Exegesis of the saying of Allah the Exalted: [So I swear by the retreating stars that hide].

The Shaykh : And we continue with what we discussed previously from Surat al-Takwir, where Allah Mighty and Majestic said: The saying of Allah the Exalted: Some people may think that "la" here is a negation, but that is not the case; rather, it is an affirmation of the oath. It is used in this construction for emphasis. So the meaning is: I swear by the retreating stars. "Al-khuns" is the plural of "khanisah," which are the stars that retreat, meaning they return. While you see them at the highest point of the horizon, they return to the end of the horizon. And that, Allah knows best, is due to their elevation and distance, so the stars beneath them are faster in their movement according to the eye's perception.
And His saying: : Its original form is "al-jawari" with a yaa, but the yaa was omitted for ease of pronunciation. "Al-kannas" are those that sweep away, meaning they enter into their setting. So Allah swore by these stars, then He swore by the night and the day, saying: The meaning of His saying "a'sa" is that it approaches.
And it was said that its meaning is that it recedes, because the word "a'sa" in the Arabic language is suitable for both meanings. But what appears is that its meaning is "it approaches" to correspond to or match what follows it in the oath, which is His saying: So Allah swore by the night in its approaching state and by the day in its approaching state. And Allah the Exalted swore by these creations because of their greatness and because they are among His great signs. Who is able to bring the day when it is night? And who is able to bring the night when it is day? Allah Mighty and Majestic said: .
So these great creations are those by which Allah swears, because of the greatness of what is sworn upon, which is His saying: For he is the messenger of Allah to the messengers with the revelation that He sends down to them. And Allah described him with nobility because of his good appearance, as He said in another verse: "Possessor of power." The scholars said that "murrat" means good character and beautiful form. So Jibril (peace be upon him) was described with this description: noble.
"Possessor of power." He described him, may He be Exalted, with great power. For the Messenger (peace and blessings be upon him) saw him in the form in which Allah created him, having six hundred wings that filled the horizon, the entire horizon, because of his greatness, (peace and blessings be upon him).
And His saying: : Meaning, with the Lord of the Throne, who is Allah Exalted and Majestic. And the Throne is above everything, and above the Throne is the Lord of the worlds, Mighty and Majestic. Allah the Exalted said: .
So the Lord of the Throne is Allah. And His saying: Meaning, one of high status. That is, Jibril is with Allah one of high status and honor. And for this reason, Allah distinguished him with the greatest of the blessings that Allah sent down upon His servants, which is the revelation.
For the blessings, my brothers, if we look at them, we will find that they are of two kinds:
Blessings in which animals and humans are equal, which are the pleasures of the body: eating, drinking, marriage, and dwelling. May Allah have mercy on you. These blessings are shared by humans and animals, is that not so? The human enjoys what he eats, what he drinks, what he marries, and what he dwells in, just as animals do.
Likewise, there are other blessings that are specific to humans, which are the laws. The laws that Allah sent down upon the messengers so that the life of creation may be upright, for it is not possible for the life of creation to be upright or for the life of creation to be pleasant except through the laws. The believer who acts with righteous deeds is the one who has the good life in this world and the great reward in the Hereafter. And if Allah were to search through the kings and the sons of kings, the ministers and the sons of ministers, the princes and the sons of princes, the rich and the sons of the rich, if He were to search through them and search through the one who believed and did righteous deeds, He would find the latter to have a more pleasant life, a more comfortable state, and a more open chest. For Allah Mighty and Majestic, in whose hand are the reins of the heavens and the earth, guaranteed, saying: .
You will find the believer who acts with righteous deeds to have a heart that is covered (from evil) and a chest that is open, content with the decree and destiny of Allah. If good befalls him, he thanks Allah for it; and if its opposite befalls him, he is patient with it and excuses himself to Allah for what he did, knowing that he was only afflicted because of his sins. So he returns to Allah Mighty and Majestic. The Prophet (peace and blessings be upon him) said: , and the Prophet (peace and blessings be upon him) spoke the truth.
So the greatest blessing that Allah sent down upon creation is the blessing of religion, by which the life of the human being is established in this world and the Hereafter.
And I ask you now, what is life? Is it the life of this world or the life of the Hereafter? The life of the Hereafter. The evidence is the saying of Allah the Exalted in Surat al-Fajr: Complete the verse.
