Aqeel Mahmood – Tafseer of Surah Abasa Part 2
AI: Summary ©
The importance of Islam's teachings and the final day of judgment is the final day of all days. The concept of moral evolution is discussed, including the idea that humans are not just created from nothing, but from a single point of birth. The speaker discusses the various types of seeds, including the use of olives and dates, and the importance of the title boss, which is a blessing for one and a mercy and blessing for one's own self. The stress of the day of judgment is a way to avoid embarrassment and humiliation, and the speaker concludes by reminding everyone to be mindful of their own selves and not to run away from the situation.
AI: Summary ©
So we're continuing with the tafsir of Surah
Abasa,
and we left off where Allah, subhanahu wa
ta'ala, is describing,
the noble scribes.
And
he's describing,
the scriptures.
Allah subhanahu wa ta'ala says,
that
the the scribes or the records, which will
be given out on the day of judgment,
in that is everything
that's ever been done or said by anyone.
It's all recorded.
Those are held by
in the hands of ambassadors.
Those represent Allah
subhanahu wa ta'ala from the creation of Allah
subhanahu wa ta'ala, the angels.
And they are an honorable and obedient, meaning
they don't disobey Allah,
and they're always obedient to him.
And Allah,
after this ayah,
he talks about,
human beings and how human beings
can be neglectful.
Human beings can tend to forget
the blessings of Allah
on them, and
how a person
can,
as a result of his
neglectfulness,
he may end up completely denying
the the existence of Allah subhanahu wa ta'ala.
And so Allah subhanahu wa ta'ala he says,
Allah subhanahu wa ta'ala rebukes the one who
denies the resurrection,
denies
the day of judgment, denies the final gathering
place. So he says,
may mankind be cursed.
May humankind be cursed. May people be cursed
or destroyed.
How ungrateful are they? Meaning after the blessings
that we've been given, after everything that Allah
subhanahu wa ta'ala has blessed with has have
been blessed with, we still,
individuals that sometimes tend to reject even the
existence of Allah subhanahu wa ta'ala or deny
basic
principles
of Islam, like the day of judgment taking
place. You know, the day of judgment is
something which as Muslims we have to believe
in is one of the pillars of iman.
And it's everything I've mentioned before, everything with
regards to this dunya,
okay,
is all leading up to the day of
judgment.
That's the day of all days.
And everything else that we do, this earth
in of itself,
all everything,
all that we see around us, our experiences,
the things we the things we say, the
things we do, all of these things are
leading to that one final day where it's
all going to come to an end. It's
all going to come to to a head.
Everything is gonna be dealt with specifically on
that day. So Allah subhanahu wa ta'ala, he
says,
And ibn Abbas he says,
literally the word means to kill.
So here it's as if Allah Subhanahu Wa
Ta'ala is cursing those individuals.
How ungrateful are they? The ones who don't
even recognize the blessings of Allah and recognize
their purpose on this earth and the complete
denial and rejection
of the realities of this life,
and how the akhira is something which for
them is something that's never going to happen,
never gonna take place.
How ungrateful is he? You know, somebody
who denies Allah subhanahu wa ta'ala
rejects
things which are from
the principles of one's religion, and, you know,
deep down is from the fitra
that every single person he'll
stay away from
sins,
the one who has some kind of dignity
and righteousness,
he'll realize that there's consequences
to his actions. He'll realize
him doing or saying certain things, he's going
to be held to account for them in
one way or another. You know, a person
when he swears, a person when he steals,
a a person when he kills, a person
when he does something wrong, okay, he'll feel
a certain amount of guilt.
Most of the time, for those who have
some kind of self respect,
they'll feel some kind of element of
injustice that they've done, and something that they've
done which is wrong. And of course this
is more
apparent when it comes to children. You know,
when children do something wrong,
one look at them and they realize that
they just they just done something wrong, or
they've said something wrong. And Maybe because this
is because they're closer to the fitra,
and they're younger, and so they're more innocent.
And they've seen less of, you know, the
the the the crimes of of humanity and
the crimes of individuals themselves.
Allah
he
says, how ungrateful is man
from what was he created.
Meaning,
this individual who denies
Allah subhanahu wa ta'ala denies, you know, basic
things which we all accept is going to
take place is going to happen like the
day of judgment for example. Allah subhanahu wa
ta'ala he asks them
and he
says,
from which thing did he create them from?
First of all, you could say Allah Subhanahu
Wa Ta'ala is reminding them.
How were they created? Where did they come
from? What's their origin?
What's their root?
Who caused them to come into existence in
the 1st place?
