Aqeel Mahmood – Tafseer Surah AtTakthur Part 4
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AI: Transcript ©
Surah.
Last week, we talked about
the second
until you visit the graveyards.
And we talked specifically
about,
what happens to an individual
when he's buried.
So
this different
realm that he's in when he's in the
grave, which is known as Al Barzakh. And
what happens to the individual? What happens to
the believer when he's in in the grave
in Al Barzakh? What happens to the disbeliever?
And we went into some of the Hadith
that talk about,
this state and what happens to the person.
And inshallah, today, we're gonna finish off the
the sira of the Surah, and we're gonna
go on and move on to the 3rd
ayah
of the Surah where Allah
after he talks about how,
a person
will compete in this world in worldly increase.
Competition in worldly increase distracts you.
How long will it distract you for Until
you visit the graveyard. Meaning until death comes
to you. And then Allah
in the 3rd ayah, he says,
know you are going to know.
Now the word for know is
la. The word for know is la. Here,
is mentioned. The is added to show emphasis.
So
know for sure you're going to know. For
a surety, you're going to know. So who
is being spoken to here? When Allah says,
no. You are going to know. Who is
spoke who is being spoken to?
One of the scholars of the Haqq, he
says that this ayah is specifically talking about
the disbelievers.
Know you are going to know.
Now when are they going to know is
not specifically mentioned, but it's understood that
what's meant is when
a person
dies and when he enters into the graveyard,
that's when he's going to know the reality
of,
of his actions. He's going to know the
consequences
of competing in materialistic
things.
And the fact that, you know, him competing
in worldly increase with other people in this
dunya hasn't benefited him at all. So it's
a promise for the disbelievers
that they'll come to know the result of
busying themselves
away from the disobedience or away from the
obedience of Allah once they're in their graves,
once they're buried.
And
the scholars, they talk about what a person
will know.
What is a person going to know? What
is the thing that a person is going
to know? And they say it's it can
be death. It can be talking about death
here. Allah can be talking about death itself.
So when death comes, that's when they'll realize
that it hasn't benefited them. Also, he said
that this means the day of judgment itself.
And then Allah,
he moves on to the 4th ayah, and
he repeats the same
ayah, but just he just adds an extra
word. He says,
then know you are going to know.
So then know you are going to know.
So the same ayah is repeated but the
again, it's,
it's repeated but with this extra word, thumma,
which means then.
It's said that the Arabs, if they want
to sound more
intimidating
or they want to put emphasis on something,
they'll repeat it more than once. They'll say
2 or 3 times. And this is the
same in any language. You know, even in
English, if somebody wants to repeat something, if
somebody wants to emphasize something, he'll repeat it
more than once. You know, he'll say 2
or 3 times.
So this is what's happening here. Allah subhanahu
wa ta'ala is repeating this aya
a second time as emphasis.
It's also said by some of the scholars
that
the previous ayah, kala sopa ta'ala moon, is
talking about the disbelievers.
This ayah some of the scholars they say,
this ayah is talking about the believers.
Is talking about the believers. So the first
was talking about the disbelievers,
and the second was talking about,
the Muslims themselves.
Okay. And this could also mean that it's
talking about,
the hereafter
because the disbelievers will enter into hellfire, and
that's when they're going to know,
you know, on the day of judgment.
Muslims will also know that they will enter
into Jannah in the hereafter.
And then Allah subhanahu wa ta'ala wants him
he mentions this and he repeats this ayah
with this, you know, addition in the 4th
ayah. Then in the 5th ayah, Allah subhanahu
wa ta'ala says,
know if you only knew with knowledge of
certainty.
In this surah is mentioned 3 times. The
word
is mentioned 3 times and is mentioned
3 times
to
rebuke and to, you know, rebut and put
down those people who attain worldly gains. Like
in the first ayah, when Allah says, you
know, the worldly,
interests and materialistic
things are distracting you when you're competing in
materialistic things. So Allah subhanahu wa ta'ala is
repeating this word
3 times to put down and to rebuke
those people who
attain worldly gains and abandon the pleasure of
Allah subhanahu wa ta'ala and abandon the worship
of Allah azza wa jal. And Imam Tabari,
he talks about because
his ayah says
Know if you only knew
Al Mal Yaqeen.
Al Mal Yaqeen is knowledge of certainty.
