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Published on February 27th, 2019 | by Eaalim Institute | Views: 219

Surah An Naba (The Great News) Complete Tafsir | illustrated | Part 02 | Subtitled

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Script

No doubt the day of alfasl.

Alfasl in Arabic is to take, Fasl literally
menas to take the two things that are together

and to separate them so much that they are
clearly apart from one another.

And this is one of the descriptions of the
Day of Judgement … the day of separtion

or the day of clear distinction, because for
one, on that day truth will be separated from

falsehood and in this duniya, people say some
truth and mix it with some falsehood.

This is what the mushrik did.

Its not like he said I am not going to believe
in the Allah.

He believed in Allah, and other things with
Allah.

Right?

So the people who do bad, ateleast they say
we are doing some other good.

They mix good with evil.

They mix truth with falsehood.

This is the day when all of which will be
separated, A person will be separated from

his falsehood.

A worshipper will be separated from his false
gods.

And the hopes that he placed in them.

A tyrant will be separated from his power.Right?

All of these things that embedded togther
now will be separated.

Allah speaks in Baqarah about followers being
separated from their leaders.

Right? …. the people who used to be followed
will disassociate themselves from the people

who used to follow them.

Right?

So anyone who used to follow the trends of
nowadays the kids are who are following their

friends at their school or celebrities on
TV and things like that.

On that day, they would want nothing to do
with their fan base.

They will walk away from that.

I want nothing to do with them.

Thats their own doing.

I have nothing to do with them.

So, similarly the elders will sometimes follow
the family traditions, or go into haraam to

keep up with family traditions because our
family does things this way.

Thats what we have to thigs this way.

On that none of this will matter.

Your uncle, or your grandfather or your cousin
for whom you wanted to show your face and

engage in Ribaa, do this haraam business,
or have that inappropriate gathering, they

wont care for you on that day.

They will walk away.

They will walk right off.

So anyway Innaal yaumal faslee … perhaps
the most graphic depiction of that fasl that

Allah describes, is that on that day the mother
will be separated from her child.

Right?

Thats probably most graphic descritption of
Al Fasl on that day.

May Allah save us on that day.

Finally In Sha Allah O ta’ala we will try
and close on this Aayah because we are almost

time for salah.

Right?

So am going to wrap somethings about this
aayah and we will be good.

Allah says Innal yaumal fasli Kana … This
day of separation, this day of parting, this

day of clear distinction between two things
had already been appointed …. whats called

…. This time was bound to come, it was a
fixed time.

It was like clock working, it had to happen.

Right?

The hour had to strike.

You know if you know all the things, the many
of the things that Allah spoke about.

The creation of pairs, the growing of plants,
the sun, the night and the day.

Things that have a fixed time.

Things that have an appropriate time for them.

Just like that, this life has also its …. Its
paired with something.

What is it paired with?

Its paired with the next life.

Its got a time too.

Its like you expect the season to change,
like you expect the afternoon to change into

the evening, the evening into the night, the
night to the morning.

Just like that expect it is appointed, it
is fixed that this time has to come.

It is just, we are headed towards that direction
whether you like it or not.

And this is depicting another place we are
going to see soon In Sha Allah o ta’ala.

…… .. Human being you better realise,
you are marching forward towards your Lord,

minute by minute, second by second without
your knowledge even and you are going to get

to meet Him.

Its like no matter what you do you those conveyor
belts, in the airports that walk you quicly,

we are standing on it, whether we realise
it or not, we are moving in that direction.

We are heading towards our Lord.

May Allah save us from … on that day.

In Sha Allah O ta’ala, after the Isha prayer
we are going to conclude the dars on Surat

An Naba.

Auoodhubillaahi minashshayṭaanirrajeem.

Inna yawmal faṣli kaana meeqaataa (78:17)
Yawma yunfakhu fiṣṣoori fataʼtoona afwaajaa

(78:18)
Wa futiḥatissamaau fakaanat abwaabaa (78:19)

Wa suyyiratil jibaalu fakaanat saraabaa (78:20)
Rabbishraḥly ṣadry wayassirly amry waḥlul

ʻuqdatammillisaani yafqahoo qawly.

Wal ḥamdu lillah.

Waṣṣalaatu wassalaamu ʻalaa rasoolillah.

Thumma ʻammaa bʻad.

We are going to pick up from where we left
off.

This is Ayah number 17 of Surah Nabaʼ.

Inna yawmal faṣli kaana meeqaataa (78:17).

We said no doubt the Day of separation it
has already been appointed and it had been

a Day with a fixed time.

Meeqaat in Arabic is a ẓarf zamaan which
means an appropriated or fixed time for something

that can’t be moved.

Allah says ‘Yawma yunfakhu fiṣṣoori
fataʼtoona afwaajaa’ (78:18).

Now that the introduction has been made to
that Day, now the rest of the Ayaat much of

them will be depicting the events of that
Day.

Allah ‘Azza wa Jal begins by saying, ‘yawma
yunfakhu fiṣṣoor’ – the Day on which

it will be blown, meaning, nafkhun.