If they're denying Allah subhanahu wa ta'ala, if
they're denying, for example, that they're going to
be held to account for their actions,
then they have to question why were they
created?
How
were
they
created?
Did they themselves create themselves,
or were they created from nothing?
Were they created from nothing? Did they just
come about by chance? Did it just happen
to form without anything behind it? It just
accidentally they just formed?
Or were they the ones who created themselves?
Meaning, both of these things don't make any
sense.
Somebody must have created something.
You know, something has to be the the
cause in order for something to come into
effect.
Nothing just comes about by, you know, by
itself. It doesn't happen. So every single thing
has a reason, has a a sabab, a
reason behind it, a purpose behind
it. How it was made? Why it was
made? So Allah subhanahu wa ta'ala is reminding
them,
from what were they created? Mean there was
a time when they were nothing. How did
they come about?
And also at the same time,
Allah is reminding
us
that there was a point in time where
we knew nothing. There was a point in
time where we never even knew our own
existence.
There was a point in time when we
were just.
As Allah says in the next ayah, that
we were created from a drop of fluid.
He created him and then
he proportioned him.
And so Allah subhanahu wa ta'ala is reminding
us that we came about from nothing.
And so the fact that we came about
from nothing,
we came about from a small speck of
fluid,
As a result of this, we're still willing
to question the one who created us in
the 1st place
and question his, you know, his existence itself
and his power and his might.
So subhanAllah, Allah subhanahu wa ta'ala is emphasizing
the importance of how
our creation shows
the proof of a creator.
How were we created?
From a from a sperm of fluid. He
created us and he formed us, he proportioned
us.
And then he made the path easy for
him.
Some of the scholars,
for example, Ibn Abbas, he says, what does
this mean that he made the path easy
for us?
He made the path easy for him. He
said that this means that then he made
himself
being able to come out of his mother's
womb easy.
Meaning, subhanAllah, ibn Abbas is saying,
he's saying
that at that moment in time even though
subhanAllah the child, the baby in the womb
has no idea what's happening.
It's unaware. None of us remember.
It's before we were even born, at the
moment of birth.
At this moment in time, the baby and
this is of course this is known.
The baby knows when is the right time
to come out of the womb. It knows
it straight away,
even though the baby can't speak.
Okay. The baby hears but doesn't understand anything.
It can't see anything. There's nothing around.
But the baby still knows when the time
is to come out.
It doesn't come out earlier.
And generally speaking, the baby comes out when
it's supposed to come out at the moment
of ins at the moment of, you know,
at the moment it's conceived, at the moment
it gives at the moment the mother gives
birth. So this shows brothers and sisters a
miracle from the miracles of Allah.
How Allah subhanahu wa ta'ala gives and this
is isn't just human beings, it's also animals.
You know, the baby chick for example comes
out of its egg at the appropriate time,
at its right time, when it's supposed to
come out. Does it come out early or
late?
So all of this Allah
is explaining to us that these are from
the signs and miracles of Allah
How can they deny these things?
You know, how ungrateful are they? They're denying
the basic,
you know, idea of birth itself,
you know, being born.
And what's interesting is just like we as
individuals
believe that,
you know,
animals didn't just come about from nothing.
They were born,
and there was something which caused their birth,
meaning the parents of those those baby animals.
And those animals themselves
at one point or another, they were created.
So likewise, brothers and sisters, when it comes
to us as human beings, even more of
a reason for a person to, you know,
understand and accept the fact that there was
a point in time
when human beings were created.
And the idea of evolution, this whole concept
of evolution is something which Muslims don't agree
with.
How, you know, we evolved from from, you
know, from apes or chimpanzees or or or
another kind of animal.
This This is something which as Muslims we
don't believe.
So Allah is
explaining.
Look at how the the the child, ibn
Abbas, says that
the the child knows when is when is
the time to come out of of of
the mother's womb. Then Allah subhanahu wa ta'ala
says also as Allah subhanahu wa ta'ala
says,
Also the scholars say,
he says that Allah says in the Quran,
we guided him on the path.
He's either grateful or he's either ungrateful.
So this could be another interpretation.
Meaning, we made the path easy for him,
meaning he was able to distinguish between right
and wrong.
Allah Subhanahu Wa Ta'ala gave a person the
ability to be able to choose what's right
and what's wrong, and we gave him the
ability
to choose his own path.
Of course Allah
knows what path we're going to take, but
the point is ourselves,
our choices, the choices we make we're in
control of our own actions. We decide whether
we do something good or whether we do
something bad.
