
third time.
So they mention it's going to happen three
times.
The sur will be blown three times.
Who's going to blow it?
Who?
Israfil.
Israfil is an Arabicized form of Seraphio.
Seraphio is an angel mentioned in the book
of Enoch.
In the Jewish tradition, Seraphio is an archangel.
Seraphio 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 ulama, is described in the beginning
of surah Al-Hajj.
Allah subhanahu wa ta'ala says, يَا أَيُّهَا
الْنَاسِ اِتَّقُوا رَبَّكُمْ O people, fear your Lord.
إِنَّ الزَّلزَلَةَ السَّاعَةِ شَيْءٌ عَطِيمٌ The quaking of
the hour is a great thing.
A terrible thing.
عَطِيم.
Shaykh learned something that is عَطِيم.
Right?
The ulama 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 trumpet
is mentioned in the Quran in surah number
79, verses 6 through 9.
Allah subhanahu wa ta'ala says, يَوْمَ تَرْجُفُ
الرَّاجِفَةِ تَتْبَعُهَا الرَّاجِفَةِ قُلُوبُ يَوْمَئِذٍ وَاجِفَةٍ أَبْسَارُهَا
خَاشِعًا He says, that the shaker, the quaker
will quake.
Not the quaker as in the Christian God.
The quaker is going to quake.
This is called, الرَّاجِفَةِ This is the name
of the second blow of the trumpet.
الرَّاجِفَةِ When this trumpet is blown, everything on
earth is going to die.
Everything is dead.
Everything in creation is dead.
Everything.
كُلُّ مَنْ عَلَيْهَا ثَانٍ وَيَبْقَى وَجُو رَبِّهِ Everything
is annihilated except the countenance of your Lord.
سُبْحَانُهُ وَتَعَالَى This is called, الرَّاجِفَةِ And then,
the third and final is called, الرَّادِفَةِ الرَّادِفَةِ
And this, رَدَفَةِ means to come after something.
So the verse says, when the quaker quakes,
تَتْبَعُهَا Following it is الرَّادِفَةِ Following it, تَتْبَعُهَا
الرَّادِفَةِ will be the third blowing of the
trumpet.
What is the next word?
قُلُّ بِيُمْعِيْنِ وَاجِفَةِ Hearts on that day are
dumbstruck.
أَبْصَارُهَا خَاشِعَا And glances are full of خُشُور
You know how like when we pray, we
say خُشُور What does خُشُور mean?
Have humility in your prayer.
When you pray, have humility.
Right?
Don't move around.
Someone who has humility, 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, they
might confuse him, that's just a بَشَر How
are you going to stand in front of
Allah subhanahu wa ta'ala?
Right?
With خُشُور 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 خُشُور So, you may or
may not have it in the dunya, but
everyone's going to have it on يوم القيامة
because now things are apparent.
Everything is يَوْلَيْهُمْ Right?
People get out of their graves, they see
all types of strange things.
So, when they're standing on the plain, on
the concourse, their eyes are downcast, they have
خُشُور So, this is verse 3 وَمَا أَدْرَاكَ
مَن قَارِعَ So, basically the translation, the calamity,
what is the calamity, and what can perhaps,
what can possibly explain to you what is
the calamity.
يَوْمَ يَكُونُ النَّاسُ كَانْ فَرَاشٍ مَبَثُوبٌ So, it
is a day in which human beings are
going to be like scattered moths.
مَوْث مَوْث Hard to pronounce.
Sounds like a moth, right?
مَوْث Or butterflies.
Human beings are going to be like scattered
butterflies.
The moth is actually better.
If moths are attracted to light.
I don't know what butterflies are.
I don't.
So, this is interesting here.
This يَوْمَ, this is called مَثْرُولُ فِيهِ أَزَّرُلُ
لَذِي وَقَعَ الْفِرْءُ فِيهِ This is the time
in which an action will happen.
On يَوْمَ What يَوْمَ is this?
يَوْمَ الْقِيَامَ So, الرَّاقِفَ is another name for
الْقَارِعَ Because it leads to this يَوْمَ That's
one opinion.
Or, الْقَارِعَ just simply means يَوْمَ الْقِيَامَ Based
on this ayah.
So, it says here, human beings will be
كَالْفَرَاحِ الْمَبْثُولُ كَ Right?
This ك is called كَافُ تَشْبِيهِ The ك
of similitude.
When you make a comparison, you use this
ك.
Now, there's two ways to make a comparison.