Yunfakhu nafkhun fiṣṣoor that the breath
will be blown into the ṣoor, the trumpet,

as it is commonly called but literally aṣṣoor
in Arabic means the horn literally either

the horn of an animal or the horn that is
blown into.

Fataʼtoona afwaajaa.

Taʼtoon is in fʻil al ḥaaḍir which is
in second person.

All of you will come forward as a result in
multitudes, in armies.

And so we find Allah ‘Azza wa Jal turning
towards the kuffaar and talking to them.

Not about them.

The Surah began ʻamma yatasaa ʼaloon (78:1),
not tata saa aloon.

They are asking one another.

It was third person, but now Allah is talking
to them.

In other words, in the beginning, Allah was
expressing His disgust with them by not even

addressing them directly.

He was talking about them.

This is called tabʻeed in Arabic; to distance
oneself from the one you are not happy with.

But then, there is a tool in Arabic to illustrate
your anger at the one, by first not talking

to them directly, and then eventually turning
to them and hitting them by surprise.

This is what we do in the classroom.

For example, the teacher is teaching the class
and one of the children fail the test.

So the teacher walks in and says, ‘some
people didn’t do very good on their exam’.

And now everybody is kind of nervous but they
are not sure if it’s them.

And in the middle of his yelling at the students,
all of a sudden he points at Abdullah and

says, ‘you, by the way…’

You know what happens to Abdullah?

He is caught off guard all of a sudden.

This is a consistent tool in the Quran in
the way Allah executes a threat.

For example Allah ‘Azza wa Jal says ‘wa
qaaloo.

Wa qaaluttakhadharraḥmaanu waladan’ (19:88)
– They said Allah has taken a son.

Then immediately, ‘laqad jiʼtum shayʼan
ʼiddan’ (19:89) – You have come forward

with a monstrous statement.

A monstrosity you’ve put forward.

All of a sudden ‘you’.

From ‘they said’, to ‘you’.

They said but you’ve done this.

So there’s this transition from ghaaib (from
third person) to ḥaaḍir (the second person).

This is the same thing that happens in this
Surah.

Fataʼtoona afwaajaa.

One of the benefits of the word atá yaʼtee
in Arabic is that it doesn’t just mean to

come.

Like jaaʼa yajeeu it means to come.

But atá means to come also means to submit.

Ataynaa ṭaaʼeʻeen (41:11) – The heavens
and the earth they turned to Allah they said

we come in submission.

Meaning we submit ourselves completely.

So, fataʼtoona afwaajaa.

You will submit yourselves in multitudes also.

Not only will you come forward in multitudes,
you will give yourselves up in multitudes.

This is to show the contrast between how you
are now, you are in rebellion, and how you

will be then, you will be in multitudes altogether
in submission to Allah.

Wa futiḥatissamaau fakaanat abwaabaa (78:19).

Now, you notice Allah ‘Azza wa Jal in this
Surah, when He was explaining His power, He

said, ‘wa banaynaa fawqakum sabʻan shidaadaa
(78:12).

And there’s ijma on this that this is referring
to the skies because of sabʻu there.

That Allah constructed over you seven intense,
powerful constructions.

Seven heavens.

Now those same heavens that Allah has the
power to destroy.

That He described their power in this Surah
and now He is coming back to those same heavens

and that sky altogether- as samaaʼ.

And He says Wa futiḥatissamaau fakaanat
abwaabaa (78:19).

Then the sky will be opened up, the sky will
be torn open, ripped open literally fakaanat

abwaabaa then it is as though it was doors.

And this is from the balaaghah of the Quran.

What does it mean that the sky will be like
doors?

This has to do with the fʻil that was used
with the samaawaat before- banayna.

Al- binaaʼ: to construct.

In construction, what is the most loose part
of the construction? the building?

That’s the door.

That’s the one that opens and closes a lot.

If you want to break something in the house,
what’s the first thing that’s going to

break or get damaged?

That’s the door, because it hinges and it
moves constantly.

The windows are not in as common use as the
door is.

Right?

And that’s the weakest part of the construction.

When somebody attacks your house, they don’t
attack the wall, they attack the door.

So Allah ‘Azza wa Jal speaks of this magnificent
construction and says it will look like the

whole thing is the weakest construction- the
door.

Fakaanat abwaaba.

It will look like opening and closing doors.

You will see cracks all over the place.

As opposed to the situation now of the sky-
hal tara min fuṭoor (67:3) – do you see

any crack anywhere?

Allah challenges you to find.

Thummarjiʻil baṣara karratayni yanqalib
ʼilaykal baṣaru khaasiʼan wa huwa ḥaseer

(67:4).

You keep looking until your eyes will get
tired and you won’t find any cracks.

And on the Day of Judgment, the exact opposite.

Allah says ‘Wa futiḥatissamaau fakaanat
abwaabaa’ (78:19).

And then this is what’s going to happen
to the sky that which He impressed the disbeliever

with in the way that it is created.

