The Thunder

This surah was named Ra'd because of the mention of thunder.

it's a Makki surah, so the main themes of the Surah are about Tawhid, Risalah, etc.
We'll look at verses 1 to 4, the evidences of Tawhid, through His Majesty.
[13:1]
Alif , Lm , Mm , R. These are the verses of the Book. What has been sent down to you from your Lord is true,
but most of the people do not believe.
"what has been revealed to you from your Lord" -> this refers to something other than the verses of the Kitab/Quran.
What this is commonly known and understood as is Hadith.
some scholars have said this is also a type of Wahi.
Whatever the Prophet(S) did in terms of the religion and living life is also revealed knowledge.
so the scholars have labelled this as wahi ghayr matluw (non-recited revelation).
so Hadith is also a type of revelation, just one that isn't dirctly scripted by ALLAH.
wahi matluw:
the words and meanings were both from Allah.
wahi ghayr matluw:
the meaning was revealed to the Prophet(S), but the words were his (the Prophet(S)'s own)). unless Hadith Qudsi.
but most people do not believe. the majority of humanity do not know, do not believe in the truth, in the Book.
but why? although we have the fitra from Allah?
- because nafs and/or shaytan overcome them
- they're just lazy, and get so absorbed in the love for the dunya that they forget Allah.
[13:2]
Allah is the One who raised the heavens without pillars that you can see them. Then He positioned Himself on the Throne
and subjugated the sun and the moon, each one of them running to an appointed time. He manages all matters, elaborating
the signs, so that you may be sure of meeting your Lord.
If we want to have a ceiling, we need pillars or walls to hold it up.
The sky (clouds/vapours/layers of atmophere) is the ceiling of the earth, but no pillars that we can see etc.
what does "the Throne of Allah" mean?
- we can translate it but not understand it. Allah has no tangible form, we cannot position/place Him, confine Him. He's
beyond space and time. it's as if He's everywhere and nowhere. we can't understand.
so what does He mean?
- some say it means he placed Himself in authority, He's in complete control. We don't understand it but believe it.
as for where is the 3ARSH?
some say it's beyond the created world/universe.
but our minds are limited, we can't understand what might be beyond the universe.
this is the complete power of Allah, that He set up the sky without pillars, has complete control and has got the sun and
moon running.
what does it mean "running to an appointed time"?
- it means they're running from the beginning of time perfectly, without any pause, in exact speeds and things. everything's
set, every part of this cosmic system is running without the need for maintenance (as is required with human creations), in
their appointed speeds and timings, etc.
- it means till the day of judgment.
Allah has made this mind-boggling universe/system with the intention of amazing us and making us realize.

Scientists studying the universe - it becomes a spiritual endeavour.

it tests the limits of your thoughts, philosophy, ideology, etc.
all these details - it's so that it gives us yaqeen about Allah.
if this universe is so beyond understanding, our brain just can't go far - if we can't even begin to understand the universe,
how can we understand what Allah is like?
it's iman at the doorstep.
we can't even understand the universe, so how can we claim to know Allah, why Allah does things, etc.
"yudabbiru al-Aayat" - what do they mean:
- signs of the universe around us
- the verses of the Quran
the result of reading and understanding the Quran is that our iman should increase.
above is the sky, below is the earth.
some scholars understand it spiritually:
- Allah has raised some humans over the rest of humanity, just the way he's set the sky above the earth. these are the
Prophets, they have appointed times, they explain the verses of Allah, and their whole job is to explain the signs to the
people so that people have yaqeen.
they may not SEEM too different, they're human, they drink, they eat etc, but they've been raised, and appointed. by Allah
for this job, it's not something that anything can work for.
[13:3]
He is the One who spread out the earth and made mountains and rivers on it, and created in it the pairs of two from all the
fruits. He makes the night cover the day. Surely, in that there are signs for a people who think.
"spread out the earth" doesn't mean He made the earth flat. it means spread out to look flat.
zawjayn:
- some scholars say that yes in the different fruits of vegetables, there are male and female components.
- others say not limited to two, but different kinds. so like there are different types of apples, and carrots, and bell peppers.
for even a single fruit of vegetables, there are different types. rich variety. different species.
one single vegetable, even as simple as potato - so many varieties.
they say there's over a 1000 recipes for the egg plant internationally.
so there's the fruits and vegetables themselves, then the different recipes, so from the same raw materials, so many different
types of foods.
[13:4]
And in the earth there are tracts of land neighboring each other, and gardens of grapes, and farms and date palms, some
having twin trunks and some having a single one. (Although) all of them are irrigated with the same water, We make some
of them better than others in taste. Surely, in that there are signs for a people who understand.
Although the land is the same, there are different types of land... eg some are fertile some aren't, then grapes and their trees,
some have one branch, some have many. they're all irrigated with the same water but produce different fruits. sometimes
even on the same tree, one apple would taste good, but another would be bad. even in English there's the expression "rotten
apple". they look the same on the outside. but on the same tree, some have been given distinction, some are better
scholars have said it's the same for humans.
we have the same needs in the life, the same structure, the bones, etc.
but the insides can be different. the plants are irrigated with the same water and earth, their fruit may look the same but even
if something looks good but tastes bad, you wouldn't eat it and benefit.
similarly, humans are the same on the outside, but hearts are different, some have more iman, taqwa, etc.
there are different types of land - hard land that doesn't bear fruit, soft land that accepts water and gives greenery.
likewise there are hearts, those that accept guidance, those that don't.
these verses show that this is a huge system with so many things we don't understand, no other being except Allah could

have done this.

The next 3 verses are about the doubts that the mushrikeen had about Allah and tawhid and risalah and their reputation. so
each verse deals with one doubt and how Allah refutes it.
the first doubt is about resurrection.
[13:5]
If you wonder, then wondrous indeed is their saying, Is it that, once we are dust, we are to be created anew? They
are those who have disbelieved in their Lord, and they are those who (shall) have shackles around their necks, and they are
the people of the Fire. They shall remain there forever.
Allah is saying that if you (Oh Prophet(S)) are astonished about how they can be in doubt/disbelief about this... then this
saying of theirs is also astonishing...
They're denying being created anew by the same Creator who created them the first time!
[13:6]
They ask for evil to come sooner than good, while punishments have really come to pass (against people) earlier to them.
And surely, your Lord is the lord of forgiveness for the people against their wrongdoing, and surely, your Lord is severe in
punishing.
The second thing they used to ask the Prophet(S) was that if you talk about all this punishment etc, then bring it on already...
why don't you just bring the punishment? instead of asking for forgiveness etc, they just turned it into a challenge.
asking for evil instead of good -> this means they're asking for punishment instead of asking Allah for forgiveness and
turning back to Allah etc, which was the point of being told about it .
"mathulaat": this is more specific than "3adhaab", it means that punishment that disgraces you instead of others.(because
punishment could also be done in private.) but these open punishments are to disgrace the perpetrators and make an
example for others.
despite all this, the way the mushrikeen are doubting and questioning, Allah is still saying He is Forgiving, in spite of their
oppression, their dhulm, etc.
IF anyone wants forgiveness, He WILL forgive. unless you ask when it's too late, when the door is closed.
If you choose not to, His punishment is great. His forgiveness is vast, but His punishment is severe if they don't want it.
[13:7]
The disbelievers say, Why is it that no sign has been sent down to him from his Lord? You are but a warner; and
for every people there is a guide.
another doubt/objection => why don't you give us a miracle? they were looking for a miracle like Musa(AS)'s staff, Isa
(AS)'s curing the blind, etc. but Allah already did - the splitting of the moon, the Prophet(S) telling about a caravan that
arrived later.
but despite that the mushrikeen didn't take them seriously.
this is the sunnah of Allah - that whenever He sends a Prophet, He sends them with a miracle that is in tune with the trends
of the time.
eg. when He sent Prohpet Musa (AS), at that time, the trend was magic. so that when the the magicians saw the staff etc,
they knew this wasn't magic, this was beyond their ability, so they knew it was from Allah.
when He sent Isa (AS), medicine was really high - so when Isa (AS) had dead people coming to life, they knew this was
beyond medical abilities, it had to be from Allah.
in the time of the Prophet(S), the trend was language, that they prided themselves on. so much that someone who wasn't
Arab was called "a3jami", i.e. mute/dumb, not even talking, no other language was worth it.
so the Quran came and beat all literature.
but the Prophet(S) was given a choice when the people asked for a miracle, Jibreel (AS) said if they were given such a
miracle and didn't believe, they'd be destroyed, so the Prophet(S) [Mercy for all of the worlds] opted out.

but anyway the Prophet(S)'s job description doesn't include offering miracles, he can only show miracles that Allah decides
to show.
"for everyone there is a guide" - this doesn't have to be a Prophet, it could be their students, one of their followers etc. for
every nation there has been a revolutionary.
we cannot make any judgment, because history is revisionist, we can't just say with confirmation that Buddha or Aristotle
were one of these guides, we can't affirm or deny them. they cuold have been, or maybe they weren't. we don't have any
shara'i conclusive proof.
we'll find out who the rest were on the day of judgment. we don't have enough proof.
Verses 8 to 11 are about the Qudrah of Allah in terms of His Knowledge (the previous were about His Qudrah in terms of
His Might).
[13:8]
Allah knows what every female carries and what the wombs decrease or increase. Everything has measure with Him
Allah knows not just whether it's a girl or boy, but the development of the child, the future, the physical attributes, etc.
doctors can now tell what nutrition is going in to the fetus or not, Allah knows every single thing, vitamins, etc. decrease or
increase also means how many children each womb will bear.
[13:9]
He is the Knower of the hidden and the manifest. He is the Great, the High.
He is beyond our understanding, way beyond our mental level, that's why the word "muta3aal" comes, He is Lofty and
High, way beyond us.
[13:10]
Alike (for Him) is he, from among you, who speaks quietly and he who speaks aloud, and he who hides in the night and he
who walks out in the day.
even the smallest dark ant in the darkest night on the darkest rock, in some no-man's land, Allah has knowledge of it.
whether it's in broad daylight or hidden in the depths of the earth, He knows.
[13:11] - this is a very famous verse in the Quran
For every one (from among you) there are angels replacing one another, in front of him and behind him, who guard him
under the command of Allah. Surely, Allah does not change the condition of a people unless they change themselves. When
Allah intends evil for a people, there is no way to turn it back, and for them there is no patron other than Him.
mu3aqqibaat: angels
there are some angels that replace one another around people.
who are these angels?
scholars say:
[laptop died at about 55:00]
[13:12]
He is the One who makes you see the lightening in fear and hope, and who forms the heavy clouds.
[1:06]
in the middle of that sense of fear that you might feel during lightning, there's a moment of awe.
things like that happen in life.
things that make us scared, then there's hope because we know the mercy of Allah will come, things will get better.
heavy clouds bring the glad tidings of coming rain.
[13:13]
The thunder proclaims His purity with His praise, and (so do) the angels, out of His awe. And He sends the thunderbolts and

strikes with it whom He wills. They are quarrelling about Allah, and He is stern in His plan.
the thunder seems scary, it's actually the angels praising Allah through this thunder.
for people like this, even in a difficult situation, a troubled situation, when we're scared, make dhikr of Allah, remember of
Allah. that's what the angels are doing during thunder.
they do it out of fear that is awe-inspired.
Sawaa3iq: thunderbolts. plural of Saa3iqah
sometimes they cause a tree to fall down, or strikes a house.
sometimes, rarely, it strikes a human being.
"He strikes with it whom He wills".
this is referring to a particular case.
while people are busy arguing and debating about Allah, it doesn't make a difference who wins or who doesn't. Allah is
Allah and He's ruling anyway,
there's a background to this verse.
the Prophet(S) would send Sahaba to give the message of Islam to different leaders.
One SAHABI (R) was sent to one, who was arrogant and didn't take him seriously.
he said who is this Allah you're talking about? is he made of gold, or silver, or what? who is this Prophet?
so the Sahabi told the Prophet(S) and he (S) sent someone else, and the same thing happened, he kept arguing.
then the Sahabi went back and told the Prophet(S) again...
Allah sent a lightning bolt on that person who died on the spot.
there was a book written by a secular scholar called "Proving the existence of God"... someone said - prove your own
existence first.
it doesn't matter what people think or believe. He doesn't need us to prove His existence.
His is the ultimate Might.
Verses 14 to 16 is about those who pray to other than Allah.
[13:14]
True prayers are to be directed to Him alone; and those to whom they pray instead of Him do not respond to them at all, but
they are like one who stretches his hands towards water so that it may reach his mouth (by itself), while it will never reach
it. And the prayer of the disbelievers (that they make to false gods) is nothing but straying in void.
if you want to pray, call out to someone, only the call addressed to Him is the true call.
kaffayh: hand.
so the person is asking for water, wanting water, asking from someone who can't give it.
everyone by human nature needs to pray. everyone needs to call out. even an atheist.
when we call out to someone who's not there, who's a figment of our imagination, who's a false belief or ideology, then
you're calling out to nothing. so you won't get anything.
[13:15]
To Allah bow in prostration all who are in the heavens and the earth, willingly or unwillingly, and their shadows as well in
morns and eves.
this verse means that everything at the end of the day has to prostrate to Allah.
some people say this means that LITERALLY everything prays, everything in the heavens and earth. whether it's human
beings, or animal life, or plant life. whether they're doing it willingly or unwillingly.
1.
those who believe do it willingly.
those who don't believe are doing it unwillingly. they don't want to believe but a part of their heart still knows the love of
Allah and calls Him.
2. willingly is in this world, in the next world, everyone will have to, by force, so unwillingly.

even the shadows are following the command of Allah.

at the end of the day, even if a person doesn't want to - they do submit to Allah. unwillingly. their health, their death, etc.
whether we do it out of free will or not.
whether we do it secretly or openly.
shadows are not something we can control. whether we like it or not, we have already submitted to ALlah without a choice.
so you might as well submit.
but a person who is intelligent will submit willingly, out of their own choice.
This is sajda-e-tilaawat.
if you heard or read it while you don't have haydh, a sajda is wajib.
[13:16]
Say, Who is the Lord of the heavens and the earth? Say, Allah. Say, Have you, then, taken as
protectors those besides Him who possess no power to cause benefit or harm even to themselves? Say, Is it that a
blind person and a sighted one are equal, or that all sorts of the darkness and the light are alike? Or, have they ascribed
such partners with Allah who (according to their belief) have created (some of the creation) as He has created, and thus the
creation seemed to them alike? Say, Allah is the Creator of all things, and He is the One, the All-Dominant.
just like a person who is physically blind is not the same as one who can see, a person who is spiritually blind is not the
same as a person who is spritiually seeing.
darknesses is in plural - because there are many paths to going astray, but light is singular because there is only one correct
path.
they're making the creation = creator. so all of the creation becomes alike.
but ALLAH is the Khaaliq. even those things that some people worship - the sun, the fire that the sun and fire worshippers
worship, the rocks that the idols are made of - they themselves are all created.
Now, two beautiful examples of truth and falsehood, after asking how can the believers be equal to disbelievers?
[13:17]
He sent down water from the heavens, so the valleys flowed according to their capacity, and the flood carried bulging scum.
And a similar scum comes up from what they melt in the fire to obtain ornaments or other objects. This is how Allah depicts
the truth and the untruth. As for the scum, it goes to be thrown away, while that which benefits people remains on the earth.
This is how Allah brings out the parables.
awdiyah: plural of wadi, valley
guidance is likened to water from the sky.
zabadan: foam
raabiya: floating on the water
like whenever there's been a flood of sorts, there's flowing water and then there's different debris on foam, and the water is
under it.
zubayda: the layer of fat on top of the milk.
so the layer on top, the floating debris, but the actual substance is at the bottom.
the analogy here is that the reality is the water below, and at the top is what we can see, which seems to have a life of its
own.
so this is one example.
second example:
and from those things which you cast into fire. like gold and silver, when being melted, the gold and silver separate. and
then the other impurities (like iron, steel) separate from the gold. so the gold stays down and the fake/impure substances rise

to the top. like debris again.

