Tafsir of Surat al-Qari'ah.
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and peace 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 fourth meeting of this year: the year 1416, and it is one of the meetings referred to as the Open Door meeting, which takes place every Thursday of every week. This is the twenty-fourth day of the month of Muharram in the year 1416. We begin this meeting with where we left off in the tafsir of the Juz al-Naba, where we ended at Surat al-Qari'ah.
Allah, Blessed and Exalted is He, says:
In the name of Allah, the Most Gracious, the Most Merciful
[Al-Qari'ah 101:1-2] The verses:
The Basmala is a verse of the Book of Allah; it is brought at the beginning of every surah and is not counted among the verses of the surah, neither in al-Fatihah nor in any other, according to the stronger opinion of the scholars. So the first verse of al-Fatihah is His saying, the Exalted:[Al-Fatihah 1:2], and the second: , and the third: [Al-Fatihah 1:4], and the fourth: [Al-Fatihah 1:5], and the fifth: [Al-Fatihah 1:6], and the sixth: [Al-Fatihah 1:7], and the seventh: [Al-Fatihah 1:7]. However, it was not brought at the beginning of Surat al-Bara'ah, considering that this was not established with the Companions (may Allah be pleased with them) from the Prophet (peace and blessings be upon him), so the matter was difficult for them: is it the remainder of Surat al-Anfal, or is it an independent surah?
For this reason, they placed a separator before the Basmala.
Allah the Exalted says here:[Al-Qari'ah 101:1-2]: Al-Qari'ah: this is an active participle from the root "qara'a" (to strike), and it means that which strikes the hearts and terrifies them, and that is at the blowing of the Trumpet, as He, the Exalted, said: [An-Naml 27:87].
It strikes the hearts after striking the ears, and this Al-Qari'ah is a great Al-Qari'ah with no like before it, and it is one of the names of the Day of Resurrection, just as it is called Al-Ghashiyyah and Al-Haqqah.
And His saying:[Al-Qari'ah 101:1-2], "What" here is a question meaning magnification and glorification, meaning: What is this Al-Qari'ah that is being exalted?
This is an addition to the magnification, glorification, and terror, meaning: What thing shall I inform you about regarding this Al-Qari'ah? How great it is and how severe it is. Then He clarified when it will occur, so He, Glorious and Exalted, said: [Al-Qari'ah 101:4] meaning: that it will occur at that time, [Al-Qari'ah 101:4] those who come out of their graves. The scholars said: they will be like scattered moths. And moths, as you know, are these small birds that crowd together when there is fire at night; they are weak and almost walk without guidance, and they pile up, and perhaps due to their carelessness they fall into the fire without knowing. So they are compared to moths in their weakness, confusion, piling up, and moving without guidance. And "mabthuth" means scattered, so it is like His saying, the Exalted: [Al-Qamar 54:7].
If you imagine this scene, people coming out of their graves in this manner, you would imagine a great matter with no like. These are the people from Adam until the Hour occurs, all of them coming out as one man at one time from these scattered graves in the east and west of the earth, and from other than the graves, such as one who was thrown into the depths of the sea and eaten by fish, or in the deserts of the earth and eaten by wild beasts, or the like of that. All of them will come out at one time, moving about in this earth.
As for the mountains, and they are those great, firm, solid mountains, they will be like carded wool. "Al-'ahin" is wool, and "munfush" is scattered. Or, "al-'ahin" is cotton, and the meaning is the same. The important thing is that they will be, after being solid, strong, and firmly rooted, like carded wool: wool or cotton.
And "munfush," as we said, is scattered, whether you card it with your hand or with a flail, it becomes light and flies away with the slightest wind. And Allah, the Exalted, said in another verse that the mountains will be like scattered dust, and He, Glorious and Exalted, said here:[Al-Qari'ah 101:5].
[Al-Qari'ah 101:6-10]:
Allah, the Exalted, divided people into two groups:
The first group: those whose scales are heavy, and he is the one whose good deeds outweigh his bad deeds.