There's كَافُ تَشْبِيهِ which really has the effect
of a preposition.
And then there's كَانَ كَانَ is from the
أَخَوَاتُ إِنَّ It makes the next noun.
The proceeding noun will be منصوب.
So, it'll take a فَتْحَ كَانَ What is
the difference between the two?
There's a subtle difference the ulema mention.
When you use كَانَ They both mean similar
to or like or as.
So, the ulema say كَ is used for
things less intense.
Less similar.
Where كَانَ is more similar.
So, ليس كَمِثْلِهِ شيءٌ There's nothing nearly like
the likes of God.
There's nothing remotely like the likes of God.
ليس كَمِثْلِهِ شيءٌ Or like Allah SWT says
about the human being أُولَٰئِكَ كَالْعَنْعَامُ بَلْهُمْ أَضَلُّ
They're like cattle.
Even worse.
كَالْعَنْعَامُ Meaning that they're worse than cattle.
This is when you use كَافُ also.
Rather than كَانَ That human beings are worse.
They're not near cattle.
They're worse than cattle.
بَلْأَضَلُّ Because cattle are not مُكلَّف.
They're not taken into account for things.
But كَانَ is used when you're going to
make a more intense comparison.
More similar.
So, Allah SWT says in surah sakhf إِنَّ
اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ السَّخْثَ كَأَنَّهُمْ
بُنْيَانٌ مَرْسُوسٌ Allah loves those who fight in
His cause in battle array as if they
are a single cemented structure.
So there's more emphasis here.
To be very very close knit.
A strong comparison using كَانَ or like the
مُنَافِقِين in surah مُنَافِقِين or surah مُنَافِقُون Allah
SWT says كَأَنَّهُمْ خُشُهُ مُسَنَّدًا They are like
propped up pieces of hollow timber.
The مُنَافِقُون 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.
That's being 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 كَا and كَأَنَّ
So, the state of human beings then كَالفَرَاشِدْ
وَبَثُوثْ is going to be less than moths.
Like moths but less than moths.
And الناس, it says الناس This is all
encompassing because there's a definite article on الناس.
الناس Right?
It's called تعريف A definite article which is
denoting استغرقية meaning all of humanity is going
to be like this.
But less than, worse than moths.
Because again, moths are not مُكلَّ There's no
تقليل established on moths.
What is تقليل?
Responsibility.
Right?
In other words, a moth or an animal,
like a cat, my dog, if I had
a dog, you should 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 تقليل.
There's no responsibility for an animal to become
a Muslim so to speak, like we are.
Because nature is in a state of فِتْرَة
It's already going according to what Allah سُبْحَانَهُ
وَ تَعَالَى 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 كَسَب كَسَب So مَبَثُوذ This
is the adjective.
It's a passive participle.
مَبَثُوذ It comes from بَطْتَ 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 the same direction.
Right?
But moths, they just go crazy.
They don't know what they're doing.
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 يوم القيامة that when
people come out of their graves, most people
deny the يوم القيامة.
They're going to be resurrected walking on the
earth that's been transformed in their same bodies.
The body is physically reconstructed although it's now
a humatic 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's my mother?
Where's my son?
Where's my Lamborghini?
Where's my iPhone?
I can't live without it.
Have you seen 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 is this?
People have no idea.
Some people, they live and die.
They've never even heard of the يوم القيامة.
Imagine the chaos.
It's utter chaos.
Utter chaos on the يوم القيامة.
Worse than moths that are spread about flying
everywhere.
There's an interesting hadith in Sahih Muslim that
Prophet ﷺ, 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 and you are the moths.
Okay?
And Prophet ﷺ, 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.
There's an interesting story told by Ibn Sa
'ad of the conversion of Khalid Ibn Sa
'id رضي الله عنه.
Khalid Ibn Sa'id a great Sahabi.
Very early in the Meccan period.
And Khalid Ibn Sa'id, he had a
dream and this is before the Prophet ﷺ
proclaimed publicly that he's Rasulullah.
Right?
So most of the Quraish did not know
about his Risalah at this point.
So Khalid 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 Jahili period.
Right?
So he had that reputation.
So Khalid 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 Sa'id, 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.
I'm trying to resist.
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 he grabs me like this and
pulls me out.
And he said, I turned around and it's
your friend Muhammad Sallallahu Alaihi Wasallam.
He said, what does that mean?
And Abu Bakr told him You have shirk.
He's the messenger of God.
Be of good cheer.
He's the messenger of God.
