Aqeel Mahmood – Tafseer of Surah AnNaba Part 2
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AI: Transcript ©
Last week, we started the tafsir
of Surah Naba,
and
we
did the
tafsir of the Surah until about halfway.
And InshaAllah, today we're gonna be concluding with
the tafsir
of this surah, InshaAllah Ta'ala.
And
we covered
the first half of the surah,
and we talked about how Allah subhanahu wa
ta'ala,
he begins his surah by
talking about
the day of judgment
specifically,
and those who question the day of judgment
and question
how it's possible
that
something like this could take place.
And Allah subhanahu wa ta'ala,
responds
to these people who are,
you know, differing.
Allah says,
They differ about this. They're questioning the day
of judgment.
Allah responds,
you know, to this question
by him talking about the rest of his
creation.
Didn't we make the earth as a resting
place and the mountains as pegs? And didn't
we create for you spouses? We created you
in pairs? And we made you people who
have to sleep as a means of rest
and so on and so forth. So Allah
mentions all of these other creations, all of
these other signs, all of these other miracles
to show that
an extra day
that Allah will
raise us,
recreate us just as he created us before.
It's not something which is impossible. It's not
something which,
is,
you know, difficult for Allah subhanahu wa ta'ala.
And Allah subhanahu wa ta'ala, he talks about
the day of judgment
and some of the signs, or some of
the things which will happen, the precursor to
the day of judgment.
Allah
says,
on the day when the horn will be
blown, and you will come forth in multitudes,
in in crowds, in large groups.
And the heaven will be opened up, and
they will become gateways. We mentioned this ayah,
where he said that Allah says the heaven
is opened.
There'll
be gateways, doors.
And we said that this is referring to
who or what?
Gateway for what?
Angels. The angels of Allah. So the angels
will come down. The angels will start
to descend
from this from the heavens. Then Allah,
he talks about the the mountains,
and the mountains will be removed and they'll
be like a mirage.
So the way they'll dissolve, the way they'll
be removed, the way they'll be destroyed, it's
as if
they're melting in front of our eyes. And
even in other ayaat, Allah mentions how, you
know, that they'll they'll melt or they'll crumble,
they'll become sand.
So this is the description given to,
the creation of Allah on the day of
judgment. Then Allah subhanahu wa ta'ala,
he says after we mentioned all of these
things, the next ayah,
Allah a zawajal was talking about the day
of judgment,
and in this next ayah, which we'll be
doing the tafsir of today until the end,
ayah 21, Allah
says,
He talks about. He talks about the hellfire.
Now why does Allah talk about the hellfire
once he's spoken about the day of judgment?
Because first of all, those who are questioning
the day of judgment,
okay, there will be people who are disbelieving,
and if they're disbelieving,
they're gonna be inhabitants of
hellfire. And Allah is talking about hellfire as
well because it's one of those things which
basically
is
the
reason why the day of judgment is taking
place.
You have on the day of judgment, paradise
and hellfire. So it's one of the 2
final resting places for the son of Adam.
And so Allah azza wa Jal, because he
was talking about, he was talking about the
day of judgment,
now he's talking about hellfire.
And he mentions hellfire
first because
the whole purpose of the surah was people
who were differing and they were disagreeing and
they were denying
the day of judgment in the first place.
And those people for them,
Allah says that verily hellfire
is something
that is lying in wait for them.
It's lying in the way. It's prepared for
them. It's ready and it's waiting. Other
translations say ambush.
It's ready to ambush.
And we know from other ayats in the
Quran, Allah
talks about,
the the fire
of the,
of, of hellfire
and the descriptions
of hellfire.
For example,
Allah
in Surah Humaza,
What will make you think about what Al
Khotama is? One of the names of hellfire.
A fire of Allah,
okay, which is burning. It's blazing.
Something which will reach into the hearts.
So the the fire of * is something
which is different to the fire of this
world in the sense that it reaches every
core of the body.
Okay. It's not just something which will touch
the skin and burn the skin, but it's
something which will affect the whole of the
body. It will it will affect the core
of the body. The the hearts.
Also in
other ayat in the Quran, Allah talks about
how
the fire in Surakaria.
Allah says,
Those whose scale is light on the day
of judgment.
What does Allah say?
Then his
mother
is
the abode,
is
a a a a a a a a
a a a a never ending
endless abyss.
And Allah uses the word,
mother, to describe hellfire.