And the next thing, notice before, Allah says
wal jibaala awtaadaa’ (78:7).

He mentions the mounts in this same Surah
that are designed- look at the kinds of tents

you put together look at the tent Allah has
made.

The jibaal.

The mount.

What comparison is there?

Now He speaks of those same mountains when
He says ‘wa suyyiratil jibaal…’

(78:20).

Suyyirat is of course in mabny ʻalá al majhool
bil fʻil maaḍy it’s in the past tense

in the passive voice.

Al jibaal is the naaʼibul faaʻil or (al
fʻil laa tusammaa bi faaʻiluhoo… that’s

the grammatical term it’s irrelevant anyway)
tasyr actually this word that’s used suyyiratil

jibaal is used for something that moves easily.

Like nowadays you would use tasyr if you take
a ball and you roll it on the ground, this

is moving easily.

There is no force necessary.

It kind of sails by itself.

Ok?

This is the word used for when you are casually
walking around then you are doing tasyr.

No effort.

If you’re running, that’s a little different.

But if you are just casually moving, this
is tasyr.

Allah says that the mountains will be moving
with ease.

They will just be rolling around.

Floating around.

With casual ease.

The last thing you would associate with movement-
not to mention casual movement is the mountain.

But Allah says, ‘wa suyyiratil jibaal’
and then He adds, ‘fakaanat saraaba’.

And this has multiple effects.

First of all, saraab means a mirage.

Literally it means a mirage.

Then they will turn in to a mirage meaning
like you know how mirage floats in the air?

So it will be almost like the mountains are
floating.

And also because of mirage has no reality,
in the end when you go there’s nothing,

the mountains will be turned to nothing.

But actually this also depicts what the human
eye will see, when the human eye will see

the mountains moving they’re not going to
believe it.

What are they going to think?

It’s going to appear to them as though this
is a mirage.

‘This can’t really be happening’.

Fakaanat saraabaa.

Then Allah ‘Azza wa Jal now comes to the point.

You see there were two warnings; kalla sayaʻlamoon
(78:4) and thumma kallaa sayaʻlamoon (78:5).

There were two of them.

The first one was for the Day of Judgment-
that is inna yawmal faṣli kaana meeqaataa

(78:17), yawma yunfakhu fiṣṣoori fataʼtoona
afwaajaa (78:18), wa futiḥatissamaau fakaanat

abwaabaa (78:19), wa suyyiratil jibaalu fakaanat
saraabaa (78:20).

Now all of this was the first kalla sayaʻlamoon
(78:4) – al Qiyaamah.

Yawmul faṣl.

What’s the second kalla sayaʻlamoon (78:5)
– soon they are going to find out again?

This is Jahannam.

This is the second time they are going to
find out.

So Qiyaamah and then an-Naar.

Now we go forward, we find the next depiction.

Inna jahannama kaanat mirṣaadaa (78:21)
– No doubt the hellfire has always been waiting

in ambush.

Mirṣaad – there’s another word that’s
related to it- marṣad.

This comes from raṣada in Arabic – raṣada
yarṣudu (like naṣara yanṣuru) – this

refers to the one who is trying to ambush.

Like in Surah Tawba we find …waqʻudoo lahum
kulla marṣadin…

(9:5)- sit there waiting for them in any place
you can find to try to ambush them.

Meaning a place you hide where you want to
try and attack somebody.

That’s marṣad.

Mirṣaad – which is a different word – is
a place ideal for ambush.

Meaning it’s designed with the only intent
to hide and attack the enemy.

Allah describes the hellfire as a place that
has been hiding and waiting to attack.

That’s how it has been described.

Kaanat mirṣaadaa.

And one of the tafaasyr of this Ayah like
for example we find Hassan al-Basri rahimahullah

using this Ayah to explain wa imminkum illaa
waariduhaa

(19:71) in Surah Maryam Allah ‘Azza wa Jal
says – there is no one from you at all except

that they will go over it, they will pass
over it.

Meaning they will pass over the hellfire that
bridge- as-siraaṭ that we are going to pass.

So we will get to experience, at least witness
what we have escaped in sha allahu ta aalaa

when Allah by his mercy He enters us into
His Paradise.

Anyhow, so now, inna jahannama kaanat mirṣaadaa
(78:21).

It’s waiting to ambush.

Now for the believers, they will be able to
pass by but for the disbelievers, it will

ambush them and grab them.

So Inna jahannama kaanat mirṣaadaa (78:21).

Then, who is it in ambush for?

Liṭṭaaghyna maʼaabaa (78:22).

It is in ambush for aṭ-ṭaaghyn.

Allah didn’t say here al-kaafireen or al-mushrikeen
– so many other words could have been used;

Aẓ-ẓaalimyn, al- faasiqyn.

Specifically the word used here is aṭ-ṭaaghyn.

Because this is not talking about the- the
kufr is the outside.

What’s on the inside?

– It’s ṭughyaan.

It’s rebellion.

‘I want to do what I want to do’.