the stuff that floats on the water, it's just foam. the impurities that leave the gold, just foam.
they disappear.
the things that are not useful rise to the top and disappear. they're just on the surface, just for show.
these two examples are about truth and falsehood.
when you see the foam on top of the water, it seems to have its own life, but it just disappears. the real substance is at the
bottom. same with gold.
but sometimes falsehood comes out on top, dominates the truth. but then it goes away, just on top, giving a superficial
appearance.
so this shows that there are sometimes things that are beneficial and non-beneficial.
and in this world, they're all together. so in this world believers and disbelievers are living together.
but in the other world, Allah will separate them.
just like in this world, the foam with its own rushing energy will be discarded.
just like the way a jeweller separates the real gold from useless things.
separating the useless, worthless things from the valuable things.
we can find so many analogies in this world, if we reflect and ponder.
[13:18]
For those who obey their Lord there is the best of rewards; and those who do not obey Him (shall be in such a plight that)
even if they possess all that is on earth, rather twice as much, they would offer it in ransom (to redeem themselves from the
punishment). For these there is the worst of reckoning, and their abode is Hell, which is an evil bed to rest.
istajaaboo: to hearken to the call.
husnaa:
1) the best of rewards
2) jannah
the disbelievers, even if they could try to ransom their souls with twice of everything on the earth, it would be of no use, it
won't be accepted.
so the contrast between those who obeyed and those who didn't.
those who live a life of falsehood - on the day of judgment, they will be separated from those who obeyed.
related to the idea of ransoming of a soul - a person cannot buy jannah.
you cannot save your soul from the Hellfire if Allah deems it such.
so it doesn't matter how much we have in this world.
all that matters is valuable iman, which will have value and weight.
and if you have everything but no iman, it's not going to be of any worth.
there was a man who was very pious - zubayda was behind haroon rashid and they both passed by him.
he said i'm selling my house and will pray for you for a place in jannah.
haroon rashid didn't take him seriously, but zubayda did.
he said how much? he said 1 dirham. so zubayda bought it.
then haroon rashid had a dream that there was a beautiful house in jannah and his wife was in it and he wanted to go in, but
the guard at the door said no, only the person whose name is on the house, will be allowed in.
so haroon rashid woke up and realized this was true.
so he went out to look for that person again and said i want to buy the house and how much is it?
he had a lot of stuff and thought he would give the man whatever he asked for.
but the man looked at him and said "all the wealth of the world".
Haroon rashid was shocked... he was the khaleefah of the entire caliphate be even he couldn't produce all the wealth of the
world.

the point is, once you see jannah, all the money in the world won't be any good, not even double of that amount.
because faith is only of any worth when you haven't seen it.
the test of faith is about believing in the angels, the Prophets etc without seeing them.
Ali (R) - we're all dreaming, and when we die, we wake up.
[13:19]
Now, can the one who knows that whatever has been revealed to you from your Lord is the truth, be equal to one who is
blind? Only the people of understanding respond to the advice how can those who have depth be equal to those who are spiritually blind?
albab: the people of substance/essence/worth
lubb: marrow/inner marrow/core of something
those who reflect, think about the world around them.
the next 2 verses are going to describe 9 nine qualities of the people of ulu albaab/intelligence:
[13:20]
those who fulfill (their) pledge with Allah and do not break the covenant,
what's the pledge/3ahd? a pact to guide us.
3ahd (pledge) and wa3dah (promise) are two words, wa3dah is a promise from one side, 3ahd is a pledge from both sides.
this 3ahd refers to the pledge of "alast", when Allah asked, "Am I not your Rabb?", and all of us (jinn and human beings)
said, "Yes you are".
but what if we don't remember that? some people argue and say that if we don't remember that pledge, how can we be
accountable for it?
well there are certain things in our lives that we don't remember, but their reality still counts.
eg. none of us remembers the day we were born. but we don't remembmer, maybe it's just somewhere deep in the recesses
of our soul that there's a memory of it.
just like that, one day we were spiritually born, and we took a pledge with Allah, that He is our Rabb. maybe we don't
remember it, but deep in the recesses of our soul, it's there.
so Allah is reminding us of this pledge, and we have to live by it, accept Him as our Rabb.
the other part of the verse is to not breach the bond - so two ideas about this:
- we don't break that pact
- but some scholars say this is more general. meethaaq comes from a word meaning bond.
yanqudhoona almeethaq: means we maintain good ties to our relations with other people, our family members, humans in
general, human rights, even animal rights. so we keep a good relationship/good ties to all of Allah's creation.
[13:21]
and those who maintain the relationships Allah has commanded to be maintained and fear their Lord and are frightful of evil
reckoning,
these qualities are about people of lubb, intelligence/worth/substance. intelligence here means those who use their aql to
recognize Allah. there are many people who're very intellectual who don't use their aql to recognize Allah - they won't count
as intelligent, even if they have a high IQ.
joining those ties that Allah has commanded: this is about "sila rehmi" - maintaining family ties.
this is very important and comes in many many ahadith.
in a hadith the Prophet(S) told us that a person who maintains ties isn't one who's good to when someone who does a favor
to them - then they're good to them. that's not what maintaining ties means. it means you keep ties even with those who're
not good to you.
now what is the degree/bare minimum of maintaining ties?

with family - it means a person says salam to them when they meet them, to call/communicate with them when someone is
sick, to congratulate them on happy occasions (such as marriage or birth), etc.
there's a LOT about sila rehmi in hadith.
there's another hadith where someone asked the Prophet(S) what do i have to do to enter Jannah and stay away from
Jahannum, the Prophet(S) said worship Allah, make no partners with Him, establish salah, give zakah, and maintain
relations (i.e. family ties).
another hadith:
the most commendable in the acts of maintaining relationships is to maintain relations with the friend of a dead father as
they did while he was alive.
even the parents' friends.
a lot of us have become really westernized, we don't maintain our own family relationships well, much less relationships
with the FRIENDS of our parents. this is something that's a part of our deen. it's not some cultural or old fashioned
traditional thing, it's a part of our deen.
some people think it means you have to be facebooking/whatsapping them all the time.
no it just means you communicate when they talk - respond with salams, etc, even if they've not been good to you, visit
when sick, etc.
fourth quality of the ulul albaab:
they fear their Rabb.
khashiya: that type of fear that is motivated love. they don't fear Him because of punishment, but because they don't want
Him to be displeased with them.
so there's one fear which is because of not wanting to be hurt, like if we fear a scary animal or a robber or something. but
there's another fear, like fearing your husband, which is only that you fear his being upset with you and loving you less,
basically just fearing his being displeased with you. or fearing your parents being displeased with you. not because they'll
punish or hurt you, but because you don't want to displease them. that's a different type of fear motivated by love.
the word "khawf" also means fear, and often comes with punishment, because this is about the fear of being hurt.
the 6th and 7th signs of ulul albaab:
[13:22]
and those who observe patience in order to seek the pleasure of their Lord and establish Salh and spend secretly and openly
from what We have given to them, and repel evil with good. Those are the ones for whom there is the ultimate abode,
this isn't regular sabr, this is that sabr done for the pleasure of Allah.
sooner or later everyone does sabr, this is human nature. you can't stay depressed for ever. disbelievers, believers, anyone,
we end up exercising some patience.
research has shown that even the worst trauma/tragedy - after 6 months, the worst is over. however bad it was, the worst
part of the pain goes down after 6 months.
but real sabr happens at the beginning, at the instant of tragedy.
once the Prophet(S) was passing by a woman who was crying over a grave, she didn't see/notice who the Prophet(S) was
when he told her to do sabr.
without seeing the Prohpet(S) she said somewhat rudely that you don't know what i'm going through.
later someone told her it was the Prophet(S), after which she was regretful and went to him (S) to apologize. at which he (S)
told her that sabr is what happens at the moment the tragedy hits you. so people might scream and cry at the beginning.
but it's at the beginning that really reflects whether you're patient or not.
so at that moment - do sabr at that moment, whatever happens, at that moment, you don't say anything displeasing to Allah,
even though you're in pain, and you're hurting.
sabr linguistically means to hold/control yourself.
so controlling your emotions and actions, and the whole purpose is to seek the pleasure of Allah. say "innaa lillahi wa innaa
ilayhi raji'oon".

once the Prophet(S) was with Aisha (R) and the candle went out, and the Prophet(S) said "innaa lillahi wa innaa ilayhi
raji'oon", and Aisha (R) said this is what people say when someone passes away, and the Prophet(S) replied that no any
difficulty that happens, (even small), say it, this is something that increases the strength to do sabr.
and that's why if someone is hurt by a tragedy, and they keep saying "innaa lillahi wa innaa ilayhi raji'oon", then even later
after the tragedy is over - and later, many years down the road, if the memory of the tragedy brings back some pain and you
say "innaa lillahi wa innaa ilayhi raji'oon" again - then even though it's many years later, you'll still get the same reward of
saying it the time that tragedy happened.
next part of the verse: about charity.
some scholars say that zakat is fard, it's good to do it openly.
and nafli/voluntary charity is best given secretly.
LAST quality mentioned of the ulul albaab: they repel evil with good.
what does this mean:
- most scholars say dealing with bad evil/negative things in life in a positive manner. so dealing with an injustice with
justice; if someone hurts you, then benefit them; if someone fringes on your rights/doesn't fulfill your rights, then full their
rights; if someone deals with you aggressively, deal with them in a patient manner; if someone doesn't forgive you, forgive
them, always be more gracious and noble than others are to you. it's permissible in Islam to take revenge, but it's always
better to pardon and make amends - for such people, their reward will be with Allah. in Surah al-Shoora, it comes as "3azm
ul-umoor", it's a very difficult thing, it's very great.
if everyone in the world dealt with negativity in a negative manner, then there would only be negativity. {{break the
cycle}}.
if for every thorn, someone gave another thorn, then the world would be filled with thorns.
but with every thorn there's a flower and with every flower there's a thorn.
so if we gave flowers, the negativity would go down.
there's a hadith that Musa (AS) asked Allah, which of Allah's servants has the most honor in the eyes of Allah. Allah said,
he who forgives despite having the ability to take revenge.
this is the description of ulul albaab.
all these things we should evaluate in ourselves and see to what extent do we have them, to what extent could we be
recognized as ulul albaab. and what are our shortcomings that we have to work on.
- the second meaning of repelling evil with good is that when the ululalbaab DO mistakes, they don't just do tawbah but try
to erase it with a good deed.
some people don't feel like their tawbah isn't accepted - then follow it up with good deeds. so don't just rely on the tawbah,
follow up the sin with good deeds, just give your life to Allah. so when a person replaces the bad deeds by good deeds and
coming closer to Allah, that really takes a person further along the road.
[13:23]
the eternal gardens they enter, and those as well who are righteous from their fathers, spouses, and progeny. The angels will
enter onto them from every gate
3adn: Jannah has 7 names and this is one of them.
Sala7a: those who were pious/righteous.
those who were righteous and eligible for Jannah, they can take their grandparents and parents and children and spouses
with them (as long as those others have Iman).
and some scholars say this doesn't refer only to biological family, but even spiritual family.
even the educational family. so in the jami'aat, there's the idea of your teacher, and your teacher's teacher, who's your "dada
teacher", or your grand-(father)-teacher, so you have teachers and grand-teachers etc. so the idea of
nisbah/connection/lineage is very prominent.

so some scholars say you could take your biology family, spiritual family, and educational family, as long as they had Iman.
[13:24]
(saying) Peace on you for the patience you observed. So, how excellent is the ultimate abode.
just like when you go anywhere, there are people who greet/welcome you, so in Jannah it'll be the angels doing that.
3uqbah: ultimate outcome
daar: abode
so 3uqba addaar: ultimate abode.
the next 2 verses are about 3 traits of the people of falsehood:
[13:25]
As for those who break their pledge with Allah after it has been made binding, and cut off the relationships Allah has
commanded to be joined, and make mischief in the land, those are the ones for whom there is the curse, and for them there
is the evil abode.
so these are those who don't follow the pledge to Allah after they ratified it in 3aalam-e-arwaah.
and they break the ties/family ties, etc.
how do they spread mischief? through sin/bad deeds, etc.
now, the answers to the questions that the mushrikeen had in terms of rizq/provisions in the world.
sometimes people (even today) think that how're you doing in the world is a reflection of how intelligent you are.
which isn't true - there are many people who're intelligent who're not doing financially well, and many people who have a
lot of money but aren't very intelligent.
[13:26]
Allah expands the provision for whom He wills and narrows it (for whom He wills). They are happy with the worldly life,
while the worldly life, compared to the Hereafter, is nothing but a little enjoyment.
so if Allah gives or doesn't give rizq to someone doesn't mean He's happy or unhappy with them. He can give it for any
reason..
but they think that Allah is happy with them if they have rizq.
however this life is trivial/futile/little thing to Allah.
it says in a hadith, that to Allah, the world isn't even worth the wing of a gnat.
there's no comparison with the akhirah.
so having things in this world doesn't have anything to do with Allah being happy or unhappy with them.
and even if you're happy now you don't know if it'll always stay that way.
and even if you're rich now, you don't know if you'll be bankrupt in a few years.
it's uncertain.
whereas the Akhirah/hereafter is certain.
this world will end, but the akhirah is eternal.
to bargain/give up the happiness and success of the afterworld for success in this world is a foolish bargain.
now in verses 27 to 30, Allah is mentioning again the difference between those who believe and those who disbelieve, the
people of truth and the people of falsehood.
[13:27]
The disbelievers say, Why is it that no sign (of their choice) has been sent down to him from his Lord? Say, Allah lets go
astray whom He wills and gives guidance to those who turn to Him,
this is something the quraysh etc used to ask - why doesn't the Prophet(S) do a miracle. and even though there WERE

miracles, they just wanted custom miracles according to what thye wanted. and when miracles did come, they still didn't
believe. and then Jibreel(AS) told the Prophet(S) that if he were to do a miracle as they willed, then they must believe
otherwise they would be punished.
there's this question that if Allah makes people astray, then that's not fair, why are they punished, when He did it, as if they
didn't have any control over their own actions.
as we've discussed before - it's because of their own bad deeds. when we do a bad deed, it puts a stain on our heart. and if
we keep sinning, it gets covered over. and THEN Allah puts a seal on the heart. so it wasn't because Allah put them at a
point of no-reeturn, it's because they insisted on sin.
anaaba means to return/to come back.
so what are the signs of people who turn back?
it's not about actions, it's something that heart-felt.
a person could be sitting in a place, turning to Allah in their heart, talking to Him and feeling bad about his sins, and no one
in the world around him could even know. it's an internal state.
so who are those people who turn to Allah?
Now this is a very well known verse [QUIZ HINT]:
[13:28]
the ones who believe and their hearts are peaceful with the remembrance of Allah. Listen, the hearts find peace only in the
remembrance of Allah.
the deeper the Iman, the deeper their contentment.
the deeper the belief, the deeper the peace.
"Alaa" means, with a lot of emphasis, bringing attention to something, like "Oh - BEHOLD".
so their hearts are contented with Allah, and then Allah says, that ONLY with remembrance of Allah can there be true
sukoon/itminan/tranquility/peace/contentment.
and it doesn't mean people don't have problems. it means their HEART is still content. you're not disturbed, you're worried
about your problem naturally, but your heart is still content, you're sleeping okay. you're not traumatized, you're still
connected to Allah.
there are people with no problems in life, but are not content. constantly worried, anxious, with depression, etc. they all
show lack of contentment.
so what brings contentment?
Iman and dhikr.
you can TRY to find contentment in life with other things, but no, ONLY with the remembrance of Allah will you find true
peace.
so you might try to watch something, or read a book, thinking you'll find some peace, maybe at first, for a little bit of time at the beginning it'll NUMB your problem, but it won't get rid of your problem.
and contentment of the heart won't get rid of your problem, but it'll get rid of the anxiety that surrounds it, that worry and
depression and tensions.
some people are surrounded by problems, but their heart is fine.
this is what Itminaan-e-qalb means. that the heart has that deep tranquility.
[13:29]
Those who believe and do good deeds, for them there is the bliss and a good place to return.
what does "Tooba" mean? good fortune. excessive happiness.
it's a superlative form.

highest level of complete happiness.