And the second: those whose scales are light, and he is the one whose bad deeds outweigh his good deeds, or the one who has no good deed at all, like the disbeliever.
He, the Exalted, says:[Al-Qari'ah 101:6-7]:
"Al-'ayshah" is derived from "al-'aysh" which is life. It is said: the man lived a long time, meaning he remained alive for a long time. And "al-'ayshah" here is on the pattern of fi'lah, so it is a state and not a source noun. The source noun indicating the singular is to say "ayshah," but if you say "ayshah" it is a fi'lah indicating the state, as Ibn Malik (may Allah have mercy on him) said:
"And fa'lah is for one time, like a sitting *** And fi'lah is for a state, like a sitting".
The meaning is that he is in a pleasant life, a pleasant, satisfying life.
And "radiyyah": it was said that it is an active participle in the meaning of a passive participle, i.e., satisfying. And it was said that it is an active participle in the sense of attribution, i.e., possessing satisfaction. And both meanings are one. The meaning is that it is a pleasant life with no hardship, no noise, no toil, complete in every aspect. And this means living in Paradise, may Allah make us and you among its people.
This life, no toil touches them therein, and they are not to be brought out from it. They do not grieve and they do not fear. They are in the most pleasant life, the most sweet sustenance, and the most abundant condition, so it is a satisfying life.
[Al-Qari'ah 101:8-9]:
And as for those whose scales are light, either it is the disbeliever who has no good deed at all, because the good deeds of the disbeliever are rewarded in this world and do not benefit him in the Hereafter, or it is a Muslim but he is extravagant with himself and his bad deeds are more.
: "Umm" here means his objective, i.e., the one whose objective is the Abyss, and the Abyss is one of the names of the Fire. It means that his end is to the Fire of Hell, and I seek refuge in Allah. And it was said that the intended meaning of "umm" here is the top of the head, and the meaning is that he is thrown into the Fire on the top of his head, we ask Allah for safety. And if the verse allows for two meanings and neither is stronger than the other and they do not contradict, then both meanings are taken, and it is said:
He is thrown into the Fire on the top of his head, and also he has no refuge or objective except the Fire.
: This is from the chapter of magnification and glorification of this Abyss, and I seek refuge in Allah. It asks: Do you know what it is?
It is a great thing, it is a blazing Fire, at the extreme of what can be of heat. And the Prophet (peace and blessings be upon him) said:
In this verse is the warning and caution from this Day, and that people do not come out of two states:
Either a man whose good deeds outweigh, or a man whose bad deeds outweigh.
And in it is also evidence that on the Day of Resurrection there are scales, and it has come in some texts that it is a scale, so is it one or multiple?
Some of the people of knowledge said: it is one, and it was pluralized considering the weighed items, because in it are weighed the good deeds and the bad deeds, and the good deeds of so-and-so and so-and-so are weighed in it, and the good deeds of this nation and that nation are weighed in it, so it is pluralized considering the weighed items, not considering the scale, otherwise the scale is one.
And some of the people of knowledge said: they are multiple scales, for every nation a scale and for every deed a scale, so for this it was pluralized.
And the most apparent, and Allah knows best, is that it is one scale, but it was pluralized considering the weighed items according to the deeds, or according to the nations, or according to the individuals.
In this verse is evidence that if a person's good deeds and bad deeds are equal, then he has been silent about in this verse, but Allah, the Exalted, clarified in Surat al-A'raf that they do not enter the Fire, but rather they are confined in a place called: "al-A'raf", and Allah, the Exalted, mentioned in Surat al-A'raf what happens between them and the believers, and that if their eyes are turned toward the companions of the Fire[Al-A'raf 7:47], we ask Allah, the Exalted, to make us and you among those whose good deeds outweigh their bad deeds, and to forgive us and you, and to treat us with His pardon, for He is Able to do all things.