You know on the outside, even the philosophy
major or the professor or whoever, that the

people who are atheists or whoever, they don’t
want to acknowledge God or Islam or whatever

it may be- not because they have some intellectual
arguments.

In the heart of the matter is they want to
live the life the way they want to live them.

They don’t want to accept a higher authority.

In other words, they want to rebel against
any higher authority.

That’s the root of this whole problem.

It isn’t really that they are curious about
an-nabaʼul ʻaẓeem.

It began ʻamma yatasaa ʼaloon (78:1) ʻaninnabaʼil
ʻaẓeem (78:2).

Why are they asking?

Not because they are curious.

Because of their ṭughyaan.

Because of their rebellion.

So Allah says this ambush of the hellfire.

It’s waiting in ambush for whom?

For the rebellious.

And then He says maʼaabaa – a place that
they will have to keep going back to.

Meaning they are going to trying to escape
and it keeps sucking them back in.

Liṭṭaaghyna maʼaabaa (78:22).

A place where you come back to rest.

You can’t get away from it.

May Allah ‘Azza wa Jal protect us from His
hellfire.

The word maʼaab is a maṣdar and it’s
also a ẓarf which means it’s a place of

staying and it’s also stay itself.

This is how it has been defined.

Laabithyna fyhaa aḥqaabaa (78:23).

This is a very important Ayah.

In which there is some confusion which we
have to in sha Allah clarify.

Labitha, yalbathu, labthun, labaathun, labaathatun
these words are used to stay somewhere a very

long time.

So aṭ-ṭaaghyn sayakoonu laabithyn they
are going to be staying there for a very,

very long period of time and then that long
period of time has been given a quantity.

This is aḥqaaba.

Aḥqaaba is the plural of ḥaqb.

Haqb according to Ali radiallahu anhu for
example, there a many opinions, the most popular

one is the one of Ali radiallahu anhu that
a ḥaqb is 80 years, every day of which is

a 1000 years.

Qatadah radiallahu anhu has a different opinion.

Regardless, even if it is 80 years and every
day is 1000 years, is that infinite or finite?

In the end that’s finite, right?

So it lead some mufassiroon to argue, (and
this has been negated thoroughly), that the

hellfire in the end will end.

It won’t be there the whole time.

Or in the end it is only this long, at least
there’s some hope.

Right?

But actually Hassan al-Basri rahimahullah
commented that Allah didn’t say ḥaqban,

he said aḥqaaban.

Haqban would have been one set of 80 years,
every day of which is a 1000 years.

But Allah said aḥqaaban which means they
are multiple and the tafsyr of this is coming

in the next Ayah.

When we put the two together.

So he says the jamʻu (the plural) illustrates
that there is no end to it.

When you finish one ḥaqb what happens?

The next ḥaqb begins.

And when you finish the second one the next
one begins and so on and so forth and it’s

an endless series of plurals.

So it is actually illustrating hopelessness.

The kaafir will think ‘I have spent an entire
ḥaqb maybe I’m done’.

As soon as that false hope takes over him,
the next ḥaqb begins.

And so it is actually a means of torture that
Allah ‘Azza wa Jal mentioned ḥaqb- a means

of psychological torture.

By just saying abadan– which He says in other
places, that’s forever and ever…

Again I give you the example of a child.

When a child is put in detention for 10 minutes,
but the teacher actually knows it is 20 minutes.

He is so hopeful with those 10 minutes.

When he gets to that 10th minute and he is
told there’s another 10 minutes, those 10

minutes don’t seem like 10 minutes.

They seem like hours and hours and hours.

They seem like forever.

Right?

That’s the psychological torture of a prisoner.

That they are being given at least the hope
that the ḥaqb is over, yet another one is

about to begin.

And how do we know this?

The proof of it is in the text itself.

Allah ‘Azza wa Jal says, ‘fadhooqoo falan
nazydakum illaa ʻadhaabaa’ (78:30).

It’s coming.

That’s the Ayah that’s the proof.

Allay says – then taste, We will not increase
in it for you except anything but punishment.

That’s actually the toughest or the harshest
Ayah against the people of hellfire in the

entire Quran.

When we get to it we will talk about it.

Now we speak of the two kinds of torture that
Allah highlights in this Surah.

Laa yadhooqoona fyhaa bardan wa laa sharaaban
(78:24) – They will not get to taste in it

neither coolness wa laa sharaaban nor any
kind of drink.

You know Allah speaks in the Quran of the
least, least, least punishment in the hellfire

when He says ‘walaʼin massathum nafḥatummin
ʻadhaabi rabbik…’

(21:46) – even if a little whiff of the punishment
of your Lord touched them- the word He used

was nafḥa.

In Arabic there is the word nafḥa with noon
and lafḥa with laam.

Lafḥa is a warm breeze and nafḥa with
noon is a cool breeze.

So Allah says even if the coolest breeze of
hellfire touched them, even that is so hot,

layaqoolunna yaa waylanaa innaa kunnaa
ẓaalimyn (21:46).

– They will cry out over and over again, “Destruction
has fallen upon us! we have been the wrong

doers”.