Then he causes him to die and places
him in the grave. After creating man, Allah
Subhanahu Wa Ta'ala causes him to die and
makes him from the inhabitants of the grave.
Meaning these are things which any individual cannot
deny.
And the moment of time, the time span,
the life's you know, the the lifetime a
person has, okay, it differs from person to
person. It's not exactly the same.
It is Allah subhanahu wa ta'ala who has
decreed and it's of course from the sunnah
of Allah. It's a reality of life that
every single person that's born is going to
die.
This is something which none of us can
deny.
And this in and of itself,
there's a lesson for it in in this
in this as well.
The fact that over time, 100 of 1000
of years, nobody has ever come up with
a way or a method of being able
to live forever.
And this in and of itself shows
the fact that this is from the miracles
of Allah in a way.
No person will live forever.
At the end of the day our past
is going to have a beginning and is
going to have an end.
And this also shows us if that's the
case, meaning 100 of 1000 of years have
gone by, nobody's ever lived forever.
With all the abilities, with all the technology,
with everything that, you know, a person has
to his, you know,
a person has available to him
without,
even with all these things he's not able
to live forever.
So this means that there's something else
which Allah subhanahu wa ta'ala has planned.
There's something else happening here. There's a greater
purpose.
There's something going to take place after
this temporary life that we have.
Allah subhanahu wa ta'ala causes them to die
and he places them, puts them in the
grave.
And then when he wishes, whenever he wants
to, whenever he wills, he will resurrect them.
Meaning he will resurrect them on the day
of judgment. There's gonna be a time when
every single person will be raised up. Every
single person will be raised upon the day
of judgment.
Allah subhanahu wa ta'ala says,
Allah said that among his signs is that
he created you from dust
and then you are human beings scattered.
Meaning there was there's a time when Allah
subhanahu wa ta'ala created us and from his
signs is that he created you from nothing.
And
behold you are you are humans you are
human beings scattered.
Everywhere
human beings began to spread and they live
in different places, in different communities, in different
areas.
Allah Subhanahu Wa Ta'ala, he says,
Allah describes the human body
and how the body was created. Allah says
look at the bone.
Look at the bone look at the bones
how we bring them together
and then clothe them with flesh.
So again Allah subhanahu wa ta'ala is describing
the the creation of Allah sub the creation
of the human beings by Allah subhanahu wa
ta'ala.
Also the messenger of Allah
he said,
That every single
son of Adam will decay
except for the tailbone.
And from it,
he was created,
and from it and with it, he will
be recreated,
reconstructed.
So Allah subhanahu wa ta'ala
is explaining to us that every single son
of Adam will decay
and
every single son of Adam,
when they do decay, Allah subhanahu wa ta'ala
will recreate them,
resurrect them from the tailbone.
And those for example
who who die and they incinerate and nothing
is left of the body, Allah subhanahu wa
ta'ala can still resurrect them because Allah
is able to do all things. Then Allah
subhanahu wa ta'ala he says,
that no,
but
that person or those people have not done
what he has commanded them to do. One
of the scholars he said
that Allah is saying that the matter is
not as this disbelieving man says.
When the person, you know, he says,
as we mentioned before,
how ungrateful is is a human being. May
he be cursed.
So it's as if he, Allah subhanahu wa
ta'ala, is saying,
that this person, he hasn't been he he
hasn't done what we've ordered him to do,
what we've commanded him to do. Meaning he's
been ungrateful to his lord. He's not worshiping
Allah as he's supposed to do. So he's
referring back to that specific ayah.
He hasn't
fulfilled what we've expected, what we've obligated upon
him to do as human beings.
Allah says, I haven't created a new mankind
except to worship me. So our purpose here
is to worship Allah. Once you deny and
reject that purpose,
then you're going against the whole purpose of
why you were created in the first place.
So Allah Subhanahu Wa Ta'ala,
he's talking about resurrection.
He says that this is his will that
he will resurrect them whenever he wants.
He says this ayah, the ayah before this,
that whenever he wills he will raise them
Which means, no,
he hasn't done what he has commanded he
has been commanded to do, or he is
going to command or he has ordered for
it to happen.
This is referring to the raising of the
dead.
The raising of those
dead on the day of judgment.
The resurrection.
So when Allah says,
whenever Allah wills, he will raise them all.
No. Allah Subhanahu Wa Ta'ala hasn't made his
order yet. It hasn't come about yet. It
hasn't come to fruition.
Meaning the resurrection hasn't taken place yet.
So there's two meanings to this ayah. The
first meaning
is
Allah subhanahu wa ta'ala hasn't,
those individuals.