Because here Allah subhanahu wa ta'ala is explaining
and trying to or he he successfully talks
about
how how fire is something which will be
so close
to that individual.
It's like a mother with her child.
So Allah uses a similar description, and he
uses the word which means mother.
Then his mother, the one who enters into
hellfire,
his mother is hawiyah, meaning hellfire.
Meaning it'll be so close to him, it's
like a mother with her child. So here
Allah subhanahu wa ta'ala, again, he's talking about
how hellfire is prepared. It's blazing. It's ready.
It's lying in wait. It's already
it's already been prepared for those who disbelieve.
For those who transgress,
this is their place of return.
Those who transgress, those who disbelieve in Allah,
those who never did good deeds,
this is where they will return to. This
is what they have
prepared themselves for.
Allah subhanahu wa ta'ala he says,
in it they will remain for
a long time, for
a long
portion of time, for a long period of
time. And
Ibn Kathir Rahimahullah, he talks about this
and he says that the word aqab is
referring to a a a long period, a
long a long time.
And
he says this word is a plural, and
the singular is hokub. And
he mentions how scholars they discussed what this
exact what it means exactly. What the word
akhab means,
and he said that akhab
doesn't have no specific time
other than the general meaning of eternity in
the al fire.
And he said that other scholars, they've mentioned
that
Hakob, aqab from Hakob, they said Hakob is
70 years.
And every day when a person is in
hellfire is like how long?
It's like a 1000 years
in this dunya
that you perceive in this world.
So 1000
years equivalent to one day in the hellfire,
And so a hukb, scholars say is 70
years. Other scholars, they said
that it's referring to an era,
a generation,
you know, a long period of time.
A hukb is a long period of time.
So aqaab
is generation or era after era after era.
Generation after generation.
Time after time after time.
And so it's a continuous
endless,
time where once an era comes to an
end, another era follows.
So it's something which is endless. Another they
said
that Hakob was 80
years and 365 days in a year, but
each day equivalent to a 1000 years. But
all of these are similar in the sense
that it's something which is never ending. It's
something which is endless. It's something which is
a long period of time, you know, era
and generation
after generation. Allah subhanahu wa ta'ala, he says
they will remain in there for a long
time or for an endless time.
That in it, they won't
taste any coolness. They won't feel any coolness,
and they won't have anything to drink.
Except for
hamim and ghasaq.
And the scholars they say, ibn Kathir as
well he mentions this.
He says that this ayah,
is
the exception to the previous ayah. Allah says
that they won't taste
anything cool
and they won't have anything to drink.
And then Allah
says, except for
So they say
is the exception to the bard.
Meaning they're gonna experience
this coolness and they'll experience,
which is a type of drink. And in
mikathiri, he goes into detail
and he says that in reference to hamim,
it's the heat that has reached its maximum
temperature
and point of boiling. So it's the it's
the hottest.
So this is this is the exception.
So it's not something it's not something which
gives them relief. It's something which gives them
more torment.
And
he
says
he says
is the only drink which they will have.
But again, all of these things aren't relief
from. It's something which is torment upon torment.
And gazar
is a type of drink, but it's from
pus, and it's from sweat, and it's from
tears and wounds of the people of hellfire.
So it's, you know, something which,
also,
ibn Kathir, he says it's unbearably cold.
So this drink is something which is unbearably
cold with an intolerable stench.
So ibn Kathir, he talks about asaf
being something that they will drink, but even
though it's something they're drinking, it's not something
which is a relief for them. It's something
which is a punishment.
And it's
cold, but in the sense that it's uncomfortable.
It's not comforting for them.
Even though, subhanAllah, they're in heat and they're
and they're in a fire. This coldness that
they had experienced is something which is unbearable,
is something which is intolerable. You know, when
you have something freezing cold, it can burn
you. Something is ice cold, it can burn
you. So subhanAllah, here Allah
will give them something cold, but it's gonna
be something which will cause them problems and
it's not something which will be a sense
of relief and, you know,
relaxation for them. Allah subhanahu wa ta'ala he
says,
that it's an appropriate
reward.
Meaning based on what they used to do,
based on the beliefs they used to have,
based on the disbelief in Allah, and the
sins they used to commit,
This is an appropriate and deserving
reward for what for what they used to
do. It's something which is appropriate based
on their sins.