We had been continuously the wrong doers.

So here Allah says they will taste no such
thing as coolness.

Wa laa sharaabaa and nor any drink.

And by the way again, keep in mind in desert
life, what are the two things that you aspire

towards?

You aspire towards coolness and towards drink!

These are the joys of desert life.

You know the expression in the Arabic language,
qurrata ʻaynuhoo- his eyes became cool – is

used when you pass through the desert, it’s
so hot that your eyes are burning and finally

the sand storm is over.

The heat is gone, then you say ‘my eyes
became cool’.

That’s the same expression that Allah uses
in the Quran for our spouses and our children.

Right?

… Rabbana hablana min azwaajina wa dhurriyyathinaa
qurrata ʼaʻyun…

(25:74)- The coolness of our eyes.

So coolness in Arabic culture, is a great
pleasure.

So Allah takes that pleasure away.

Wa laa sharaaban- nor any kind of drink.

Then He adds only two more things.

Illaa ḥameeman wa ghassaaqan (78:25).

And these two things are in response to bardan
wa laa sharaaban.

That instead of having coolness they will
have boiling water poured on them.

So instead of getting cooler, they are getting
scorched.

Literally.

Hameem.

Then for drink, instead of drink, wa ghassaaqan.

Ghassaaq is pus or infected blood of the other
tortured companions of hellfire that are being

tortured and bleeding, their boiling pus and
their infected pus, that’s the only thing

they will get to drink.

Subhan Allah.

May Allah protect us from the hellfire.

And at the end of all of this, subhaanahu
wata aalaa it seems you know if we describe

this to a disbeliever, they’ll say ‘man!

Your religion has got a lot of torture man.

This is some serious stuff.

This is pretty intense.

Do the people really deserve this?’

Look at the next words.

Jazaaʼan wifaaqaa (78:26).

Jazaaʼ means payback.

And jazaaʼ in it already includes the meaning
of you get what you worked for.

It’s already complete.

But then Allah adds the word wifaaq.

Wifaaq is the maṣdar of waafaqa.

Now the idea, sometimes the maṣdar (the
infinitive) is used in the place of an ʼismu

faaʻil.

So what we were expecting were the words jazaaʼan
muwaafiqun.

That’s what we were expecting.

That’s what the normal Arabic would expect.

When you say wifaaq, what that illustrates
is there could be no more suited, perfectly

placed, appropriate punishment than this.

Meaning the thing that these people did, this
is exactly down to the last ounce, this is

exactly what they deserve.

Not a bit more, not a bit less.

Jazaaʼan wifaaqaa (78:26).

And then, it will come to the kaafirs’ mind,
‘what is it that I have done that is so

bad that I deserve this?’

And Allah is saying, perfectly this much!

This is exactly what you deserve.

There is no exaggerated punishment, there
is no torture, there is no oppression.

This is justice.

This is exactly what you deserve.

‘What is it that I did wrong?’

Innahum kaanoo laa yarjoona ḥisaabaa (78:27).

Now this is actually coming as it is opening
up the subject – These were no doubt the people.

They had been the ones, they had no expectations,
they had no hopes in ḥisaab- in accountability.

They had no hopes of accountability.

Now the wording is very careful.

Allah ‘Azza wa Jal did not speak here of – these
people were expecting.

Right?

Yatawaqqaʻoona-They had tawaqquʻ of ḥisaab-
They were expecting- No.

They didn’t hope for ḥisaab.

There’s a difference.

When you don’t expect it that means you
didn’t have any idea.

When you don’t hope for it, it means you
heard about it, you knew its coming- or you

had a feeling its coming but you were very
hopeful that it probably – ‘I hope it

doesn’t happen’.

Like that.

And you let your false hopes delude you.

This is what Allah says, ‘…wa yulhihimul
ʼamal…’

(15:3)- Let their false hopes delude them.

Their false hopes were ‘hopefully this ḥisaab,
this accountability- all of my deeds being

put in front of me, hopefully this will not
happen’.

And you will find this attitude today sadly
enough even among some Muslims.

Perhaps even within your family.

That you try to talk to them about accountability
that we will have to answer to Allah about

the things we say, for the things we do, for
the way we treat one another, for the kinds

of monies we earn, for the kinds of money
we spend.

We are going to have to answer Allah.

And they say ‘c’mon you are depressing
me.

I don’t want to talk about this.

Let’s talk about something else’.

Their hopes are being challenged.

So they want to stay in their false hopes.

This happened to the people of the book before
us.

‘…Thilka amaaniyyuhum…’

(2:111), Allah says – These were their wishful
thoughts.

You know?

So here again innahum kaanoo laa yarjoona
ḥisaabaa (78:27).

This was their first crime.

This crime was on the inside.

In their head, in their heart, they were not
hoping for any kind of recompense.

But then that false hope led them to do something
on the outside;

Wa kadhdhaboo bi aayaatinaa kidhdhaabaa (78:28).

So there is the inside of the kaafir and the
outside of the kaafir in two Ayaat.

