 So insha'Allah tonight we're going to talk about the Exegesis of Surah number 101, Al-Qari'ah. So if you have a Mus'haf handy, have it on your phone, or an actual Mus'haf, you get to follow along insha'Allah ta'ala. Surah 101, which is called Al-Qari'ah. So with this Surah, there's no difference about the name of the Surah. Quite often, and Imam Suyuti has a section in this in the Kitqan about the Surahs having different names. This one is unanimous amongst the Ulama that there's one name that is called Al-Qari'ah. We'll talk about what this name means insha'Allah ta'ala. The dominant opinion is that this was the 30th Surah revealed to the Holy Prophet Muhammad, Sallallahu Alaihi Wasallam. Obviously in Meccan Surah, early Meccan Surah, it followed Surah Al-Quraish and was followed by Surah Yum Al-Qiyama, which is Surah number 106 and 75 respectively. There is a difference of opinion about the number of verses as well. So there's three different censors really. The Ulama of Medina said it's 10 verses long. The Ulama of Kufa said it's 11 verses long. And the Ulama of Sham said it's 8 verses long. That's just the numbering of the verses. The content of the Surah is exactly the same. There's no missing ayat or something like that. It's not like what we have with the New Testament, for example. It's just the numbering. Different censors of Ulum, they have numbered the Surah differently. And the Uthmanic Codex, it's 11 verses. So we follow the Ahlul Kufa in this regard. The Surah is talking about something that is incumbent upon every Muslim to believe, which is the Yom Al-Qiyama, the Day of Judgment. One of the names of this judgment day is called Al-Qari'a. So this is something that is transmitted to us. This is called Sani'iyat. Sani'iyat are things that we have to believe in as Muslims, also known as Rajivat. Things that we would not have known had it not been for revelation. So revelation, Naqal or Tanzeen, this is what informs us of the Yom Al-Qiyama. And it's incumbent upon us to believe in it. And other things as well, we believe in the Sirat. Crossing the Sirat, we believe in Adhab al-Qabbar. There's punishment in the drape, in the Hisab, in the hasha, all of these types of things. These are under the category of Sani'iyat. So when we follow or when we study Aqidah, it's tripartite. We study theology and we study prophetology. And then we study these suprarational transmissions. These Sani'iyat, these things that are mentioned in the Quran and Hadith. Dar al-Dalil Qatari. So we believe in Yom Al-Qiyama. We believe in Malahika. We have to believe in these things. If we don't believe in these things, then we're not Muslims. We have to believe in these things. So we begin with the first verse, insha'Allah ta'ala. Now if we say Bismillah ar-Rahman ar-Rahim. Al-Qari'a. So what is Al-Qari'a? So this is from the root Qara'a. And Qara'a means to strike or to beat something. Or to knock something. So you say Qara'a as-nanahu. He gnashes his teeth. Or yukra'u al-Abdu bil-asaa. According to text of grammar. That the slave was beat with a stick. So that sound, right, it's a sound that is loud and it's a sound that is disturbing. This is called Qara'a. You use the verb Qara'a. Something that's loud and disturbing. You can imagine somebody being whipped with a whip or a stick or something. Like that. It's very disturbing. That's called Qara'a. Or like a car crash. Sometimes, you know, sitting in your backyard and you hear a screeching of tires and then you hear the impact. And you know it's coming, but it's still scary. Because you don't know the extent of the damage. Or Qara'a al-Ab, Qara'a al-Ab, right? There's daqa al-Ab, which means to knock on the door. But Qara'a al-Ab means to knock at the door in the middle of the night. Imagine you're sleeping on the couch. They say you're watching something on TV. Not a good idea, right? Anyway, waste of time. You dozed off on the couch and then three o'clock in the morning somebody's knocking on your door like this. It's just called Qara'a al-Ab. Because it's loud and it's disturbing. And you don't know why it's happening. Right? So in Arabic, according to Arabic rhetoricians, the people of Qara'a, there's two types of speech. We talked about this. There's majazi and haqi'i. Majazi means figurative speech. Majaz, majaz figurative. And then there's haqi'i, which is literal. What is majaz? What are we left in? According to the people of grammar, the rhetoricians. To put an expression in a place where it doesn't belong to produce some sort of an effect. So this is fi'ibab al-Balaqa. When we study Arabic, there's sarf, there's naql, there's morphology. There's grammar. That's the science of the language. And then there's something called Balaqa which is the art of the language. One of my teachers explained it like this. If you want to become an architect, you have to study, obviously, have a degree in architecture. You have to know how to build a building. But if you want to make a beautiful building, that's the art component or the art aspect. It's not just about building a building, it's about building a beautiful building. So there's a science aspect to the Arabic language, morphology and grammar, and then there's an art aspect. And we'll see in this surah, it's beautiful from a rhetorical standpoint. And there's subtleties in the surah that cannot be translated. It's impossible. So again, I highly encourage people to study a little bit, if you can, the Arabic language. We have to really push ourselves in order to taste some of these meanings of