Knowledge of certainty. And Imam al Tabari,
he talks about,
this,
al Ma'iqain, this knowledge of certainty, and he
mentions a narration by Qata
He says that
and and he says we used to talk
about
and we used to say
that is
That
is knowing that Allah
will raise
the person after the after death. He's going
to resurrect him after he dies and after
he passes away.
And it's also said that is
firm knowledge
that corresponds to reality that there's no doubt
in.
And this can also mean that what is
referred to,
you know, in this ayah and in the
previous ayahs is death itself.
Okay. Because there's no doubt in death whether
you're a Muslim, whether you're a non Muslim.
Everyone knows that eventually death is going to
come. You are going to die. So, you
know, that gives some weight to that that
opinion that what's referred to here is death
itself.
So,
again, in this,
it's some say some of the scholar says
referring to the disbelievers
because
if we're talking about the opinion that it's,
these
talking about the hereafter,
the believers already know about the hereafter. They
already have
certain knowledge about the hereafter that is going
to take place. Okay. And others say that
it's referring to,
everyone because it's talking about death in of
itself. So
what is this certain death or or this
or this certain knowledge,
that's mentioned here? What is it specifically,
referring to? Some say it's death itself as
we mentioned. Some say it's the resurrection
after, a person dies and is buried and
then he's raised upon the day of judgment
because then obviously no one has any doubts,
about, you know, the resurrection and about the
reality of life. And others say it's the
truth. It's talking about the truth. And then
Allah
moves on to the 6th ayah
and he says after he says,
know if you only knew with knowledge of
certainty,
Allah Subhanahu Wa Ta'ala then says,
You will surely see the hellfire.
Now the
nun in
is
mentioned
as an emphasis.
It's mentioned to emphasize that for sure you're
going to see the hellfire. Okay. Without it,
it would basically be.
You are going to see the hellfire. But
the noon is mentioned here to emphasize,
to show that for sure you will surely
see the hellfire.
And
there's 2 ways of reciting this this specific
ayah. The general way is
which is how most of, the different,
is
how they recite this ayah.
With.
Kisai,
one of the modes of recitation known as
Kisai, they recite it with, Dhamma and the.
So it's.
So instead of saying,
they say.
And there's a slight difference in the meaning
with these 2 different types of recitation.
The way we recite it,
it basically means that you'll see,
the hellfire
with your eyes from a distance. You'll see
the hellfire with your eyes from a distance.
When a person says
when he recites when he recites it in,
it means that you'll be gathered to the
fire first and then you'll see it. So
there's a slight difference with regards to,
you know, the the meaning,
with these 2 different types of recitation.
And, you know, when it comes to different
modes of recitation,
the meaning can change. The meaning can change,
but they'll never conflict.
Okay. They'll never conflict.
So Allah
says that for sure.
You're going to see Al Jahim. What's Jahim?
Jahim is another name for the hellfire. The
hellfire has many names.
One of the names of al Jahim is
Jahannam of hellfire is Jahannam. One of the
names is Anar. One of the names is
Al Azzab.
Okay. And another name for hellfire is Jahim.
And
the word Jaheem itself literally what this word
means is a place where punishment is taking
place which is unbearable.
So a a place where a person is
being punished and there's punishment happening to him,
and that punishment is something which is unbearable.
And Allah subhanahu wa ta'ala he mentions the
word jahim in other places in the Quran
describing how fire. He says
that the righteous people will be in naeem,
meaning paradise.
Okay.
And the criminals
will be in
jahim, will be in hellfire.
And it's also said that jahim means a
very intense fire. A fire which is very,
very intense. In Surah Safat,
Allah Subhanahu Wa Ta'ala talks about the story
of Ibrahim alaihi salam.
And he talks about how the villages, they
came together and they,
came together to make a plan as to
how to deal with Ibrahim because he refute
refuted the idols and he refused to worship
the idols and he started to, you know,
rebel basically. And so they said
They said amongst themselves
make for him a furnace
and then throw him into al Jahim.
Throw him into Jahim meaning the very intense
fire.
So they when they made this fire
to throw Ibrahim alayhi salam into it, they
literally had to throw him. The the word
is mentioned here is
Throw
him
into the fire. Why was he thrown? Because
the fire was so huge and it was
so intense that they didn't want him they
didn't wanna push him into the fire because
it wouldn't have been as severe. You know,
the outskirts, the edges of the fire won't
be as hot.