so a person who lives their lives of good deeds, they'll have Tooba and a beautiful place in the Akhirah.
they both seem to be referring to the Akhirah.
but another way to understand Tooba is that those who have contentment of the heart in this world, they can taste the
happiness of akhirah.
in Surah Rahman, there's a verse mentioning "two Jannah", two gardens, doubly rewarded in the Akhira.
just like in this world some people who're rich, they don't just have one house, they have two houses, one regular house, and
one summer home.
so just like that in Jannah, people will have two homes.
but one Ustadh said another way the idea of "two jannahs" is understood is that a person who has a life of Iman, dhikr, and
good deeds, than Allah grants them a jannah in this world as well. they have that peace and happiness.
so some scholars understand this word "Tooba" as great pleasure, good fortune, and happiness in this world as well.
and this happiness doesn't mean they'll be rich or millionnaires, but contentnment of heart.
[13:30]
Thus We have sent you, amidst a community before which many communities have passed away, so that you may recite to
them what We have revealed to you, while they disbelieve in Ar-RaHmn (the All-Merciful Allah). Say, He is my Lord.
There is no god but He. In Him I place my trust, and to Him is my return.
So many communities had passed away before, the 'Aad, Thamud, the nation of Musa (AS)... the Prophet(S) is being
addressed in this verse.
So this verse is talking about the mushrikeen - that they're being ungrateful, many nations had passed away before them but
to them He sent a scripture and a Prophet(S) telling them and teaching them to believe in Rahman.
This was a great bounty that Allah sent to them - the Scripture.
The background of this verse:
Abu Jahl heard the Prophet(S) praying to Allah "Ya Allah, Ya Rahman", and said oh you believe in two gods, Allah and
Rahman.
so Allah is saying replying to him, that this is My Rabb... no god but He...
so so these were the signs of the people of truth as opposed to the people of falsehood.
background of next verse:
Abu Jahl told the Prophet(S) that if he (S) wanted the mushrikeen to follow them, then he should use the Quran to cause the
mountains to be farther apart so that Makkah is bigger and there's more space to farm, and the rivers to gush forth so that
there's more irrigation. after all you're a Prohpet like Dawud and Sulayman (AS) for whom the earth was eased and the
winds were subject, and Isa (AS) had all these miracles too, etc. so why don't you do something like this?
In another narration Abu Jahl also asked the Prophet(S) to make a dead person to speak.
[13:31]
And even if there were a Qurn wherewith the mountains could be moved, or the earth could be split apart, or wherewith
the dead are spoken to, (they would not believe). In fact, every decision rests only with Allah. Are the believers not satisfied
with the fact that, if Allah willed, He would have brought all the people to the right path? And the disbelievers are
continually receiving affliction because of what they did, or it visits somewhere close to their homes, until Allahs promise
will come to pass. Surely, Allah does not go back upon His promise.
But according to one tafseer, the miracle of the Prophet(S) splitting the moon is a bigger miracle than the moving of the
mountains. and also when the Prophet(S) passed by, some stones would do tasbeeh, and that is more miraculous than dead
people speaking, because stones are more dead than dead people who were once alive. and when the Prophet(S) traveled to

Jerusalem and up to Heaven and so close to Allah, that was even more miraculous than the winds being subject to Prophet
Sulayman (AS).
the Sahaba really wanted the requests of the mushrikeen to be fulfilled so that their relatives/tribes etc might convert. but
Allah is addressing the believers - haven't they seen that despite so many other miracles they've still decided not to believe?
aren't the believers aware/content that Allah will guide whom He wills? {{The disbelievers have already made their
choice.}}
The last part of this verse is about how - because of some of the evil deeds of the disbelievers - something bad will always
happen to the disbelievers or come close to them. and the point of these is that they should take heed.
some scholars say this "bad thing" happening is:
- Conquest of Makkah
- day of judgment
- person's death
sometimes a difficulty happens to us because of our own misdeeds, or to someone close to us. and we shouldn't just say oh
Alhamdulillah thank God it didn't happen to me. even though it didn't happen to us, we should take heed that it might be
because of us..?
whenever there's a difficulty, the first thing we should think is that was it because of something i did?
sometimes ALLAH gives us difficulties to increase our ranks, because we make dua to reach high ranks in Paradise, and the
only way for us to reach them is through sabr through difficulties, so Allah gives those difficulties.
tests come to good people, and difficulties come to bad people.
so how do we know? how do we know if something happening to us is a test for higher ranks, or a difficulty to punish us.
scholars say look at your reaction to it.
if it makes you closer to Him, praying more, making longer dua, etc, it means it was to increase your ranks.
but if you're feeling distant from Him, it's a difficulty.
the thing to do is to try to convert it.
if you're feeling distant, turn it into an opportunity for higher ranks by actively making efforts to come closer to Allah
yourself.
[13:32]
Messengers have been mocked at before you, so I let the disbelievers go on for a while. Then I seized them. So, how was
My punishment?
Allah is saying just like previous nations were given despite, I give respite. But when the time is over, I seize them.
[13:33]
Is then He, who is watchful over everyone and over whatever he does, (equal to their false deities?) Still they have made
partners with Allah. Say, Give their names. Is it that you are informing Him of something on earth He does not know, or of
just empty words? But, their ill- designs have been made alluring for the disbelievers, and they have been barred from the
Path. And for the one whom Allah deprives of guidance, there is no one to guide.
the bad things disbelievers do have deadened their hearts. so bad deeds look good to dead hearts , and good things look bad
to them.
so if good things look bad to them, then naturally that stops them from doing good.
and so naturally they don't accept guidance.
[13:34]
For them there is punishment in the worldly life, and indeed the punishment of the Hereafter is even harder, and for them
there is none to save them from Allah.
So even if they're doing financially well and seem fine externally, they'll have punishment in this world - those who plot
against the disbelievers.

[13:35]
Here is the description of the Paradise promised to the God-fearing: underneath it the rivers flow; its food is everlasting and
(so is) its shade. This is the ultimate abode of the God-fearing while the ultimate abode of the disbelievers is Fire.
These verses are consoling the Prophet(S) and giving the promise of Jannah to the believers.
Now for the rest of the Surah, Allah addresses the people of the Book and those who reject the Prophethood (the Christians
rejected the Prophethood of the last Prophet(S) and the Jews rejected him (S) and Isa (AS).)
[13:36]
Those to whom We have given the Book are happy with what has been sent down to you. And among their groups there are
those who deny some of it. Say, I am commanded only to worship Allah and not to ascribe partners to Him. To Him I call
and to Him is my return.
There were some believers from the People of the Book (like ABdullah ibn Salam (R) who accepted Islam) - they loved the
Book. They rejoice at the Quran because they saw the truth in it, it fulfilled the incompleteness then they felt in the Torah or
the Bible.
When a person really understands the Quran - you really do rejoice at what has been revealed.
But some accept some parts of the Quran and reject others - this is referring to those from the people of the Book who
would say that we want some parts of the Quran to be changed because they're different from what we have in our books.
even today there are people like this - saying that we need to modernize and change the Quran, or that the Quran was for
men and we need to approach it from a feminist perspective!
this is the wrong way of approaching the Quran - approaching it with preconceived notions of what is wrong and right and
trying to force it to fit your own ideology - that's wrong.
so what about dealing with these kind of people?
[13:37]
Thus We have sent it down, being a command in Arabic. And if you follow their desires,
after the knowledge that has come to you, there shall be neither a friend for you against Allah, nor a savior.
[13:38]
We have sent messengers before you, and gave them wives and children. It is not for a messenger to bring a verse without
the will of Allah. For every age there are some rules prescribed.
ayah: scholars understand it either as:
- miracle,
- laws
so no Prophet(AS) can do a miracle or prescribe a law except with the permission of Allah.
People used to argue that if you're a prophet you shouldn't have a regular life like others ... like having wives and kids... but
there's nothing wrong with this and nothing contradictory to Prophethood, in fact it's not even detrimental. and anyway the
Christians and Jews know of Dawud (AS) and Solomon (AS) and all the other prophets having wives and children - it's the
sunnah of the Prophets!
and why did the Prophet(S) have 9 wives?
the point is that the public life of the Prophet(S) that people could see.
but no one could see his private life, except for his wives.
having a number of wives actually increases the number of eye-witness accounts from people of different backgrounds that helps us. gives us so much knowledge of Sunnah.
Isa and Yahya (AS) were the only 2 prophets who didn't marry, and ISA (AS) actually will marry when he returns.
[13:39]
Allah wipes off what He wills and affirms (what He wills), and with Him is the Mother Book.

This is connected with what we said earlier.

One of the objections of the people of the book was why are the laws of the Quran different?
why is it that the Torah had different laws, the Christians had different, and Muslims have different?
there are some basics, usool, that are shared among all the religions sent by Allah. i.e. Tawhid, Risalah, the afterlife, etc.
but some of the laws are different.
i.e. the laws of marriage, etc.
why?
most scholars have said because humanity is developing.
just like when a child is born, they wear clothes, and as they grow older, their size keeps changing and the older clothes are
no use, so you need new clothes. and that keeps happening until they reach around 18, now they're going to stay with the
same size for life.
in the same way, humanity was young, and the laws were tailored for them accordingly, until by the time of the Prophet(S),
humanity had now matured. So this is the miracle of the Shariah - that now this is the final set of lawss that humanity needs
till the end of time.
scholars say what does this mean - that Allah wipes what He wills and affirms..?
scholars have different opinions of what it means:
- laws of all the religions. this is not God "changing his mind", He's just erasing and modifying laws according to the
situations. just like if a patient comes to a doctor he'll give a prescription, then at another point of the course, he'll give
another prescription.
- the Lawh in Mahfooz is Umm ul kitaab- and everything's written in it. all the holy books, all the history and destiny of
humanity and the entire universe. including the things to be edited.
- free will and destiny.
[13:39]
Allah effaceth what He will, and establisheth (what He will), and with Him is the source of ordinance.
The source of ordinance/the "Mother of the Book".
What does it mean that Allah establishes what He wants and removes what He wants.
2 main meanings:
1. He abrogates whatever laws He wants, and retains whatever He wants. As He did with scriptures, replacing the Torah
with the Injeel, and so on, and in the Quran, some things abrogated. This is nothing to do with the Prophets' (AS) choices,
it's up to Allah. And it's all inscribed in the Lawh Mahfooz. How the Holy books were going to be, what they were going to
contain, and despite how they were changed by people, the original books are there. The Preserved Tablet. It has everything.
Everything that will happen in the universe is written down.
2. The other way to understand this verse is in terms of destiny and free will. Allah keeps what He wants, and wipes away
what He wants. He can decide the destiny of people. Allah's explaining destiny and how all of creation's destinies have
already been decreed, before any of us.
There's a hadith too, that when a child is born, everything about the child is written down, how long they'll live, what they
will earn in this world, what will they attain in terms of food, sustenance, etc and when they will die. So all of that is already
written for each person before they're born.
But at the same time - and this is a little tricky - there are Ahadith and verses in the Quran that say whatever Allah wills will
happen, but then the human can also will, but whatever Allah wills will overrule that.
So we do know that every human has free will.
Every person has masheeyat (from shaya2a, to intend), but Allah's over-rules it.
So we have will, but it's under the will of Allah.
In the Mishkaat (in the 3rd year of studies), there's a whole section of destination and free will, what we're covering here is
really simple.
Scholars have understood that free will is a part of our destiny.
So it's not black and white, it's not EITHER - OR.

Hadith qudsi, the crux of which is:

Taqdeer is one of the mysteries of Allah, and whoever tries to understand it will go astray.
because it's very hard for us humans, we think linearly. it's too philosophical.
there is an answer - but we don't really understand it.
it tends to be a circular debate.
but mentioned in the tafseer is that there are Hadith (and verses in the Quran) that there are certain deeds that can change
person's destiny. eg. if you do such-and-such, it'll add to your age, or your rizq.
eg. different ahadith about how if a person maintains kinship ties, it increases their rizq, or prevent a bad death. also a hadith
about how dua can change destiny. a hadith in musnad ahmed, that some sins can make a person deprived of their rizq. and
that serving parents can elongate life.
some scholars say the change in destiny is also a part of destiny.
so in all of this, how to reconcile whether you can or can't... scholars have come up with two types of destiny:
1. Taqdeer-e-mu3allaq. (attached/hanging/conditional). This is the type that's conditional. i.e. if the person does X, Y and Z
then this will happen to them. so when a person decides this or that, it's because there's a choice available for them in their
destiny.
like those adventure books they used to have, where you can choose your own adventure. eg. there's a mountain in front of
you, if you want to go up the mountain, turn to page 12, if you want to take the path around the mountain, turn to the next
page. so you ARE making your own choices.
so in the same way, fate/destiny has been written like that. so there is some decision, there are some things in our lives that
if we make certain decisions, they affect our destinies.
2. Taqdeer -e - mubram (?? couldn't hear). There is the type of destiny that is absolute, cannot be changed.
So there are things for which Allah can change the taqdeer, but that too is taqdeer.
If we understand Taqdeer as the knowledge of Allah, instead of the western understanding of destiny, if we just understand
Taqdeer as Allah's pre-determined knowledge of what we're doing to do, THAT is Taqdeer. So we do have free will, but
Allah knows what we're going to do with it.
So it seems like a circular debate.
Scholars don't spend a lot of time on this. We don't have to spend too much time on it. All destiny is written, some is
conditional, some isn't, we don't know which is which, so we live our lives as if we have freewill anyway. Allah writes what
He wills, and everything is written in Umm ul Kitaab.
[13:40]
And if We show you (O prophet) some of what We have promised to them, or We take you back to Us (before that), in both
cases you have only to convey the message, and We have to reckon.
Some scholars say this is referring to the worldly punishment, of the mushrikeen being defeated at Badr and hte Conquest of
Makkah.
Others say it's about the punishment of the Hereafter.
When the Muslims conquered and went on to spread the deen, even after that, the responsibility of the Prophet(S) was only
to spread the message, and then the Sahaba had to follow in his footsteps. So the job was to spread the message, but it was
up to Allah who believed or didn't.
[13:41]
Have they not seen that We are coming to the land narrowing it down from all its sides? Allah judges; there is none to repel
His judgement. And He is swift at reckoning.
"They" is referring to the disbelievers. More people were accepting Islam, so the lands/the earth under control of the
disbelievers was being reduced, and Muslims were gaining more and more.
So there are two ways to understand this:

1. About how Islam was overwhelming the surrounding areas and reducing the amount of land that was under the control of
the disbelievers.
2. When people are unjust, Allah gradually reduces the habitable land area of the earth where humans can live. This is
something we're hearing about in the news today, regarding the rising water levels where we hear that some of the world's
islands are going to be submerged underwater.
[13:42]
Those before them did devise plans, but all the real plans belong only to Allah. He knows what every soul earns, and the
disbelievers will soon know for whom is the excellent end.
The disbelievers will know on the Day of Judgement what the real outcome is going to be.
[13:43]
The disbelievers say, You are not a messenger. Say, Allah is sufficient as a witness between me and you, and those too
(are my witnesses) who have the knowledge of the Book.
They just denied the prophethood altogether.
So Allah tells the Prophet(S) to let them know that he (S) doesn't need their approval. He is the Prohpet(S) and Allah knows
that.
So Allah is a witness of the prophethood and so are the scholars of the People of the Book. They knew it, whether they
openly professed it or not. Whether they were lying about it or not.
SURAH IBRAHIM
Like Surah Ra'd, this is a shorter Surah, and like Surah Ra'd is Makki (although some verses are Madani according to some
scholars), and again Prophets are mentioned. Prophets Musa and Ibrahim (AS) are mentioned. This surah is called Surah
Ibrahim because of Prophet Ibrahim(AS)'s dua at the Ka'ba, mentioned at the end.
Sometimes the name of the Surah doesn't reflect the majority of the content of the Surah.
[14:1]
Alif, Lm, R. This is a book We have sent down to you, so that you may deliver the people, with the will of their Lord, out
of all sorts of darkness into the light, leading them to the path of the Almighty, the Praiseworthy
So the Prophet(S)'s job is to remove all of humanity from dhulumaat.
dhulumaat is the plural of dhulm, which means injustice or darkness.
multiples layers of darkness refers to all the different ways a person can be blinded or in darkness: shirk, kufr, false
beliefs/ideologies, sins, etc. A person may be a good person otherwise but are in darkness because of their lack of belief in
Allah.
So the Prophet(S)'s job was to take people out of the things that make their lives hard, give them problems, stress, anxiety,
issues, bad relationships, etc.
To take people out of the different darknesses of their lives and thoughts and habits, and to make them have a pure and good
life.
So the Prophet(S)'s job for us regarding the dunya was to teach us through the Quran. And the Quran does has the effect - if
studied and applied properly - that it will take people out of their social, emotional, intellectual, whatever darkness and take
them to a life that is illuminated. A person who has clarity in life has a much better life than someone who's in darkness,
can't see, etc.
And with regard to Hereafter, the Prophet(S) uses the Quran to help people beat the darknesses of the Akhirah and save
them from the Fire of Hell and bring them into the Noor of Jannah.
This is through the mercy of Allah. The Prophet(S) was the channel, doing this with the permission and guidance of Allah.
The Prophet(S) was the medium, but in reality it's because of Allah's permission.
Allah uses the word '3azeez', i.e. MIGHTY.