the Qur'an. So Imam al-Baqilani actually said that there's no majaz in the Qur'an. There is no figurative speech in the Qur'an, and Ibn Utamia said that as well. And it's because, you know, they say that it's essentially a lie, figurative speech is a lie. And who is truer in speech than Allah subhanahu wa ta'ala. For example, if I say, I'm so hungry I can eat a horse right now. Is that really true? Can I actually eat a horse? Let's say I'm starving. I can never eat a horse. Nor would I eat a horse. Nor would I attempt to eat a horse. It's just impossible. But am I lying? Can you say you're a lie? Most people say no, that you're being hyperbolic. You're trying to make a point by using hyperbole and exaggeration. So technically, it's not a lie. So most Imam al-Baqilani would say that there is majaz in the Qur'an. There is figurative speech in the Qur'an. As long as there's a delil as long as there's a delil wujudu delil So for example if somebody walks into the masjid let's say Masrood walks into the masjid and I say a lion has entered the masjid Right? What am I saying? I'm saying someone who's tough, courageous shujaa That's what I mean. It's figurative. You can't say you're a lion. That's not a lion. You've insulted him, so on and so forth. Right? No one would say that. So you know what I'm talking about. There's a delil. You know what I mean when I say that. So based on this when Allah SWT speach in the Qur'an, there's a delil we know what he's talking about based on our knowledge of Balaqa and the Arabic language. So with that said what is Al Qari'a? Is it literal or is it Majaz? Some translations will translate Al Qari'a as literal. What is Al Qari'a? This is called an active participle. Ism fa'il Ism fa'il Active participle How do we form an active participle in English? Let's say I have the verb to write and I want to make an active participle What is the active participle of the verb to write? How do we form it in English? E-R E-R, very good. You put an E-R at the end. So writer the one who is actively doing that verb E-R writer, the runner, the painter the prayer sometimes it doesn't work you can't use an E-R sometimes it's difficult in English to form the active participle There's so many exceptions there's an amalgamation of so many different languages So in Arabic all you do is you put an A-Lif on the first letter So Qari'a Qara'a Qari'a But this is Qari'a There's a Tabar buta at the end which makes the noun feminine So there's a rule in Arabic a general rule that you have the triliteral root It's triliteral root If you put things at the beginning or end and extend the word it adds toqid It adds emphasis The longer you make a word in Arabic the more it's emphasized the more it's intensified Okay So Qari'a is a feminine It's feminine The feminine general here has toqid It has emphasis Okay So if we took this literally haqidi it means the striker The striker or the beader the knocker and some translations in English they translate it literally as the striker But most of the ulamas say that this is a calamity It's more majaz than meaning It's a calamity that hits you out of nowhere A sudden catastrophe So it's not literal Iyama Suyuti says in the Jalalayn al qiyamatul latil taqra ul-qulub bi ahwaliha That the Qari'a is the qiyamah the standing on the Day of Judgment which taqra ul-qulub It strikes the heart This is from Qara'a It's terror with its terror So the heart is struck with terror This is the meaning of al qari'a according to Iyama Suyuti And obviously this is talking about the Yom ul Qiyamah which Allah SWT said So if it came in Surah al-Abasah or Surah al-Abasah When the deafening noise something deafening Remember we talked about last week the ring structure of some of the surahs of the Qura'an So this is put in juxtaposition of the beginning of the Surah al-Abasah What is the beginning of Surah al-Abasah say that he frowned and turned away when the blind man came The Prophet SAW is giving da'wah to the leaders of the Quraish and the Prophet SAW he does not raise his voice wala sahabat al-aswaq even in the marketplace he doesn't raise his voice very soft spoken, mild mannered So his gentle preaching here at the beginning of the Surah is contrasted to a sahab at the end of the Surah that when the deafening noise comes You know sometimes a teacher is trying to teach and he doesn't want to raise his voice but people are listening and everyone suddenly like it just happened So if you're not going to listen to me speaking then you're going to listen to this If you're not going to listen to the gentle preaching of the Prophet SAW This is a day in which a person will flee from his brother his parents his father and his mother wasahabatihi wa bani a spouse and his children because this is the Maqam of the Yom Al Qiyamah So there's different names for the Yom Al Qiyamah in the Quran, there's many different names One of them is Al Qari'a in the Quaranty of Imam Suyuti What does it mean that it's called the striker It means that this day it strikes Haul fear, terror into the hearts of Bani Adam So that's the first verse Al Qari'a And this is interesting What kind of construction is this just one word, Al Qari'a So there's different opinions as to how this functions grammatically One opinion is because Al Qari'a 2 there's al-dammah here al-dammah What does it mean if a singular noun in Arabic has a dammah for people studying Arabic What is this case ending Do you know what case endings are Is it Marfour? Is it Mansul? Is it Mahful? It's Marfour, good It's nominative Nominative