Okay. The the most intense part will be
in the middle. And so they said throw
him okay. Using some some type of, you
know,
equipment,
throw him into al jayim meaning the most
intense part of the fire, which is the
middle part of the fire. So al Jahim
again is mentioned,
in this ayah in Surah Safat. And again
in this ayah,
is specifically talking to the disbelievers because it's
just discussing what's going to happen and what
the consequences will be of those who disbelieve
in Allah subhanahu wa ta'ala. And then Allah
subhanahu wa ta'ala says in the 7th
ayah, He says
that for sure you're going to see the
hellfire
and then he says,
then you will surely see it with the
eye of certainty.
You'll surely see it with the eye of
certainty.
Imam Abu Tabari, he mentioned that ibn Abbas
radiallahu an says that this is referring to
the people of shirk. He's talking again to
the people of disbelief and the people
of shirk.
And he says, Allah subhanahu wa ta'ala says
that
you will surely see it with the eye
of certainty. What's the eye of certainty? What's
We've already discussed Al Mulyakin,
knowledge of certainty. Now Allah is saying the
eye of certainty.
Ayn ul Yaqeen.
And what the scholars say is what this
means is that they will be shown
their permanent place in hellfire.
Okay. And and it's also said the scholars,
they say that this means they will be
constantly
looking at their place in hellfire. They won't
be able to divert their gaze to anywhere
else. They'll just be looking at where they're
going to be in the hellfire. Allah, subhanahu,
would like to protect us from the punishments
and the torments of the hellfire. So they're
constantly going to be looking at where the
where the abode is and where their place
is, where their seat is in the hellfire.
And it's also mentioned
in,
in the Quran, Allah subhanahu wa ta'ala says
And the criminals
will see the fire.
And they'll be certain that they're going to
fall into it.
And they won't find, from it a way
out. They won't find any way to escape
from the torments and the punishments of Allah
and the hellfire.
So
Ayn ul Yaqeen is mentioned here.
Ayn ul Yaqeen was mentioned before. And the
scholars, they talk about
knowledge,
and they talk about 3 stages of knowledge.
They say that knowledge is 3 different stages.
And Imam Abu Tabari, you know, mentions this.
Another scholar has mentioned this as well. They
say that knowledge is of 3 types or
3 stages. The first stage is el mulyakeen.
What's el mulyakeen?
What was el mulyakeen?
Certain knowledge. Okay. So,
knowledge of certainty, El Mulyakin.
So for example
Well, let's go through all of them and
then I'll give you some examples. So the
first is al mulyakin. Okay. Knowledge of certainty.
The second is al mulyakin.
Okay. The eye of certainty.
Okay. So knowledge of certainty is the first
one. The second is the eye of certainty.
And the third is haqqul yaqeen, which is
also mentioned in the Quran. So Allah subhanahu
wa ta'ala for example he says,
and verily it is
the truth of certainty.
And he says,
in another in another aya, verily it is
true certainty. So it's mentioned in the Quran.
So
what do what do these different types of
these different stages of knowledge actually mean?
And we'll give some examples to make it
easier for a person to understand. For example,
say a person is told,
he's given knowledge of certainty
about, for example, a new restaurant that's opened
up. Okay. Numerous people come to tell him,
you know, this restaurant's got some really nice
food. Masha'Allah.
So he's hearing from different people about this
restaurant. Okay. About how nice the food is
or a specific type of food. Okay. So
different people are telling him. So this is
in a way. Okay. So he's being told
about this this new restaurant.
And then you have Ayn ul Yaqeen,
the eye of certainty, which would be for
example him going and seeing the restaurant for
himself. He sees the place and he sees
the restaurant. And he goes and he orders
the food and he gets the food in
front of him.
He's actually seeing it for himself.
And then
what would be?
Tasting the food. So he he taste the
food, he tries the food and he says,
yeah, those those guys will tell him the
truth. This food is good.
So we taste the food that would
be Another example would be paradise and how
far. This is what the Anwar mentioned.
So
is what Allah subhanahu wa ta'ala and what
his messenger
have talked about with regards to the descriptions
of paradise in hellfire.
So we know, for example, what's awaiting for
a person in hellfire. We know what's awaiting
for an individual with regards to the the
the blessings and the rewards and the the
bounties and pleasures of paradise. We know this
from the Quran and from the sunnah of
the messenger of Allah salaam alayhi wa sallam.
That would be
is when you actually see what you're informed
of. So you're actually there and you see
paradise.
