Aqeel Mahmood – Tafseer of Surah alFajr Part 4
AI: Summary ©
AI: Transcript ©
So Insha'Allah,
today we're going to be concluding and finishing
the tafsir of Suratul Fajr,
and then Insha'Allah we're going to be
stopping these lectures for the month of Ramadan.
And inshallah, after the month of Ramadan, we're
gonna be continuing and we'll carry on with
the tafsir.
So today inshallah, we're going to be finishing
off. This is the 5th part of the
tafsir of Surah Al Fajr,
and we're going to be completing the tafsir
of this surah.
And last week we basically stopped where Allah
subhanahu wa ta'ala,
he after mentioning
the punishments
of the people of the past because of
the disobedience to Allah Azzawajal.
He gives examples of those,
who disobeyed him in the past. So Allah
Azzawajal, for example, he says,
Did you not see have you not seen
how your lord dealt with Ad, the people
of Ad,
of the pillars,
the likes of which was never created in
the land. And then he gives the example
of
And those who carved the rocks in the
valley.
And of the stakes.
And,
Those who committed excesses in the lands, meaning
those who went over the boundaries of Allah
Subhanahu Wa Ta'ala. And we mentioned,
the reason why Allah mentions these 3 nations
specifically.
We said like, why didn't Allah Azzawajal mention
other nations of the past? Why didn't he
why didn't he mention nation of of Shu'aib
alaihis salam? Why didn't he mention the name
the the nation of,
you know, Isa alaihis salam or other individuals,
other prophets and nations of the other prophets
of Allah? Why specifically these three nations did
Allah subhanahu wa ta'ala mention them by name
specifically in the Surah? What's the connection
between these specific nations? And we mentioned that
Allah subhanahu wa ta'ala,
with regards to these specific nations, he blessed
them
unlike he blessed others,
other nations. So he blessed them with wealth,
and he also blessed them with strength. They
were known for their strength and their might.
Firaun,
Thamud,
'aad, they were all known for their for
their strength or for their might. Also they
were known for building
constructions.
Because Allah Azzawajal in this in this surah,
he says,
Iram of the pillars. So they were known
to build huge,
tall tall buildings.
Also the people of
of Tamud, There were there were people who
were able to build into the mountains, carve
homes into the mountains. And, of course, Faraun,
the famous story of how he, ordered his
his associate to build a building so that
he could see the lord of Allah Subhanahu
Wa Ta'ala, which is mentioned in the Quran
as well. So these are the links with
regards to why these specific nations Allah Subhanahu
Wa Ta'ala mentions in this in this Surah.
And then Allah Subhanahu Wa Ta'ala mentions that,
the the punishments
of Allah subhanahu wa ta'ala upon them. That
Allah subhanahu wa ta'ala poured down upon them
a scourge of punishment.
And in,
your lord is on the lookout. And then
Allah as our wajal mentions
and talks about those who are blessed with
wealth,
and how individuals
react when they're given wealth by Allah Subhanahu
Wa Ta'ala. And so Allah Azzawajal says,
As for the one who whenever his lord,
tests him and he honors him and prospers
him, gives him prosperity, gives him wealth, he
says, my lord has has honored me.
And so Allah as we said last week,
here he mentions that he has tested him.
Means
a test. So we learned from this that
wealth sometimes can be a test. It's not
always something which is a blessing. It can
also be a test from Allah Azza wa
Jal because Allah wants to see how you're
going to spend that wealth. How are you
going to behave with this wealth which is
given you? And then Allah says,
As for the one who whenever he tests
him
and he restricts his livelihood for livelihood for
him, and he says,
my lord has insulted me. So he becomes
unthankful and grateful to Allah,
because he feels like he doesn't have, the
blessings of Allah, he doesn't have the wealth,
which maybe he feels like he deserves. And
so he has bad thoughts of Allah Subhanahu
Wa Ta'ala. And this is where we left
off last week, and inshallah we're going to
be continuing,
with the remaining ayat of this surah, and
we'll be concluding as well inshallah. So Allah
Subhanahu Wa Ta'ala here
after mentioning this example of how people behave
with regards to their wealth, how do people
behave when a person's given wealth? He thinks
that as if it's a blessing from Allah.
He says, my lord has honored me and
he becomes proud and arrogant with regards to
the wealth that he has. And when Allah
restricts it, when Allah doesn't give him his
livelihood, doesn't give him lots of wealth, he
says, Rabbi Ahhanan, my lord has dishonored me.
So Allah
now he's responding to the statements of of
those people when they're either blessed or when
they
when the wealth is taken away from them.
And so he says,
He says, no, but rather
you never used to honor the orphan.
So here Allah Subhanahu Wa Ta'ala he says,
and is like an emphasized
negative. It's like saying indeed no or surely
no, definitely not. So Allah Azzawajal here he
says, definitely not.
Allah Azzawajal
gives his wealth to whomsoever he wishes. It's
like as if Allah Azzawajal is saying that
he gives his wealth to whomsoever he wishes,
and he blesses people however he wants to
bless them, in whatever manner he wishes to
bless them. And he test people however he
wants to test them. So you can test
people by giving them wealth because this is
a test. He wants to see how a
person will spend his wealth. And also Allah
subhanahu wa ta'ala will test people by taking
some of their livelihood away from them to
see how they're going to respond. You know,
sometimes
when we don't have that much wealth,
we sometimes look into ways of earning money
in Haram means.