So why are they receiving this recompense? Why
are they receiving this reward, this punishment of
hellfire? Allah says
that they weren't expecting a hisaab. They weren't
expecting an account. They weren't expecting the day
of judgement to take place.
And as a result of this, because they
weren't expecting it and we mentioned this last
week, when someone doesn't have a moral compass,
when someone disbelieves in the day of judgment,
disbelieves in a god, there's no moral compass
anymore.
So a person will start to say things,
he'll start to do things,
and he'll start to think things which he
never thought of before.
And he'll think that certain things are acceptable
when,
you know, millennia have gone by where those
things weren't acceptable.
And so people will start to think certain
things are acceptable,
good,
fine, because they don't have a moral compass
anymore. Everything is questionable now. There's nothing which
and this is what happens with a this
is atheism. You know, when you don't believe
in a god anymore,
it's all about reason. It's all about what
you think makes sense. And because your intellect
is something limited, you never you never going
to be able to understand why certain things
are good, why certain things are bad. And
even those things which in the fitra you
know are good and you know are bad,
you'll start to question even those because there's
no moral compass anymore. There's nothing for you
to, you know, there's nothing guiding
you. There's nothing navigating. There's no path. There's
no light. This is darkness upon darkness. So
these people who disbelieved,
they'll have that
punishment awaiting for them.
So
the opposite of this is the one who
was expecting the day of judgement.
Here it's
they weren't expecting the day of judgement. The
one who is expecting the day of judgement,
because he knows it's going to take place,
he's made the necessary preparation.
He's prepared for the day of judgment. He's
doing good deeds. He knows it's going to
come. And so his mindset is different. His
preparation is different.
His goals should be different. You know, his
ideas and his goals and his aims and
his objectives in life are different,
because he's, you know, he's he's on a
different path.
You know, his goals are different. His mentality
is something totally different to somebody who doesn't
believe in in the akhirah.
And so you have these two contrasting beliefs
and these two contrasting paths.
Allah says
and on top of this, they denied our
verses,
a complete denial.
You know, an emphatic denial.
They were in denial of the verses, meaning
the ayat of Allah. The word ayah in
the Quran,
generally in Arabic language can mean 2 things.
Ayah can literally mean a verse,
but ayah also refers to a miracle.
And in fact every single ayah in the
Quran is
a miracle because it's something which is from
Allah's speech speech of Allah, it can't be
it can't be imitated.
So here Allah is saying that they used
to deny our verses or they used to
deny our ayaat.
And the the ayaat of Allah, the signs
of Allah, the miracles of Allah are everywhere
around us.
And so for a person to deny all
of those
ayaat, all of those signs,
a complete rejection, complete denial,
is something which only an arrogant person would
do.
Now for for an arrogant person
to completely deny everything around him,
says in your own selves, don't you reflect,
don't you see? It's a sign, you know,
when a person just looked at himself, how
he was created, how he behaves,
you know, how he computes, how his brain
works, how his whole body works, the whole
system. It's greater than any kind of computer
anybody can put together.
And so
the body itself,
everything around us, all the signs around us,
all of these things point to a creator,
you know. And so for a person to
do not to deny all of these things,
it shows his arrogance.
And on top of this, for him to
deny Allah himself.
This is an even greater arrogance.
For a person to even question whether Allah
exists is something which is arrogance.
It's something which shows
a person, you know, not reflecting and looking
around at the signs, you know. And then
you have people who talk about how,
if Allah was real, if there truly was
a God, I would need to see a
miracle.
And then if you ask them what kind
of miracle would you see, what kind of
miracle would you like for you to believe
in Allah, they would say, I would like
Allah to talk to me, to speak to
me. I would like to see Allah.
So this is the kind of sign that
they want. Now the problem with this is,
you can you you ask them,
let's say this happened,
how would you know
it was
Allah.
So even if it did happen,
you will still question, wouldn't you?
You would make things up. This is why
Allah says in the Quran.
You know, if we if we were to
send down an angel
with the book
in broad daylight,
people will still disbelieve,
because
it's in the nature of man to reject
these types of things,
you know. When a person rejects everything around
him,
you know, shaitan will basically come up with
something else for him to deny that it
was God himself, that it was an angel,
it was magic, I was seeing things, I
was imagining things, and so on and so
forth.
So the whole concept, the whole idea just
shows arrogance, like even the prophets of Allah
never saw Allah
in his complete entirety, in his complete form.