Well, as this I had told the previous
I had mentioned what did you say,
that you'll see the hellfire.
So would be when you actually see hellfire
or when you actually see paradise.
In this regard
would be when a person
actually not only sees paradise,
but he's walking
amidst paradise. He's walking into paradise.
He's smelling the smells of paradise, the perfumes
and the musks of paradise,
and he's experiencing the delights of paradise. He's
tasting the foods of paradise.
So that would be considered haqqul yaqin.
Another example is the Kaaba, for example.
A person will be told about the Kaaba,
how it looks. Okay. How high it is.
How wide it is. You know, the kiswa,
the cloth that's on the Kaaba. He's been
told about these things. This would be known
as.
Is when he actually goes for Hajj, he
goes for Umrah. You know, and SubhanAllah. You
know, when a person goes for the first
time and he sees the Kaaba for those
of you who've been, it's it's something else.
It's a different type of feeling. When you
actually see the Kaaba for the first time,
you know. So that would be then
because now you've seen the Kaaba itself. You've
seen what you've been you've been told about.
And then haqq ul Yaqin would be touching
the Kaaba.
Touching the Kaaba, touching the cloth of the
Kaaba, kissing the black stone, you know, being
close to the Kaaba, maybe even going inside
of the Kaaba.
This would be considered
haqqul yaqin. So these are just some examples
of these different types of of knowledge, the
3 different stages 3 different stages of knowledge
that the scholars mentioned.
And then Allah subhanahu wa ta'ala
after he mentions this, after he says
that for sure you're going to sit with
the eye of certainty. You're going to see
the jahim. You're going to see hellfire.
Then Allah,
he finishes this, this surah. And the 8th
aya, he says,
completing this surah, he says
that then you will
surely be asked that day about the pleasure,
or about the bounty,
which means the pleasure or the bounty.
So again here, Allah is putting emphasis. He's
emphasizing that for sure
the noon again is mentioned.
He didn't say
He said meaning he's putting emphasis on this.
That for sure you're going to be asked
about the pleasure or about the bounty. And
then my mother, he he says, he goes
in detail he goes into detail about what's
going to be asked to the slave about
the bounty. What is going to be asked
about the nayim and nayim? What is he
going to be asked? He said he's going
to be asked about how he got this
this this nayim, this bounty, this this pleasure.
How he attained it? Where he got it
from?
How did he spend it? What did he
do with it? He's going to be asked
these specific questions about al nahim, about the
pleasure, about the bounty. So what is nahim?
What is this thing that we're going to
be asked about? Allah is saying for sure
for sure then you for sure are going
to be asked about.
You're definitely going to be asked about.
So what is this?
What is this? What is this that Allah
is talking about?
Literally,
linguistically,
the meaning of a nayim, it said that
nayim refers to what a person tastes
of bounties and pleasures
that aren't connected to his to aren't connected
to him or his body directly.
So for example,
you know, a boundary that's connected to him,
for example, would be his health. It's connected
to him. You know, it's part of him.
It's part of his body. Or sleeping, for
example. You know, he finds pleasure in sleeping.
A person finds pleasure in having good health.
You know, when he's strong, you know, he
gets pleasure from that. Or the 5 senses,
for example.
These things, linguistically,
they aren't considered to be. Some of the
scholars say these aren't considered to be,
but it's things which aren't connected to the
body. For example, when a person drinks water,
you know, he gets pleasure from this. When
he quenches his thirst, when he drinks water,
you know, this is a naim. Eating food,
for example,
savoring
those things that you're proud of, those things
that you get satisfaction from, those things that
you can actually see.
Okay. So the these are the things that
are, you know, talked about with regards to
nayim, and this is the linguistics or literal
meaning of the word itself.
So what pleasure and bounty will a person
be asked about
on the day of judgement? What do the
scholars actually say? What is this nayim? And
it's important for a person to know because
we're gonna be asked about this as as
Allah says. You know, Latus alun, you're gonna
be asked for sure about this. So what
is this nayim?
The scholars have differed about what this nayim
is referring to.
Okay. And there's a number of opinions. There's
8 opinions altogether.
Okay. The first is that it's going it's
it's it's referring to and nayim is referring
to health and security.
Health and security.
The second is wellness generally. General well-being.
Okay. Physical well-being, mental well-being, social well-being, financial
well-being, just general goodness. You're gonna be asked
about these things, what you did with them.
The 3rd the 3rd opinion is good health
and free time.