They haven't done what they've been ordered to
do, meaning human beings. The other meaning is
Allah
himself
hasn't put into existence or put into effect
his own order,
his own command
of resurrecting the people, meaning the day of
resurrection hasn't started.
And again this goes back to the knowledge
of Allah subhanahu wa ta'ala compared to the
knowledge of the creation.
Allah is saying whenever I wish, whenever I
will, whenever I want to, I will resurrect
everybody again. But that decision lays with me
and with nobody else. Then Allah subhanahu wa
ta'ala,
he gives examples
of the creation of Allah,
and how
even though we see all of these signs
around us, a person is still ungrateful.
So Allah subhanahu wa ta'ala he says
He says let a person look at his
food.
Look at the food that Allah subhanahu wa
ta'ala has blessed you with. All the different
types of food, different types of colors, different
tastes, different looks, different smells.
You know, subhanAllah,
even different types of meat have their own
different types of smell.
And let alone the the taste being different,
you know, or the look being different, just
the essence and the scent itself. You can
be upstairs and you'll know what's being made
downstairs.
You haven't seen the food yet.
You haven't even you know, you don't know
anything about what's being made, but just because
the smell, you know what what kind of
meat is being cooked.
And this is a miracle from the miracles
of Allah. The fact that each and every
single type of food is different. It has
its own essence, has its own taste, has
its own look,
even different types of meat.
Allah subhanahu wa ta'ala says look then let
man look at his food. How it's a
blessing from the blessings of Allah subhanahu wa
ta'ala. It's a proof also of the of
the existence of Allah.
How there's so many different types of fruits
out there, each and every single one of
them
has its own specific look. It's unique.
There's nothing like it. Then Allah Subhanahu wa
ta'ala he says,
and he talks about
how the food came about.
So he asked us to reflect about our
food. Okay. Where our food comes from, how
it looks, and so on and so forth.
But then he says,
he talks about the root of the food.
Where did all of this food come from
in the first place? How does it come
about? It comes about from the earth,
and it doesn't come about from the earth
except when
water
comes from the heavens.
So it's like a whole system Allah
is explaining to us and showing us.
There's a whole system in place. Who put
the system in place? Allah
Look at how we sent down the rain
in abundance.
We brought forth water.
Water comes down from the heavens and then
Allah subhanahu wa ta'ala says,
Then we split the earth
into clefts, into different sections.
And the cracks in the earth, that's where
the water ends up going, into the earth.
And then as the water goes in,
Allah
says,
as as as a result of the water
going into the earth and affecting the seeds,
that we as a result of this because
therein
hab to grow.
And the scholars, they talked about hab. In
the next ayah, Allah says,
we caused hab to grow. We caused the
to grow.
And to grow.
The scholars they
said
refers to all types of seeds which are
placed in the earth,
meaning any any type of seed which is
in the earth
is dependent upon the water from the heavens.
No seed can grow without water from the
heavens
and this is a miracle from the miracles
of Allah subhanahu wa ta'ala.
And then Allah subhanahu wa ta'ala becomes more
specific and he mentions the inab. Inab is
grapes.
And the scholars they said,
herbal plants, plants which are used by animals
to eat. So it's shrubs and other types
of plants which animals use to graze on
and to eat, and that's their nourishment. So
and others,
they called
the the the plants and the shrubs which
the animals themselves use, and they, you know,
they they nourish themselves with them.
And then Allah says, from the earth, from
the things which come out of the earth
are olives.
And also
trees, different types of trees, specifically date palm
trees.
And of course, olives themselves have their own
virtue
in the Quran. It's mentioned in. There's a
whole surah which is called.
So this shows us the the blessing, and
of course there's many blessings, linked and associated
with olives themselves.
Okay.
Ibn Kathir, he mentions how
olives in his tafsir, he says, olives are
a well known food,
and it's a food just as it is,
just as its juice is also a a
food.
Meaning, the oil is also used,
not just to eat, but to apply on
the body. So So it's something which has
healing factors, something which, you know, has healing
properties and and it's beneficial for the skin
and not just for nourishment. And it's even
Kathy says it's eaten for breakfast and it's
also used as an oil. And in some
parts of the world, olives are actually used
for for breakfast. I think, you know, even
some parts of the here in in Europe
and maybe even in in in the UK,
is probably used as olives. But it definitely
in the in the Middle East,
olives are used as as nourishment especially
in the morning for breakfast. Allah
then
says, Date palm trees.