when a person knows they're on the path of Someone who's might and strong, then their efforts will not be on vain.
If a child is travelling with their dad, and they know their dad is strong and resopnsible, he'll take care of it, the child will
relax.
So we know that when we're on the path of the 3azeez, we can have Tawakkul and trust in Allah and know that we'll be
fine.
Secondly the Attribute used is "7ameed", i.e. Praised.
When you're on the path of the Praised, Allah too will show a lot of appreciation for it, Allah is worthy of praise and will
also be pleased, Raadhi with that person.
It's the effort of GETTING on the path that we have to do.
It doesn't mean we'll get to the end of the road/reach the destination, just stay on the path, and that counts.
[14:2]
Allah, the One to whom belongs what is in the heavens and what is in the earth. Woe be to the disbelievers because of a
severe punishment,
"Wayl" comes many times in the Quran. It means punishment/fate/consequence for the following people, the disbelievers.
Why? because they prefer to remain in darkness rather than to go into light.
Woe to those people because they made the wrong choice, and chose to remain in the darkness.
What are the signs of these people? Three attributes mentioned in the next verse:
[14:3]
to those who avidly preferred the worldly life to the Hereafter and prevent (people) from the way of Allah, and seek to make
it crooked. Those have gone too far in straying.
1. they loved/avidly preferred the worldly life over the afterlife
2. they deterred others from the path of Allah
3. they sought defects in the way of Allah
scholars say these are 3 traits/levels of denial.
1. They have not just love but lust for the dunya life. This blinds them to the Akhira. They don't think abuot the Akhirah.
Hadith: lvoe of the dunya is the root of all sin.
This point is not about HAVING the dunya, it's about having LOVE for it.
There's nothing wrong with having dunya, you can have a good house, good clothes, etc.
but if you have it in your heart, that's a problem.
poem by Rumi:
the dunya is like the ocean, and the boat is like the heart.
so the boat can travel on the ocean only when there's not water seeping into the boat.
but if there's a hole in the boat, the water will start seeping in, and the boat will sink.
so as long as the dunya is outside your heart, you'll stay afloat.
but the minute the love of the dunya seeps into your heart, it'll spiritually drown.
According to Tafsir of Qurtubi, any Muslim who has these three traits can also fall under this category of a painful
punishment. so it's not only for disbelievers.
2. So apart from loving the dunya - in order to conceal your own love for the dunya, you want other people also to do the
same things as you. you'll stop other people from the path of Allah.
people like this do exist.
it's called leg-pulling.
it happens, like when people don't want others to succeed.
many times, people don't want others to succeed/get ahead of them in the dunya.
we often think about this but don't realize it happens in deen, too.
many times we don't people to do better in the deen.
why? because if they do get ahead in deen, they make you look bad. when they do something right, they expose you in
contrast, show how wrong you are, they reveal your mistakes.

it's very dangerous when people want to pull others down just because they are down. and this can be done by Muslims too.
forbidding others from Allah's path.
3.
i) they look for opportunities to object about the deen. somethign that's so pure, without faults, flawless, they'll still try to
find something to object about.
leaving all of those things that convince a person that it is the true pure divine truth, these people leave all of that and look
for something here or there to have issues with. like maybe that the Prophet(S) had more than 4 wives, etc.
ii) sometimes people have their own preconceived notions and ideologies, and they look in the Quran and Sunnah to find
something that supports their own position. muslims do this a lot. for eg, Allah is Al-Rahman and Al-Raheem, to say it's
okay Allah will forgive us.
yes Allah is very Kind and Merciful, that doesn't mean you can just do whatever you like, don't fast, don't pray, don't do
anything you're supposed to and get away with it because "Allah's Merciful".
another example: people pick out one part of one verse in the Quran, that Allah wants ease for us, and say see, do whatever's
easy.
but "easy" doesn't mean whatever's easy for your "Nafs", it means WITHIN THE PARAMETERS OF THE SHARIAH,
don't select the hardest thing available to do. WITHIN the limits of Islamic law. but people find that one verse that fits what
they want to do, just to support their own position. this is another way that people seek crookedness in the path of Allah.
so these 3 qualities of disbelievers, but it fits for any Muslim who possesses these traits, may Allah protect all of us from
having any of these traits.
The next verse is an answer to an objection by the mushrikeen.
They said if the Quran was in some other language, we'll believe in it. Like when they said that we won't believe if the
Prophet(S) isn't an angel or something.
[14:4]
We did not send any messenger but (speaking) in the language of his people, so that he might clearly convey the message to
them. So, Allah lets go astray whom He wills and lets find guidance whom He wills. And He is the Mighty, the Wise.
So every Prophet(S) that was sent spoke in the language of their specific people.
Naturally, in the mother tongue, we're best able to communicate and propagate the message. All the Prophets were native
speakers of the language of the people they were sent to, and they spoke to the people in that language, because that's the
best medium. The only exception is Prophet Loot(AS), who grew up in Iraq, but migrated to Shaam and learned the
language of the people there, and was a prophet of their area, so he preached in their language. So this verse doesn't mean
the Prophets didn't know any other language, but that they spoke to the people in the people's language.
So the last Prophet(S) spoke in Arabic.
However, the last Prophet(S) was sent to all of humanity, not just the Arabs.
So how do we reconcile this seeming discrepancy?
The Prophet(S) was in fact sent to all of humanity. The Ummah of the Prophet(S) is whom he(S) was sent to. There are two
types here:
- Ummat - e - ijaabah. The people who accepted Islam.
- Ummat - e - da3wah. The people to whom the Prophet(S) was sent but they didn't believe. The Prophet(S) is the prophet of
all of humankind till the end of time.
So the first people he was sent to were Arab, and so was he, so it was natural that the Quran was revealed in their language
and spoke to them in Arabic.
But what about the non-native Arabs and all the other people, Arabic isn't their language? So in light of this, how can we
understand this verse saying that all Prophet(AS) spoke in the language of the nation they were sent to.
So for people like us - to understand why Arabic is so important, the other hypothetical option would have been:

- Allah sent the Quran in the language of all people, different versions of Qurans sent to different prophets, each speaking
the language of each group of people.
but there wouldn't be that unity there.
with one language, one quran, one shariah, this brings a shared unity.
there are many things different amongst Muslims, but there are some basics that are shared. learning how to read the Quran,
learning some simple arabic, knowing the Kalimah, a few surah, these things are all shared among Muslims, they're part of
Muslim life.
the purpose was to unite us all under one Prophet, one Book, one Shariah.
what's the significance of Arabic?
1- It's the language of Paradise. There's a Hadith, we should love the Arabs for 3 reasons:
- I'm an Arab
- the Quran is in Arabic
- the language of the people of Paradise is Arabic
there's a narration in one of the tafseers as well that Adam (AS) spoke Arabic in Jannah, but Allahu a3lam.
(love the ARABS doesn't mean "love Saudi Arabia")
Some scholars have said that the original language of all the books (in the Lawh Mahfooz) is Arabic, and when Allah
revealed them to the Prophets, those were translated versions into the local people's languages.
2- This language is very scientific. It became the native language of places like Syria and Iraq later. It became their
dominant language later. And this is a living language, unlike Syraic, the old forms of Hebrew, Latin etc - those are dead or
dying languages. They're not languages that many people still speak today. Despite its having become very colloqual, it's
something that's living and which is shared with the Quran and Hadith. It's not as different as the difference between new
english and old english.
a lot of the people who study Arabic were not muslims, and they teach it in universities. so if non-Muslims can learn it, why
can't we?
it's a beautiful and symmetrical language, if we just know a few rules, things fall into place. if we study more languages, we
can actually appreciate Arabic in comparison. Most people who study Arabic are written by non-Arabs. the classical Arabic
texts are written mostly by Persians. non-Arabs are actually usually better than Arabs at it. people who learn a language as a
first language just know it naturally, they can't really teach it technically.
there was a scholar in Syria who had a question about the Arabic language and asked very high level Arab teachers, but they
couldn't answer his question. but when he travelled to Pakistan, even a junior-type teacher was able to clearly answer him.
so non-Arabs actually put more thought into because it's not their native language. if we don't get it, it's because either it's
not being taught properly, or we're not studying it properly. otherwise
there's more to take from the Quran when we learn its language, rather than just reading translations.
[14:5]
Surely, We sent Ms with Our signs saying to him, Bring your people out of (all sorts of) darkness into the light, and
remind them of the Days of Allah. Surely, there are signs therein for every one who observes patience and gratitude.
The children of Israel were already believers, but between the time when they came to Egypt with Yousuf(AS) and Musa
(AS), there was 400 years. They became slaves, and during this time they got influenced by the religion of the Egyptians.
They started worshipping the calf.
so Allah at this point is referring to their darknesses of shirk and false beliefs.
what does "the days of Allah" mean here? Scholars say:
1. the difficult changes/revolutions/wars that make history. eg. how nations rise and change. so this is to remind the chilren
of Israel how at one point Yousuf (AS) was the minister of Egypt, and how they were enjoying the good things of Egypt,
but how, later their lives took a turn for the worse.
2. it could also refer to the happy days, the favored days. the favors of Allah. it could refer to the Mann and Salwa, or the

water pouring forth for them from the rocks.

So remember the good times, the bad times, the moments of favors and bounties from Allah.
scholars explain that when a person is disobeying Allah, and He wants them to come to the right path, there are two ways
this can be done.
a) remind them of the punishment that came to them when they went astray
b) remind them of His blessings, to take them away from their disobedience and remember Allah
this is for every person who is Sabbaar and Shakoor.
These are exaggerated terms - a person who is VERY patient, and VERY grateful.
These two traits of Sabr (patience) and Shukr (gratefulness) are very important.
Hadith, Iman has two parts: sabr and shukr.
another hadith: astonishing is the state of a believer, there's good for them in everything. if something good happens from
Allah, he is grateful, and that's good for him, and if something bad happens, he's patient, and that's good for him.
so for a believer, it's a win-win situation.
whether times are good or bad, they're either doing sabr or shukr, so they're doing fine.
if you do sabr in hard times, it's easy to do shukr in good times.
what does sabr mean? it means you hold yourself. you don't say things that'll make Allah angry. when you're trying to stay
away from sin. and you do good.
it's part of sabr to do shukr. to remember that things could have been worse.
to show shukr in that difficulty, that actually helps in sabr.
sabr and shukr work in tandem.
when you do shukr, you remember Allah's done so much good, then you're able to do more good deeds.
when a person is in a state of shukr, there's always an element of sabr, and vice versa.
the next verse is also about shukr.
[14:6]
And when Ms said to his people, Remember Allahs blessing upon you when He delivered you from Pharaohs people
who had been inflicting a grievous torment on you, slaughtering your sons and leaving your women alive. In that there was
a great trial from your Lord.
So Musa (AS) is reminding them to do shukr of Allah for how He delivered them.
[14:7]
(Recall the time) when your Lord declared, If you express gratitude, I shall certainly give you more, and if you are
ungrateful, then My punishment is severe.
This is a very beautiful and famous verse.
Kufr can also mean ungrateful.
This verse has two parts, and Allah wants everyone to hear this loud and clear.
It's very beautiful, it's almost like a secret.
This is a promise Allah has made for us in the Quran.
Allah is promising, with EMPHASIS, if you do shukr, I DEFINITELY definitely WILL give you more.
so this is a secret key for maintaining the blessings Allah has given you. So if you're happy you're a believer, thank Allah
for it, and He's increase the blessings of your Iman, if you're happy for the happiness of your husband, do shukr and Allah
will put more blessings and happiness with him, if you do shukr for your family, show gratitude and Allah will definitely
increase the happiness you have with your family.
The second part of the verse: now if we've ungrateful, Allah *should* have said that I'll DEFINITELY definitely
DECREASE your blessings. But Allah doesn't say that. He doesn't even say that if you're not grateful, I'll definitely

definitely punish you.

But Allah doesn't put emphasis on that.
this means that an ungrateful person might actually be forgiven. this is good news for ungrateful people like us.
what is shukr actually? it's 3 things, if you have all 3, it means you've done shukr:
1. you acknowledge the good things that Allah has given you. acknowledge it by your heart and your tongue.
2. love the Being who you gave you those blessings. so this is a function of the heart. you feel the love. so there are those
who just say Alhamdulillah for what they have but they don't have love in their hearts. that's not gratefulness.
3. to listen to the One who gave you those bounties, obey them.
this is all true shukr. if we don't have all that, it means our shukr is lacking, or we're people who show ungratefulness.
[14:8]
And Ms said, If you and all those on earth become ungrateful, then Allah is free of all needs, worthy of every praise.
This verse shows that Allah doesn't need us to do shukr.
We're human, so when we do something for people we may actually want people to appreciate it, and thank us. But Allah's
not human. He doesn't need anything from us.
If we do shukr, we're not doing Him a favor. If we do shukr, we only benefit US, ourselves. So Musa (AS) said that even if
every single person on earth doesn't show gratitude, there's no loss for Allah. He's Independent, Self-Sufficient, and He's
intrinsically Praised anyway. He is praised anyway.
[14:9]
Has there not come to you the news of those before you, the people of NH, d and Thamd and of those after them. No
one knows them except Allah. Their prophets came to them with clear signs, but they put their hands into their mouths and
said, We reject what you are sent with, and indeed we are in confounding doubt about what you are calling us to believe.
Why are the people of Nuh, 'Ad and Thamud being mentioned? because the mushrikeen of Makkah and the Jews and
Christians knew of them, and when they travelled for trade, they would actually pass the ruins of Ad/Thamud.
What does it mean that they placed their hands over their mouths? Either:
- the disbelievers covered the mouths of the Prophets (AS) to stop them from giving the message of Allah.
- the disbelievers covered their own mouths out of astonishment/disbelief.
[14:10]
Their prophets said, Is it in Allah that you have some doubt, who is the Creator of the heavens and the earth? He calls you,
so that He may forgive you some of your sins and give you respite up to a specified term. They said, You are no more
than a human being like us. You want to prevent us from what our forefathers used to worship. So, bring us some clear
authority.
So these were the 3 doubts/objections that all the prophets were faced with:
- you're just a human like us
- you want us to stop following our own religion
- give us some clear proof. even though the Prophets (AS) did come with miracles, but they wanted customized miracles...
they weren't satisfied, Thamud actually got the exact miracle they asked for but they still didn't believe, they were never
satisfied.
[14:11]
Their prophets said to them, We are no more than a human being like you, but Allah bestows His favour upon whom He
wills from among His servants. It is not for us to bring you an authority without Allahs permission, and in Allah the
believers must place their trust.
The Prophets(AS) clearly said yes we're humans like you... this clears what some people say about the Prophet(S) not being
a human or something.
fadhl: to give someone a higher rank
manna: to favor, give great blessing

this was the humility of the Prophets(AS) that they didn't say 'we have a higher rank than you', they used the word "manna"
not "fadhl", that Allah just favored them greatly.
these replies from the Prophets (AS) answers all three objections of the disbelievers.
and in the end they say they trust Allah, this is the trait of believers. they use all the means given to them to do things the
right way. but they don't trust their actions, they trust Allah.
if we're sick, we do go to the doctor, do get prescriptions, do take the medicines, so we use the means, but we don't trust the
means. we trust Allah and recognize that if we get well, it's because of Allah, not them.
Iman and a part of hidayah is to have tawakkul.
[14:12]
What is wrong with us that we should not put our trust in Allah when He has guided us to our paths? We shall, of course,
endure with patience all your persecutions; and all those who have to trust should trust only in Allah.
so this is a part of doing da'wah. EXPECT opposition. anyone who's preaching, expect opposition, and sometimes it'll come
from Muslims, out of jealousy or other reasons. but still persevere.
so the Prophets (AS) said we'll still preservere, we're endure with patience.
if you really want to trust anyone, trust Allah. we do trust our family, our kids, our spouses, our families, but the only Being
we can truly rely on is Allah. The only truest trust is on Allah, because He's the One actually doing things. He's in true
control, control on people, their hearts, etc.
relying on people or things can fall flat on its place. that reliance can deceive you, or fall flat on its face. but not true
reliance, that's the best reliance, on Allah.
[14:13]
The disbelievers said to their prophets, We shall certainly expel you from our land unless you come back to our faith. So,
their Lord revealed to them, We shall destroy the transgressors,
Hijrah - Musa (AS) and his people had to do hijrah, the Prophet(S) had to do hijrah, Ibrahim and Lut (AS) had to leave as
well.
So this is among the sunnah of Allah, a common Sunnah among the Prophet(S).
referring to this difficulty they had to face, the disbelievers would say this - that they'd expel them.
millat means entire lifestyle, which includes rights to life, a whole system, tradition, a way of life.
it's inclusive of deen but encompasses more than it.
so the disbelievers wanted the Prophets(AS) to come back to their deen...
but the Prophets (AS) never did shirk to begin with. so why were they saying this?
because it was an assumption of the disbelievers that they were a part of their shirk before they became Prophets.
[14:14]
and shall certainly let you dwell in the land after them. This is for the one who is fearful of standing before Me and is fearful
of My warning.
Allah revealed to the Prophets(AS) that He would definitely settle them down in land after the period of exile/persecution.
wa3eed: warning or threat.
and we see that Ibrahim (AS) settled in Shaam, Yousuf (AS) settled down with his father, Musa (AS) went back to the area
of Philistine, and the Prophet(S) had the Conquest of Makkah and then settled down in Madina. (this settling could mean
settling in Madina or it could be referring to the Fath-e-Makkah).
so Allah is telling the Prophet(S) that he will have to migrate and will be settled thereafter, but it's conditional - you have to

have fear of Allah. you fear standing before Him.