And so when a person does this, when
he tries to make money in Haram means,
he's basically failed the test of Allah when
Allah
takes away some of your livelihood.
And so Allah
test people,
because of their wealth or due to their
wealth either being being given to them and
then,
attaining lots of wealth or for wealth as
or or from wealth being taken away from
them. And then Allah subhanahu wa ta'ala he
says,
He says, no,
but or rather you never used to honor
the orphan.
You didn't honor the orphan. And what's interesting
here is first of all how Allah subhanahu
wa ta'ala when he talks about the orphan,
he talks about honoring the orphan. And normally
when we think about the word honor,
when you honor someone, you think of someone
who has status.
You know when you think of Iqram, when
you think of honoring someone,
when you think of the word honor, you
think of honoring someone who has status, someone
who has power, someone who's maybe older than
you, someone who's, for example,
you know, he has power, he has strength,
a king, for example, or a leader. These
are people that you're generally speaking that you
honor. But here Allah
mentions the word honor
specifically with regards to orphans,
honoring the orphan. So there's a difference between
treating someone well,
being nice to someone, being kind to someone,
but it's something else when you honor an
individual.
Honoring is a higher level of of good
treatment. It's it's even better than just, you
know, treating someone well, being nice to someone,
being kind to someone, being generous to someone.
When you honor someone, you're showing
the the best, you know, treatment that you
possibly can, the way you behave towards them,
the way you talk to them, the way
you interact with them, the way you treat
them.
It's unlike any type of treatment that you
may have with others that you just treat
normally, or kind treatment, or good treatment.
So honor this this this idea of honor
is specifically attached to orphans.
And again, this shows the high level or
the importance Allah
gives to honoring the orphan and to looking
after the orphan and being good to the
orphan. The fact that Allah subhanahu wa ta'ala
himself mentions Iqram,
how an individual should honor the orphan. And
so this shows us the importance of honoring
the orphans, being good to them, and also
it shows us the fact that
simply because Allah Azzawajal
mentions,
the issue of honor here shows that when
an individual honors the orphan, in a way
Allah Subhanahu Wa Ta'ala will honor that individual
by giving him and reward him with whatever,
he rewards him with from good deeds and
from from paradise because of his honor towards
the orphans. And this is why,
the messenger of Allah, alayhi, sata wa salam,
in many hadith, he talks about the importance
of looking after the orphans, sponsoring the orphans.
And the famous hadith,
me and the one who sponsors an orphan
will be like this in paradise, and he
put his forefinger and middle finger together. I
Means there's not gonna be anyone who's going
to be as close to the prophet
as the one who sponsors and looks after
an orphan. Now
here Allah
mentions orphans. Why does he mention
orphans in these surahs? Because we mentioned the
word orphan comes in in previous surahs which
we've explained before. Allah subhanahu wa ta'ala for
example he mentions it in.
You know, Allah says, as for the orphan,
then did we not find you as someone
who was an orphan? We find you as
an orphan and then we basically protected you,
we guided you, we gave you shelter.
As for the orphan, then don't ignore them,
don't neglect them.
So here Allah is mentioning the the importance
of looking after orphans, and also in other
ayat as well in previous Surah, Allah
mentions orphans here. Now why are orphans mentioned?
What's the reason behind,
orphans being mentioned in these Surah
in, Juziama?
And we mentioned before that these surahs in
Juziama,
they were revealed most of these surahs were
revealed in Mecca.
And, of course, in Mecca, you had the
Quraysh there, and the Quraysh the way they
would treat the orphans when the when the
the parents of the orphan would pass away,
they would basically take the wealth of the
orphan, and they wouldn't distribute it to those,
whom it belonged to,
from the orphan or from other people who
had rights, and they were the true heirs
or those who were the real inheritors of
the wealth.
So they would basically take the wealth, they
would take their portion, and the portion that
belonged to the child himself or those, for
example,
from the relatives of the one who had
passed away, they wouldn't give it to them,
but they will keep it for themselves.
And so orphans here were neglected,
and they were basically oppressed, and they weren't
given their right with regards to wealth and
also with regards to, you know, being looked
after in society, generally speaking. So here
Allah
mentions
the importance of orphans. Now why does Allah
mention this ayah,
mention orphans
after he's talking about wealth? Because we mentioned
the previous ayah, Allah talks about wealth. The
one who's given wealth and he says,
my Lord has honored me. The one who's
given wealth and he says, my Lord has
neglected me. You know, he's basically,
you know, he hasn't given me what I
deserve, he hasn't given me what I should
have from the wealth. Okay. So why does
Allah subhanahu wa ta'ala mention,
orphans after he's talking about about wealth in
the previous ayat? First of all, because
it's as I mentioned before, it's it's showing
us the importance of of how one should
honor the orphan and due to his honoring
the orphan, okay,
due to him honoring the orphan,
likewise, Allah subhanahu wa ta'ala will honor you
with his reward and with paradise.
Also,
one of the reasons is the fact that
poverty
from the reasons of an individual
being poor or or or wealth being withheld
from him. Or Allah not putting blessing in
a person's
income or in a person's wealth. One of
the reasons why a person
will not have any barakah and blessing in
his wealth is because he refrains and he
refuses and he stops giving it to those
who are deserving of it.