Specifically refers to date palm trees,
and
Ibn Kathir, he mentions
that
the dates which come off the date palms,
the date palm trees
are of different types
depending on when you take them.
And if you notice,
if you go to the shops,
especially Ramadan's coming, so you may notice in
Ramadan or if you've ever been abroad to
the Middle East or Saudi Arabia, you'll notice
how there's different types of dates.
They look different
in terms of their texture,
in terms of their color, in terms of
their shape,
and in terms of their taste.
So in texture, sometimes you'll find dates which
are very soft,
very soft.
And in fact, somebody once told me that,
ajwa,
real proper ajwa
is in fact very very soft.
And when you actually eat it, it mouse
in your mouth.
The real quality
high quality dates.
The ones we normally get is not the
high quality ones.
The real high quality ones, he went to
somebody's house in Madinah, I think, and there
was somebody there who had a farm where
he had actual date, dead palm
trees. So ajwa, the texture is very very
soft and when you put them in your
mouth it's like it's like chocolate mountain in
your mouth.
And you have other types of dates which
are hard,
you know. You have other types of dates
which maybe
they're even in terms of the the the
color that they'll look different.
You have those types of dates, maybe you've
seen them with a half and a half.
One half, they're light and one half, they're
dark. Light brown and dark brown,
you know. You'll have other types of dates
which,
you know, maybe they're longer than others. And
even in terms of taste,
some of them are sweeter,
Some of them are softer. Some of them
are more crunchier.
You have different types of dates. So Ibn
Kathir Rahimahullah, he mentioned the different types of
dates in his in his tafsir,
you know, and how one single,
you know,
food from the foods of Allah
can provide different types,
not just one type.
And this is just dates,
you know. And then if you look at,
for example, apples, all the different types of
apples. It's not just one type of apple.
Oranges,
you know, all these, pears and plums and
all these different types of fruits.
You have different forms, you know, you go
to a shop for example where they sell
seeds
and they'll have, you know, 2 or 3
different varieties of seeds for for peas, for
example.
Different types.
So this shows us subhanAllah how amazing the
creation of Allah is.
It's enough of a miracle that we have
these different types of foods.
It's enough of a miracle.
It's even more of a miracle how Allah
subhanahu wa ta'ala
within those different types of foods is made
different types.
So detail upon detail upon detail and all
of these things show the proof of a
creator.
Only Allah sub only a creator can go
into so much detail,
you know, and create all different types of
foods and vegetation
and, you know, continue to, you know, people
are still discovering, for example, animals
in the depths of the ocean. The deeper
down you go, a lot of the parts
of the ocean, most of the ocean in
fact, is it's been it's undiscovered. People don't
know what's what's in there
from animals.
And then for a person to have the
arrogance to suggest that there's no God,
when he doesn't even know what's on this
earth,
this very earth that he's actually living on.
For him to not know anything about this
earth,
for this individual not to know anything about
this earth and then to question the existence
of Allah and say there is no God.
This is arrogance.
This is subhanAllah
the the greatest peak of arrogance.
May he be cursed. How ungrateful is he?
Out of all these blessings we've given him,
he still denies
basic things which, you know, even a child
would understand, even a child would know. So
Allah subhanahu wa ta'ala mentions the date palm
tree.
In the Kathir he says, so many different
varieties of dates
from ripe to unripe,
dry,
and not dry, you know, wet types of
dates, dry types of dates.
And also
the juice is also extracted from those dates,
and
pulpy fruit drinks are also made from dates.
And vinegar is also made from dates, and
alcohol can also be made from dates as
well.
So subhanAllah all of these different types of
things being made from just one type of
fruit truly shows the miracle
of the creation of Allah Subhanahu wa ta'ala.
Then Allah Subhanahu wa ta'ala he says,
and
gardens.
The scholars they said,
are gardens of date palm trees which are
thick and lush
and beautiful.
So beautiful lush gardens,
full of vegetation, full of fruits.
So Allah Subhanahu Wa Ta'ala is saying, look
at all of these these creations of Allah
Subhanahu Wa Ta'ala. Ibn Abbas,
he said,
refers to everything that's gathered and collected.
A garden can have many things gathering inside
of it. You know sometimes,
you may notice
flowers or plants
or things coming out of the ground without
anybody having planted anything.
Things just come out of the ground,
you know, plants and strawberry,
you know, this is from the miracles of
Allah subhanahu wa ta'ala as well.
You know, how without even any effort from
a from any individual,
flowers and other things come out of the
ground and this is also a sign from
the signs of Allah subhanahu wa ta'ala.
And fruits
and herbs as well.