The inside of the kaafir is innahum kaanoo
laa yarjoona ḥisaabaa (78:27).

The outside is wa kadhdhaboo bi aayaatinaa
kidhdhaabaa (78:28) – They lied against Our

Ayaat.

This means many things; First of all, they
lied themselves.

Second, they lied against the miraculous Ayaat
of Allah.

They lied against Our miraculous revelation.

They lied against Our miraculous signs.

The Ayaat of Allah are of two kinds; Ayaat
Kawniyya and Ayaat Quraaniyyah.

Ayaat Kawniyya that He is talking about the
mountains, the earth, your own spouses (the

fact that we are created in pairs), the night
in which we cannot avoid our sleep…

These are the Ayaat in our existence.

And then there are the Ayaat in Quran.

This person refuses to reflect on either of
them.

So now, wa kadhdhaboo bi aayaatinaa kidhdhaabaa
(78:28).

By the way, the word kidhdhaab is a maṣdar
and another maṣdar (another infinitive)

that is associated with it is takdhyb.

Balilladheena kafaroo fy takdhyb (85:19).

Here we find though, kidhdhaab.

The difference between them is kidhdhaab is
worse than takdhyb.

If you look at the context of this Surah versus
that Surah, the people described here are

much worse.

So this word is used here instead.

Anyway, wa kadhdhaboo bi aayaatinaa kidhdhaabaa
(78:28) – They profusely and continuously

lied against Our Ayaat.

It includes lying against the Messengers,
lying against the Truth, lying against someone

or belying someone that is speaking the truth.

You know, when you try to character assassinate
someone when they are telling the truth- this

is also takdhyb.

You are not denying what they are saying but
you insult them instead.

And this is what many of the kuffaar did against
the Messengers alayhimussalaam.

They didn’t have any arguments in response
to the Truth, so they would insult the Messengers

instead.

Hopefully that would end the argument.

Then Allah says, ‘wakulla shayʼin aḥṣaynaahu
kitaaba’ (78:29).

This is against their false hopes as they
were hoping there won’t be any ḥisaab.

Speaking of ḥisaab Allah says, ‘wakulla
shayʼin aḥṣaynaahu kitaaba’ (78:29)

– And when it comes to each and every thing
– Kulla shayʼ is mafʼool bihi and its muqaddam

is brought earlier for taʻajjub (for shock);
Don’t be surprised, each and every last

thing We have completely encompassed.

Aḥṣaynaa.

Iḥṣaa in Arabic, you know, in modern Arabic
it means to count.

Like ʻadada.

Also to count.

But there is a difference between ʻad and
iḥṣaa.

And the difference is iḥṣaa is to count
something and to protect it also.

To archive it and to save it and to completely
have protection over it.

Meaning you are not going to lose your data.

You know the accountant can count and do the
books and then the books could get burnt or

the hard drive could crash or something.

But iḥṣaa is not only did you count it
but also is protected.

Allah says, ‘wakulla shayʼin aḥṣaynaahu…’-
We counted it and protected al-‘add wal

hifd aylan both at the same time.

Kitaabaa in a record, in a written document.

Fadhooqoo… – this is the Ayaat that is considered
haadhihil aayaa ashshaddu aayaatiin fil quraan

ʻalaa ahlinnaar kulla… the scholars comment
this is the Ayah that is the worst Ayah of

ʻadhaab.

This one we are about to talk about.

Every time they try to get out of the punishment,
they are entered into a one that is worse

than the one they came out of.

And this is what is mentioned here.

Anyhow, fadhooqoo, Allah says – then go ahead
and taste.

Now if you look at the Ayaat before; ‘… kadhdhaboo
bi aayaatinaa kidhdhaabaa’ (78:28) – they

lied against.

Third person right?

It was baʻeed (it was far away).

All of a sudden fadhooqoo – then as a result,
all of you taste.

This is you.

Not they but you.

Again this is coming closer.

The principle here is al iltifaat shaahid
alaa shiddatil ghadab…. that this transition

from third person to second person it illustrates
how intense the anger of Allah is that He

is actually having this spoken to them.

But here one of the things is, Allah ‘Azza
wa Jal did not say faqaala rabbuhum lahum

– their Lord said to them, aw qaalallaahu
lahum – Allah said to them, Aw yaqoolullah

– Allah will say to them.

Allah does not mention His Name next to them.

Allah does not mention His Name next to the
people of hellfire.

And this is so because in many other places
in the Quran you will find qyla – it was said

to them, or it will be said to them.

Allah does not even turn towards them.

…Walaayukallimuhumullah walaayanẓuru ʼilayhim
yawmal qiyaamati walaayuzakkyhim

(3:77) Allah says also – Allah will not talk
to them directly.

So, they will be told this.

But according to other excerpts from Quran
we learn that on the Day of Resurrection,

Allah will not address them.

Allah will not address them directly.

This is part of their punishment that Allah
will not even turn towards them.

May Allah protect us from the hellfire.