Now to the questions, and we start with the right side.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and peace 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 fourth meeting of this year: the year 1416, and it is one of the meetings referred to as the Open Door meeting, which takes place every Thursday of every week. This is the twenty-fourth day of the month of Muharram in the year 1416. We begin this meeting with where we left off in the tafsir of the Juz al-Naba, where we ended at Surat al-Qari'ah.
Allah, Blessed and Exalted is He, says:
In the name of Allah, the Most Gracious, the Most Merciful
(1) The Striking Calamity - (2) What is the Striking Calamity?
القارعة * ما القارعةThe Basmala is a verse of the Book of Allah; it is brought at the beginning of every surah and is not counted among the verses of the surah, neither in al-Fatihah nor in any other, according to the stronger opinion of the scholars. So the first verse of al-Fatihah is His saying, the Exalted:
[All] praise is [due] to Allah, Lord of the worlds -
الحمد لله ربّ العالمينThe Most Merciful, the Bestower of Mercy
الرّحمن الرّحيمSovereign of the Day of Recompense.
مالك يوم الدّينIt is You we worship and You we ask for help.
إيّاك نعبد وإيّاك نستعينGuide us to the straight path -
اهدنا الصّراط المستقيمThe path of those upon whom You have bestowed favor
صراط الذين أنعمت عليهمnot of those who have evoked [Your] anger or of those who are astray.
غير المغضوب عليهم ولا الضّالّينFor this reason, they placed a separator before the Basmala.
Allah the Exalted says here:
(1) The Striking Calamity - (2) What is the Striking Calamity?
القارعة * ما القارعةAnd [warn of] the Day the Horn will be blown, and whoever is in the heavens and whoever is on the earth will be terrified except whom Allah wills
ويوم ينفخ في الصّور ففزع من في السّماوات ومن في الأرض إلاّ من شاء اللهIt strikes the hearts after striking the ears, and this Al-Qari'ah is a great Al-Qari'ah with no like before it, and it is one of the names of the Day of Resurrection, just as it is called Al-Ghashiyyah and Al-Haqqah.
And His saying:
(1) The Striking Calamity - (2) What is the Striking Calamity?
القاررعة * ما القارعةAnd what will make you know what the Striking Calamity is?
وما أدراك ما القارعةIt is the Day when people will be like moths, dispersed,
يوم يكون النّاس كالفراش المبثوثIt is the Day when people will be like moths, dispersed,
يوم يكون النّاس كالفراش المبثوثthey will emerge from the graves as if they were locusts spreading,
يخرجون من الأجداث كأنّهم جراد منتشرIf you imagine this scene, people coming out of their graves in this manner, you would imagine a great matter with no like. These are the people from Adam until the Hour occurs, all of them coming out as one man at one time from these scattered graves in the east and west of the earth, and from other than the graves, such as one who was thrown into the depths of the sea and eaten by fish, or in the deserts of the earth and eaten by wild beasts, or the like of that. All of them will come out at one time, moving about in this earth.
As for the mountains, and they are those great, firm, solid mountains, they will be like carded wool. "Al-'ahin" is wool, and "munfush" is scattered. Or, "al-'ahin" is cotton, and the meaning is the same. The important thing is that they will be, after being solid, strong, and firmly rooted, like carded wool: wool or cotton.
And "munfush," as we said, is scattered, whether you card it with your hand or with a flail, it becomes light and flies away with the slightest wind. And Allah, the Exalted, said in another verse that the mountains will be like scattered dust, and He, Glorious and Exalted, said here:
And the mountains will be like wool, fluffed up.
وتكون الجبال كالعهن المنفوش(6) Then as for one whose scales are heavy [with good deeds], (7) He will be in a pleasant life. (8) But as for one whose scales are light, (9) His refuge will be an abyss. (10) And what can make you know what that is?