The student:

The Shaykh : What is this world? It is a thing. Life in reality is the life of the Hereafter. And the one who works for the Hereafter lives a good life in this world, as I recited for you the verse. So now, the believer who acts with righteous deeds is the one who has gained both lives: the life of this world and the life of the Hereafter.
And the disbeliever is the one who has lost this world and the Hereafter: .
He, the Exalted, says: Obedient, obedient. Then, is there a trustworthy one regarding what he is tasked with? Who obeys him? Jibril is the one who is obeyed. So who obeys him? The scholars said that the angels obey him, because he brings down the command from Allah, so he commands the angels and they obey. So he has authority and obedience over the angels. Then the messengers (peace be upon them), upon whom Jibril descends with the revelation, have authority and obedience over those who are obligated: .
And when Allah the Exalted swore that this Qur'an is the word of this noble angelic messenger.
In another verse, Allah, Glorified and Exalted, clarified and swore that this Qur'an is the word of a noble messenger in His saying: Is the messenger there the same as the messenger here? The answer is no. The messenger here in Surat al-Takwir is an angelic messenger, meaning from the angels, and he is Jibril. And the messenger there is a human messenger, and he is Muhammad (peace and blessings be upon him). The evidence for this is clear: here it says: And this description is for Jibril, who is with Allah. As for Muhammad (peace and blessings be upon him), he is on earth. There it says: in response to the saying of the disbelievers who said that Muhammad is a poet and not a soothsayer.
Which is the greater oath: or Which is greater? The second. The second is greater. Is there anything more comprehensive than "what you see and what you do not see"? All things are either seen or not seen.
So Allah swore by everything. And here He swore by the celestial signs: And the night and the day. These are celestial, horizontal signs. Look, glory be to Allah, it corresponds to the messenger about whom He swore that it is his word, and he is Jibril, because Jibril is with Allah.
If someone asks how Allah describes the Qur'an as the word of the human messenger and the angelic messenger? We say: Yes, the angelic messenger conveyed it to the human messenger, and the human messenger conveyed it to the Ummah. So it became the word of this one by representation, the word of the messenger, the word of Jibril by representation, and the word of Muhammad by representation. The original speaker, the first one, is Allah the Exalted, it is Allah. So the Qur'an is truly the word of Allah, and the word of Jibril in the sense that he conveyed it to Muhammad, and the word of Muhammad in the sense that he conveyed it to the Ummah. Is that clear, my brothers?
Good. Allah the Exalted said: Who is meant by "your companion"? Muhammad, the Messenger of Allah the Exalted. And consider that He said: and did not say "and Muhammad." As if He said: What is your companion whom you know, and you are always with him? He remained with them for forty years in Makkah before the prophethood. They knew him and knew his truthfulness and trustworthiness, until they used to call him by the name "Al-Amin," the name Al-Amin.
Meaning, he is not insane, but he is the most intelligent of the intelligent, (peace and blessings be upon him). The most perfect of people in intellect, without doubt, and the most sound in opinion.
Good. Meaning, he saw Jibril at the clear horizon, meaning the evident, apparent, high one. For the Messenger (peace and blessings be upon him) saw Jibril in the form in which he was created twice:
Once in the Cave of Hira, and once in the seventh heaven when he was ascended with him, (peace and blessings be upon him).
Meaning, the two visions. Is this the vision in the Cave of Hira, or the vision above the heavens? In the Cave of Hira, because he says: So Muhammad is on earth. : Meaning, Muhammad (peace and blessings be upon him) is not accused regarding the unseen, meaning regarding the revelation that came to him from Allah. He is not an accuser, nor stingy with the dhal with the shadda, meaning accused by suspicion, which is accusation. And there is a reading "bath-thannin" with the thaa, meaning stingy. So he, (peace and blessings be upon him), is not accused regarding the revelation, nor stingy with it. Rather, he is the most generous of people in giving what was revealed to him, teaching people on every occasion. And he is the farthest of people from accusation due to the perfection of his truthfulness, (peace and blessings be upon him).
That is, it is not the word of any of the devils, and they are the soothsayers to whom the devils reveal revelation, and they lie along with it, and they inform the people, so the people think them truthful.
Then he said, and we will leave the discussion of the rest of the surah for another session so that time does not take us away from the questions, and we will now begin with the questions, and each person has one question, one question, O Allah.