This is how he found out that the
Prophet Sallallahu Alaihi Wasallam is the messenger of
God and this led to his conversion obviously.
So the Prophet Sallallahu Alaihi Wasallam is a
means, a sabab of our salvation from the
fire and this of course also is indicative
of the shafa'ah and the maqam of
Mahmood that is given to him exclusively on
Yawmul Qiyamah.
And then Allah Subhanahu Wa Ta'ala says
And the mountains jibal is plural of jabal
and the mountains will be ka like ihmil
manfush What is al-ihmil?
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 alwan.
Multicolored wool.
And manfush, again passive part of the word
ism al-matruh means something fluffed up or
carded or combed.
So, the point of this according to the
ulama 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 jabal.
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 carded wool.
Nothing.
Absolutely nothing.
Right?
So, this analogy it adds again to the
harul, the terror of the yawm al-qiyamah.
Because they were solid on the earth.
The things that you deem to be fragile
on the earth, these things were solid.
Like for example, when Ibn Mas'ud was
climbing a palm tree and his calf was
exposed and the sahaba started laughing at his
calf because it was so skinny.
They're laughing at his calf.
And the Prophet sallallahu alayhi wa sallam he
said, this calf is the size of Jabal
al-Haram on the yawm al-qiyamah.
Because he knows the real size of that
calf.
Right?
Not what you perceive it to be.
Jabal Uhud in the dunya is huge.
The calf is small.
But Jabal Uhud on the yawm al-qiyamah
is like carded wool and the calf is
as if it's Jabal Uhud.
Right?
Or like the hadith al-bitaha, famous hadith,
which may have some weakness, but the hadith
basically says that man on the yawm al
-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
nizam which is a scale.
And one card is put on the other
side of the scale which is called al
-bitaha.
And which is heavier 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 card is la ilaha
illallah Muhammadun Rasulullah.
And Allah tells them that nothing is weightier
than my name.
Right?
So this is the means of his salvation.
So things that we deem 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 yawm al-qiyamah.
Because scales on the day of judgment are
calibrated differently than scales in the dunya.
In the dunya, it's weights.
It's pounds and kilograms and things like that.
Grams.
But on that day, it's ikhlas and a'mal
and niyyat.
It's sincerity and good deeds and it's intentions.
These things have weight on that day.
Right?
So, just because you don't perceive it in
a dunya-ly 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 Shafi'i?
...
...
...
Imam Shafi'i, 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.
One of my teachers said that he went
online for about 15 minutes and he couldn't
remember his awrah.
He just started planking out.
Looking at things that are halal on the
internet.
Never mind haram things.
So it's a great ni'mah What do we
look at?
It's a great ni'mah that we remember our
names.
That Allah has given at least some retention
to us.
The Prophet ﷺ said that, paraphrasing the hadith,
that you know when a man looks at
a woman as beautiful, the first look is
allowed because that's from the fitrah.
And the fitrah, 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 ruway.
This is the lower self, the mortal self
is called the nafs.
In Greek it's called the psuke, not the
pneuma.
Psuke is the lower self, the mortal self.
And that becomes involved.
And then, he ﷺ 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.
I don't feel it anymore.
I'm just going through a phase, I guess.
What are you looking at all day?
I don't know.
You know, watching my computer all day, flipping
channels, and God knows what kind of channels
are on TV these days.
A million channels.
And the parents say, oh, it's a parental
lock on it.
Your kid is a genius believing he can
figure out your parental lock.
There's ways around these things.
So, and of course we have the famous
statement of Imam Zayn al-Abideen, who said
Allah subhanahu wa ta'ala has hidden three
things in three 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 Zayn al-Abideen, he said
that Allah subhanahu wa ta'ala has concealed
three things in three things.
He concealed his good pleasure and acts of
obedience to him.
You don't know which act contains the Ridwan
of Allah subhanahu wa ta'ala.
You don't know which one it is.
If you knew, then that's the one you
would do all the time.
Like the story from the Salah, the man
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 sons said, why do you want
to do that?
He said, I'm too embarrassed to face Allah
on Yawm al-Qiyamah.
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, two tears
rolled off the sides of his face.
So his sons burned his body and scattered
it on a Jabal, on a mountain.
On the Yawm al-Qiyamah, Allah subhanahu wa
ta'ala ordered the winds to reconstruct the
body.
And Allah asked him, why did you ask
your sons to do that?
And Allah knows best, obviously.
And he said, Allah, I was too embarrassed
to stand before you.