I know some people are lost right now But you really have to try to learn some Arabic because you miss so much if you don't know it So Marfour, that means that this is al-Muqtada This is called al-Muqtada This is the subject of a sentence It's the first part of a nominal clause Jumlatul ismiya A sentence that doesn't have a verb It's a verbless clause But here's the thing The jumlatul ismiya has two parts to it There's muqtada which is the subject And then there's the second part which is called al-khabar And without these two you don't have a complete sentence So al-Qari'a is not a complete sentence Okay? So how do we deal with it? It's like saying al-sayyaratul and then I stop The car is and then I stop That's not a complete sentence al-khabar al-sayyaratul sari'atul al-sayyaratul jameela I have to complete it with al-khabar Al-khabar means news, information So how do we deal with this? One opinion is that what happened here is called that the khabar has been cut off by Allah SWT He doesn't mention it al-Qari'a And he is silent He doesn't mention the khabar The conceptual khabar is apocapated This is called What's the point of doing that? To create Tashweek Tashweek means anticipation Anticipation Or to create terror that Allah SWT He's not giving you the khabar He's just giving you al-Qari'a and letting your imagination run wild The conceptual khabar Al-Qari'a Or Al-Qari'a In other words Al-Qari'a And this is based on Tafsir If you look at other places in the Quran Allah SWT says The hour is coming But Allah SWT in this Surah He doesn't mention it And to keep you listening And to create that Tashweek In other words Al-Qari'a That's one opinion Another opinion is The verb is The verb has been cut off What was the verb? Al-Qari'a Or Atat That the hour is coming The Qari'a The striker is coming The verb has been cut off In order again to create Focus on the word Al-Qari'a And to create Anticipation Longing in the heart of the listener Okay Another opinion This is the opinion of Tafsir Al-Razi In Tafsir Al-Kabeer He says that the point of this is Tahrir Which is warning Warning For example, if I say fire Fire If I say that in Arabic I can either say anar or anara Both of them are acceptable You can either make it nominative Or accusative In other words, you can make it marfu or mansoob Right? So he's saying that this is Saying something to the effect of Beware of the striker Beware of the striker Right? The effect of this is Tahrir Is for you to take caution of Al-Qari'a This is the opinion of Tafsir Al-Razi And another opinion Imam Sha'rawi He says The first verse is Al-Muqtada The second verse is the khabar What is the second verse? Al-Qari'a Al-Qari'a Al-Qari'a So verse one is The Muqtada The subject, verse two is the khabar But verse two Is a question It's a question This ma here is istifamiya Which means that it's interrogative What does it mean, interrogative? Does anyone know what that means? It means a question What are the interrogative nouns in English? What? When, where, why? So this ma means what? Question mark Because there's different types of ma in Arabic Ma Nafya There's different types of ma This ma is istifamiya Meaning what is the khari'a? So the Urtma say How can the khabar of a sentence be a question? Is that even proper Arabic? The khabar of a sentence is a question? Imam Sha'rawi says This is true, it is a question But it also gives you khabar It gives you information What is the information that ma al qari'a is giving you? What is the effect of that? Is that this qari'a Is nothing like you can possibly imagine This is the effect of making it into a question So it is giving you information It is a khabar And it's telling you that what you think it is Al qari'a when the air appears that He thinks of certain disasters that might have happened in the past But then ma al qari'a What is the qari'a? He's thinking okay, that's not what I was thinking It's something that I don't know What he's talking about right now So he keeps listening So even though it is a question It's still considered to be a khabar This is one of it Am I confusing people here? Al qari'a ma al qari'a The striker, what is the striker? The calamity, what is the calamity? Now interestingly This beginning of this surah Is used in one other surah Because the next verse is Ma ma al qari'a What other surah begins like this In the same words Yes Yes Yes No, not the other Another, there's a surah That's called al fi'a that begins like this Because The false prophet He was asked by the Bani Hanifa To produce a surah So he said Al fi'a, ma al fi'a Ma al qari'a, ma al fi'a Anfahu taweel Zailab al qaseel This is what Musa'a said Al haqqa So Musa'a might just see He copies the Quran He said this is my surah Because the elephant, what is the elephant But we'll explain to you the elephant It has a long trunk, a short tail This is the surah Ma al haqqa Ma adura ka ma al haqqa What's the next verse? Ka dhabat tamudu wa aadu Bil qari'a So interestingly, there's a connection Here between al qari'a Surah al qari'a and surah al haqqa Very interesting It begins the same way The same wording That's just An FYI Little connections, little nuances In the Quran So Allah SWT He mentions qari'a three times in three verses What's the point of doing that? This is called Ithhaar fi maqami mudmaru Ithhaar fi maqami mudmaru Proper nouns in the place of pronouns Because he could have used pronouns Al qari'a ma haqqa Ma adura ka ma haqqa He could have said that Naqari'a, what is it What we'll explain to you, what is it But