And so for, you know, a mere normal
individual, an arrogant
disbeliever,
to want to see Allah in order to
be guided,
it's like as if he's expecting a favor
from Allah.
It's like as if, you know, he he
wants Allah to do something for him. It's
like as if Allah is serving him, whereas
he's supposed to be serving Allah.
And so, you know, people who have this
kind of mentality,
okay,
in fact they'll never believe in Allah. Those
who believe in Allah will believe in Allah.
Those whom serve Allah guides, Allah will guide
whom serve Allah misguides. Nothing can guide them.
There's nothing,
from
as Allah says, as we say in the
at the beginning of the. Whomsoever Allah disguise,
nothing can guide them. There's nothing which will
cause them guidance, which will give them guidance.
If Allah doesn't want it from does the
money for them. So Allah says
that they denied our verses with complete denial,
complete rejection.
And all things
we have recorded,
we've accounted for, we've numbered
in writing. We've written everything down. Everything
has been recorded. Everything they did, everything they
said.
So taste
and never will we increase you except in
torment.
Ablaib ibn Amr on the companions, he talked
about this ayah, and he said that there's
nothing
which is
showing more,
you know, any torment
for
the people of hellfire, and there's nothing which
shows,
you know, the
the the scariest and the worst attribute of
hellfire
than this verse itself.
This is the worst
ayah
describing the the the hellfire itself or the
punishment of the hellfire. Because Allah says,
so taste the punishment,
so taste it, all of you,
and
and we will never increase you in anything
except,
except torment.
Meaning,
the longer you're there,
the pain won't ease. There won't be a
sense of relief.
You know, this is in this dunya. A
person goes through a trial, through hardship, and
there's ease,
but in the akhirah and how far, there
is no ease.
In fact, it's the opposite.
We're not gonna increase your accepting
torment and punishment.
So subhanAllah,
that's why, you know, the scholars, they would
say that this is,
you know, the
the
the worst and the scariest ayah with regards
to,
the
the hellfire. It's something which
Abzalai ibn Amr, he said Allah didn't reveal
anything,
or any ayah against the people of the
hellfire which was worse than this ayah itself.
Then Allah subhanahu wa ta'ala he says,
indeed for those who have taqwa, for those
who are righteous,
they have
victory. They have success. They are successful.
So now Allah moves on to
the believers, moves on to the righteous. And
many times,
in fact, most times in the Quran, whenever
Allah talks about 1, he talks about the
other. There's an element of tareem and tareeb,
an element of a person,
fleeing, hoping for something and fleeing from something.
You know, like
the the stick in the carrot.
You know, you you you say you you
scare individuals
and also you you give them incentive.
So Allah subhanahu wa ta'ala here, he gives
us incentive now to perform good deeds
After he's warned us about the hellfire and
rejecting the day of judgment,
verily for the righteous, they have success, they
have victory.
Allah describes paradise for for us. And he
says
that this place is full of gardens.
Is a plural of anab. Anab means grapes.
Anab are grapevines, meaning, you know, lush,
full, lots,
in numerous
in
a number which can't be counted,
and you know in numerous,
number of grapes and fruits and gardens. Then
Allah subhanahu wa ta'ala he says,
He says,
and this is referring to,
The word
refers to full breasted,
which means equal aged.
So
the the virgin maids of paradise,
they'll be full breasted and they'll be of
equal age. Meaning they'll
be virile and they'll be virgins and they'll
be,
you know, rewards for the believers on the
day of judgment.
Then Allah says, and a cup of dihak.
Kaf refers to a cup, and dihak here
is something which is continuously filled,
meaning it's never ending.
It's something which is continuous.
It's always going to be full,
a cup which is always full for a
person to drink from.
And,
you know, when a person goes to a
restaurant, really one of those really posh restaurants,
you know, they'll come and they'll fill the
glasses up for you, and anytime it's, you
know, half empty, they'll keep filling it. You
know, they'll make sure it's never empty.
So, you know, Allah
is referring to how,
the believers will be served on the day
of judgment
with cups which are continuously filled. They're never
ever empty. Ekrim said
that the heart refers to something which is
pure.
It's something which is pure. Others, they said,
continuously filled or completely filled to the brim.
It never ever gets empty. It never ever
goes down, it's something which is always full.
There's
never a case where it's actually,
less than completely full. Then Allah subhanahu wa
ta'ala he says,
that there'll be no ill speech
in it, in paradise,
and nor will he hear any type of
falsehood.