Good health and free time. This is what's
meant this is what is meant by.
Why is this meant to why is this
mentioned as an opinion? Where did they get
this from?
Good health and free time.
Why would they why is this considered an
opinion?
We've mentioned this before
specifically about good health and free time.
Okay.
What would they use as evidence for this?
Good health and free time.
The prophet said
no. There's another hadith more specific.
There are 2 blessings
that many people
neglect. We mentioned this, in the in in
in in previous,
class.
There
are 2 blessings,
2, and the same word is used, which
comes from the same root.
2 blessings which people neglect.
You know, lots of people will neglect these
2 blessings.
Good health
and free time. This is where the scholars
get this opinion from. They say these are
the 2 things that a person is going
to be asked about. The 5th opinion is
some of what a person eats and drinks.
And some said that it's
specifically his lunch and dinner.
And some say it's everything that a person
eats.
Everything that he's going to eat and drink.
Anything that enters into his stomach is going
to be asked about. So what he eats,
what he feels, his stomach with, you know,
with food and drink. The last opinion
is
with regards to what Naim is referring to
here in this ayah is
every single thing that a person is blessed
with and is given from the bounties and
pleasures of this world.
Everything that a person is blessed with in
this world, in this dunya.
And the scholars say that this is the
most correct opinion.
The most correct opinion is that he's going
to be asked about everything, and we'll mention
why inshallah. Imam al Tabari, he says that
this is the correct opinion
because
in this ayah Allah subhanahu wa ta'ala doesn't
mention anything specific.
He just says al nahim,
the pleasure.
So he doesn't mention anything specific. Rather, he's
just generalizing.
So he's going to ask and disprove that
he's going to ask about everything that a
person has been given in this dunya.
And the prophet, sir, salam,
is mentioned in the hadith in Sahih Muslim
that one day he left his house
and it said that he left his house
at, you know, a strange time of the
of the day where people don't normally leave.
Some say it was.
Some say it was because obviously in the
in in, in Arabia,
in hot climates, you don't go out because
it's so hot. You know, people sleep.
So it said that he went out at
this time. Some say it was at nighttime.
So he went out of his house,
and
he saw Abu Bakr
and Umar
outside as well.
So he said to them, what's brought you
out of your houses at this time?
And so they said, aljot, you Rasool Allah.
Hunger, oh messenger of Allah. And they were
so hungry, and there was nothing in the
house that they had to just leave the
house, you know, to see if they could
get some food from somewhere. SubhanAllah.
So these are the 3 best people on
the face of this earth. SubhanAllah.
So
the messenger of Allah, he says,
by the one who has my soul in
his hands, the same thing has caused me
to leave my house. And this in another
narration, it's mentioned that he lifted his garment
and he had a
a a rock attached to his stomach. Okay.
And this is something that they used to
do, you know, just to, you know, trick
the the brain into thinking that they were
full.
So they would have they would tie like
a a rock to their to their stomach,
making you feel like as if they weren't
hungry, like as if they were full, which
actually shows you how hungry they must have
been. You know, the fact that the stomach
would have been, you know, there would have
been space between the,
between the chest and the stomach, and the
stomach would have been so small that there
would have been a gap there for a
rock to be put there. And
so he said that this is why I've
left my house. And so they went to
the house of one of the people of
the Ansar in Madinah. They went to the
house of 1 of the people of the
Ansar, but he wasn't home. And as they
were walking away, the wife of this man
from the Ansar came
and she said to them,
You're most welcome.
And they the promised
asked where is so and so? Where is,
this man? And the hadith specifically doesn't mention
who this person was, but Imam Khurtubi, he
says that this person was someone known as
Malik ibn Tayhan.
Malik ibn Tayhan. And he was known as
Abu Haytham. And, you know, some of the
scholars, they they talk about this this companion,
and they say that one of
the one of the,
you know, things that he's known for is
the fact that he had the opportunity to
be able to feed these three people, you
know, the greatest people on the face of
this earth.
And so when he was when he was
when she was asked, you know, where is
this person? She said he's going to get
some fresh water for us. He's going to
collect some water.
When he came back, he saw the messenger
of Allah and
he saw Abu Bakr and
he said
He said all praise to Allah. No one
has more honorable guests today than I have.
And I've got the 3 best people on
the face of this earth. So he's thanking
Allah Subhanahu Wa Ta'ala. And he goes out
and he he brings back a bunch of
ripe dates, dry dates,
and fresh dates,
and he tells them to eat from it.