فأمّا من ثقلت موازينه فهو في عيشة راضية * وأمّا من خفّت موازينه فأمّه هاوية * وما أدراك ما هيه * نار حاميةAllah, the Exalted, divided people into two groups:
The first group: those whose scales are heavy, and he is the one whose good deeds outweigh his bad deeds.
And the second: those whose scales are light, and he is the one whose bad deeds outweigh his good deeds, or the one who has no good deed at all, like the disbeliever.
He, the Exalted, says:
(6) Then as for one whose scales are heavy [with good deeds], (7) He will be in a pleasant life.
فأمّا من ثقلت موازينه فهو في عيشة راضية"Al-'ayshah" is derived from "al-'aysh" which is life. It is said: the man lived a long time, meaning he remained alive for a long time. And "al-'ayshah" here is on the pattern of fi'lah, so it is a state and not a source noun. The source noun indicating the singular is to say "ayshah," but if you say "ayshah" it is a fi'lah indicating the state, as Ibn Malik (may Allah have mercy on him) said:
"And fa'lah is for one time, like a sitting *** And fi'lah is for a state, like a sitting".
The meaning is that he is in a pleasant life, a pleasant, satisfying life.
And "radiyyah": it was said that it is an active participle in the meaning of a passive participle, i.e., satisfying. And it was said that it is an active participle in the sense of attribution, i.e., possessing satisfaction. And both meanings are one. The meaning is that it is a pleasant life with no hardship, no noise, no toil, complete in every aspect. And this means living in Paradise, may Allah make us and you among its people.
This life, no toil touches them therein, and they are not to be brought out from it. They do not grieve and they do not fear. They are in the most pleasant life, the most sweet sustenance, and the most abundant condition, so it is a satisfying life.
(8) But as for one whose scales are light, (9) His refuge will be an abyss.
وأمّا من خفّت موازينه * فأمّه هاويةAnd as for those whose scales are light, either it is the disbeliever who has no good deed at all, because the good deeds of the disbeliever are rewarded in this world and do not benefit him in the Hereafter, or it is a Muslim but he is extravagant with himself and his bad deeds are more.
His destination is a plunging abyss
فأمّه هاويةHe is thrown into the Fire on the top of his head, and also he has no refuge or objective except the Fire.
And what will make you know what it is?
وما أدراك ما هيهIt is a great thing, it is a blazing Fire, at the extreme of what can be of heat. And the Prophet (peace and blessings be upon him) said:
It is preferred over the fire of this world by sixty-nine parts.
إنّها فضّلت على نار الدّنيا بتسعة وستّين جزءًIn this verse is the warning and caution from this Day, and that people do not come out of two states:
Either a man whose good deeds outweigh, or a man whose bad deeds outweigh.
And in it is also evidence that on the Day of Resurrection there are scales, and it has come in some texts that it is a scale, so is it one or multiple?
Some of the people of knowledge said: it is one, and it was pluralized considering the weighed items, because in it are weighed the good deeds and the bad deeds, and the good deeds of so-and-so and so-and-so are weighed in it, and the good deeds of this nation and that nation are weighed in it, so it is pluralized considering the weighed items, not considering the scale, otherwise the scale is one.
And some of the people of knowledge said: they are multiple scales, for every nation a scale and for every deed a scale, so for this it was pluralized.
And the most apparent, and Allah knows best, is that it is one scale, but it was pluralized considering the weighed items according to the deeds, or according to the nations, or according to the individuals.
In this verse is evidence that if a person's good deeds and bad deeds are equal, then he has been silent about in this verse, but Allah, the Exalted, clarified in Surat al-A'raf that they do not enter the Fire, but rather they are confined in a place called: "al-A'raf", and Allah, the Exalted, mentioned in Surat al-A'raf what happens between them and the believers, and that if their eyes are turned toward the companions of the Fire
they say, "Our Lord, do not place us with the wrongdoing people."
قالوا ربّنا لا تجعلنا مع القوم الظّالمينNow to the questions, and we start with the right side.