So it's a place where nobody will be
speaking ill, nobody will be speaking badly, nobody
will be lying, nobody will be hearing any
type of, you know, evil talk.
And Allah says this is a reward from
your lord,
aqah and hissaabah.
A generous gift
made
with measure.
So each and every single individual
who will be in paradise
will be given
a a a sufficient gift, a sufficient
gift from Allah, a sufficient reward from Allah
Subhanahu wa ta'ala. Even Kathir, he says that
this ayah
means
that Allah is saying we have mentioned to
you what
Allah will reward,
Allah is basically telling us what he's going
to reward us with, and they will be
given by his favor and from him. And
it will be an act of kindness and
mercy
and a gift and a reward from Allah
subhanahu wa ta'ala. And it's gonna be something
sufficient
and something suitable
and something abundant,
in abundance.
Is something which is enough, abundant,
enough for an individual.
This is why even, you know, when we
when we say Allah
is sufficient for me. Allah is enough for
me. So whatever a person has in paradise
is going to be something which is enough,
something which
is sufficient
for him. He'll be satisfied.
He'll never be dissatisfied
with whatever Allah subhanahu wa ta'ala gives him.
Then
Allah
says, Allah says, the lord of the heavens
and the earth,
and whatever is between them.
The lord of everything in existence.
And between them,
He is the most merciful.
They don't possess from him
any authority of speech.
Meaning nothing
has the
the ability or the permission to speak except
by
his permission.
No one can speak
except if Allah gives them permission
to speak. Then Allah
says,
That on that day, the day of judgment,
the
and the angels
will stand in rows.
Now what's the Ru referring to here?
The spirit.
What's the spirit?
He says,
the day the spirit will stand and the
angels will stand.
The angel Jibreel alaihi salam. One of the
names of the angel is.
Okay?
Allah says,
In suraka, the rabbi also mentions about.
So is referring to the angel Jibreel alaihis
salam. Now the question is, why does Allah
mention
Arruh, Jibril,
and then he mentions the angels as well?
Why doesn't why doesn't Allah just say the
angels?
Why does he mention the Ruur, Jibril,
and the angels will stand in rows?
Excellent. Because of his status.
Because he's the greatest angel ever created by
Allah.
So he has element of leadership.
He's, you know, the the leader of the
angels.
So Allah
specifically mentions him.
The day the angel
the the greatest angel, Jibril alaihis salam, the
spirit itself
will stand and the angels, the rest of
the angels
will stand soften in rows.
They'll stand in rows
organized,
disciplined, obeying Allah subhanahu wa ta'ala preparing for
that day.
None of them will speak
except for the one whom the most merciful
gives permission to speak.
And when they do speak, they'll only say
whatever is correct.
They'll say whatever is true, whatever is right,
whatever is correct, they'll never
disobey or disbelief or lie,
to Allah subhanahu wa ta'ala. Allah says
that is the true day.
Allah uses the word Haqq, the truth. This
is the day of truth. How is this
the day of truth?
Because Allah
says
they're talking to you about a great day.
It's a great day.
And they're disagreeing and they differ about this
day, whether it's gonna take place. So now
at the end of the surah, he says
this is the day of
truth. This day will surely come.
Some of you disbelieved in the day of
judgment,
on this day you will realize
that
is the day of truth. It's something which
will no doubt take place, it's inevitable.
And also it's called the truth because on
that day things will be made apparent.
Truth will become clear,
and a person can only speak the truth,
isn't it? So anything which a person says,
anything which a person did, it will come
to light.
So it's the it's the embodiment of Haqq
and truth.
The truthful statements of Allah,
the truth of the reality of that day,
the truthfulness
of the slave on that day, the believer
or disbeliever,
and the truth
of Allah's justice on that day by admitting
those who committed sins into hellfire and those
who committed and did good deeds into paradise.
Then Allah subhanahu and then he he continues
and he says,
Same ayah. He says, this is the day
of truth.
So whomsoever wishes,
then
he can take
his lord as a way of returning. Meaning
he can return back to his lord.
So he mentioned before,
those who transgress,
they'll go back where? They'll go back to
hellfire.
Here Allah is saying, those who believe in
the day of judgment,
Those who believe in the day of judgement,
Allah says,
Those who wish
they may take their lord as the one
they're going to return to.