So Allah again emphasizes
how there's different types of fruit, and within
each type of fruit there are different types
as well. Different types of different types of
fruit. And
Abba, again the scholar said, this is referring
to,
things which the animals used to graze on
and to eat.
Is a story which is mentioned by Ibn
Kathir.
He said
that he mentions from Anas
the famous companion.
He said that
when once Umar
was reciting
and he
reached.
He reached this ayah.
And fruit and herbs.
And then he asked Anas radiallahu an, he
said, we already know what al faqihah is.
Meaning we already know faqihah means fruit.
And he said, but what is abba?
And so Anas radiallahu an he said,
by your life,
this is something
which
is burdensome, unnecessary
to talk about.
So subhanAllah it's like as if Anas is
reprimanding Umar radiAllahu an. Umar radiAllahu an is
a leader of the Muslims.
So he's saying this is an unnecessary type
of question and there's no benefit in asking
these types of questions.
Ibn Kathir, he says,
and he said this is authentic narration. He
says that
the meaning of the narration is that Umar
wanted to know
how it looks,
and its type, and its exact description.
So he wanted to he wanted it to
be more specific.
And everything which Umar,
of course,
and everybody else who reads,
this ayah,
whenever we ponder and reflect about this ayat,
we want to know specifically
which of these plants it's referring to that
grow from this earth.
So a lesson that we can learn here
is sometimes
that it's not necessary to go into so
much detail
with regards
to certain words which are used in the
Quran.
Meaning, for example,
we all know there are some ayaat and
some words in the Quran which have a
clear meaning. There are other ayat which we
don't and other words in the Quran which
we don't have a clear meaning of.
And here with regards to these types of
words where Allah is describing his creation,
it suffices for a person to realize and
know and understand
that Allah is the creator.
That's the most important thing for a person
to know. The fact that all of these
things, no matter what they are, whether it's
this type of fruit or that type of
fruit or this vegetation or that vegetation,
all of it ultimately at the end of
the day comes from Allah Subhanahu Wa Ta'ala.
So Allah Azzawajal, he says,
and then,
Allah Azzawajal,
he says,
he says all of these things are a
provision,
they're a benefit for you and a benefit
for your cattle.
Meaning all of these things, subhanAllah,
is have no benefit to Allah.
Allah has no need for it. Why does
Allah create all of these types of things?
Because it's a benefit for you. We're the
ones who benefit.
You know, one day we'll wake up, we'll
have an apple.
Next day, we decide we'll have orange.
And next the next day we'll have some
strawberries. The next day we'll have we'll have
a plum,
a banana the following day.
So we're choosing
different types of fruits and vegetables and food
we want to eat.
And this is a mercy and blessing from
Allah.
It's for us, it's for our own benefit
that Allah subhanahu wa ta'ala has given us
all these different types of fruits, all these
different types of vegetables.
So Allah subhanahu wa ta'ala he says, this
is for you.
It's for you. It's provision for you. It's
benefit for you. It's so that you can
relax. So that you can enjoy yourselves.
Enjoy the different blessings of Allah subhanahu wa
ta'ala. As Allah subhanahu wa ta'ala says,
At the end of surah,
surah
he says, then at ultimately at the end
you're gonna be asked about the blessings you've
been given. Every single thing we were blessed
with, we're gonna be asked about. Everything or
every single thing that Allah subhanahu wa ta'ala
gave us, we're going to be held to
account for. We're gonna be responsible for. Allah
is going to ask ask us what we
did with those blessings that we were given.
Then Allah subhanahu wa ta'ala,
he talks about the day of judgement.
And he says,
when
comes. And is another name for the day
of judgement.
So he says when that day comes, not
if that day comes, when that day comes.
Meaning for sure it's going to come. There's
going to be a time when is going
to come.
And Ibn Abbas,
he talks about,
and he says
is one of the names of the day
of judgment.
And we've mentioned before how
sometimes certain things are given more names
because of their importance.
For example, a lion will be given
many names in the Arabic language because it's
considered to be important.
Allah has many names, over 99 names
because of the importance
of our creator.
Other things are also given many names. The
day of judgment is also given different names
because of its importance, because of the
the greatness of that day. So is also
one of the names of the day of
judgement, just like
is also a name of the day of
judgement.
Is
another name, the hour. So
is
a famous scholar.
He said, al Sahha
means the thunderous
shout of the day of judgment.
Others they said, even Jariel Tabari, he said
maybe it means perhaps it means the blowing
into the trumpet.
Mean, that's the thing that's going to initiate
and start the day of judgment itself.