As He says elsewhere, Allah only helps those who helpes themselves.
scholars say this promise is not for those who openly violate Allah's commands.
there's another verse that says don't fear others, fear Me. this is taqwa at the individual level. when people change
themselves, THEN Allah will change their situation.
so if someone feels like they were violated or are suffering, or injustice was done, then the way is to work on yourselves,
until Allah makes it a possibility for them to be settled down after their loss/persecution/defeat.
[14:15]
They sought final decision (by demanding the divine scourge), and (thus) every obstinate tyrant failed.
istaftahoo: also means to seek victory
who was seeking a decision? scholars say:
- those who wanted to be victorious. so it could be the believers.
- it could be the disbelievers
- it could be both. both sought a final decision by trying to be successful.
but who are the losers? the ones who're tyrannial, unjust and stubborn.
some scholars have said this is giving glad tidings of Badr and other victories for the Muslims.
[14:16]
The Hell is pursuing him, and he shall be made to drink pus-fluid,
so it's loss not just in this world, but in the Akhirah - which is the REAL final decision.
waraa2 literally means behind, but also before him, literally, "pursuing".
[14:17]
which he will arduously sip, and will not be able to swallow. Death will come upon him from every side, yet he will not die,
and still a heavy chastisement will be ahead of him.
even though the person will be going through the kind of misery and suffering that would cause death in this world, they
won't die, because there is no death in the next world.
as in Surah Taha, they will neither live nor die. an in-between stage that no one in this world can really understand, just like
we can't really understand Jannah either.
the next verse is about those who did good in this world, their deeds will be wasted because they didn't have iman.
[14:18]
The deeds of those who refuse to believe in their Lord are like ashes blown away by the wind on a stormy day. They will
have no control over what they did. That is the farthest point of straying away from the right path.
so the good deeds they did in this world, they get their compensation in this world, but it's lost to them in the akhira.
[14:19]
Have you not seen that Allah has created the heavens and the earth with truth? If He wills, He can put you away and bring a
new creation;
this is the Qudrah of Allah.
if Allah wants - He's the Khaaliq, and He can remove a creation and replace it with another. so our believing or disbelieving
in Him can't do anything to Allah.
and this is connecting to the previous verse, and not any kind of injustice from Allah.
[14:20]

and that is not at all difficult for Allah.

now, there's a discussion amongst the disbelievers.
it'll take place either on the day of judgment, or in Hell.
[14:21]
All of them shall appear before Allah. Then, the weak shall say to the arrogant, We were your followers. So, can you
relieve us a little from Allahs punishment? They will say, Had Allah guided us, we would have guided you. It is all the
same for us whether we deplore or endure, we have no way out.
the "weak people" is referring to the followers.
the "arrogant" ones were the leaders.
"mughnoon" comes from "ghani" which literally means to be wealthy.
but in this context it means to save someone.
the leaders will blame Allah - that if Allah had guided them they could have guided the others. this is just an excuse.
ajazi3naa: to be impatient/anxious/or vent impatience
interestingly, the leaders will understand this, that being patient or impatient doesn't make a difference, there's no choice.
in the akhirah we have no choice.
but in this world, we have a choice to show either patience or impatience.
if we do patience in this dunya, it'll help us in the akhirah.
so this verse was about people in Hell talking amongst themselves.
in the next verse, we see that Satan will himself address them.
[14:22]
The Satan will say when the matter will have been decided, Allah promised you a truthful promise while I gave you a
promise and did not fulfill it. I had no authority over you, except that I invited you and you accepted my call. So, do not
blame me, but blame yourselves. Neither I can come to your help, nor can you come to my help. I disown your associating
me with Allah in the past. Surely, there is a painful punishment for the unjust.
"when the matter will have been decided": this refers to the final judgment on the day of judgment.
when we say, "oh i did this because of shaytan... shaytan did this or that", we give shaytan a lot of power - he doesn't have
as much power as we attribute to him... Shaytan will say i enticed you, i tempted you, i invited you, but i never made you do
it. you accepted my invitation out of your own free will.
this is interesting - when we're kids and we get into trouble, the bad kid usually responds in the same way - i didn't MAKE
you do it.
in this world, we tend to blame someone who pressurized us, etc. but we can't really blame them. we're independently
responsible for our own decisions.
our own nafs is actually more powerful than shaytan.
whenever we do something wrong, we can't always say oh shaytan tempted me.
shaytan will say in the end that your blame is not properly placed, if you want to blame anyone, blame yourselves.
This is Allah's grace and mercy upon us that He's informing us about Shaytan's trickery and deception, and what he's going
to do.
many times we think it's just such bad times, and there are so many bad forces in this world, and people are like this
nowadays, and we were just pressurized etc, and this wasn't our fault, there was too much pressure so Allah will forgive us
etc...
but actually what we do is our own decision, we can't blame anyone but ourselves.

[14:23]
And those who believed and did good deeds shall be admitted to Gardens beneath which rivers flow, living there forever by
the will of Allah. There they shall greet each other with Salm.
the angels will be greeting the people with salam, the greetings between people will be peace. there will be no hurtful
feelings, no pain, no nothing. just a place of happiness and peace, reflected by this greeting, salam.
verses 24 to 27 are a set of verses with a very beautiful explanation describing good and evil, describing a believer and a
disbeliever.
so there's this duality again, as there was in Surah Ra'd.
comparing pairs in nature.
so firstly, describing trees, two types of trees.
[14:24]
Have you not seen how Allah has set forth a parable: A good word is like a good tree, having its root firm and its branches
in the sky.
kalimatun tayyibah: pure word
most scholars say this is the kalimah, i.e. Laa ilaha illa Allah, or it could represent Iman. so a pure word is like a pure tree.
Tayyibah: good and/or pure.
So what is a good/pure tree like? Firm deep roots, high spread-out branches.
And its third attribute is in the next verse:
[14:25]
It brings its fruits at all times with the will of its Lord. Allah sets forth the parables for the people, so that they may take
lesson.
So a good tree has deep roots, high branches, and always bears fruit.
[14:26]
And the parable of a bad word is like a bad tree, removed from the top of the soil, having no firm root.
the word of disbelief is the evil/bad word.
khabeeth: bad/miserable/impure.
"maa lahaa min qaraar": it doesn't have stability, because the roots aren't deep, just off the top of soil.
Now understanding these two parables.
How is the pure word like the pure tree?
Allah hasn't specified which tree. But scholars say Allah actually refers to the date tree, the date-palm.
and there are many ahadith, the Prophet(S) was asked which tree is beneficial and like a momin, always benefitting, he (S)
said a date tree.
1. the reason a believer is compared to the date tree is because of iman/belief, and this is like the root. the roots cannot be
shaken. it can't be shaken/taken out by small accidents and issues in this world. if there's a tornado, a tree with deep roots
won't be uprooted.
2. now the branches are way up high. so the fruit of the date tree is way up high. the fruits aren't affected by the impurity of
the land, the pollution below. so a momin's deeds aren't affected by the bad things that are going on in the world.
3. the branches are high - this is symbolizing our deeds. our deeds are always looking towards the heavens, facing towards
Allah, doing for the sake of the pleasure of Allah. whatever a believer does, some kind of dhikr, ibadah, or whatever, it's
always connected to Allah.
4. the fruits are for all seasons. all-year round. so you can eat a date at any point, you can even it eat half-done, half-ripe, or
fully ripe. so this is the condition of a momin, at any time, in any situation, happiness, sadness, youth, old age, slavery,
freedom, in all conditions of life, they're doing something that's beneficial for others. they're helping others.

5. hadith: the date tree is beneficial for everyone.

even the bark is useful, the leaves are useful, the dates are useful, even the pit of the date is useful.
so in the same way, everything a momin does, what they say or do, whatever efforts they put in this world, are beneficial for
others in the world.
Now, understand the evil/impure tree.
What are the similarities between the bad tree and disbeliever.
Scholars say this is referring to a tree that in Arabic is often called the Hanzal. it's a type of tree - it's called bitter apple,
which is not really a tree, it's a vine. it looks similar to the vines of a watermelon patch... the roots are not deep. they're very
easily taken out. so a disbeliever is being compared to this type of tree - a vine.
1. because they can easily be uprooted.
any issue in life, any problem, they can easily lose their ground. they don't have any faith to keep them rooted, to keep them
from falling on the ground. they have no foundtions. their beliefs have no real base.
2. because they're so close to the ground, they're affected by the filth and bad thigns of the world.
3. the truth of their deeds is that they're worthless. the fruit of this tree Hanzal is very bitter. it's used only for some herbal
medicines, but otherwise it's not something that people eat or gain happiness from or enjoy, it hasn't got much worth in the
eyes of Allah.
[14:27]
Allah keeps the believers firm with the stable word in the worldly life and in the Hereafter; and Allah lets the unjust go
astray; and Allah does what He wills.
what's the "firm/stable word"?
Qawl Thaabit: scholars say this is also referring to the kalimah.
so even if shaytan tries to deceive them, issues, temptations, difficulties in this world etc till their dying moment, and even
in the akhirah - this kalimah will protect them.
hadith: when a muslim is questioned in the grave, he'll say the kalimah.
hadith, the Prophet(S) told the sahaba when you bury any of the muslims, pray for their steadfastness, because they're now
going to be questioned.
if they live their lives with the kalimah and according to it in this world, then Allah will grant them the ability to say the
kalimah at the time of death, and in their graves as well when they're asked.
hadith: (angels) munkar and nakir will ask in the grave, who is your Rabb, what is your deen and who is this person
(referring to the Prophet(S)), and the muslim
will say - if they had iman and kalimah in their heart - they will give
the right answers.
this is what this verse is referring to. Allah will keep them steadfast in this world and in the akhirah, and actually the akhirah
starts for you the minute you pass away.
whereas for the disbelivers/munafiq - there will also be questions, but they'll reply i don't know, i don't know, we just used
to say whatever others used to say. they won't be able to answer correctly because they didn't have iman in their hearts in
this world.
the whole concept of the grave, the difficulties of the grave, what's the haqeeqat behind it all? there's a whole section in the
Mishkaat Sharif about the hadith about the qabr, the questioining in the grave, the difficulties in the grave, or the eases...
some people even muslims have doubts about this, but this is all true, and there are many verses and ahadith and even
mutawatir hadith, that have been strongly authenticatd, that attest to these facts, that the happenings in the grave, this is a
part of our aqeedah/belief. they're definitely going to happen.
Now, the next few verses are about the disbelievers and about the believers.
so we note that Allah's organization is often first about the disbelievers and the punishment, and then about believers and

ease and glad tidings.

[14:28]
Have you not seen those who adopted disbelief in exchange of Allahs favor and caused their people to disembark at a land
of total destruction,
kufran: means in disbelief or in ingratitude.
so Allah sent an invitation to guidance, and instead of accepting the favor, they changed it to ingratitude or to disbelief.
Mufassireen say these were the mushrikeen leaders of Makkah, who changed the bounty of Islam and being given a
Prophet(S), and instead of accepting it and helping their people, they caused their people to move/shift/substitue to
destruction.
[14:29]
(which is) the Jahannam. They shall enter it; and it is an evil place to dwell.
[14:30]
They have set up partners with Allah, so that they may mislead (the people) from His path. Say, Enjoy (for a while). Then
your ultimate journey is to the Fire.
Ascribing partners to Allah => the result is moving away from Allah.
So these verses are addressing the mushrikeen of Makkah. even though the Quran was in their language, the Prophet(S) was
from their own people, they were ungrateful, and they led their own people to destruction.
the word "andaad" is the plural of "nidd", which means to be "likened", to be partners. partners can be other things as well.
nowadays people say we don't do shirk, but this partner can be dunya, or anything that a person fears or loves or has some
type of yearning for, equal to that for Allah. So nowadays people are more fearful of their boss than Allah. they think their
job/boss is the one that gives them their money, etc.
[14:31]
Say to My believing servants that they should establish Salh and spend, secretly and openly, out of what We have given to
them before there comes a day in which there is neither a trade nor friendship.
Allah is saying tell MY believing servants, like when a person says, tell MY children, tell MY friends, so we belong.
so two things are mentioned about a believer:
- salah. this is the distinguishing factor between a believer and disbeliever.
- spending in the sake of Allah. scholars say when it comes to fard, do it openly, i.e. in a way that people do know. but for
nifl sadaqah, do it in secret, because we don't want to have the slightest chance of hypocrisy/insincerity/show-off anything
in their intention while giving. not like it is in some places like America, like they have days where you can donate xyz
amount and get your name publicized on a big plaque in your honor, so that people know, that's not an Islamic concept.
that's unIslamic. in Islam, you'll be more rewarded, the less people know about it.
on the day of judgment, buying/selling etc will have no importance.
and secondly, there'll be no friendships.
so people might in this world think that my money or friends will help me. but no such thing will work on the day of
Judgment.
khilal: close friendship
even close friendships won't help. the only exception is those friendships that were made for the sake of Allah.
hadith: those friends whose friendship was only for the sake of Allah, Allah will grant them shade under His throne.
the next 2 verses are about Allah's Qudrah.
[14:32]
Allah is the One who created the heavens and the earth and sent down water from the sky, then brought forth with it
sustenance for you from the produce, and subjugated for you the ships, so that they may sail in the sea with His command,

and subjugated for you the rivers;

sakhkhara: is usually translated as "to subjugate", but here it means to make them for you for your convenience, it doesn't
necessarily really mean that they're in your control and you can command them.
Allah is mentioning these signs that are apparent to everyone, and everyone benefits from them. the boats, the sun, rivers for
irrigation, etc we benefit from all of them.
so this doesn't mean that we have control over the rains and the oceans, but that Allah's put the currents and oceans that help
the ships steer and go fast, the direction of the rivers' flows, natural irrigation, etc all for our convenience.
[14:33]
and He subjugated for you the sun and the moon, moving constantly, and subjugated for you the day and the night,
daa2imeen: this comes from the word "habit", they work constantly, habitually, non-stop, since the beginning, and nothing
has changed, they never pause or need recharging. they're in motion ALWAYS, till Allah commands them to stop.
[14:34]
and He gave you whatever you asked for. If you (try to) count the bounties of Allah, you cannot count them all. Indeed, man
is highly unjust, very ungrateful.
this is a famous verse that we should know.
after mentioning all these things that Allah has given us, He mentions how we're ungrateful.
what does it mean that Allah granted whatever we asked for?
- this doesn't mean like we wanted a diamond ring or something...
- this means that He has given us everything that's worth asking for, without our even asking for it, like making us believers,
giving us the sun, the moon, and life, etc.
- then the point comes up that instead of asking other stuff, if only we asked Allah for things WORTH asking for, and which
He wants us to ask for, such as His love, mercy, Rahmah, we want to be good, be purified etc...
we can't enumerate the things we have...we can write thousands and thousands of pages but still can't even enumerate them.
everything in our bodies, every cell, every nerve ending, every joint, so many things we eat and get from the earth, the food
we eat, our joys, the whole universe that's functioning perfectly...
dhuloom => very unjust.
we're disobedient with the blessings Allah has given us.
Allah's given us tongue, eyes, we misuse them.
He's given us time, we misuse it.
we don't be grateful to Him.
on top of that, we complain.
we have so much, but for the one thing we don't get that we wanted, we complain.
this is very unjust. it's dhulm.
Allah isn't saying this is about disbelievers, He says "insan", it's a trait of human beings. we have so much but we still
complain. we're not a victime, we're not MADHLOOM, in fact WE'RE the dhaalim, and not just a dhaalim but a BIG
DHAALIM.
and this is also the attribute of the kuffaar.
everything's that good - they're happy and think this is all to their own credit.
we think we're entitled to it, that we deserve it.
Prophet Ayyub (AS) said I can never thank You enough, even if I spend my whole life in sajdah, then Allah said NOW you
have done shukr.
becauase shukr is the realization that no thanks is enough.
The next verses have the dua of Prophet Ibrahim (AS).
The Mushrikeen of makkah knew Ibrahim (AS), they had a connection with him, they claimed to follow him.
[14:35]

