Exegesis of Surat al-Ma'un and what is derived from its verses.

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 those who follow them with excellence until the Day of Judgment.
As for what follows: This is the four-hundred-and-fourth session of the Open Door, which takes place every Thursday of every month, and this is the eighteenth Thursday of the month of Jumada al-Ula, in the year one thousand four hundred and fifteen.
We begin this session by explaining the words of Allah, Blessed and Exalted is He: to the end of the surah, if Allah wills.
Allah, Blessed and Exalted is He, says: : "Have you seen": This is an address, but to whom?
Is it to the Messenger (peace and blessings be upon him and his family), because he is the one to whom the Qur'an was revealed, or is it general for everyone to whom the address is directed?
Generality is more appropriate, so we say: is general for everyone to whom the address is directed.
means: by the recompense. These are the ones who deny the resurrection, and they say: , and one of them says: . These are the ones who lie about the Day of Judgment, meaning: by the recompense.
So he combined two things:
The first thing: showing no mercy to orphans, who are the ones who deserve mercy, because orphans are those whose fathers died before they reached maturity, and they are the objects of compassion and mercy, because they have lost their father, so their hearts are broken and they need to be comforted. For this reason, texts have come regarding the virtue of being kind to orphans. But this person, may Allah protect us from that, meaning: he pushes him away with force, because "dai'" means pushing with force, as Allah the Exalted said: meaning: a severe push. So you find that when the orphan comes to him begging for something or speaking to him about something, he despises him and pushes him away harshly, so he does not show him mercy.
The second thing: they also do not encourage mercy toward others: So the poor, needy person who needs food is not encouraged to feed him, because his heart is stone, may Allah protect us from that, it is hard. So their hearts are . Therefore, there is no mercy in them, neither for orphans nor for the poor, so he is hard-hearted, may Allah protect us from that.
Then Allah, Mighty and Majestic, said: . "Wail" is a word of warning, and it is repeated often in the Qur'an, and the meaning is: severe warning for these people.
These are people who pray with the people or individually, but they are meaning: heedless of it, not establishing it as it should be. They delay it from its virtuous time, they do not establish its bowing, prostration, standing, or sitting, they do not recite what is obligatory in it, whether it is Qur'an or dhikr. When he enters his prayer, he is heedless, his heart wanders to the right and left, so he is distracted from his prayer.
And this is blameworthy. The one who is distracted from prayer, heedless of it, and negligent of it, is undoubtedly blameworthy. As for the one who is forgetful in his prayer, he is not to be blamed. The difference between them is that being forgetful in prayer means that he forgot something, he forgot the number of rak'ahs, he forgot something from the obligations, or the like. For this reason, forgetfulness occurred from the Messenger of Allah (peace and blessings be upon him), who was the most attentive of people to his prayer. In fact, he said (peace and blessings be upon him): And despite that, he was forgetful in his prayer, because forgetfulness means that he forgets something in a way that he is not to be blamed for. As for the one who is distracted from his prayer, he is intentionally negligent of his prayer. And among those who are distracted from prayer are those people who call for prayer with the congregation, for they are undoubtedly distracted from their prayer, so they fall under this warning .
Also, if they perform obedience, they only intend thereby to curry favor with people, and to have value in society. Their intention is not to draw near to Allah, Mighty and Majestic. So this show-off, may Allah protect us from that, gives charity so that people will say: How generous he is. This praying person beautifies his prayer so that people will say: How beautiful his prayer is, and the like. These are the ones who show off. The origin of worship is for Allah, but they want people to praise them for it, and they draw near to people through their drawing near to Allah. These are the show-offs, may Allah protect us from that.
As for the one who prays for the sake of people, meaning: he prays before the king, for example, or others, bowing or prostrating in submission to him, then he is a mushrik (one who associates partners with Allah), a disbeliever, and Allah has forbidden Paradise for him, and his abode is the Fire. But this person prays for Allah while considering that people praise him for his worship, as one who worships Allah, Mighty and Majestic. And this happens often among the hypocrites, as Allah the Exalted said: : Look at this description: So they are distracted from their prayer.
Here he says: : So if a person says: And are those who make people hear like them?
Meaning, a person, for example, recites the Qur'an loudly, beautifies the recitation, beautifies the performance and voice, so that it will be said: How well he recites. Is he like the one who shows off?
The answer: Yes, as it came in the hadith: The meaning is: whoever makes people hear, Allah will expose him, and make it clear to people that the man is not sincere, but he wants people to hear him and praise him for his worship.
And whoever shows off, he shows off to Allah with it.
So the person who shows off to people or makes people hear will be exposed by Allah, and his matter will become clear, whether soon or later.
This is also blameworthy. Withholding the ma'un (small necessities) is divided into two categories:
A category in which the person sins.
And a category in which he does not sin, but he misses out on good.
So what must be given, the person sins by withholding it. And what does not have to be given, the person does not sin by withholding it, but he misses out on good. An example of that: a person comes to a man in dire need and says: Give me a vessel to drink from, for if I do not drink, I will die. Giving the vessel to him is obligatory, and the person sins by withholding it. Some scholars even say: if this person dies, the other is liable for it with blood money, because he is the cause of his death, and he is obligated to give what was requested of him.
A person comes to another and says: Give me a garment to protect me from the cold, otherwise I will perish. Here, it is obligatory for him to give him that garment.
But the scholars differed on this issue: Is it obligatory for the borrower in this case to give the lender a fee, or is it not obligatory?
Or is it obligatory for benefits but not for the items themselves? How is this?
For example: a person comes to you and is in dire need of food, and if you do not feed him, he will perish. Here, it is obligatory for you to feed him, but is it obligatory for him to give you the value of the food?
Some scholars said: It is obligatory for him to give you the value of the food. And others said: It is not obligatory, because feeding him in this case is obligatory upon you from Allah. And this is the stronger position, that he has no compensation, because saving a person from perishing is obligatory, and a person cannot take a fee for what Allah has made obligatory upon him.
In the second issue: a person comes to you in dire need of a garment out of fear of the cold, so you gave him the garment. Is it obligatory for him to pay a fee for this garment?
Some scholars say: It is obligatory for him to pay its fee. And some say: It is not obligatory. And the correct view is: It is not obligatory for him to pay the fee. But if you gave it to him as ownership, it is his property. And if you gave it to him as a loan, it is obligatory for him, when he finds another garment, to return it to you. This is the correct view, and with this, the discussion of this surah ends.
So a person must look into himself: Is he among those who are described with these characteristics or not? If he is among those who are described with these characteristics, having neglected prayer and been distracted from it, and withheld good from others, let him be warned of wail, may Allah protect us from that. And if he has purified himself from that, let him be glad of good.
And the Noble Qur'an is not intended to be merely recited by a person to worship Allah through its recitation. Rather, the intention is to be educated by it. For this reason, Aisha (may Allah be pleased with her) said: His character means: the morals with which he is characterized, which he takes from the Qur'an. May Allah guide us and you to what is in good and righteousness in this world and the Hereafter.
And now, to the questions.