And Allah said, didn't you know I already
forgave you?
For what?
He said, the two tears that rolled off
your face, this was your accepted tawbah.
I 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, a little white
lie.
I made fun of this person.
I made a little thing about the cares.
It's nobody knows.
You never know about the wrath of Allah
subhanahu wa ta'ala.
Anyway.
So then, فَأَمَّا مَن ثَقُلَتْ مَوَازِينُ Or, we're
running out of time.
Should I stop now?
Or maybe five more minutes?
Okay.
So here we go quickly.
As for the one whose mawazin have been
found to be heavy.
And mawazin is either a plural of mizan,
which is a scale, ism ala, an out
of instrument.
Or, is in the plural of mawzun.
Mawzun is a passive parsable.
Mawzun means something to be weighed.
Something to be weighed.
Qadi Abu Bakr bin Arabi, he said, there's
no sound hadith about literal scales on the
day of judgment.
There's no sound hadith.
That Allah subhanahu wa ta'ala, when he
says mawazin, he's talking about a'mal.
He's just talking about deeds.
Deeds.
Right?
And deeds include iman and ikhlas and intentions.
But when he says thaqonat, that these mawazin
these a'mal are thaqeela, that means they've been
accepted.
They're maqool.
So there's no literal scales.
This is the dominant opinion.
What the verse means according to the dominant
opinion of the mufasireen is that whoever finds
that their deeds have been accepted.
Mawazin means literally, things that can be weighed.
So these are a'mal.
And thaqeela meaning they've become heavy, meaning that
they've been accepted.
If his deeds have been accepted, what's the
next verse?
fahuwa fi ishaqal raadiyan He will be in
a life that is happy.
He will be in a happy life.
And this is also majaz aqli.
Because life can't be happy.
How can life, something intangible, be happy?
Right?
So in other words, he's going to be
in jannah according to the mufasireen.
Aisha is from Aisha term, or you know,
the name Aisha, the ismi farhim, feminine.
What does Aisha 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 that.
Rich people have more worries than poor people
sometimes.
Or relatively poor people.
And ishaqal raadiyan, both of these nouns are
indefinite.
There's taqweem, there's nakira.
And again, nakira, the indefinite article, according to
the people of Balagha, 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-amma man khafat mawazeenu As
for those whose a'mal have been rejected, according
to the Quran, this is the meaning of
this, literally it means for those whose things
to be weighed have been found light.
So, a'mal 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 SWT says mawazeen,
He's talking about a'mal.
And when He says that they're khafifah, He
means that they've been rejected.
So this also refers to Muslims.
There are things that we do, even though
we have iman, that are not accepted by
Allah SWT.
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 urlama.
The urlama write books for themselves, how to
deal with riya.
Five volume book for himself.
He's a scholar, he's going to read it
himself.
Because scholars have this major issue, and so
do the lay people, obviously, as well.
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 SWT.
And what's the result of that?
Fa ummuhu hawiyah.
Ummuhu, this means his mother.
His mother is hawiyah.
So hawah means to fall down, to fall
or to tumble.
Like it says in one najm idha hawah,
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 today.
Hawiyah literally means an abyss or a chasm
between two mountains.
Imagine two mountains in the middle.
That chasm is called al-hawiyah.
And being in al-hawiyah is * on
earth.
There's a man who fell into al-hawiyah
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 blunt knife.
And the things he experienced as far as
hallucinations and what he had to drink to
eat and things like that.
So being in that area you know, especially
if you're claustrophobic.
So it says so ummuhu hawiyah, his mother
is this chasm.
So there's an expression in Arabic that says
hawat ummuhu.
Hawat ummuhu 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 chasm.
So this is an idiom in Arabic.
So Allah subhanahu wa ta'ala is using
an idiom in the language of the Huraysh.
So his mother is an abyss.
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 mother.
This is a fact.
Even if their mother is long past.
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 al hawiyah.
Because you run to your mother in sadness
and she embraces you, the hawiyah 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 a sort of circular chiasmus
in the surah.
The beginning and the end sort of mirror
one another.
We have the same type of thing in
the beginning.
But now and what can possibly explain to
you what is it meaning the hawiyah, and
here the pronoun is used.
What is it?
Naar is fire and hamiyah the verb is
an adjective meaning blazing, blazing white hot fire.
If you just say naar fire is hot.
But hamiyah gives it that added emphasis blazing
blazing hot fire.
So we're done with the quick tafsir inshaAllah.