And those from the list who are deserving
of it are the orphans,
as Allah mentions in this ayah. So he
says
no. Rather, you never used to honor the
orphans.
So this shows that one of the reasons
why
you were with wealth was withheld from you,
one of the reasons why bad things happened
to you, you know, you were tested
Because we mentioned that bath can be a
blessing and it can also be a test.
So a person may go through trials. One
of the reasons a person may go through
these trials, he may go through times of
difficulty
is because of the fact that he never
used to give his wife for the sake
of Allah. He doesn't give it for charity
in the first place. And also Allah Azzawajal
mentions in the next ayah.
And you don't urge the feeding of the
poor.
So not only did you refuse to give,
wealth to the orphans,
honoring the orphans, looking after the orphans, but
likewise,
you refused and you never used to urge
the feeding of the poor. Meaning you never
used to even encourage fee
other people to feed those who were poor
and those who were less fortunate than you.
Because there's there's it's one thing, for example,
not giving wealth to the poor yourself,
not feeding the poor yourself. But it's another
level of of stinginess
and miserliness when you don't even encourage others
to give to the poor.
Like, you don't even tell other people it's
something good, you should do this. You don't
even advise others, tell others to give to
the poor. And so here Allah
is mentioning it here. He's saying,
You don't even encourage feeding the poor. Not
urging others to feed the poor is worse
than feeding,
not feeding, the poor, himself.
So this is why Allah subhanahu wa ta'ala,
mentions these ayat because he's talking about why
an individual
will not be blessed with his wealth. Because
you don't give your wealth for the sake
of Allah to feed those and look after
those who are less fortunate than you. And
then Allah, he
says,
and you devour inheritance
a a greed or or a type of
eating which is lama. And we'll talk about
the word, lama. So here Allah,
he's saying that you don't give,
inheritance
to its rightful heir,
to to the to the rightful inheritor.
The wealth that you when someone passes away,
as I mentioned, people would pass away, and
they would take their wealth. They wouldn't give
it to the rightful inheritance of that wealth.
They would keep the wealth for themselves. They
wouldn't give it to the wives. They wouldn't
give it to the children. They will keep
it for themselves. So here Allah subhanahu wa
ta'ala is mentioning another reason why a person
and this also takes place today, and it's
not something which
is just something which used to happen in
the past.
You know, there's different forms of people taking
away the the the the rights and the
inheritance of other individuals. When a person reaches
the age of puberty, when, for example, an
adult passes away, then that wealth, it should
be distributed according to how Allah has ordered
it to be distributed amongst the Muslims, amongst
his family members. Even if they're non Muslim,
they still have a right to that wealth.
So this is something which is important for
people to realize that when wealth is withheld,
when wealth isn't given to those who are
deserving of it, then this is something which
Allah subhanahu wa ta'ala looks down upon.
You eat and you devour the the inheritance
with
which is lamma, this type of eating which
is lamma. What does lamma in of itself
mean? The scholars, they said lamma here,
it means that he would
accumulate this wealth, he would collect this wealth,
he would devour this wealth from wherever he
can and from however
from wherever he can, however he possibly can.
Whether it's through halal means or through Haram
means.
So he would inherit this wealth, and he
would devour the wealth. He would take the
wealth of others even though he wasn't deserving
of it.
And so the wealth of the orphan, for
example, he would take the wealth of the
orphan, and he would take it without basically
giving it any of of that wealth to
the orphan,
you know, who who who's deserving of the
wealth in the 1st place.
And, also,
here, it refers to a type of devouring
which is complete.
Meaning, he doesn't leave anything for the orphan
at all.
So he collects it and he used it
in haram in haram and halal. And also
it means when a person
acquires it and collects it completely,
devours it completely, doesn't spend or use or
take any of it and give it to,
the rightful inheritors of that wealth. And then
Allah subhanahu wa ta'ala after this ayah, the
20th ayah, he says,
and you love wealth with an immense love,
a strong love.
And this is Allah subhanahu wa ta'ala talking
about the nature of a human being.
You know, human beings in their in their
nature, they love wealth.
They always want more money. They always want
more belongings. They always want more provision,
more possessions, and this is the nature of
the human being. You know, a person sees
someone with a new car or a newer
house or newer clothes, nicer clothes, a new
model of, of of the iPad, for example,
the iPhone, you know, and he always wants
to get the latest one. People always compete
with regards to, you know, worldly things.
Allah says that you will continue to compete
with one another, and it's going to be
to certain extent that it's going to destroy
you.
Means, you know, always competing and wanting more
and more than somebody else.
Always wanting more and more.
Until you visit the graves,
to the extent that you'll continue to want
more and more until the day you die.
And so here Allah
is talking about the nature of a human
being, how it's in his nature to always
want more, to always want wealth, to always
want provisions and you know, and and possessions,
and to always increase in his money, to
always see money going up as opposed to
going down. And this is why Allah subhanahu
wa ta'ala, he says,
in Surah Adiyat,
that verily his love for Khayr. And Khayr
here, the scholars they said in this ayah
it's referring to wealth.
So Allah Azzawajal says,
that verily his love for wealth is severe,
it's strong, it's immense. He has an immense
love for wealth.