And then he takes a long knife
and he he's, you know, to slaughter an
animal. And the messenger of the lord, he
says to him, beware of slaughtering
a milch animal.
A milch animal. And a milch animal is
basically an animal, a domestic animal, which gives
milk.
So he's saying don't slaughter an animal which
is providing for you. It's giving you something.
Okay. So slaughter another animal. So he's slaughtered
as an animal. He's slaughtered as a sheep,
and they eat and drink until they're satisfied
until they're full. And the messenger of Allah
SWA then turns to his 2 companions, and
this is, you know, the whole point of
this story. He turns to his 2 companions
and
he says to them
He says by him in whose hand is
my life.
You're going to be asked you're certainly for
sure going to be asked
about this bounty on the day of judgment.
And this is why the scholars talk about
that you're going to be asked what is
this nayim is specifically food and drink because
they were given food and drink. So he
says you're going to be asked about these
things, this bounty, this name on the day
of judgment.
That hunger brought you out of your houses.
And you're not going to return to your
homes
except that this bounty
has come to you. Except that you've been
blessed with this nayim, with this blessing that
you were actually given this when you left
your homes by Allah Subhanahu Wa Ta'ala.
He mentions,
a hadith where the messenger of Allah SWALAM,
he said by him in whose hand is
my life. From the bounties that you'll be
asked about on the day of judgement
are the cool shade.
The cool shade that you were under. What
you did while you were under that shade.
What you were doing, where you were going,
you know, where you were walking to, where
you were returning from.
Your
the the cool shade, fresh dates
that you have,
you know, where did you get them from,
you You know? How did you purchase them?
And cool,
cool refreshing water. These things you're going to
be asked about on the day of judgment.
And, also, it's mentioned in another hadith, one
of the first bounties
you will be asked about
is that it will be said to you,
didn't we make your body healthy and gay
and we gave you cool water?
So these are from the bounty that Allah
Subhanahu Wa Ta'ala has blessed a person with.
He's made him healthy. He's given him a
strong healthy body, and he's given him cold
water.
He's given him cold water to drink. Also,
the famous hadith the brother meant the brother
actually referred to it, the 5 things.
That the son of Adam won't be dismissed
from the presence of Allah subhanahu wa ta'ala
until he's asked about the 5 things.
How,
his life and how he spent it,
how he spent his life,
his
youth and how he used it,
his wealth
and how he earned it,
and
how he spent his wealth,
and.
The 5th thing,
how he acted upon the knowledge that he
was given. How he acted upon the knowledge
that he was given. These things a person
will also be asked about.
Imam al Sadih, he
talks about this ayah in his tafsir,
and he says that this means
basically, this ayah is
the meaning of this ayah is did you
show gratefulness
and thanks
for what you had? And did you carry
out Allah Subhanahu Wa Ta'ala's rights with what
you were blessed with? Did you give Allah
subhanahu wa ta'ala his due rights with every
single blessing that you were given? Did you
remember Allah subhanahu wa ta'ala? Did you thank
Allah subhanahu wa ta'ala?
Or were you someone who was ungrateful
and as a result of it, you're going
to be punished because you were you weren't
thankful for what Allah
had given you. And then he mentions the
aya in his tafsir.
On that, and the day
and and the day,
on this day, meaning on the day of
judgment, those who disbelieved
are going to be exposed
to the fire. And it will be said
to them
that you exhausted your pleasures.
Comes from the same word as which means
to go.
Means to go. It means you you
used up and you exhausted all the blessings
that you were given, all the pleasures of
this life.
In your worldly life,
and you enjoy them.
And today, on this day, you're going to
be awarded, you're going to be rewarded with
punishment
because you weren't grateful, because you weren't thankful
for the blessings that you were given. So,
basically,
Allah subhanahu wa ta'ala
is talking about how an individual
should
show thanks and be grateful to to him
for all the blessings that he's been given
in this life. And we ask Allah subhanahu
wa ta'ala that we're thankful for all the
blessing that we've been given and that we
can respond to Allah
and we can, you know,
be,
from those who will be from the inhabitants
of Jannah on the day of judgement inshallah.
So this is the end of this,
the tafsir of this Surah. And, inshallah, next
week, we're going to be covering or and
we're gonna be starting the tafsir of Surah
Al Qaria.
Inshallah.
If there's any questions, I'm gonna do my
best to answer them.