why? Al qari'a Wa ma adura ka ma al qari'a I mentioned it three times For what? The reason is because Allah SWT Again wants to emphasize The greatness of al qari'a When Allah SWT Calls something by its Name, rather than a pronoun That means that thing is great That thing is great So we're trying to focus our attention On al qari'a And notice in verse 3 Al qari'a And what will explain to you Or what will make you realize What is al qari'a And he uses ma here And this ma is not The same type of ma we had before The previous ayah Is istifhaniyah This is a relative ma What will explain to you What is al qari'a And notice here Allah SWT Will say man And who can explain to you What is the difference between ma and man What and who In other words, there's nothing Whether it's human or otherwise They can make you perceive Or realize or actualize What is al qari'a So Allah didn't not say Wa ma adura ka ma al qari'a He said, wa ma adura ka ma al qari'a What can possibly What thing What is who What can make you realize What is al qari'a And notice here also in this verse Allah SWT He uses the past tense Adura Adura is past tense It's a causative verb It's from the root of dara Which means to know or to understand What's the point of using past tense You'll notice this Really interesting nuance When Allah SWT Speaks about things In the Quran That relate to al aafira The afterlife He tends to use a past tense verb Past tense verb What's the point of doing that According to the rilama In a sense he's saying Basically that that is a done deal It's done It's guaranteed It's guaranteed to happen I'm using a past tense verb For something in the future in al aafira For example, if you tell me to go do something The brother says go get me a glass of water I say consider it done Have I done it? I haven't done anything, I haven't done anything on my charity But why would I say consider it done Because I want to reassure him That definitely is going to happen Right? But I may not do it because I'm a human being I might break my leg on the way down Maybe I'll do something Maybe I'll ignore him Maybe I was lying But Allah SWT He's going to do it He's the truest in speech So for example Allah SWT says In sort of qawthar Inna a'ta'ina ka'l qawthar A'ta'ina is past tense There we have already given you qawthar Qawthar is na'hoon for the jannah It's a river in jannah But there's a river in jannah called qawthar What's the promise I said I've already given qawthar? He's living in Mecca at the time In other words consider it done We've already given you qawthar It's done Qawthar, what does qawthar mean? Literally it means It comes from Qathir Qawthar, this form is This is an intensive form We've already given you Manifest good things So don't worry It's already done It's done Past tense It's done He's not going to become muslim And all he had to do is say I'm muslim become a munathik But he had such an obstinacy That he didn't even do that Abu Lahab could have discredited the Quran if he wanted to He could have done it But Allah SWT knew he wouldn't So in reality he can't do that Past tense His hands are already perished It's a done deal Something to happen In al akhirah Allah SWT says You are dead And they're dead You're dead Consider yourself dead If you consider yourself dead There's nothing really to be afraid of If you can conquer your fear of death Then giving a hood bow or something like that Is not a really big deal Go helping people And sacrificing your wealth Who cares? I'm already dead So this is the trick of the samurai The samurai before they go into battle Convince themselves That have already been killed I'm already dead So how would I fight? You're going to fight like you've never fought before Right? So this is very interesting So Allah SWT again Wipe off in the Quran When they hear after spoken of He'll use the past tense to assert Its certainty That's why here He says He says Past tense But in Surah Abasa Now we use a present tense Because what is he talking about? Something to happen in the dunya Right? He frowned and turned away When the blind man came What will make you realize That perhaps he might Become purified He's talking about something that's going to happen in the world So the present tense is used But in the past tense Something that's going to happen in the future Allah uses the past tense And for the afyada Something that's going to happen in the distant future Or near future Allah SWT uses the past tense There's a nuance in Arabic So Al-Qari'a Now suddenly Ulema mentioned That Al-Qari'a could also be The striking of the Or the sounding of the trumpet for the third time So they mentioned it's going to happen three times The sur will be blown Three times Who's going to blow it? Israfil Israfil is an Arabic-sized Form of surrafil Surrafil is an angel mentioned Book of Enoch In the Jewish tradition Surrafil is an Archangel Surafil literally means They're made of light And in that sense they're burning It's going to blow a sur So the first blowing of the trumpet According to the Ulema Is described in the beginning of surah Al-Hajj Allah SWT Allah SWT O people Fear your Lord The Quaking of the hour Is A great thing A terrible thing Something that is Al-Qari'a This is the first blowing of the trumpet That it strikes terror into the hearts Of those who are on earth Those inhabitants living on earth The first blowing of the trumpet Will strike terror into their hearts The second and third Sounding of the trumpet Is mentioned in the Qur'an In surah number 79 Verses 6 through 9 Allah SWT