And literally, the word refers
to something which is
so loud
that it pierces and deafens the ears.
It's a it's a deafening sound. It's something
so loud.
And one can only imagine that the loud
is that the sound is going to be
loud and intense
because it's going to bring about the beginning
of the day of judgment. It's gonna start
the day of judgment.
So it's gonna be like anything else that
it's gonna be unlike anything else we've ever
had before. Allah says,
When a comes,
on this day when man shall flee from
his brother
and he'll flee from his mother and from
his father.
And he'll flee from his spouse, he'll flee
from his wife, and he'll flee from his
child.
Now all of these different types of people,
the different categories of people,
are people that we
hold close to our hearts.
And they're people that maybe we would give
our own lives for before anything happens to
them.
You know, our closest friends,
our most loyal friends,
blood brothers or just brothers in Islam
or brothers in arms, you know, people that
we're loyal to all the way to the
end. We would do anything for them. If
somebody was attacking them, we would defend them.
If somebody was saying something to them, we
would defend them and say something back to
those who attack those that we're loyal to,
those that we like, our friends.
You
know. And people will flee from their own
mothers and fathers. You know children,
when something happens to them, when they're upset
about something, they'll go to their parents. When
we're older,
we realize the wisdom of our parents and
we'll go to them for advice.
And so we're dependent on our parents
whether it's when we're younger for protection,
for you know, sustenance,
for food
But
even when we're older, it's the same thing.
But but we're dependent on them in different
ways.
We're dependent on them with regards to their
experience and their knowledge.
So we're dependent on them. But on that
day, we won't be able to be dependent
on them. On that day nothing will be
able to help us. Even our own parents,
they won't be able to help us even
though they helped us throughout our whole lives
financially,
physically,
and you know, educationally they taught us. They
gave us advice when we were older and
so on and so forth. On the day
of judgment, they won't be able to do
anything. They won't be able to help us.
In fact, we'll run away from them.
We won't even run to them.
You know sometimes something happens to our loved
one, we'll rush to them. Someone gets hurt,
we run to them, make sure they're okay.
On the day of judgment when everyone is
scared,
we're not even gonna run to our family
members.
You know, when something happens here, a natural
disaster or an accident or something, we rush
to see if everything's okay.
On that day it's the greatest calamity,
but people aren't gonna be together. People are
in fact gonna run away. They're gonna flee
from everybody else,
even those that they love the most.
And his wife and his child. He'll run
away from his own child.
You know, we do anything to make sure
nothing happens to our own children. But on
that day we're gonna run away from them.
We don't want anything to do with them.
And every single person will be worried about
himself. The famous hadith of the messenger of
Allah when,
he talked about intercession on that day. People
will run towards the greatest of man, the
greatest of creation,
the messengers,
the prophets of Allah. Because they'll think if
anybody can help us, it's the prophets.
And they'll go to each prophet. Each prophet
will say,
myself myself.
They won't they won't be concerned about anybody
else. They'll think to themselves, I have myself
to worry about.
I can't help anybody else. Even
will say that I will not ask him
concerning anyone but myself today.
I will not even ask
Mariam
the woman who gave birth to me
to intercede on my behalf.
He's gonna flee from his mother, he's gonna
flee from his father.
Also
the famous scholar,
he said the most beloved and then the
next most beloved and the closest of kin
and then the next closest of kin.
Your brothers, your blood brothers,
your mother and your father,
your spouse and your children.
You're gonna have to flee from all of
them.
No matter how close they are from you
or how far they were how far away
they are from you.
Allah says every man on that day will
have enough
to make him careless of others,
to make him just focus on himself.
He won't he won't wanna worry about anybody
else. He won't care about anybody else. He'll
be thinking about himself only. The messenger of
Allah sallallahu alaihi wa sallam, he talked about
the day of judgment.
He said on that day,
He said, you all be gathered on the
day of judgment,
barefoot,
naked,
walking and uncircumcised.
As if you just came out of your
of your mother's womb.
So Ayesha radiallahu anha she said, you Rasool
Allah, oh messenger of Allah,
will we not look at one another?
Because everyone will be naked.
And so the messenger of Allah sallallahu alaihi
wa sallam, she said to her, you Aisha,
every single man
he recited the same ayah.
On that day, everyone will be worried about
their own selves.
When you're so concerned, you know, even in
this world,
sometimes we're so busy with work what what
ends up happening.
We're so busy with work.
Maybe we've worked over 10 hours, 12 hours.
Maybe we've got a busy week at work.