So it's in the nature of a human
being to love wealth, and this is something
which is natural.
But
depending on how he behaves and what he
does with that wealth,
that's what he's going to be how to
account for.
So even though it's something which is the
nature of every single human being, we're all
different with regards to how we behave
and how we conduct ourselves
and what we do with the wealth which
we've been blessed with, and this wealth that
we love.
So each one of us, we're different with
regards to how much control we have over
this desire of wealth.
How stingy are we? How generous are we
when when we when it comes to giving
to the poor, for example, feeding the those
who are needy, you know,
sponsoring the orphan, for example, as Allah mentioned
the previous ayat, you know, the importance of
giving to those who are in need of
it, feeding the poor, encouraging others to feed
the poor. So here Allah
is talking about, you know, those individuals who
will have wealth, but depending on how a
person spends his wealth, that's what he's going
to be held to account for. If a
person is stingy and he doesn't use his
wealth how it's supposed to be used, then
he may be held to account for it
because he's not giving that that wealth, it's
due right.
And likewise, a a person who spends his
wealth for the sake of Allah azza wa
Jal, then this person will be blessed and
he will be rewarded by Allah
with more in this life and also in
the hereafter.
And then Allah
he says,
Again, he's emphasizing this negative.
So he says as opposed to no, which
is he says,
meaning definitely not
or indeed no, surely no. This is not
the case. So he
says,
when the earth is leveled, when it's pounded
and
crushed.
So the word,
here is referring to when someone or when
something
is is, you know,
is destroyed to such an extent that it's
basically leveled.
And so the scholars they say here, of
course,
the ayah is referring to the day of
judgment. So Allah
is describing the day of judgment here, and
when Allah says
that the earth will be
this is used, this verb is used of
the the the earth itself
They said
here is referring to the fact that the
earth itself,
there will be an earthquake which will cause
everything to be destroyed,
everything to collapse, everything to fall, and
everything will fall until the earth is basically
all leveled. It's a playing field.
There won't be nothing which is high up.
There will be no buildings, even the mountains
and everything. Everything else from the creation of
Allah will be leveled and everything will be,
you know, plain on the same level. Nothing
will be higher than the other. So this
shows us the extent of how Allah
will cause the whole of the Earth to
basically become leveled
due to this earthquake which Allah
will cause.
So in this ayah, Allah subhanahu wa ta'ala
now,
he's talking about the day of judgment.
So previously, he was talking
about about wealth.
He was talking about wealth, and he was
talking about about about
the the love that individuals have of wealth
and about how people are neglectful with regards
to how they spend their wealth. And they
are ungrateful with regards to the blessings of
Allah and the wealth which they're given by
Allah Subhanahu Wa Ta'ala. And in this ayah
now, Allah talks about the day of judgment.
Now why is Allah subhanahu wa ta'ala talking
about the day of judgment after talking about
wealth previously?
Because first of all,
Allah subhanahu wa ta'ala is reminding us
that at the end of the day,
no matter what happens, everything in this world
is going to be
dust. Everything is going to be leveled.
You know, everything that we buy, all the
things that we possess,
at the end of the day, it's basically
going to be non existent. It's not going
to matter anymore. Everything will be leveled. You
know, those huge houses that we may desire
or that we may have, you know, everything
that we have, everything we can imagine is
not going to be worth anything when the
day of judgment eventually comes.
So everything basically in this dunya will be
destroyed.
Also,
Allah subhanahu wa ta'ala is reminding us after
mentioning wealth, now he talks about the day
of judgment
because in essence, Allah subhanahu wa ta'ala is
the true owner of everything in existence.
So, you know, when we talk about wealth
and we talk about owning wealth and possessing
wealth, We do own and possess wealth in
this dunya,
but it's only for a temporary period of
time. It's only for a short amount of
time. We're here for maybe 60 or 70
years if we're blessed with that long life.
And then after that, what happens to our
wealth? What happens to our provisions and our
possessions?
They go to other people. They go to
our loved ones, our family members, people that
we owe money to.
So that money really, in essence, doesn't really
belong to us.
Everything on this earth, the wealth that we
have, all of it basically belongs to Allah
subhanahu wa ta'ala.
And also Allah subhanahu wa ta'ala, this ayah
shows us that in essence he is the
owner of everything in existence.
Allah subhanahu wa ta'ala is the owner of
every single thing in existence.
So here in this ayah, he's reminding us,
no matter how much wealth we accumulate,
there's going to be a time when you're
going to be in your graves, and that
wealth isn't going to benefit you. It's not
really going to have any benefit except for
what you put forward with regards to charity
and with regards to good deeds. So Allah
subhanahu wa ta'ala here, he's talking about the
importance of thinking long term. Thinking and planning
for the akhirah, planning for the day of
judgment. And Allah Subhanahu Wa Ta'ala, he says
in Surah Mariam,
he says in
that verily we are the ones that will
inherit the earth, meaning Allah subhanahu wa ta'ala.
So Allah azza wa jal here, he's talking
about how in essence he is the one
who is in charge, he is the one
who's the owner of everything in existence, the
earth,
and everything that's on the earth as well.
And all of you will basically return to
me. Everyone will return back to me to
be how to account for their actions. So
again, Allah subhanahu wa ta'ala is reminding us
of the importance
of not
thinking or believing that you're going to live
on this earth forever.