says يوم ترجوف الراجفة تتبأها الراجفة قلوبوا يوم واجفة ابصارها خاشعة He says That The The shaker The quaker will quake Not the quaker as in the Christian God The quaker Is going to quake This is called الراجفة This is the name of the second blow of the trumpet الراجفة When this trumpet is blown Everything on earth is going to die Everything is dead Everything Everything in creation is dead Everything Everything is annihilated Except the countenance Of your Lord SWT This is called الراجفة And then the third and final Is called الراجفة And this means to come after something So the verse says When the quaker quakes تتبأها Following it is الراجفة We'll be the third blowing of the trumpet What is the next word? قلوبوا يوم واجفة قلوبوا يوم واجفة Hearts on that day are dumpstruck ابصارها خاشعة And the chances are full of خشور What does خشور mean? Have humility in your prayer When you pray have humility Don't move around Someone who has humility If you're sitting in front of a great man And people are sort of sitting there and they want to respect him No sudden movements They might confuse him Or you're going to stand in front of Allah SWT With خشور That you're standing in front of him Knowing or actualizing The power of Allah SWT That your life is in his hands So to speak This is called خشور So you may or may not have it In the dunya but everyone is going to have it on يوم القيامة Because now things are apparent Everything is out of the open People get out of their graves They see all types of strange things So when they're standing On the plane, on the concourse Their eyes are downcast They have خشور So this is verse 3 وَمَا أَدْرَاكَ وَمَا أَدْرَاكَ من قَارِ عَرْ So basically translation The calamity What is the calamity And what can perhaps What can possibly explain to you What is the calamity So it is a day In which human beings Are going to be like Scattered mouths Mouths Mouths Are different mouths Sounds like a mouth Or butterflies Human beings are going to be like Scattered butterflies Mouth is actually better Mouths are attracted to light I don't know butterflies So this is interesting here This يوم This is called This is the time in which an action will happen On يوم What يوم is this يوم القيامة So عرادفة To this يوم That's one opinion Or عرادفة Means on this eye So it says here Human beings will be This is called The calf of similitude When you make a comparison You use this calf Now there's two ways to make a comparison There's calf of تشبيه Which really has the effect of a preposition كَأَنَّ Is from the أخواتو إنَّ It makes the next noun The proceeding noun will be منصوب You'll take a فتح كَأَنْ كَأَنَّ What is the difference between the two? There's a subtle difference that you're all about to mention When you use كَاَنْ كَأَنَّ They both mean similar to Or like or as So the you're all about to say كَا is used for things less intense Less similar Or كَانَّ It's more similar So لَيْسَ كَمِثْلِهِ شَيْبُونَ There's nothing nearly like The likes of God There's nothing remotely like The likes of God Like Allah SWT Says about the human being ولا إِكَ كَالْعَانْ بَلْهُمْ أَضَرْلِ They're like cattle Even worse Meaning that Then cattle This is when you use كَا also Rather than كَانَّ That human beings are worse They're not near cattle They're worse than cattle Hence بَلْأَضَرْلُوا Because cattle are not مُكَلَّ They're not taking into account for things But كَانَّ كَانَّ is used When you're going to make A more intense comparison More similar So Allah SWT Says in Surah Saf إِنَ اللَّهِ يُحِبُوا الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ سَخْفَلْ كَانَّ هُمْ بُنْيانُوا مَرْسُوْسْ Allah loves those who fight in His cause In battle array As if they are a single cemented structure Right? So there's more emphasis here To be very very close knit A strong comparison Using كَانَّ Or like the Munafiqeem In Surah Munafiqeem Or Surah Munafiqeun Allah SWT Says They are like Propped up pieces of hollow timber The Munafiqeem That's what they're like And it's a strong comparison That they come into the Masjid And they lean on the back of the Masjid And they're hollow on the inside A propped up piece of timber Cannot stand by itself That's to be propped up And if you push it too hard It's going to be a collapse Because there's nothing on the inside Right? So there's subtle difference Between كَانَّ and كَانَّ So The state of human beings then كَالْفَرَاشِلْ لَبَثُودْ Is going to be less than months Like months, but less than months And اَنَّاسْ It says اَنَّاسْ This is all-encompassing Because there's a definite article on اَنَّاسْ اَلِفْ لَامْ Right? It's called تَعْرِفْ The definite article Which is Denoting استغرقية Meaning All into all of humanity Is going to be like this But less than Worse than months Because again Months are not مُكَلَّ There's no تَعْرِفْ Established on months What is تَعْرِفْ? Responsibility Right? In other words A moth or an animal Like a cat My dog If I had a dog He'd have a dog My goldfish He's not going to be standing On the day of judgment And his deeds are not Going to be presented Why? There's no responsibility For an animal To Becoming Muslim So to speak like we are Because nature Is in a state of fitrah It's already going according to What Allah swt Finds to be pleasing But human beings have Limited volition They have a choice There's a little bit of choice That's why there's going to be a Reckoning This is called كَسَر كَسَر مَبَثُوث This is the adjective It's a passive participle مَبَثُوث It comes from بَخْتَعْ Which means to scatter Or to disperse