Fadhooqoo falan nazydakum illaa ʻadhaabaa
(78:30) – Then go ahead and taste, and then

thus We will not increase you; as a result
We are not going to increase you in anything

except further punishment.

Falan nazydakum illaa ʻadhaabaa.

What will they be begging for?

They will be begging for some bard.

Some sharaab.

Some coolness.

A little bit of relief.

A little bit of drink.

But Allah says the only thing that will be
increased for you is further punishment worse

than the one that was there before.

Now the pages have been turned.

The flipside on the other side.

You see, in this Surah, there are two mukhaatabayn
(there are two audiences); there is the kuffaar

and there is also the muttaqeen.

And when Allah speaks about the muttaqeen,
He is also speaking to them.

He is giving them counsel also.

And this at the same time, the kuffaar get
to hear how Allah speaks to them.

So you have to understand what’s going on
as far as the audience is and how to appreciate

what is being said.

Allah swt turns to the muttaqeen and talking
about them He says, ‘inna lil muttaqeena

mafaazaa’ (78:31).

It is only for the people of taqwa.

Not even muʼmineen here.

Not inna lillladheena ʼaamanoo.

But inna lil muttaqeen.

The people of taqwa.

Why?

Specifically why?

In the context of these Ayaat, at-taqwa refers
to two things.

Commonly it is translated as fear.

Right?

Fear of Allah – taqwallah.

But this is not entirely correct.

That’s khawfullah.

Like innee akhaafullaaha, we heard when Iblees
said, ‘…innee akhaafullaaha rabbal ʻaalameen…’

(59:16).

Right?

But what here taqwa what it refers to is,
the precautions you take as a result of fear.

The things you do because you are afraid.

So when you lock your doors at night at the
house, you are exercising taqwa.

When you go for Hajj and you make sure your
passport is with you and that you have some

extra cash and etc, you take these precautions-
‘…watazawwadoo faʼinna khayrazzaadittaqwa…’

(2:197).So taqwa is to take precaution.

Literally.

Allah ‘Azza wa Jal also He tells us fattaqunnaar
-Take precaution against the fire.

Do things that will ensure that you don’t
end up burning.

This is taqwa.

So, to be careful, to be cautious, to do things
because you are afraid if you are not careful,

if you don’t protect yourself you will end
up in trouble.

These are the people of taqwa.

So, taqwa is more than a feeling.

Taqwa is a feeling that results in some kind
of action.

You do something to change or to protect yourself.

To help yourself.

This is taqwa.

So now, inna lil muttaqeena – those people
who engaged in taqwa, who had the fear, who

were afraid as a result of what they just
heard and it translated into action.

What do they have for them?

Only for them mafaazan.

Mafaaz could be maṣdar and ẓarf.

What that means is, they will have success
and they will have the place of success and

they have an appointed time where they will
enjoy this success.

All three meanings in one word.

Mafaaz, once again, will mean it is only for
the people of taqwa that there will be success,

there will be the place of success.

Mafaaz this is ẓarf makaan; the place of
success – being, Jannah.

And mafaaz also the time of success, meaning
the believers have to be patient.

It’s coming.

It’s not there right now but it’s guaranteed
that it also has a time.

Hadaaʼiqa waʼaʻnaabaa (78:32).

Then Allah describes that- at least the ‘place
part’ of it and gives a badl for it.

Hadaaiq- gardens.

And you know ḥadeeqa is an interesting word
in Arabic.

It refers to a garden that has a high fence
like a tall wall or a high fence around it

so it’s a private kind of garden.

So nobody else has access.

It’s yours only.

So this is ḥadeeqa as opposed to Jannah.

It’s a little bit different.

And then also ḥadaaiq- one of the words
that’s related to it is ḥadaqa which literally

refers to the pupil of the eye because it
is surrounded by beautiful colour.

So it is a garden surrounded by beauty.

That’s one of the implications of this garden.

So ḥadaaiq- multiple gardens waʼaʻnaabaa
– and grapes.

So this is a food that has drink in it already.

So two things in one.

Subhaan Allah.

Wakawaaʻiba atraaba (78:33).

Kawaaʻib is the plural of kaaʻib.

Kaaʻib is a gorgeous or really beautiful
young woman.

And they are being described as atraaba – that
there will be multiple of them for the believers

the ḥoor and the atraab means that they
will be equal in age or they will be the right

companions the most compatible form of companions.

Atraaba.

And then Allah says,
‘Wakaʼsan dihaaqa’ (78:34).

And kaʼs in Arabic nowadays it means a cup
or a glass.

In classical Arabic, kaʼs was only used when
the glass is full of wine or some expensive

drink.

That’s the only time they would use kaʼs.

Otherwise they would use other words for a
glass.

So here we find kaʼsan dihaaqa meaning these
glasses will be full of expensive or exotic

kinds of drinks.

And then dihaaqa – sparkling and splashing.

Meaning the colour of the drinks with be exotic
and it will be splashing like a party taking

place basically.

Then Allah says, ‘laayasmaʻoona fyhaa laghwan
walaa kidhdhaabaa’ (78:35).