They'll take their lord as the one that
they will return to. So here Allah subhanahu
wa ta'ala is talking about the other side
of the coin.
When a person believes in Allah, when a
person believes in the day of judgment, he's
going to prepare to return to Allah subhanahu
wa ta'ala and to return to a good
reward from Allah.
Then Allah says in the final aya,
Allah
says,
verily we have warned you of
a Adab and kareeb.
A punishment which is close.
So Allah subhanahu wa ta'ala
is
telling us of a day which is going
to come and and this day in and
of itself is a day which is very
close. And we know the famous hadith of
the messenger of Allah,
where he said the day of judgment is
so close that it almost happened before I
came.
Meaning
signs of the day of judgment started
as soon as the messenger of Allah sallam
passed away.
In fact, his his coming was a sign
of the day of judgment.
His coming, as a messenger, was a sign
of the day of judgment. His death was
another sign.
And so many signs, you know,
after his death,
with regards to certain places being conquered and
so on and so forth. The point being
that Allah subhanahu wa ta'ala
is mentioning to us the importance of how
this day is something
which is close. It's something which for sure
is going to happen,
and it's something which is close.
That on this day,
man will see what his hands have brought
forth,
meaning man will see what he's done for
himself on the on that day.
What he's done? How is he prepared?
What things has he done?
He'll see everything.
He'll reap the rewards of his actions which
he's done in this dunya.
And the disbeliever, the one who disbelieved,
he will say
He'll say, woe to me if only I
was dust. Because he'll regret being on that
day because he has nothing to prepare. He's
handed him. He didn't bring anything good.
You know, he didn't bring anything good. He
didn't bring anything beneficial,
and
he's gonna feel like he's a loser on
that day, and he is a loser. And
so he'll regret being there, and so he'll
wish that he was, you know, dust. He
wish he'll he'll wish that he wasn't even
there and wasn't even present. Just like when
people regret things in this dunya,
when you're in a situation which is embarrassing
or in a bad situation, you wanna close
your eyes and pretend as if it's a
dream and it's not happening. You don't wanna
be there anymore.
But on that day, subhanAllah, there's no escape.
You know, it's not a dream. It's actually
real. It's taking place. Yawmul Haqq is the
day of truth. It's for sure taking place,
and each and every single individual
will basically be held to account for all
of his actions.
And this concludes the tafsir
of Surat Al Naba.
And with that,
we've
basically finished the tafsir
of Juzi Amba.
We started with Sura Nas,
a couple of years ago and
by the grace of Allah, you know, we
thank Allah
that he's given us the ability to be
able to complete the whole of this,
just the 30th,
chapter of the Quran.
And,
Insha'Allah,
next week we'll have the last class and
we're gonna go through life of
one of the scholars of tafsir and one
of the scholars of Islam by the name
of Imam Mzuri,
a famous,
scholar of Islam. So we'll talk about him.
And,
after Ramadan,
we don't know, I'm not sure exactly what's
going to happen, whether there's gonna be other
classes taking place or whether we're gonna be
continuing,
with,
you know, some type of
class, some kind of, lesson.
But Insha'Allah,
you know, everyone will be updated,
as and when
things
are confirmed.
So,
any questions before we conclude?
Right?
Why Jabi
called Rooh.
Allah mentions his name a number of times
in the Quran.
As to why specifically the name Rooh, I'm
not sure. I haven't
researched it. Allah knows best. I don't know
why specifically.
I think, generally, to those who'll be in
hellfire, there's no ease.
There's no ease in in hellfire because it's
a source of punishment.
Those who enter into hellfire and then leave,
the torment and punishment of hellfire is still
the same.
I mean, of course, there's varying degrees of
punishments in hellfire as well, as we know.
There's different levels of hellfire.
Okay. But once a person is in hellfire,
you know, ultimately, Allah decides who is going
to have an easy punishment, who is going
to have a severe torment.
But the general understanding is that a person
who is in hellfire,
based on this
ayah, we won't increase them accepting torment and
punishment.
But once everything once the horn is blown
and everything ceases to exist, Allah will
the cause the angel to
be created again, and he'll blow the horn
a second time and everything will exist again.
And once everything exists again, there is no
life and death for human beings. So those
who are in hellfire, they'll be in hellfire.
Those who are in paradise, they'll be in
paradise. As for the angels, they never die
anyway.
The angels will continue to exist because angels
don't die, Aslan.
Okay.