So Unlike birds If you watch birds for example When they fly away They tend to kind of Go in the same direction Right? But moths They just They go crazy They don't know what they're doing Right? They go every which way And they're attracted to Something that is light But in reality Is going to harm them Right? So this is indicative Of the state of total chaos On the Yom Al-Qiyamah That when people come out of their graves Most people deny the Yom Al-Qiyamah They're going to be resurrected Walking on the earth That's been transformed In their same bodies The body is physically Reconstructive Although it's now a pneumatic body It's more A spiritually oriented body Rather than a physically oriented body But it's the same body reconstructed Even down to the fingertips According to the Quran But people won't know what's going on There's going to be utter chaos What's going on? What am I doing here? What date is it? Where's my mother? Where's my son? Where's my Lamborghini? Where's my iPhone? I can't live without it Have you seen my iPhone? Oh, what's this guy doing over here With his tongue hanging out? Why is this guy crucified? Why is this guy drowning in sweat? What's going on? What is this? People have no idea Some people, they live and die They've never even heard of the Yom Al-Qiyam Imagine the chaos So utter chaos Utter chaos on the Yom Al-Qiyamah Worse than moths That are spread about flying everywhere There's an interesting Hadith in Sahih Muslim The Prophet Sallallahu Alaihi Wasallam He says, I am like I am to you as a man Who is standing in front of a fire And is shooing away moths Farash And you are the moths Right? The Prophet Sallallahu Alaihi Wasallam He's comparing himself To someone who's shooing away us From a light that's going to kill us The fire And he's trying to shoo us away There's an interesting story Told by Ibn Sa'a Of the conversion of Khalid Ibn Sa'id R.A. Khalid Ibn Sa'id A great Sahabi Very early in the Meccan period At Khalid Ibn Sa'id He had a dream And this is before The Prophet Sallallahu Alaihi Wasallam Proclaimed publicly that he's Rasulullah Right? So most of the Quraysh did not know About his Risada at this point So Khalid had a dream And he didn't know what to do with it So he went to Abu Bakr Sadiq Who actually was a great dream interpreter In the jahadi period Right? So he had that reputation So Khalid comes to him and he says to him You know I had this dream last night That I'm standing at the edge of a Lake of fire And my father Sa'id He's in the fire And he's Grabbing me And he's trying to pull me in with him He's pulling me in I'm trying to resist I'm fighting him off And he's pulling me I'm trying to resist I'm just about to fall And then as I'm just about to fall into the fire And somebody comes from behind me And grabs me like this And pulls me out And he said I turned around And it's your friend Muhammad Sallallahu alayhi sallam He said what does that mean? And Abu Bakr told them Abshir He's the messenger of God Right? Be of good cheer He's the messenger of God And this is how He found out That the Prophet Sallallahu alayhi sallam Is the messenger of God And this led to his conversion obviously So the Prophet Sallallahu alayhi sallam Is a means A sub of Our salvation From the fire And this of course also Is indicative of the Shafa'ah In the Maqam of Mahmood That is given to him Exclusively on the Yawm of Qiyamah And then Allah Subhanahu wa Ta'ala says And the mountains Is plural of Jabal And the mountains will be Ka'a Like What is Al-Irnah? This is Wul It's Wul But it's a certain type of Wul It's multi-colored Or textured Wul Okay? Wul that has different Al-Wan Multi-colored Wul And Manfush Again, Pasir Paras al-Ism al-Mafrul Means something fluffed up Or carded or combed So the point of this According to the Ulama Is that There's going to be A reversal of roles Or a restoration of values What you think is A mountain in the dunya This is a Jabal This is definitely true These things are going to be like Carded Wul A mountain you can just Blow it and it's gone Right? There's some people who say That In the past The Roman Empire Will never die The sun will never set On the British Empire It's a mountain Right? Those things that you thought In the dunya Were forever And were stable And would never perish They're going to be like Carded Wul Nothing Absolutely nothing Right? So This analogy It adds again to the Ha'ul The terror of the Yom al-Qiyam Because they were solid on the earth But things that you deemed to be Fragile on the earth These things were solid Like for example When even Meskud was climbing a palm tree And his calf was exposed And the Sahara was laughing at his calf It was so skinny They're laughing at his calf And the Prophet Sallallahu Alaihi Wasallam He said this calf Is the size of Jabal Ghur On the Yom al-Qiyamah Because he knows The real size of that calf Right? Not what you perceive it to be Jabal Ghur In the dunya Is huge The calf is small But Jabal Ghur On the Yom al-Qiyamah Is like Carded Wul And that calf is As if it's Jabal Ghur Right? Or like the Hadith al-Bitaqa Famous Hadith Which may have some weakness But The Hadith basically says A man On the Yom al-Qiyamah He's going to see All of his bad deeds Written on 99 scrolls And they stretch As far as his eye can see And they're placed on one side of the Nizan Which is a scale And one card Is put on the other side of the scale Which is called al-Bitaqa And Which is heavier In the dunya we weigh In the dunya we The way that Scales in the dunya are calibrated Which