That is just as as the prophet said,
think of yourself as a traveler.
You know, someone who's just passing by. You're
not someone who's going to be here forever,
stay here forever. And also Allah subhanahu wa
ta'ala at the end of this ayah, he's
he repeats the same word,
and he says,
It's the same word repeated twice. And the
scholars they say, this is repeated
twice
so
so that it shows us the fact that
everything will continue to be shook. The earth
will continue to shake until everything is basically,
level, until everything is destroyed.
So it's going to be nonstop.
This earthquake which will take place, you know,
everything that's going to be on this earth
will be destroyed by this earthquake, and it's
going to be nonstop. It's going to carry
on. It's going to be it's going to
it's going to continue
until everything is basically level,
until nothing exists anymore.
And then Allah Subhanahu Wa Ta'ala he says,
describing the day of judgment now. He says,
your lord comes with the angels,
row after row after row. So he mentions
again
twice, showing us again the enormity and the
size, the sheer size of the of the
of the angels themselves in number.
Soft and soft. There's going to be rows
after rows after rows. And what's interesting here,
Allah subhanahu wa ta'ala mentions waja arabook.
Allah
says, your lord will come.
Now what does this actually mean?
And this is where the scholars of Ahlus
Sunnah wal Jama'ah,
they say that with regards to how our
lord will come, this is something
which Allah subhanahu wa ta'ala hasn't elaborated on.
You know, for example, when we talk about
the names and attributes of Allah, the fact
that Allah subhanahu wa ta'ala can speak, the
fact that Allah subhanahu wa ta'ala can see,
the fact that here in this ayah Allah
subhanahu wa ta'ala has mentioned, your lord will
come.
On the day of judgement he will come.
Now with regards to these types of things,
Allah mentions these attributes
of being able to see, of being able
to speak, the fact that Allah
has a hand.
Allah says, his hand is over their hand.
So Allah mentions these different attributes of of
himself, but with regards to how these things
operate, how these things work, how he will
do this, or how he possesses these attributes,
these are things which we have no knowledge
about.
And so when we try to explain or
elaborate or go into detail or clarify these
things, then we're only going to fall short
because you won't give justice to the the
the perfection of Allah Subhanahu Wa Ta'ala.
Just like for example, with the creation
itself. With the creation itself,
you know, attributes differ from person to person
or from animal to animal.
So when we talk about the eyesight, when
we talk about eyes, eyes differ with regards
to, you know, if we're talking about human
beings or if we're talking about cats or
dogs or elephants.
They're different. You can't compare them.
Likewise, for example, if I talked about the
legs of this table
and I talked about the legs of of
this of this man or that man,
it's obviously different. The the name is the
same. But in in essence, when we're talking
about the legs of the table and legs
of a human being, they're different.
So the name is the same, but with
regards to how they look and, you know,
how they everything else is different, and it's
it's it's it's not it's not exactly the
same. And this is with the creation in
and of itself,
that every single thing is different with regards
to the attributes, it's specific to them, unique
to them. This is how Allah subhanahu wa
ta'ala created everything.
So with regards to Allah subhanahu wa ta'ala,
why would we want to go into detail
and try to elaborate or imagine
or ask how Allah
possesses certain names or certain attributes
that he ascribes to himself.
So a person understands and he knows that
certain things Allah
has attribute he's he's attributed to himself.
Like Allah subhanahu wa ta'ala coming on the
day of judgment, like the hand and so
on and so forth. And we
we we believe this because Allah mentions it,
but as for going into detail, that's something
we can't do because Allah himself doesn't go
into detail.
And because Allah didn't go into detail, then
it shows us that we shouldn't go into
detail either because it's not if Allah didn't
mention there's some hikmah and wisdom behind it,
that is something, you know, only Allah Subhanahu
Wa Ta'ala knows. Also what's interesting here is
Allah Subhanahu Wa Ta'ala mentions Rab,
wajaa
rabbuka,
that your lord will come. And the word
lord is mentioned here, Rab, as opposed to
any other name of Allah Subhanahu Wa Ta'ala.
Now why is it specifically
that the word Rab is mentioned here as
opposed to the other names of Allah azza
wa Jal? The word Rab is used here
to show
the the might
and
the fact that Allah azza wa Jal truly
possesses
everything because Allah says in Surah Fatiha,
or praise be to Allah, lord of Al
Alameen. Al Alameen is everything that exists except
Allah.
Meaning every everything else apart from Allah is
from the creation of Allah Subhanahu Wa Ta'ala.
And then Allah mentions Ar Rahman Rahim,
owner and possessor of the day of judgment.
So one of the things he possesses, one
of the things he owns, one of the
things he he created
is the day of judgment.
So here Allah subhanahu wa ta'ala mentions Rab
because it's appropriate in this ayah and also
in the context of the Surah because he's
talking about the day of judgment.
And how in essence
everything belongs to Allah like we mentioned.
Your lord who possesses everything. And this is
where we we where we get the 3
categories
of
which means the fact that Allah is the
creator and sustainer of everything in existence.
So this is why Allah
mentions the word
and he mentioned suffer and suffer. Again, showing
us the fact that the angels
will be huge in their number.