(Recall) when Ibrhm said, My Lord, make this city peaceful, and keep me and my children away from worshiping idols.
So Ibrahim (AS) left his homeland and with his wife Sara who was also his cousin, and settled in the area of Sham. And he
returned, and he had had Ishaaq (AS). and while they were travelling, there's this long story when they stopped by a king
near the area of Egypt. The king tried to first take Sara away from Ibrahim (AS) but Allah paralyzed him every time he tried
to come close to her. And he eventually set Sara free and gave her back to Ibrahim (AS) and because he had realized they
were special people, he also gifted a slave called Hajirah (AS). She became the wife or concubine to Ibrahim (AS), and
Allah told them to go to Makkah, so Ibrahim and Hajrah (AS) went with their infant child Isma'eel (AS). Then Ibrahim had
to leave them in Makkah, and at the point that he was leaving them, Hajirah asked are you leaving us here without anyone to
take care of us?
She asked thrice but Ibrahim (AS) didn't reply, so she said has Allah asked you to do this, to which he (AS) nodded yes, so
then she said - then Allah will never waste us.
Ibrahim (AS) left, and he couldn't see them but he was at the outskirts of Makkah and then he made this dua for the city and
for his son that he was leaving behind:
Obviously, in a peaceful city, much progress can be made, people can progress, grow, etc.
and in his humility, despite being a Prohpet of Allah, he asked to be protected from worshipping idols.
now many of his descendants and his son and their descendants in fact didn't do any idol worship, but some did, for example
the people of Makkah at the time of the Prohpet(S) were mushrikeen, so the prayer wasn't accepted for everyone.
some scholars say that when he said "baniyya", he meant his own son, directly from him. meaning his direct son, not all of
his descendants.
[14:36]
My Lord, they have misled many a people. So, the one who follows me does surely belong to me. As for the one who
disobeys me, then You are Most-Forgiving, Very-Merciful.
so those who obey me are *really* from my lineage.
scholars say:
- those who disobeyed (the belief) of Ibrahim (AS), they're the disbelievers, but to punish them or not is Allah's choice,
because punishment is Allah's decision. so here, Ibrahim (AS) didn't say "punish them", nor did he say "don't punish them".
He just referred to the traits of Allah, that You're Ghafoor and Raheem, You can forgive and be merciful, it's Your choice.
[14:37]
Our Lord, I have settled some of my children in a valley of no vegetation, close to Your sanctified House, so that, Our Lord,
they may establish Salh. So, make hearts of people yearn towards them, and provide them with fruits, so that they may be
grateful.
"ghayra dhee zar3in": that cannot be cultivated. up till this day, Makkah is not an agricultural land.
Ibrahim (AS) went to a place knowing that there was no cultivation, no civilization, in terms of the dunya, it wasn't a good
place, it was a difficult place.
but in terms of the deen, it was by Allah's House.
this is a lesson for us.
in terms of the dunya, we want to put our kids in a place that has all the perks, good schools, best gym, most modern
buildings, etc. but we forget about their spiritual lives.
Ibrahim (AS) said this is a place that's difficult in terms of dunya, but it's close to Your Home.
so when he have a choice of placing our children - is it better in terms of dunya? or better in terms of deen? we should
choose deen.
Makkah was physically infertile, but spiritually it was very fertile. And Ibrahim (AS) went for it.

So the first thing Ibrahim (AS) is mentioning is SO THAT they establish salah.
when a person is close to Allah, then the hearts of others are also inclined to them.
this is a very comprehensive (jaami3) dua.
and this is what happened.
the tribe of Jurham came to Makkah and when the whole Zamzam episode happened, they became inclined to Hajira and
Isma'iil (AS) and they decided to settle there.
and they inclined to the Ka'bah, and rizq is coming to this place from all other places of the world, despite its being a barren
land. it still has all provisions.
and the point of having all this rizq is so that they do shukr.
so the end result of rizq should be shukr. that's the whole reason of rizq.
[14:38]
Our Lord, surely You know what we conceal and what we reveal.-Hidden from Allah is nothing whatsoever, neither in the
earth nor in the heavens.
[14:39]
Praise be to Allah who, despite my old age, blessed me with Isml (Ishmael) and IsHq (Isaac). Surely, my Lord is the
One who listens to the prayer.
So if you look at this dua - these Prophetic duas in the Quran, we have to learn how to ask. The Prophet (AS) all knew how
to properly beseech and ask from Allah. Praising Allah. Mentioning His Traits.
and Ibrahim (AS) said You GIFTED me. meaning children are not something we deserve, they're gifts from Allah.
the Prophet(AS), a PROPHET of ALLAH is asking to be one who establishes Salah.
we pray for so many things, but sometimes we forget to ask these simple duas.
Oh Allah, make us strong and regular in our salah, make us regular, pray Tahajjud, etc.
Ustadha met an old lady who'd been surrounded by a scholarly father, and had spent many years servicing the deen. and she
made a collective dua, and the first thing was simply "make us regular in establishing Salah". we ask for so many high level
things about Allah making us saabireen, mutaaqeen, etc - in which Salah is obviously included, but sometimes we really
miss out the basics.
[14:40]
My Lord, make me steadfast in Salh, and my offspring as well. And, Our Lord, grant my prayer.
as Ibrahim (AS) said - make me one who establishes Salah, and from my progeny as well.
so we have to pray for our children as well.
as Ibrahim (AS) did, we should also pray for the acceptance of our prayers.
[14:41]
Our Lord, forgive me and my parents and all believers on the day when reckoning shall take place.
Now Ibrahim (AS) also asked for the forgiveness of his parents. but we know they weren't Muslims. as we covered in Surah
Tawbah, he was making dua for his father because he had made a promise to do so, but when he found out that this wasn't
right, he stopped, and he only prayed for their guidance then.
so if you have disbelieving parents, you can't pray for their forgiveness, but for their guidance.
and then we can make dua for forgiveness for all the believers.
Graphic scenes of the day of judgment:
[14:42]
Never think that Allah is unaware of what the wrongdoers are doing. He is but giving them respite up to a day when the
eyes shall remain upraised (in terror).

ghaafil: when used for humans it means to be heedless or negligent, when used for Allah it means unaware.
tashkhSu: risen, fixed, staring, upwards
abSaar: gaze or eyes
it means people with their eyes fixed, staring up, generally understood to be in fear.
they're looking but not really looking.
the day of judgment will be a loooooong day, and there are different stages and things that'll be happening.
one of them is in the next verse:
[14:43]
They shall be rushing with their heads raised upward; their eyes shall not return towards them and their hearts shall be
hollow.
this means that due to fear, people will be rushing forward, in a state of shock, panic, like a terrified animal runs - they won't
look at themselves or anyone else, their eyes will never return to them.
hearts will be hollow, flying due to fear/anxiety.
in verse 27 we saw that Allah will keep those people stable who had the kalimah tayyiba. so this verse is for the other
people. not those whom Allah protects in both words with the kalimah.
hawaa can also mean wishes/desires.
so they'll have empty wishes/desires, wishes that aren't concrete. because of their lives, their hearts were empty of the love
of Allah in this world, this will be their situation in the akhirah.
[14:44]
Warn the people of a day when punishment will come upon them, and the wrongdoers will say, Our Lord, give us respite
for a short term, and we will respond to Your call and will follow the messengers. (Allah will say), Is it not that you had
sworn oaths earlier that you would not have to leave (the world)?
they will mean: give us another chance, send us back into the world, this time we'll follow the Messengers.
previously, in the world, you swore that you'd never leave the life of the world, that there's nothing after the world, no
akhirah, etc.
so Allah's responding that you expect Me to send you back when you had so much disbelief in the Akhirah while you were
in the world.
[14:45]
And you dwelt in the dwellings of those who wronged themselves, and it became clear to you how We dealt with them, and
We put forth for you the examples.
if we see the time of the mushrikeen in Makkah, they didn't live in the same place where thee previous nations used to live
in, those who had been destroyed. but they lived in the same place, the same world, nearby, you used to see the homes of the
people who were destroyed. so "masaakin" doesn't mean homes, but it means you're still in the same world.
you were in this world, and in this world you saw peopple come and go, live and die, you saw people who were oppressive,
and you saw tragedies and calamities, and you saw how they were dealt with.
we study history and we ourselves can see the greeks and the romans, see the pictures of their ruins, go to museums and see
remnants, etc.
so Allah shows us how people come and go, the temporary nature of this world, this life, so He gives us their examples and
shows us in two ways:
- through eye witness accounts of those ruined before them, - through examples of previous nations that He gives in the
Quran.

[14:46]
And they worked out their plot and whatever they plot is before Allah, even though their plot is such as would move the
mountains.
plotting means to scheme/do something secretly behind someone's back.
but whatever they're plotting, Allah knows, so there's no secret they can hide from Allah.
but even if they try to the best of their ability, Allah will handle.
like Pharoah was told that a boy from the nation would overthrow his rule - he plotted hard to and tried to do everything to
not let that happen, but the same child that he was afraid of - he ended up being the one who bring him up in his own home.
there's a whole system in the current times, a whole system of secularization, at universities, all these programs trying to
secularize them and make them all intellectual. but sometimes this makes people come even closer to the deen.
There was a highly intellectual secular, atheist PhD who person tried to teach another woman to become secular and to
make her distant from the Quran, but all that critical thinking actually brought her closer to the Quran.
[14:47]
So, never think that Allah will do against His promise to His messengers. Surely, Allah is Mighty, the Lord of Retribution
Allah is able to take retribution, but He is Raheem and Kareem, He's not doing it now - He'll do it only on the akhirah.
[14:48]
the day on which this earth will be turned into some other earth, and the skies as well, and they all shall appear before Allah,
the One, the All-Dominant.
barazoo means to be manifest, to be presented.
after the first trumpet, everything will die, even the angels, and everything will be as it was before.
at the second blowing of the trumpet, the day of judgment will take place, resurrection will begin, the universe will be
transformed into a new universe, and that will be the beginning of the akhirah.
so what does it mean that the earth will be changed? scholars say:
- the earth and sky will be the same but their attributes will be changed
- they're going to be changed intrinsically, they're going to be a whole new thing altogether.
- this change will happen multiple times. at the blowing of the first trumpet, like stars, oceans boiling over, mountains
scattering, the traits of sky and universe changing, etc. so that by the time the second trumpet is blown, it'll be a whole new
changed universed.
[14:49]
On that day you will see the culprits tied up together in chains,
muqarraneen: shackled/close together
[14:50]
their shirts will be of rosin, and their faces will be covered with Fire
what is Qatiran.
it's translated as tar but is the sap of a particular tree that was used to treat the rash of camels, and it would be burned out. it
stings.
some mufassireen say Qatiraan is referring to molten copper.
whatever it is, it's a substance that stings the skin and isn't comfortable.
[14:51]
so that Allah repays everyone in full whatever he earned. Indeed, Allah is swift at reckoning.

[14:52]
This is a message for mankind, so that they (take lesson and) be warned, and so that they may know that He is One God,
and so that the people of understanding may observe the advice.
lubb: marrow
ulu al-albaab are not only people of intelligence, but people of substance, people of depth, people who look beyond the
superficial, all of that's included.
************************************************************
SURAH AL-HIJR
This is a Makki Surah, and refers to the People of the Hijr towards its end.
Following the same general themes of disbelievers, and their objections etc
With the name of Allah, the All-Merciful, the Very-Merciful.
[15:1]
Alif, Lm, R. These are verses of the Book and the enlightening Qurn.
[15:2]
On many occasions, the disbelievers will wish that they were Muslims.
wudd: heartfelt wish - in the akhirah the disbelievers will have a deep heartfelt wish that they had been muslims.
hadith: when the people of Hell will be condemned to Hell, they'll also see some Muslims in the Hellfire, and they'll ask that you're muslims so what use was your Iman? the muslims will reply that we're in Hell because of our sins, not disbelief.
and at one point all the muslims will enter Jannah, and at the point the disbelievers will wish that they'd been muslims in
this world.
[15:3]
Let them eat and enjoy, and let (their) fancy make them neglectful, for they shall soon come to know (their ultimate end).
after warning them and trying to explain the truth to them - if they still don't listen, then the Prophet(S) is being told - let
them be.
so if you're preaching, trying to teach hidaya, and they don't listen, then what to do? let them be.
let them be negligent, because anyhow they're going to find out in the end.
let them go ahead with their wishful thinking - this is what makes them negligent.
this is common among the majority of the world, both muslims and non-muslims.
that's some people's real philosophy - just eat, drink, and be merry.
and that's what most people like.
just hanging out, eating, sitting and talking for hours... and they like to talk about things that are just for fun, just things that
make them happy, nothing serious, don't worry about anything, not even about doing somethign wrong, because "Allah is
forgiving".
hadith: hopes keep on coming and going.
hasan al-basri: a person with long plans, hopes and fancies is bound to <...> ?
their attention is all on the world so at some point their ability to distinguish between wrong and right becomes fuzzy.
[15:4]
We did not destroy any town without having a pre-determined time for it.
no one can go later than they want, or earlier than they want.
[15:5]
No people can precede their appointed time, nor can they exceed it.

no group of people can think this country will last forever, this society will last forever, this institute will last forever.
sometimes we think - if i die, but i want this organization or school or something they did in life to survive... who knows.
they might survive, but everything's goingto end.
we don't know if our progeny is going to survive till the day of judgment.
so verses 1-5 of this surah were about people to reject the Quran, and their outcome.
and the next few verses are about those who reject the Prophet(S), the person who brought the Quran.
[15:6]
They say, O you to whom the Dhikr (the Qurn) has been revealed, you are surely insane.
[15:7]
Why do you not bring the angels to us, if you are one of the truthful?
If you're true, why don't the angels come already and punish us.
[15:8]
We do not send down the angels except with truth, and then they shall be given no respite.
what does "haqq"/the truth mean?
1. Send the angels with the Quran,
2. sent them to bestow Prophethood
3. sent them to give punishment
we discussed before that there are guardian angels, and angels who record our deeds, these are in addition to those. it
answers why does Allah send angels like Jibreel (AS)?
[15:9]
We, Ourselves, have sent down the Dhikr (the Qurn), and We are there to protect it.
this is a very well-known verse in the Quran.
so Allah is saying this IS the truth, even if they don't believe it, and WE WILL PROTECT IT, even if they try to falsify it.
this is a promise only for the Quran.
Allah did not say He was the protector for any of the previous books.
in fact in Surah Al-Maaidah, we learn that the scholars were told to preserve their own Books. He didn't take the
responsibility to protect it Himself.
it's only for the Quran.
this is one of the miracles of the Quran, that it hasn't been changed even a bit. not a word.
only different pronunciations/vowelings have been clarified.
there are some different recitations - yes but they were all there at the time of the Prophet(S).
some people say that some of the verses were abrogated, but they were all done during the time of the Prophet(S).
this is the only book in the world with this preservation.
In the Abbasid period, it's said in Tafsir of Qurtubi, that during the time of Khalifa Al-Mamoon, that he used to call for
debates etc.
there was a jewish intellectual who debated well and the khalifa was impressed.
he asked are you from bani israeil, he said yes.
he said why don't you become muslim, and i'll give you all this...etc.
the jew said no, i don't want to leave the religion of my forefathers.
so he let him be and he left.
after a year he was a muslim.
then he asked - last year you refused, why did you become a muslim then?
the jew said - after leaving you i thought let's do an experiment. i'm a scribe. let's test something.
so he took 3 manuscripts to the torah, and made some editions and deletions, and gave them to the synagogue.
i did the same with the bible, 3 manuscripts, edited them and gave to the church. the people were happy.
and i tried to do the same thing with the Quran. took 3 manuscripts, made some editions/deletions and tried to give it.