is heavier The 99 scrolls Obviously is much heavier But the scrolls will rise And the card will fall Why? Because written on the card is La ilaha illallah And Allah tells the man Nothing is weightier Than my name Right? So this is the means of his salvation So things that we deem to be Nothing in the dunya These things are really weighty For example, a brother might say Why should I lower my gaze? Who cares? How does that help me at all? Right? Who cares about that? But Again That one little act Is going to have weight On the yawm al qiyamah Because scales on the day of judgment Are calibrated differently Than scales in the dunya In the dunya it's weights It's pounds And you know Kilograms And things like that Grams But on that day It's ikhlas And na'amal And niyyat It's sincerity And good deeds And it's intention And these things have weight On that day Right? So just because you don't Perceive it in a dunya Or a sense Doesn't mean it's not true And this is a difficult issue For men To lower their gaze Because men are very visual Imam Shafi'i Shakotu ila waqii Su'a hibdi Fa'ar shadali ila tarik al ma'asi Imam Shafi'i In a beautiful poem He said that He complained to his teacher Because he was losing his memory And his teacher said No, you're gaze And he remembered Oh, yeah, I looked at that woman's ankle He looked at the woman's ankle And he began to feel His memory slipping One of my teachers said That he went online For about 15 minutes And he couldn't remember His aura He just started Clanking out Looking at things That are halal on the internet Never mind haram things So it's a great ni'ama What do we look at? It's a great ni'ama That we remember our names That Allah has given At least some Retention to us The prophet sallallahu alayhi sallam said That In paraphrasing the hadith That, you know When a man looks at Like a woman is beautiful The first look is allowed Because that's from the fitrah And the fitrah It recognizes beauty And it likes beauty It loves beauty Right So that's not counted against him But then If he keeps looking Then the nafs gets involved The nafs is translated soul But it's not really the rur This is the lower self The mortal self It's called the nafs Right What in greek is called the psuke Not the penuma Right The psuke is the lower self The mortal self And that becomes involved And then He said sallallahu alayhi sallam If he continues to look That iman is drawn from his eyeballs As long as he's looking His iman is taken out of his eyeballs So that's why people Who can't control their gazes Allah says in the haram Tell the believing men Lower their gazes People who can't lower their gazes They suddenly have no interest in prayer And they don't feel it And they don't feel it anymore You know I'm just even going through a phase I guess What are you looking at all day I don't know You know Watching my computer all day And flipping channels And god knows what kind of channels are on TV These days Millie channels And the parents say Oh it's a parental lock on it Your kid is a genius Believe me We can figure out your parental lock There's ways around these things So And of course We have the famous statement of Imam Zayn al-Abideen Who said Allah swt Has hidden three things in three things The point of this is Never underestimate any act of obedience to Allah Don't think by lowering my gaze Who cares What does Allah care What does anyone care Never underestimate An act of obedience Or disobedience to Allah Because Allah's Zayn al-Abideen He said that Allah swt Has concealed three things in three things He concealed his His good pleasure And acts of obedience to him You don't know which act contains The ridwan of Allah swt We don't know which one it is If you knew then that's the one You would do all the time Like the man From the story from the salaf The man who was dying His sons were next to him And he said When I'm dead Incinerate my body And scatter it to the winds And his sons Why do you want to do that He said I'm too embarrassed To face Allah in Yom Al-Qiyamah And he already knew that Allah Has the power to reconstruct His body But it made him feel better And while he was saying There's two tears Rolled off the sides of his face So his sons burned his body And scattered it On a jabbar On a mountain On the Yom Al-Qiyamah Allah swt Ordered the winds To reconstruct the body And Allah asked him Why did you Ask your sons to do that And Allah knows best obviously And he said Well I was too embarrassed To stand before you And Allah said Didn't you know I already forgave you For what He said The two tears that rolled off Your face This was your accepted tola They were already forgiving you Right So never underestimate Any act of obedience Or disobedience To Allah swt Because the other part says And Allah has concealed His wrath And acts of disobedience To him It might be something Smoldy The little white lie I made fun of this person I made a little ghiba Who cares It's nobody knows You never know About the wrath Of Allah swt Anyway So then So amma man thakwulat mawazinu Or running out of time Should I stop now Or maybe five more minutes Okay So here we go quickly Ask for the one Whose mawazin Have been found to be heavy And mawazin Mawazin Is either a plural of mizan Which is a scale Is isum a'ala An out of instrument Or Is in the plural of mawzun Mawzun is that passive participle Mawzun means something to be weighed Something to be weighed Qadi Abu Bakr bin Arabi He said There's no sound hadith About literal scales On the day of judgement There's no sound