And this is why the messenger of Allah
sallallahu alaihi wa sallam when he was taken
up,
in the in the ascension
into the heavens on that miraculous journey.
He was there and he said that I
was taken
to Al Betul Ma Amur. And Betul Ma
Amur is the house where the angels will
basically
they would visit and they would,
perform tawaf of this house.
And so he said, I went up to
Bethel Maimur,
and he said every single day,
70,000
angels visit Bethel Maimur,
and they go up to visit this house
up in the heavens, and they never return
to this dunya again.
And so this shows us the immense size
and the immense amount and number of the
angels themselves.
Soft and soft,
row after row after row, there's going to
be angels.
And also this shows us their obedience to
Allah subhanahu wa ta'ala.
Just like for example when we pray,
you know, we have suf's, we have rose,
we have the sufuf that we that we
fill. And you don't start the next row
until the first row is filled, and you
straighten the rose. And it's from the sunnah
of the prayer to straighten the rows when
you when you're performing the prayer in congregation.
And so it's a it's a matter of
obedience to Allah. You're in straight rows showing
your obedience to Allah Subhanahu Wa Ta'ala, and
the angels are obedient to Allah, and they
never they never disobey Allah Azzawajal.
Also this shows their organized manner.
It shows the importance
of the fact that Islam is a is
a religion which emphasizes being organized.
It emphasizes
the the importance of being organized and being
structured with regards to how you do things
and how you behave, especially with regards to
your acts of worship.
So the angels here, they're in rows.
And, likewise, an individual, he should be organized
with regard. There should be there should be,
you know, a structure, he should be organized
with regards to his his affairs. And then
Allah subhanahu wa ta'ala, he says in the
23rd ayah,
he says,
He says, and on that day,
* will be brought forward.
On that day, man will remember.
How will his remembrance benefit him? How will
it help him? So Allah subhanahu wa ta'ala
here, he says
that hellfire
will be brought forward on this day.
Now how will hellfire be brought forward?
Now unlike the previous ayah where we don't
know the specifics and details about how Allah
will come, here in this ayah when Allah
mentions hellfire being brought forward, the messenger of
Allah alaihi wasallahu alaihi wasallam, he mentioned in
a hadith how the hellfire will be brought
on the day of judgment.
So he said in a hadith
that
the hellfire will be brought forward
in chains
by 70,000
angels
dragging
70,000
chains each.
So 70,000
chains
are basically attached to the hellfire.
Each of those chains
is being pulled by 70,000
angels.
And, you know, you you you hear a
hadith narrations
where, Allah
talks about the distance between,
an angel's earlobe and the shoulder being 70
years distance traveled.
So that's the distance of 1 angel.
So subhanallah, you can imagine the size of
the hellfire which will be dragged by 70,000
angels.
Each of each of these angels or 70,000
of these angels carrying 1 chain, and there's
70,000 chains. So the question is how many
angels are there then?
How many angels is this altogether? Who's good
at maths?
So it's basically 4,900,000,000
angels.
It's 70,000
times
70,000.
So it's 4 from what I know from
what I did this calculation,
I think it's 4 point unless I'm wrong.
Sorry? 4,900,000.
4,900,000?
I think it's 1,000,000,000.
I think it's 1,000,000,000. You can check that
inshallah.
70,000 times 70,000.
It's a 1,000,000,000.
Yeah. 1,000,000,000. 4,900,000,000
angels. How many people are on earth? What
what did they say? How many people live
on this earth?
1,700,000,000.
So
4,900,000,000
carrying hellfire.
So shows
us that Shia signs, first of all, of
hellfire.
You have over a 1000000000 people living on
this earth.
So one can
Okay. Okay. So altogether is about 7,000,000,000 people
on the on the face of this earth.
So its power just shows us the size
of hellfire itself.
It shows the size of hellfire. We don't
know how huge, how big hellfire is, but
just to show us, Allah
tells us, 70,000
chains,
are are being used to pull hellfire.
Each of those chains each of those chains
are being pulled by 70,000
angels.
And also here, Allah
when he talks about
the the hellfire being being brought forward,
he says,
On this day,
the human being,
he will remember.
Now what's interesting here is the fact that
the word,
the scholars they say that it comes from
the word nasia.
And the word nasia basically means to forget.
This is why they say
that the the the man is only called
man insan, he's only called insan because he
nasiyyah, because he forgets.
And so here Allah subhanahu wa ta'ala is
saying,
On this day, man
the insan
will remember.
And the word
basically means that he's going to remember everything
that he did in this world. You know,
we know the famous Ayah where Allah Subhanahu
Wa Ta'ala he will the person will be
shown his book
and he'll say,
what's with this
book.
That is nothing small or big, except that
Allah has mentioned in this book, except that
is mentioned in this book. And so this
shows us the fact that on this day,
the human being, insan, who will be given
the ability to be able to remember everything
which he did, everything which he said in
this dunya.
Unlike, you know, in this world when a
person doesn't remember everything, he usually forgets the
things he does and forgets the things he
says, but Allah Subhanahu Wa Ta'ala never forgets.
You know, Allah Subhanahu Wa Ta'ala has everything
recorded, everything we do, and everything we say.
And then Allah Subhanahu Wa Ta'ala he says,
the day when on that day when Insan
will remember,
and how will his remembrance benefit him?
