Exegesis of the saying of Allah the Exalted: "Indeed, upon Us is the guidance... to the end of the Surah of the Night."

The Shaykh : Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
As for what follows:
This is the seventy-sixth session of the well-known session called *The Open Door*, which takes place every Thursday of every week. This is the fifteenth Thursday of the month of Jumada al-Ula, 1415. We ask Allah, Glorified and Exalted is He, to make all our sessions sessions of good and blessing; indeed, He is capable of all things. In this session, we begin with the exegesis of the remainder of the Surah of the Night, "When it covers," where Allah, Blessed and Exalted is He, said: His saying, Mighty and Majestic: His saying, the Exalted: contains a commitment from Allah, Mighty and Majestic, to make clear to creation what they follow to reach Him. The guidance intended here is the guidance of explanation and direction. Indeed, Allah, the Exalted, committed Himself to explaining this so that people would have no argument against Allah.
This is like His saying, the Exalted: until He said: Be aware, my brothers, that the human intellect cannot independently know the guidance. Therefore, Allah, Mighty and Majestic, committed to making the guidance clear for the human being.
Know that guidance is of two types: guidance of success, which only Allah can grant, and guidance of direction and indication, which comes from Allah and from creation, from the messengers and from the scholars. As Allah said to His Prophet (peace and blessings be upon him and his family): As for the guidance of success, it is with Allah; no one can grant a person success in good. As Allah, the Exalted, said:
When we look at this noble verse , we find that Allah, the Exalted, has made clear everything: what is required of people in creed, what is required of them in worship, what is required of them in morals, what is required of them in transactions, and what they must avoid in all of this. Until Abu Dharr (may Allah be pleased with him) said:
And a man from the polytheists said to Salman al-Farisi: meaning that even the etiquette of relieving oneself was taught by the Prophet (peace and blessings be upon him) to his Ummah.
This is supported by His saying, the Exalted:
meaning: For Us is the Hereafter and the First. The First precedes the Hereafter in time, but in this verse, He placed it after. Why? We say for two benefits: the first benefit is conceptual, and the second is verbal.
As for the conceptual benefit: it is because the Hereafter is more important than this world, and because the sovereignty of Allah, the Exalted, is fully manifested in the Hereafter. In this world, there are presidents, kings, and princes who possess the sovereignty that Allah, Mighty and Majestic, has given them. But in the Hereafter, no one has sovereignty: Therefore, the mention of the Hereafter was placed first for this conceptual benefit.
As for the verbal benefit, it is regarding the rhymes; as you see, the end of all the verses is the letter alif . If He had said: "And for Us is the First and the Hereafter," the beginnings of the verses would have differed. Therefore, He said: Here it becomes clear that Allah, Glorified and Exalted is He, said: What is the difference? The difference is that for guidance, Allah, the Exalted, committed to explaining and clarifying it for creation, whereas sovereignty belongs to Allah; He is the Sovereign of the Hereafter and the First. Therefore, He said: Then He said, Mighty and Majestic: "I have warned you" means I have frightened you, and "the Fire" means the Fire of the Hereafter which blazes and has many descriptions in the Qur'an and the Sunnah. May Allah protect me and you from it.
meaning: Only the most wretched will be burned by it, meaning the one for whom wretchedness has been decreed, and I seek refuge in Allah. Wretchedness is the opposite of happiness, as He, the Exalted, said: And His saying: So the meaning of "the most wretched" is the one for whom happiness has not been written. This is the one who will be burned by the blazing Fire. Then He clarified this by saying: Denial is in contrast to the news, and turning away is in contrast to the command and prohibition. So he denied the news and did not believe. He was told: "You will be resurrected," and he said: "I will not be resurrected." He was told: "There is a Paradise and a Fire," and he said: "There is no Paradise and no Fire." He was told: "Such and such will happen," and he said: "This will not happen." This is denial. Turning away means turning away from the obedience of Allah and turning away from what His messengers brought. This is the most wretched. We ask Allah to protect us and you from wretchedness.
meaning: And He will keep safe from this blazing Fire "The most pious" is the superlative form of piety, meaning the one who feared Allah, the Exalted, with true piety. meaning: He gives his wealth to those who are entitled to it in a way that purifies him, meaning: that cleanses him. Allah, the Exalted, said:
His saying: indicates that he neither squanders nor is stingy, but rather he gives wealth in a way that purifies. The criterion for this is what Allah mentioned in the Surah al-Furqan: We find that some people, Allah gives them wealth, but they are stingy and miserly, even to the extent that they do not fulfill what is obligatory for their wives, children, and relatives. And we see some people for whom Allah has decreed a narrow provision and restricted it somewhat, yet they go and borrow from people in order to complete their house so that it is like the house of so-and-so and so-and-so, or in order to buy a luxurious car like the car of so-and-so and so-and-so. Both methods and paths are a false methodology. The first is shortcoming, and the second is excess. It is obligatory for a person to spend according to his circumstances. If someone asks: Is it permissible for a person to borrow in order to give charity? The answer is: No, because charity is voluntary, and committing to debt is a great danger, because debt is not a light matter. When a person dies, his soul is suspended by his debt until it is paid off.
And many of the heirs do not care about the debt of the deceased. You find them delaying, stalling, and perhaps not paying it off. We ask Allah for safety. And
And he (peace and blessings be upon him and his family) informed that martyrdom in the cause of Allah expiates everything except debt. So debt is a great matter, and it is not permissible for a person to be negligent with it. Then he said: meaning: He does not give wealth as a reward for a previous favor from a person who has no right over him, so that he gives him a reward. But he gives seeking the Face of Allah.
Therefore, he said: So he does not spend except seeking the Face of Allah, meaning: seeking to reach the abode of the honor of Allah, where the seeing of Allah, Mighty and Majestic, takes place. meaning: Allah, Mighty and Majestic, will please him with the great reward He gives him. And Allah clarified that in His saying: We ask Allah to make us and you among these righteous, pure, and noble people. Indeed, He is capable of all things. And now we come to the question period.