hadith That Allah swt When he says Mawazinu Is talking about A'amal He's just talking about deeds Deeds Right And deeds include Iman and Iqlas And intentions But when he says Thakwulat That these mawazin These A'amal Or Thakila That means they've been accepted They're maqbul So there's no literal scales This is the dominant opinion What the verse means According to the dominant opinion Of the Fasereen Is that Whoever finds That their deeds Have been accepted Mawazinu Means Literally Things that can be weighed So these are A'amal And Thakwulat Meaning they've become heavy Meaning that they've been accepted If his deeds have been accepted What's the next verse? Fahua fi'i shaltar raldiyan He will be in a life That is happy He will be in a happy life And this is also Because life can't be happy How can life Something Intentionally happy Right So in other words He's going to be in Jannah According to the Fasereen Aasha Is from Aisha Or The name Aisha Is from far and feminine What does Aasha mean? It means to live Free of concern Free of Can you imagine a life free of concern? You don't have to think about food Or rent Or shelter Take the gas bill You know Going to school Getting your degree You don't have to worry about anything Nothing Right And you think well rich people have that No rich people don't have Rich people have more worries than Poor people sometimes Or Relatively poor people And Aisha Both of these nouns are indefinite There's Tanweem They're Nakira And again Nakira in the indefinite The article according to The people of Badaqa Means something that is Unexplainable Something that is Unlimited A life that is impossible to Explain to you There's no frame of reference for it And then As for those Whose Have been rejected According to the Ulema This is the meaning of this Literally it means For those Whose Things to be weighed Have been found light So That our evil Do not have weight There's no weight to them So this is the other side Of the previous verse That when Allah SWT Mawazin He's talking about And when he says that they're Khafifa He means that they've been rejected So this also Referes to Muslims There are things that we do Even though we have Iman That are not accepted By Allah SWT They have no weight Because There's an ulterior motive We're doing things possibly With riyat Ostentation To show off in religious matters This is a major, major issue Especially for the Ulema The Ulema write books for themselves How to deal with riyat Five volume book For himself He's a scholar He's going to read it himself Because scholars have this major issue And so do the lay people Obviously as well In other words To do things To please humanity To find a place In the heart of the creation Rather than finding a place With Allah SWT And what's the result of that? For umu hu hawiyah Umu hu This means his mother His mother Is hawiyah So hawiyah Means to fall down To fall Or to tumble Like it says One nijm iida hawah Right at the beginning Of sort of nijm The storm when it goes down Hawiyah According to I haven't used my board We won't use it to them Hawiyah Literally means An abyss Or a chasm Between two mountains Imagine two mountains In the middle That chasm is called Al-Hawiyah Right And being in Al-Hawiyah Is Hell on Earth There's a man who fell into Al-Hawiyah He was there for 127 hours A true story In Utah He had to cut off his own arm Amputate his own arm With a blunt knife Right And the things he experienced As far as the hallucinations And what he had to drink To eat Or things like that Right So being in that area Especially as your claustrophobic So it says Fa'umuhu Hawiyah His mother is this chasm So there's an expression in Arabic That says Hawatumuhu Hawatumuhu means Like for example If somebody is Walking around And they're kind of grumpy or sad You say It is as if his mother has Fallen into a chasm Right So this is an idiom in Arabic So Allah SWT Is using an idiom In the language of the Quraysh So his mother is an abyss His mother is what? What is your mother? The Arabs love their mothers Of course we should all love our mothers Your mother is your refuge Right Your mother is your masiyah Where you go to Even grown men Grown men When they're in battle And they're going to die They say Mommy Mother They think about their mothers This is a fact Even if their mother is long past Right Because your mother is the one Who loves you unconditionally The purest type of love Between human beings Is the love of a mother For her children And vice versa That's the purest type of love On earth Between human beings Right So his refuge His refuge is Al-Hawiyah Because you run to your mother In sadness And she embraces you The Hawiyah Will embrace this person When he falls into it So we ask Allah SWT To preserve us from that Na-Run-Ha Wa-Ma-Ad-Duraqa Wa-Ma-Ad-Duraqa Ma-Hiyah Now we have the same type of love So again we have the sort of circular Kayas-Mos-Nasura The beginning and the end Sort of mirror one another We have the same type of thing In the beginning Al-Qariyah Ma-Qariyah Wa-Ma-Ad-Duraqa Ma-Qariyah But now Wa-Ma-Ad-Duraqa Ma-Hiyah And what can possibly explain to you What is it Meaning the Hawiyah And here the pronoun Is used What is it Na-Run-Ha-Miyah Na-R is fire And Ha-Miyah From Ha-Miyah The verb is an adjective Meaning blazing Blazing White-hot Fire If you just say Na-R Fire is hot But Ha-Miyah Gives it that That added emphasis Blazing blazing hot fire Allah SWT We ask Allah SWT To preserve us from that So, we're done with the Quick I'll just see you in a bit Jalla