Meaning now that he realizes,
now that he remembers everything that he did,
all the sins which he committed, and the
fact that his good deeds weren't enough,
now at this moment in time, how is
this gonna benefit him? Basically, it's of no
benefit to him anymore. You know? The time
to benefit is in this life in of
itself. That's when you have the opportunity
to be able to do good deeds. It's
like, for example, you know, a person sits
an exam
or he sits an interview.
Okay? And at the moment of the exam,
that's when he regrets not revising more.
But he knows that it's too late.
He knows, you know, I made a mistake.
I should have revised. This last minute revision
didn't help me.
You know? And that's when he starts remembering,
but then it's too late. And he comes
out of the exam all sad and unhappy
and depressed because he knew he didn't make
the effort, and then he promises himself he's
going to try harder next time. But with
this life, it's only one life.
You know, once this life goes and this
pan and the things, we don't know when
when we're not gonna be here anymore.
And that's the scary thing. We don't know
when death is going to come to us.
We don't know when this exam is going
to stop. We don't know when the paper
is going to be taken away from us.
And so it's even more urgent for an
individual to remember that his time is limited
on this earth. He doesn't know when his
time is going to be up when it's
going to be up, so now is the
time for him to benefit himself for the
akhirah. Now is his time to benefit with
regards to acts of worship and doing good
deeds, especially considering Ramadan is only a few
days away now.
So what will be the result of this
regret that he will feel on the day
of judgment? Allah subhanahu wa ta'ala he then
says,
That he will say
on that day, if only I had forwarded
things or prepared things or brought things forward
for my life.
Brought things forward, meaning done good deeds in
preparation
for my life.
He mentions a hadith in his in his
where
he says that,
the messenger of Allah SWALAM, he said that
if a servant fell down on his face
in prostration performing shajdah
from the day he was born until the
day he died as an old man in
obedience to Allah,
he would spite himself, he would curse himself,
and this act that he did on the
day of judgment.
Because why would he scorn himself? Why would
he reprimand himself? Because he would wish to
be returned to this life so that he
can earn more reward and more compensation.
Meaning if a person was to worship Allah
from the day he was born until he
was an old man and he was still
worshiping Allah non stop, not doing anything else,
if he was able to do this, then
even this would he feel he he would
feel like it wouldn't be enough on the
day of judgement.
Because of the terror on that day, because
of the severe punishment of Allah subhanahu wa
ta'ala, and the severity of of that day
in and of itself. He would wanna come
back to this earth and carry on doing
more deeds, carry on earning the rewards,
so that maybe Allah subhanahu wa ta'ala will
reward him with good. So the lessons we
learned from this ayatah, the fact that a
person should make the most of his life.
You know, they say, you know, the famous
thing, Yolo. You only live once.
Okay? But for us as Muslims,
in a way,
with regards to this statement, a person does
whatever he can so that he can live
again permanently in paradise.
So you do whatever you can with regards
to good deeds. Do whatever you can. You
only live once, so a person should do
as many good deeds as he can for
the sake of Allah before death actually comes
to him. It's the only life you're going
to have. There's not gonna be any any
more life after this. Now what's interesting is
Allah subhanahu wa ta'ala here,
he says that the person will say,
The person will say, if only I had
forwarded things, did things, prepared things for my
life.
Now what life is Allah subhanahu wa ta'ala
referring to here?
What life is he referring to in this
ayah that the person will talk about?
Some of the scholars they said
that it means,
my life meaning the life that I had
in the dunya
because I never did enough in the dunya
to prepare and to do good deeds. And
other scholars they said that it's referring to
the life of the Akhirah,
which is a life without death.
So when a when a person says, if
only I had prepared more for my life,
done more and forwarded more things, deposited more
good deeds into my account for my life
is referring to the life he's going to
have in the.
Okay? And this is also proof that
the only life which is
important enough for a person to plan for
and prepare for is the afterlife,
The life of the day of judgment when
you're in paradise. Because
Allah says,
If only I had prepared things for my
life, referring to the life of the akhirah.
And so they say
says,
this shows us that is proof that a
person should only be preparing
really in essence for the akhirah because it's
the most important thing. And then Allah Subhanahu
Wa Ta'ala he says,
On that day nobody will be punished
as he punishes.
Meaning the punishment of Allah subhanahu wa ta'ala
is unlike the punishment of any individual.
You know, even those who are oppresses in
this world, in this dunya, and who had
the worst types of of punishments
and the worst types of of of,
you know, oppression to to their people. Firaun
and other oppressors
in the past.
You know, dictators and people who cause so
much harm and oppression to their people. The
the way they behaved and the things that
they did is nothing compared to the punishment
of Allah Subhanahu Wa Ta'ala for those who
committed sins in this dunya. And this is
why
Allah he says in Surah Maida.
He says,
that verily those who disobey me, those who
don't worship me, then verily I will punish
them
a punishment
that,
I haven't punished anybody else with
in the in history in the world.
Meaning, there's never been a punishment like this
ever. So one can only imagine the
punishment of Allah
We ask Allah that you protect us from
his punishments on the day of judgment. And
then Allah
he says,
that on that day nobody will punish as
he punishes.
And nobody
will bind or will shackle
as he shackle, as Allah subhanahu wa ta'ala
shackle.