but whenever i tried to give it to anyone, they would look at and check but never buy, they'd return it.
so he realized that Allah has protected this book.
so only the Quran has this veracity.
but we can't accept or deny things in the previous scriptures, because there are some things that are true, we don't know
what's changed and what isn't.
the hadith/knowledge/hikmah/wisdom of the Prophet(S) has also been preserverd.
many scholars say that Sahih Bukhari is the most authentic book after the Quran.
the Hadith science is such a robust and strong and foolproof science, that despite attempts at fabrication, things are
preservered, with great rigor.
so this is why some scholars say that HADITH is also preserved, because how can the Quran be truly preserved if the
Hadith - its living application - isn't also preserved? so they say preserving the Quran implies that Hadith had to be
preserved too, which it is, to a very very high degree, although not 100% like the Quran, but extremely high and rigorously
nonetheless.
[15:10]
We did send the messengers before you among the groups of earlier peoples.
shi3ah: a group of people who agree upon particular beliefs and assumptions.
sometimes it means a party or political party, but in general anyone who has common beliefs.
so these groups were sent prophets in the previous nations, from among themselves. Allah sent people of guidance, whether
Prophets or their disciples - to ALL people.
and these people who were sent were from their own nations. they weren't aliens to their communities.
and how were they treated?
[15:11]
No messenger came to them but they used to mock at him.
There are some Sunnahs that are for all the prophets.
ALL the Prophets, every one of them was ridiculed.
jested about, made fun of, verbally, physically, in an intellectual debating kind of way.
so if a person who is on Haqq, and someone mocks them, it doesn't matter, the truth is still true.
if someone mocks us, humiliates us, makes fun of us, we shouldn't be upset.
this is the sunnah of the Prophets.
we should be in fact happy and proud and grateful to Allah that he let us follow this sunnah.
so this verse was consolation for the Prophet(S), but is also consolation for anyone following his (S) footsteps.
[15:12]
Likewise, We make it (i.e. disbelief) enter into the hearts of the sinners,
so why are they mocking? it's because of their disbelief.
the more people disbelieve, the more Allah enters disbelief further into in their heart.
there are some people who disbelieve but still respect you.
but these are people who don't respect and go so far as to mock and make fun, because of this their hearts are further
darkened.
[15:13]
(whereby) they do not believe in it (the Qurn), and this has been the way of earlier people.
[15:14]
Even if We open a gate in the sky and they keep ascending through it,
because of their mocking, their disbelief goes so deep into their hearts that even if they were sent up to gate in the heaven...
[15:15]

still they will say, In fact our eyes have been deluded; rather we are enchanted people.
they'll STILL not believe!
so they've gone so far in disbelief that even a miracle in front of their eyes isn't going to make them believe. even the
biggest miracles won't have an effect.
now there will be a lot of references to the sky, the earth, etc.
[15:16]
We have created stellar formations in the sky and have beautified them for onlookers,
this sky could refer to the sky/atmosphere, but it could also refer to everything above the sky, i.e. everything above that, in
the farther depths of space.
so Allah has placed stars in all parts of space, in the closer sky and farther than that.
burooj: plural of barj.
it could mean star, constellations, also fortress.
like in dubai there's the Burj Khalifa. a big tall building.
so Allah's made these stars in the sky and beautified it with them.
interestingly, the reason the stars look beautiful at night because they twinkle - it's not because of the stars themselves, but
because of the sky.
according to scientists, the dust in the atmosphere makes the stars twinkle. if you go out into space, they're just lights, but
they're not twinkling.
so it's in the lower sky near the earth that the skies look beautiful, and it's because of this sky that they're beautiful, and
they're only that beautiful in this lowest sky, which we can see.
[15:17]
and have protected them from every outcast devil,
Allah has safeguarded the sky/the heavens.
[15:18]
but the one who tries to eavesdrop is chased by a clearly visible flame.
there are 3 purposes stars have been created for:
- to beautify the sky
- to repel the devils.
hadith: Ayesha (R) said the Prophet(S) was asked by some people about a fortune teller, and the Prophet(S) said they don't
have any knowledge, but they said but sometimes the fortune-tellers are right.
the Prophet(S) said it's just that a jinn steals a word and tells his friend, who then mixes it with a 100 lies.
shayateen are not allowed to go to the higher levels of the skies, where angels are, etc.
but at the same time, in this whole spiritual realm that we can't see, the jinns can sometimes snatch some words and
overhear what the angels are talking about when they're coming and going from the heavens.
when they come too close to the spiritual realm, the shayateen are pelted.
that's why it comes in surah Saaffaat, that they can't eavesdrop on the angels in the highest levels. because they're pursued.
they're being pelted by meteros by the angels which we see as "falling stars" or "shooting stars".
we can't really understand all these things.
Now in the next verses we're looking down towards the earth.
[15:19]
As for the earth, We have stretched it out and placed on it firm mountains, and We have caused to grow in it everything
well-balanced,

everything grows in the earth, but WELL-BALANCED. what does this mean?
things in this world, everything is at the right level, in the right amounts.
if things were made too excessively, we wouldn't have place to store.
everything's made in enough amounts to also be stored and used properly.
the fertilization of the soil, how everything is made in a measured balanced manner.
scholars have said that everythign that grows in the earth - there's enough food to feed all the people. it's not that the world
isn't capable of supplies for all of humanity. it's that humans aren't distributing it right.
everything is balanced. the earth actually CAN make enough for everyone. it's humans who're at fault.
[15:20]
and created in it sources of sustenance for you and those (creatures) for whom you are not the sustainers.
so Allah doesn't ust provide for us, but for those animals who are provided for us.
things that we need in this world are actually found, and not just the things that we eat, but everything we need to build our
homes, our technology, etc.
even our computer chips - where do they come from, sand!
everything is available for us already to use, and derive benefit from.
[15:21]
We have treasures of every thing, but We send it down only in a determined quantity.
all the treasures of this earth, Allah knows.
everything has been stipulated - how much is going to come out, etc.
no one can decide it or make it.
in the olden days people even tried to make gold, that's what alchemy was, you can't do it. only Allah can make these things
and He decides their amounts.
[15:22]
And We sent forth winds carrying the clouds, then sent down water from the sky and gave it to you to drink, and you are not
able to store it.
the clouds are burdened with water, they gather the drops of water in one place, and then travel miles and miles to deliver
the rain in some other place.
this is the shan of Allah.
the ocean is really salty, we can't really drink it.
but because the ocean has so much life in it - if it wasn't so salty, what would happen to all the dead bodies of all the whales,
dolphins, fish, etc. the salt disinfects and deals with all the foul waste.
but then this salty water evaporates and goes into the clouds, and these clouds later go and rain somewhere else, and that
rainwater isn't salty. the clouds are natural desalinizers.
so the clouds are like big transport trucks...
lawaaqi3: heavy/burdened/impregnated
so through the natural purification, we can just drink rainwater, we don't need to process it.
only Allah could have done all this. tons and tons of water being preserved and kept underneath the earth as springs and
wells and then in the oceans and then the evaporation and all these truckloads being transported naturally in the sky and
distributed through rains and natural irrigation channels, all of this - only Allah can do it. we could never do it.
[15:23] IMPORTANT VERSE
It is indeed We, and only We, who give life and bring death, and We are the ultimate inheritor (of everything).
Allah is the One who will inherit everything, He will survive and everyone else will die, and everything belongs to Allah.

Everything is temporary, faani, only Allah is Baaqi.

[15:24]
We know those of you who went ahead, and We know those who remained late.
what do mustaqdimeen and musta2khireen mean?
1. the first ones means the Prophet(S) and those who died, and the ones after are the ones who're alive.
2. the first refers to the previous nations, and the musta2khireen means the muslims, the last ummah of the Prophet(S).
3. the first ones refers to those who come first in terms of their virtue, like taqwa, etc, and those who follow after are the
ones who lag behind.
[15:25]
Surely, your Lord will gather all of them together. Indeed He is All-Wise, All-Knowing.
Verses 26 to 44 - this whole part is about a story, about how Adam (AS) was created and Iblees and everyone had to
prostrate to Adam and how Iblees refused, the story told in a different way.
[15:26]
Indeed We created man from a ringing clay made of decayed mud.
this is referring to Adam (AS), because he was the first human, all humans are understood to be from the same substance.
we have too asls:
1. asl al awwal: clay.
2. asl insaani: through water. through the semen of the water of one human to another.
but the first and essential and first substance that Allah made humanity from is the earth.
now referring to this earth, "SalSaal", dry clay.
"SalSala" means melodious, a ringing sound.
and this clay was made from "7ama2in masnoon".
7ama2: wet clay.
masnoon: is from sanna, to be old, to be smelly, decaying.
so decaying mud.
when we look at clay in its original wet form, mixed with the earth, it has a smell to it. not the fancy clay used in art classes.
but the real one has a rotting smell.
the spiritual point coming out of it is that just like when clay is built and painted over it looks beautiful - but in its original
form it's smelly, and it doesn't look good.
so the asl of human being is something that's not worth much.
[15:27]
As for the Jnn (the first Jinn), We had created him earlier from the fire of the scorching wind.
some scholars say that just like Adam was the first human and the father of humans, Jaann was the name of the first Jinn,
the father of Jin..
fire of scorching wind: that fire that is so hot and so scorching that it doesn't have a smoke to it.
what does it mean "beforehand"?
most scholars say that Allah made jinn first, 2000 years before Adam (AS).
they lived in the earth and had children and lived here but created a lot of problems.
that's why the angels asked Allah when He was creating Adam that was He going to create another creature that spread
fasad.

an interesting point:
- angels were made out of light
- jinn from fire
- humans were the first to be created from earth. which is humble. and this reminds us that to come back to our origins, we
have to be humble.
[15:28]
Recall when your Lord said to the angels, I am going to create a human being from a ringing clay made of decayed mud.
the word for human is "bashar".
insaan is derived from the word uns, which means affection. or from the word 'nasy', which means to forget.
but anyway from uns - we need affection, we need to love, be loved, be with people, live with others, we're social.
bashar also means human. but literally it means skin. so how humans are different from animals - we have more skin than
hair. other animals usually have more hair than skin.
this is the good point - this dry clay from decomposing smelly/muddy clay.
this is the fadheela/merit of the human: if the original form is from this low-level substance, and we return to it, and make
ourselves humble, then Allah will raise them.
this is our merit, that we come from such a humble beginning.
[15:29]
When I form him perfect, and blow in him of My spirit, then you must fall down before him in prostration.
there's a very long discussion in tafseer about this.
what does it mean that Allah blew from His Spirit.
Allah doesn't have a Rooh, just like He doesn't have a House, although we call Ka'ba the House of Allah.
so this isn't from the common realm that we understand.
so what does it mean? that He created some special thing or substance, from which He blew into this lowly substance.
in Ma'aariful Quran by Mufti Shafi Usmani - it covers this topic about the Rooh.
In verse 29, Allah told us He gave us a special thing, a spiritual element, called "Rooh", which is so special that He gave
nisbat to Himself, "My Rooh", like when you love someone and say they're mine.
this is why the angels were asked to prostrate - not because of being made of clay, but because of the spiritual element.
the jews asked the Prophet(S) about the Rooh, Allah replied in the Quran, "say it is from amr-i-Rabbi", from the affairs of
the Lord... and you haven't been given much knowledge about it.
but through dhikr, worship etc, many scholars have approached an understanding of the Rooh. we may not understand it
100%, that's fine.
the Rooh is both connected and disconnected to our bodies. we die when it's disconnected from our bodies. and when we
sleep it goes out but is still connected. when it really leaves us, we enter alam - e - barzakh.
there are two aspects with which scholars have understood it:
1. sifli, the "lower" rooh, connected to our body, to our hearts. when it leaves the body, the person is regarded as dead. the
blowing of the rooh is that it's some type of essence. this is the worldly dimension.
2. the higher aspect of the rooh which is a bit harder to understand... this dimension of the rooh is in a higher realm.
Maulana Pani Patri in Tafsir Mazhari, he explains it that our lower rooh (the one in this world), is a mirror of the Rooh that
is in another dimension. just like if we have a mirror that reflects the sunlight, it does reflect the sunlight, but it's different
from the sunlight. so the station of the real rooh is elsewhere.
others have explained it as a kite - it's connected to us, but it resides up in the sky, somewhere else. and if the kite string
breaks, it's completely disconnected from us. as when we die, our rooh is completely disconnected.
there's a lot written on the nature of our rooh, how can we work on it, how can we make it better, how can we deal with
spiritual diseases, dhikr, ibadah etc.

so it's the Rooh that makes us special. our body is from this physical world, but the Rooh is from out of this world, in the
spiritual realm.
and just like our physical body needs material sustenance/food to keep us alive, our rooh needs nourishment from it's own
realm - the spiritual realm, that's why Allah said "min Roohee", so we get spiritual sustenance from there. we need to
nourish our souls by our relationship with Allah.
so it's because of this special spiritual element that we're special and the angels and Iblees were required to prostrate.
[15:30]
So the angels prostrated themselves, all together,
[15:31]
except Iblis (Satan). He refused to join those who prostrated.
Satan wasn't an angel - he was a jinn and hence had free will and chose not to obey.
[15:32]
He (Allah) said, O Iblis, what is the matter with you that you did not join those who prostrated?
[15:33]
He said, I am not such that I should prostrate myself before a mortal whom You have created from a ringing clay made of
decayed mud.
the third type of material from which humans were made - clay.
iblees is referring to it in a degrading matter. like we're made of some low quality raw material. on the surface this mud
seems very simple. and as he said in another verse, "I'm better than him".
many scholars say the logic of Iblees is wrong. fire isn't better than earth.
because fire is mostly destructive, while the earth is constructive.
and fire is glamorous and has a lot of show, while actually causing destruction, while the earth remains humble.
[15:34]
He said, Then, get out of here, for you are an outcast,
[15:35]
and upon you is the curse up to the Day of Judgment.
[15:36]
He said, My Lord, then give me respite up to the day they (the dead) shall be raised.
so Satan said let me stay alive... don't let me die, give me ability to do whatever i want.
[15:37]
He (Allah) said, Well, respite is given to you
[15:38]
till the day of the Appointed Time.
Allah said okay you're given respite, but till an appointed time.
most scholars say that's till the blowing of the first trumpet, and just like everyone's soul will be taken away and everyone
will die then, Shaytan's life force will also be taken out.
at that point then - we see that Allah didn't given Satan respite to the day of judgment. because he'll be resurrected with
everyone else on the day of judgment.
[15:39]
He said, My Lord, since You made me go astray, I swear that I shall beautify for them (evils) on the earth, and shall lead
all of them astray,

so Satan is blaming Allah and saying that He made him go astray.

this is the way of satanic thinking - never admitting one's own mistaken and blaming it on Allah or others. Allah didn't ask
Satan to disobey, it was his own choice.
and he's saying he'll take revenge. he says You made me go astray, i'll make the children of adam go astray too.
[15:40]
except those of Your servants from among them who are chosen (by You).
mukhlas: relating to sincerity, to being special/chosen.
so Satan here recognized that there are some special people on whom Satan's tricks won't work.
[15:41]
He (Allah) said, This is the straight path leading to Me (that a person is chosen by Me through his good deeds).
[15:42]
My servants are such that you have no power over them except those of the deviators who will follow you.
Sultan: authority
people who deviate from the straight path are the one who're held sway by Satan.
the question arises that Satan tricked even Adam (AS), he also made the Sahaba slip at some points.
so what does this mean, that you won't have any sway/authority over my bondsmen?
scholars say that not having Sultan doesn't mean that Satan will have absolutely no effect over them, or that they'll never
make a mistake, but that if they do slip, they'll be able to realize it and will repent.
so the special/chosen ones are the mukhlaseen, the ones who're sincere.
so in order to be among the chosen servants of Allah, we have to choose Allah ourselves.
[15:43]
And Jahannam (Hell) is the promised place for them all.
[15:44]
It has seven gates. For each gate there is a group apportioned from them.
what do these doors/gates refer to?
some scholars say they refer to different levels of Hell, some say it's according to different punishments, different doors for
different groups of people, jews/christians/sinful muslims, etc.
now a change of topic.
the previous verses were about the dialog between Allah and Iblees and what happens to those who follow Iblees.
the next verses are about those who stay away from Shaytan and are among the muttaqeen.
the highest level of taqwa is saving yourselves from Hell.
basically taqwa is to abstain. abstain from sins, minor and major.
[15:45]
Surely, the God-fearing will be in gardens and streams:
there will be different rivers, water, milk, honey, wine. in a better, pure form.
[15:46]
Enter here in peace, free of fear.
so two important things about Jannah:
- salam