Subhan Allah.

They will not hear in that – fyhaa meaning
in those gardens they will not get to hear

laghwan walaa kidhdhaabaa.

Laghw means useless talk and kidhdhaab is
when someone lies against someone else.

Why is it that these two things Allah specifically
mentions?

In the beginning of the Surah there was ʻamma
yatasaa ʼaloon (78:1), ʻaninnabaʼil ʻaẓeem

(78:2) ʼalladhyhum fyhi mukhtalifoon (78:3).

This was laghw.

They were making useless talk about the Akhirah.

Allah says don’t worry believers when you
get there you won’t have to hear any of

this.

‘…Walatasmaʻunna minlladhyna ʼoothul
kitaaba min qablikum wa minnalladhyna ashrakoo

adhan kathyraa…’

(3:186). in this Dunya – in ʼAali ʻImran
Allah says – you will get to hear a lot of

painful things.

You will have to endure a lot of painful words
from the kuffaar.

Even the Messengers were told faṣbir ṣabran
jamyla (70:5).

Just have ṣabr.

Beautiful ṣabr in this life.

Waṣbir ʻalaa maa yaqooluna wahjurhum hajran
jamyla (73:10) – Be patient over what they

are saying.

Here Allah is telling us don’t worry about
it, when you get there you won’t have to

hear any such nonsense.

laayasmaʻoona fyhaa laghwan.

Walaa kidhdhaabaa.

And the other thing they get, the believers
who are working for the Deen, you know what

they hear all the time?

They hear kidhdhaab.

They hear kidhdhaab in the media they hear
takdhyb when people lie against the Messengers

and spread false rumors about them and insult
them.

They hear things about the Book of Allah swt.

These are all kidhdhaab.

These are painful things that the believer
hears so Allah says they won’t be tortured

with these kinds of words any more.

Laayasmaʻoona fyhaa laghwan walaa kidhdhaabaa
(78:35)

Jazaaʼan mirrabbik.

And all of these beautiful depictions, first
Allah says, ‘jazaaʼan mirrabbik…’.

Now notice when it came to the kuffaar Allah
says, ‘jazaaʼan wifaaqaa’ (78:26) and

He stopped.

Wifaaq means exact.

Not more not less, exact.

Allah did not say wifaaq for Jannah.

Why?

Because He will give us what we deserve and
also more.

So He says, ‘jazaaʼan mirrabbik’.

Then here He says mirrabbika.

Rabb al sayyid wal murabbee wal murshid wal
muʻtee – The One Who gives, The One Who takes

care of, The One Who provides, The One Who
nourishes, The One Who creates…

All of these positive terms or connotations
are included inside the word Rabb.

It’s a merciful word.

Rabb was not used with them.

You know.

Allah said jazaaʼan wifaaqaa mirrabbihim?

No. no mirrabbihim.

There’s no mention of the Rabb because there’s
no mention of mercy next to them.

Here, Allah mentions His mercy.

Mirrab.

But He didn’t just say from the Lord or
rabbissamaawaat – it’s … mirrabbika

– from your Lord O Muhammad S.A.W. and we
know when Allah speaks to His Messenger, those

are the most merciful places in the Quran.

So another degree of mercy has been added
because Allah did not just say Rabb, He said

Rabbika.

Your Lord, O Muhammad S.A.W.

Then He added two more words.

These are very beautiful words.

We already know there is going to be more
because He did not say wifaaq.

But He adds even more on top of that, He says
ʻaṭaaʼan.

ʻAṭaaʼ is when you give someone something
that they don’t deserve.

(audio unclear at 32:18) a grant, a gift,
this is ʻaṭaaʼ.

Like ‘innaa ʼaʻaṭayaaka al kawthar’
(108:1).

To give someone is onething.

To grant someone – no, to shower someone
with gifts this is ʼiʻtaa so Allah says

first of all ʻaṭaaʼan – they will be showered
with gifts.

Then He says ḥisaaban.

Hisaaban is not – those of you that speak
Urdu don’t think of ḥisaab in Urdu ḥisaab.

This is something else.

Hisaab.

This is explained by Qatada radiallahu anhu
for example who says aḥsabtu fulaanan.

Aḥsabtu fulaanan in old Arabic used to mean
‘I gave someone so much, so much, so much,

that they said “no more, I don’t need
any more, I don’t want any more I have enough”’.

That point when they reach you know what they
say?

They say ḥisaaban.

So Allah says He will give so much to the
point where the believer will have to say,

‘no more ya Allah.

I have enough’.

So, ‘jazaaʼan mirrabbika ʻaṭaaʼan’
– and then – ‘ḥisaaban’ (78:36).

May Allah make us worthy of this.

Then finally, now, we are coming to the conclusion
of the Surah.

Here it was jazaaʼan mirrabbik and then Rabb
has been given another attribute.

This is the same Lord and this is why Rabb
is majroor here (rabbi) because it is the

adjective of rabbika.

Ok?

Rabbissamaawaati walʼarḍi wamaa baynahumarraḥmaan…

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