And comes from the same root word as,
And mithak
can also mean a pledge
or a contract
because it's something which is binding.
When a person makes a pledge, when a
person makes a mithak
between him and somebody else is something which
is binding. So likewise Allah subhanahu wa ta'ala
here he's saying that on the day of
judgment
individuals will be punished and they'll also be
bound, they'll also be chained, they'll also be
shackled on that day those who are going
to be punished and they'll be in the
* fire. So from their punishments is that
they'll be shackled and they'll be bound together.
So this is from the punishments of Allah
Subhanahu Wa Ta'ala. And then Allah azzawajal
mentions the other side. So he talks about
the punishment of those who disobey him, and
then he talks
about the soul and the the good soul,
the tranquil soul. And he says,
But as
for
you,
oh,
you
beautiful,
tranquil soul.
Allah
is now describing
the tranquil soul, the soul that has peace
and contentment inside of it. Now how can
one attain a peaceful and tranquil soul?
From the worship of Allah Subhanahu Wa Ta'ala.
From remembering Allah. This is why Allah Subhanahu
Wa Ta'ala he says,
verily by the remembrance of Allah do the
hearts truly find peace and tranquility.
And also the scholar said with regards to
this ayah that is an answer
to the previous ayah where Allah talks and
it starts talking about the day of judgment.
Because Allah says,
know
rather know when Allah subhanahu wa ta'ala or
when or when the earth is leveled, when
the earth is basically
destroyed and is leveled.
So here Allah is talking about something which
will take place, either
when something happens. And the scholars of Arabic
Arabic language, they say that when either is
mentioned, there has to be a response or
an answer to the word either later on.
So when someone says, for example, when I'm
when I come home, I'm going to go
to sleep.
So when someone says, when I'm coming home
or when I get home,
there has to be, another part of that
sentence.
Otherwise, not a complete sentence.
So he likewise here the scholars, they say
this is a response, this is an answer,
this is the second part of the initial
ayat where Allah mentions
the signs of the day of judgment. Meaning
on that day when everything will be leveled,
on that day when the people will be
punished, those who used to commit sins, then,
Oh,
beautiful, tranquil soul.
Return to your lord.
You are pleased and also,
pleasure is also being directed towards you.
Now how is the soul returning?
Here Allah says,
return to your lord.
How is it the case that the soul
is now returning? How
can that be that the soul is returning
to Allah? When was he with Allah Azzawajal
in the first place? What does this mean
by Allah says
return back to your lord? The scholars say
it first of all
because Allah is the one who created the
soul
And so he's saying that the soul will
eventually return to Allah who is the one
who created the soul in the first place.
Secondly because
of the hadith of the messenger of Allah
where Allah subhanahu wa ta'ala will say once
the soul is taken out of
the body and it's
it rises up into the heavens, the famous
hadith of the of the journey of the
soul. It rises up into into the heavens
and then when it gets to the highest
heaven Allah subhanahu wa ta'ala he will say
write the record of my servant in in
the record of the believers.
And Allah will say return the soul back
to its body
on the earth.
And so the the the soul will go
back into the body and so here when
Allah says,
return to your lord, basically referring to how
the soul was raised up to the heavens.
But Allah says take it back to the
earth. It's not the time for the soul
to come out yet.
That's gonna be later.
So this is what's meant by Allah saying
return to your lord.
Also the scholars they said that here Allah
is referring to how the soul
will return to its body.
So,
meaning Allah azzawajal will say, return back to
your lord. In the Arabic language, the word
can also be used
for someone who possesses something.
So you can say,
Okay. Someone who owns a house, the owner
of the house.
Literally in the Arabic language that's permissible. You
can say that in the Arabic language. So
here when Allah says,
it's as if Allah is saying, oh, soul
return to your body because that was your
your owner.
You belong to that specific body.
Remember, Al Hassan Abbasri, he said this is
basically referring
to how you are returning to the blessings
of your lord.
So the soul, the good soul had blessings
in this dunya because he used to worship
Allah. Likewise in the akhirah Allah
will give the soul blessings just like it
had blessings
in the dunya as well. So Allah subhanahu
wa ta'ala
says
return to your lord
Meaning Allah is pleased with that soul.
Allah is pleased with it and it is
also pleased with Allah Subhanahu wa ta'ala. Why
is the soul pleased with Allah?
Because
of how Allah
will reward
the slave for the deeds which it did
in this dunya.
So the rewards it will have in paradise.
And then Allah
he says,
enter among
my servants.
Enter my paradise.
And the scholars, they said here,
enter among my servants,
it basically refers to paradise.
The the true slaves of Allah, the servants
of Allah, they will be in paradise. So
when Allah says
because
means in. So what does that mean when
Allah says
The word
basically means with.
So enter along with the rest of my
right righteous slaves
and enter into
my paradise. Meaning, enter into my paradise with
the rest of my slaves who used to
worship me in this dunya. And so this
is the end of the tafsir of this
Surah.
As I mentioned, next, or not next week.
Next week's gonna be Ramadan, so there won't
be any more classes in the month of
Ramadan. After Ramadan finishes, then we're gonna be
continuing the tafsir of the Quran, Insha Allahu
Ta'ala.
And we'll be continuing with, tafsir of Surah
Gashia,
Insha Allah. If there's any questions, then I'll
do my best to answer them.