- amn
salam generally means peace/safety. inner and outer safety.
sometimes people can have peace in their heart but be living in a violent world.
but in jannah there'll be amn, no danger.
but despite being in a peaceful city, it's possible that you may not be peaceful at heart.
jannah is a place where there's no fear and no sadness.
sometimes a lot of sadness happens, and because of the lack of security and peace, people can become sad.
but in jannah, there's fully peace, safety and security externally and peace inside.
[15:47]
We shall have removed whatever grudge they had in their hearts, (thus making them) brothers, sitting on couches, face to
face.
another part of jannah is that there won't be any ghill/malice/spite/rancour.
it'll be extracted out the way plants are rooted out, extracted so they can't grow again.
then they'll be as if they were brothers - they'll be on family terms.
the way when brothers and sisters enjoy one another's company, sitting on couches, talking and laughing.
this is a big thing - having bad feelings in our lives about people are what really affect our lives. bad feelings about anyone
in our life, siblings, husband, etc.
this shows us that a person can actually be a muttaqee and get to jannah even though they might have had grudges. maybe
something was too hurtful.
Hadhrat Ali (R) said that I say that myself, Talha and Zubayr are from these people (in the verse).
if we know a bit of history - there was a time when a lot of the Sahaba were fighting with one another. mushaajiraat e
sahaba - when there was such difference of opinion, that they fought till some were even shaheed.
so when you're on different sides of an issue, you might get hard feelings for each other.
one big scholar made a personal note and said that he feels that this saying of Ali (R) shows that all of the three above
Sahaba - Allah did remove the rancour, He actually emptied their hearts of rancour.
because if you want to say that you'll be together with each other without rancour, that means that you don't really have bad
feelings. you do love them.
a lot of our relationships on earth are a mixed bag of negatives and positives, but if we realize the negatives and want to
overcome them, our niyyat counts...
[15:48]
No weariness shall touch them nor will they be expelled from there.
naSab: generally means any type of difficulty/affliction.
to tired/wary/ill.
but in this context it means to be tired/exhausted because of sickness or sorrow.
and they'll never be expelled.
one of the biggest bounties of it is that no one will ever leave it.
when we go to a nice place we know we have to leave after a bit or after a few days.
but we'll never have to leave Jannah.
[15:49]

Tell My servants that I am the Most-Forgiving, the Very-Merciful

even if a person isn't able to properly do tawbah before dying, Allah is so Ghafoor and Raheem that He can forgive even if
they didn't ask for it.
but then Allah is reminding us - don't take the easy way out.
Yes I AM Forgiving and Merciful, but don't be tricked by it, KNOW ALSO THAT:
[15:50]
and that My punishment is the painful punishment,
and this is a trick of shaytan, that oh Allah is very Forgiving, it's okay, don't bother.
there's a hadith: no momin will enter jannah until his heart is cleaned of all dirt. just like a predator/wild animal is removed
from the path. so that Jannah will be easy to that person.
[15:51]
and tell them about the guests of Ibrahim.
this was about the episode when the angels came as guests to Ibrahim (AS), but he didn't realize when they came that they
were angels.
[15:52]
When they visited him, they greeted him with Salam (peace on you). He said, We are scared of you.
He was scared because:
- they didn't eat the food presented to them, and the custom at that time was that if you didn't eat the food, it means you had
bad intentions.
- they came without permission or came at an odd time like maybe late night.
- because Ibrahim(AS) was a Prophet who had insight, he could tell that these were angels of punishment, on a mission to
punish a certain nation.
[15:53]
They said, Do not be scared. We give you good news of a boy who will be knowledgeable.
Ibrahim (AS) was an old man by then and married to Sara who was also old - but the angels gave the good news of Ishaaq
(AS).
[15:54]
He said, Do you give me the good news despite the old age has befallen me? So what good news you are giving to me?
being an old man - what kind of good news is this? how will i have this child? in a normal way, or another way? he asked
this in a state of astonshment, not disbelief or anything. like what will the procedure be to have a child in this age?
[15:55]
They said, We have given to you the good news of a fact. So do not be one of those who lose hope.
[15:56]
He said, Who can lose hope in the mercy of his Lord except those who have lost the straight path?
Ibrahim (AS) wasn't saying it out of hopelessness but astonshment.
from this verse we see that being hopeless is not the characteristic trait of a believer. it comes in the Quran, don't be
hopeless in the mercy of Allah. it comes in another verse that disbelievers have no hope in the Mercy of Allah.
don't be all - oh, how's this going to happen?
the Mercy of Allah can do anything.
there are some type of people who when you're with them, you feel more hopeless in yourself, like i can't do it, what's the

point of it, can't come close to deen, etc.

that's a sign that this is not the right person to be with.
when a person makes you feel like that, it should be a warning call/a signal, that this person might not be good for your
deen, maybe you shouldn't consult with them.
being with people who are positive, you feel like yes you can change, you don't want to give up, you can improve.
it's a sign of people who're astray - that they don't have hope.
the world is so messed up - that it's easy to give up on humanity and lose hope - but look at ALLAH! He's said this in the
Quran, Allah Himself hasn't lost hope - and He created them and is creating them and looking at them doing whatever
they're doing!
so don't lose hope.
[15:57]
He said, Then, what is your mission, O messengers?
[15:58]
They said, We have been sent to a sinful people,
[15:59]
except the family of LuT - all of whom we shall save,
[15:60]
but his wife. We have ordained that she will be among those who will remain behind.
although she was the wife of LuT (AS), she never believed, so she was left behind and was among those who were
punished.
[15:61]
So when the messengers came to the family of LuT,
[15:62]
he said, You are an unfamiliar people.
[15:63]
They said, No, but we have brought to you that (scourge) in which they have been doubting,
[15:64]
and we have come to you with a definite matter and surely we are truthful.
[15:65]
So, carry your family after a part of the night (has passed), and follow them at the rear, and no one from you should look
back; and keep going to where you are commanded.
keep going, don't turn around, just keep going. keep following on the heels of one another, don't stray and don't look back.
the destruction of the nation of LuT (AS) LAPTOP DIED [1:00:00]
[15:66]
We conveyed to him Our decision that they (the unbelievers) were to be totally uprooted when they would see the morning.
[15:67]
And the people of the city came rejoicing.
[15:68]
He (LuT) said, They are my guests; so do not put me to shame,

[15:69]
and fear Allah and do not disgrace me.
[15:70]
They said, Had we not forbidden you from (being the guardian of) the whole world?
[15:71]
He said, These are my daughters, if you are to do something.
[15:72]
By your life, (O prophet) they were wandering blindly in their intoxication (misguidance).
Allah is swearing by the life of the Prophet(S).
why did Allah do this?
maybe to show the extent of their intoxication and how far they were in what was wrong.
when you look back - this whole movement of homosexuality - when it had started, the majority of people didn't condone it.
even most non-muslims would find it wrong.
but now in the west it's changed so drastically, that if a person thinks homosexuality isn't okay - you're considered to be
bigoted, wrong, extreme.
and in europe it may even be more so.
but it's SO WRONG that ALLAH is swearing by the life of the Prophet(S) that they're SO INTOXICATED. they're so blind
in this that it's so wrong.
see how it is today - people are trying to say it's all natural, it's noone's fault, it's okay.
it may not be their fault, but that doesn't mean it's okay. there are lots of other sicknesses and crazy things, like doing wrong
things, it's not people's fault, but that doesn't mean it's natural or okay. it's a perversion. there are sicknesses, we have to deal
with them. call them out for what they are.
we don't have to be violent or mean to homosexuals or be mean to them, don't hate the sinner but hate the sin. recognize that
it's unnatural, wrong, unIslamic, a sin, just like alcohol or adultery is a sin too. the Quran is very clear about it.
now we as Muslims can't swear by anyone by Allah.
but this prohibition is only for humans.
but Allah isn't constrained by any laws, He can swear by whatever He wants.
so He swears by different things in the Quran, and in this verse He swears by the life of the Prophet(S). And He doesn't
swear by anyone's life except of the Prophet(S).
[15:73]
So, they were seized by the Cry at sunrise.
[15:74]
Then, We turned it (the city) upside down and rained down upon them stones of baked clay.
scholars say about the scream/cry:
- the scream was something that scared them
- woke them up
- no other nation was turned upside down, the whole area.
the question arises that when they were already punished off, why the clay pebbles?
some scholars say:
- there were those around the city that Allah continued to let the punish with the pebbles
- the city itself was
- the people were so hard-hearted, such rocks, that they had to be additionally pelted with clay pebbles
[15:75]
Surely, in that there are signs for those who read signs.

so this is for those who can see signs.

there's a saying, "for an intelligent person, a sign is enough".
other people might say that oh it was just a natural disaster, or a political reason, or some coincidence. they'll analyze it at
different levels but they'll ignore the spiritual reasons.
when we're living in a society where there's a lot of injustice... why's this all happening? we can analyze it at a political
level, economical level, conspiratorial, whatever. but actually it's on a spiritual level. why is Allah letting all of this happen?
it's very easy to blame others. but it takes more guts and responsiblity to understand that most of the time, we're part of the
problem ourselves.
[15:76]
Surely, it (their city) is located on the straight road.
their ruins were on the path where the arabs used to travel for trade.
[15:77]
Surely, in it there is a sign for the believers.
Now, other people are going to be mentioned next.
[15:78]
And the people of Aikah were (also) transgressors.
who were the people of Aikah?
Aikah means a thick place.
most people translate this as the people of the woods.
some say they were the same people of Madyan whom Shoaib (AS) was sent to.
but according to a hadith, madyan and aykah were two separate peoples, and Prophet Shoaib (AS) was sent to both of them,
he was sent before Musa (AS) but their times kind of overlapped.
[15:79]
So, We punished them in retribution, and both of them are (situated) by a highway, clearly visible.
both of the nations, madyan and aykah were wrong, they used to cheat, etc.
so he was sent to them both but neither responded.
their ruins are situated clearly on the same trade route where the Makkans used to travel when they went for trade to Sham.
most scholars say that the AsHab ul-Aykah lived close to the people of LuT (AS), and their era wasn't much later than then
either.
[15:80]
And the people of Al-Hijr gave the lie to the messengers.
Hijr was a place between Hijaz (present day Saudi Arabia) and Shaam (present day Syria/Jordan).
[15:81]
We provided them with Our signs, yet they kept turning away from them.
[15:82]
They used to hew out houses from the hills peacefully.
they had peace, they had the ability to engineer, and were very strong.
there are places even now in Turkey, Jordan, etc.
and even now, about 3-4 hours from Madina, you can still their homes carved into the mountains.
so they lived in peace but when Salih (AS) came to them they demanded a miracle and got it but ignored and killed the

miracle camel. they had a lot of takabbur/arrogance and were consequently punished.
[15:83]
Then, the Cry seized them by the morning.
[15:84]
So, whatever they earned did not come to their help.
so all their worldly power and everything that they were proud of was useless, nothing could help them.
their punishment is referred to a scream.
scholars they had 2 different, because both are mentioned in the Quran:
- scream
- earthquake
after discussing the punishment of the previous nations, Allah is consoling the Prophet(S) and encouraging him to forgive
his own nation.
[15:85]
We did not create the heavens and the earth and all that is in between them without a truthful purpose. The Hour is sure to
come. Therefore, overlook (their evil behavior) in a gracious manner.
Haqq: Allah made the whole universe for a reason.
in another verse Allah says I didn't make this all "BaaTil"/in falsehood. there's a purpose.
so when Allah's created the whole universe with such wisdom - then see that the day of judgment is coming.
so there are some people who aren't punished in this world like the previous nations were - but they will definitely have
their day on the day of judgment. they'll get their punishment in the end.
therefore pardon in a beautiful way.
pardoning is at different levels, different ways.
3afw: also pardon, but when you don't punish.
ghafar: to cover up for the sin/to hide the sin.
Safa7a: to leave/let off, you don't punish them/don't take revenge, and at the same time you don't remind them. you don't
treat them the way they treated you, you treat them better.
there's this beauty in the Seerah, how the Prophet(S) had a very pardoning nature, he pardoned with beautiful pardon, and
left things to Allah.
even if people CAN take revenge, it's better to pardon.
and today if everyone who could take revenge, took it - then the world would be even more violent than it already is.
it's definitely easier said than done, to pardon.
but remember Allah didn't create the universe for nothing, our job on earth is to come closer to Allah. this world isn't
perfect, perfection is for Jannah. remembering these thigns makes it easier for us to pardon.
[15:86]
Surely, your Lord is the Creator of all, the All-Knowing.
when you know the greateness and supremity of Allah, leave things to Him.
we should try to make the world a better place, but don't expect it to be jannah, to be perfect. we can only make life better
one at a time, improve their relationship with Allah.
not seeking justice for ourSELVES all the time, if we spent our lives doing that then there wouldn't be an end, an eye for
eye, etc.
[15:87]

We have given you the seven oft-repeated verses and the glorious Quran.
don't look at the things that you don't have, look at the things you do have.
when a person does this, that in itself can be a source of consolation.
and the biggest thing we have is what Allah's referring to here, the Quran.
this is the real ni'mah.
what does it "oft-repeated verses" mean?
most scholars say this is:
- Surah Al-Fatiha
- Surah al-Baqarah to Al-A'raaf and including/excluding some other surahs, al-Anfaal, etc.
but most scholars say it's Surah al-Fatiha.
[15:88]
Never stretch your eyes towards what We have given to groups of them to enjoy, and do not grieve for them, and be kind to
believers in humbleness,
here the word "azwaaj", it means the "different types" of disbelievers.
it can also mean spouse.
so even though they were of differet types, they were close partners to one another.
"wings" means wings of compassion.
don't look at the wealth and enjoyment of others - the real enjoyment is what you have - the deen and Quran. and don't be
sad, don't grieve over their not believing etc.
they CHOSE their path.
[15:89]
and say, I am a plain warner indeed
[15:90]
(to warn them that We may send down the scourge upon them) as We sent down upon the dividers.
this is referring to the previous nations...
[15:91]
who had split the divine recitation (Scriptures) into bits.
- the majority of scholars say this refers to the people of the Book, Allah revealed Scriptures to them, and they divided their
books into various portions. they would believe in some parts, and disbelieve in others. the word Quran is being used in a
linguistic sense - referring to their own holy books.
- other scholars say this is referring to our Quran but would pick and choose what they felt like believing in.
- other scholars say that it's referring to the Quraysh - who would actually divide the Quran in terms of - oh this is sorcery,
stories of the ancient, magic, etc. so they would divide the Quran that way, in various portions.
[15:92]
So, by your Lord, We shall question all of them.
this refers to the Ahle al-Kitab, the mushrikeen, the ones who picked and chose, those who accused it of being sorcery, tales
of the ancient, etc.
[15:93]
about what they have been doing.
also what they'd being doing with the ahl el Quran...
[15:94]
Now, proclaim what you are commanded to, and turn away from those who ascribe partners to Allah.

before this verse was revealed, the Prophet(S) wasn't openly preaching Islam. He (S) was secretly preaching.
[15:95]
Surely, We are sufficient for you against those who deride,
[15:96]
- those who believe in any other god along with Allah. So, they shall soon learn (the reality).
there's a hadith referring to us being question that when you accepted the kalimah, did you abide by it?
about the ones who derided...
- some scholars say this referred to those who threw dirt on the Prophet(S) while he was prayhing and they were all killed in
the battle of badr.
- those who were against the Prophet(S) and later were killed in some strange way
including Awsad, Harith bin Qays, etc
[15:97]
We know that your heart feels distressed for what they say.
this is like when someone says, "I know what you're going through..."
what they were saying about him(S), about the deen, about Allah, this was all a source of distress for the Prophet(S)
[15:98]
So, proclaim the purity and glory of your Lord, and be among those who prostrate themselves (before Allah);
Allah didn't say "say Tasbeeh", but GLORIFY the Praises of Allah. do it with your tongue, your heart, your actions, your
whole life.
do it physically, spiritually, through your actions, through your heart.
putting your forehead to the ground is such a beautiful thing, gives such peace, and according to hadith, that's when you're
closest to Allah.
[15:99]
and worship your Lord until comes to you that which is certain.
until "yaqeen" comes to you.
to worship until certainty comes.
the majority of the scholars say this refers to death.
so when you pray, do dhikr, it opens the heart and brings yaqeen.
so it's not that get yaqeen and then pray, no pray and then you'll get yaqeen
there'll always be more levels to get to.
another name for death is certain. nothing else is as certain.
3 levels of yaqeen:
- ilm ul yaqeen. having the knowledge of something.
- ayn ul yaqeen. when you see it with your eyes, see someone die in front of you, or you know someone who's seen
someone die. that shakes a person up.
- haqq ul yaqeen. the truth of yaqeen. going through the experience yourself. like when you die - and you go through it
yourself, you really know now.
these last 3 verses, 98 and 99 especially.
when a person's hurt by the world around them.
the constriction of the heart will go away when we pray to Allah.
it'll open up the heart.
as Allah says elsewhere,

"seek help with Sabr and Salah".

so when we want help from Allah, turn to Sabr and Salah.