What ends up happening because we're so busy
with work,
we tend to neglect some basic things that
we normally would do. Like what for example,
Eating,
showering,
putting new clothes on,
combing our hair, isn't it? Because maybe we're
stressed.
Yeah. So because of this stress,
okay, we tend to neglect some of those
things that we normally would do on a
normal day. But because of the stress, basically
we're not thinking about it. Now imagine the
stress on the day of judgment.
And so even though people are naked, the
stress the amount of stress that's involved, a
person will completely forget about anybody else. He
won't even be worried about himself and how
he looks.
SubhanAllah,
you know, it's the ultimate
moment where a person knows his place.
The arrogance of an individual on this earth
thinking that he's somebody who is free from
any type of God or creator,
on that day you're gonna be in the
most humiliating
position.
You'll have no clothes, there'll be no protection
from nobody, you're on your own, literally you're
on your own. There's nobody who can help
you, nobody at all.
And if you had enough good deeds in
this world, Allah will help you, Allah will
protect you, Allah will clothe you.
But if there isn't enough good deeds in
this world that you done for the sake
of Allah, then nothing's gonna help you on
that day.
You're gonna remain disgraced, you're gonna remain humiliated.
So Allah subhanahu wa ta'ala,
he'll raise us in that form and only
from his protection
Allah subhanahu wa ta'ala,
will protect us and take care of us
and,
grant us the high stations of paradise. Then
Allah subhanahu wa ta'ala he says,
Some faces on that day will be.
They'll be bright,
laughing,
happy, rejoicing,
you know, as if they received good news.
They have received good news of paradise.
They'll be laughing, rejoicing at good news.
One of the scholars, Oyvind Kathir, he talks
about this and he says,
they'll be happy and pleased due to the
joy they will have in their hearts. The
good news
of whatever of whatever Allah subhanahu wa ta'ala
has given them from the news of paradise.
And then the other side,
and then
the faces of those whose whose
the people on that day whose faces are
covered with dust,
meaning they've been humiliated.
They have darkness over their faces. Darkness will
encompass
them. Darkness will cover them.
They will be
or such are these individuals,
they are the disbelievers,
they are the wicked evil doers.
And the wicked evil doers because
they did the most evil deed in the
dunya. What's the most evil deed that you
can do?
To commit shirk.
To completely reject the existence of Allah.
After Allah has given us everything that he's
mentioned here in this surah,
We still reject him. He's given us life.
He's made the path easy for us.
You know, he's given
us all of these blessings and fruits and
and vegetation and
something which is a means of ease for
you and for your cattle, not just for
you but also for your animals. Allah has
even provided for the for the animals themselves.
Animals themselves
are a proof of a creator.
It's something which shows
us the beauty
of and the power of Allah himself.
And at the same time Allah has given
Allah has given
his creation which is used
as
a sign for us that there is a
creator, he's given that creation sustenance as well
out of his mercy.
So all of these things subhanAllah
show us how
those individuals who reject
says that those people
they only gave birth to those who are
wicked disbelievers.
Meaning
people grew up, people were born and they
were raised, and when they grew up and
they had a choice between right and wrong,
they went down the wrong path. And
even though the signs are in front of
us and we're all on the same earth,
Allah subhanahu wa ta'ala guides whomsoever he wants
and every single person
has his own path and he chooses what
he wants to do at the same time.
And so a person decides to go down
that path even though the signs are there
and we ask Allah subhanahu wa ta'ala for
steadfastness
on his path and that Allah subhanahu wa
ta'ala grants us the highest stations of paradise.
So this is the end of, the tafsir
of Surah Abasa.
If there's any questions then I'll do my
best to answer. There may be 1 1
question or 2 questions because we have the
other.
Nowhere.
There's nowhere to run.
So a person will be panicking.
A person will try to run
somewhere,
like for example,
you know,
it's not
a proper example because you can't compare the
akhirah with anything in this world, but for
example,
let's say a huge calamity occurs here
and a person let's say an earthquake.
A person sometimes out of confusion doesn't know
what to do. Sometimes we see images or
pictures or videos. A person's running.
Out of the confusion,
out of the noise and the sounds and
whatever's happening onto the earth,
he's running out of desperation.
He's not running anywhere specific.
It's confusion.
So, likewise,
same thing or even greater, in fact, not
the same, but even greater and even worse
is he'll be scattering, running
just out of confusion, not knowing where to
go. Other Ayat mentioned that people will be
running over, running over each other, you know,
bumping into one another.
They won't be concerned about what's happening to
anybody else.
Okay. We'll conclude it inshallah and we'll continue
next week.