Exegesis of Surat al-Infitar 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, the Seal of the Prophets and the Imam of the righteous.
As for what follows: This is the one hundred and eighth session of the Open Door, which takes place every Thursday of every week. This Thursday is the sixteenth of the month of Jumada al-Thani, in the year one thousand four hundred and sixteen. In it, we make up for what we forgot in our discussion of Surat al-Infitar:
Allah the Mighty and Majestic says: These are four things; when they occur, the soul knows what it hastened to do in the beginning of its life and what it delayed.
His saying: means: it split, as Allah Blessed and Exalted said: .

means: some of them burst forth upon others, and they filled the earth.
means: what is in them of the dead is brought out until they stand before Allah the Mighty and Majestic, upon the occurrence of these four matters.
: "Soul": here it is an indefinite noun, but it carries the meaning of generality, for the meaning is: every soul knows what it hastened to do and what it delayed, and this is by what is presented to it of the Book: . On that Day, the criminals will say: . Thus, a person knows what he hastened to do and what he delayed, whereas in this world he has forgotten. We have now forgotten what we did in times long past, but on the Day of Resurrection our deeds are presented to us, and every soul knows what it hastened to do and what it delayed. The purpose of this warning is to warn the servant against doing what is contrary to Allah and His Messenger, for he will know of it and be held accountable for it.
The intended meaning of "man" here is said to be the disbeliever, and it is said that "man" is meant in his capacity as a human being, for man in his capacity as a human being is an ungrateful, ignorant person, an ungrateful disbeliever: .
So Allah the Mighty and Majestic says: , addressing man in his capacity as a human being, regardless of his religion:
means: what deceived you regarding Allah, such that you deny the Resurrection, disobey Him in His commands and prohibitions, and perhaps there is even one who denies Allah the Mighty and Majestic? So what deceived you?
Some scholars said: His saying, the Exalted: is a reference to the answer, which is that what deceived man was the generosity of Allah the Mighty and Majestic, His forbearance, and His forbearance, but it is not permissible for man to be deceived by that: .
So: ?
The answer is: His generosity and His forbearance. This is what deceived man, and he became persistent in sin, persistent in denial, persistent in disobedience.
He, the Exalted, said: : He created you from non-existence and brought you into being from non-existence.
And He proportioned you: He made you well-proportioned in creation, so that one hand is not longer than the other, nor one foot longer than the other, nor one finger longer than the other, according to the hands and feet. You will find that the long one in one hand is the long one in the other hand, and the short one is the short one, and so on. Allah the Mighty and Majestic proportioned man in every aspect, in terms of creation.
And in the sevenfold reading: means: He made you of moderate stature, well-proportioned in creation. You are not like the animals, which were not proportioned but walk on their hands and feet, whereas man, Allah has distinguished him with this characteristic.
Among people, some are handsome, some are ugly, some are of medium appearance, some are white, some are red, some are black, and some are in between. In whatever form Allah the Mighty and Majestic assembles you, it is according to His will, but He, the Mighty and Majestic, willed for man that his form be the best of forms.
Then He said: "Nay": a word of restraint.
"But": for transition, meaning: despite this creation, provision, and preparation, you deny the religion, meaning: the recompense, and you say: , so you deny the religion, meaning: the recompense, and perhaps we say: and you also deny the religion itself, so you do not acknowledge the religion with which the messengers came.
And the verse encompasses both this and that, for the rule in the science of exegesis and the science of hadith commentary is: "If a text is capable of two meanings, neither of which contradicts the other, then it is applied to both".
He, the Exalted, said: : An affirmation with two affirmers: "Inna" and the lam: . Man has over him a guardian who watches over him and writes down everything he does. Allah the Exalted said: , so upon every man are guardians who write down everything he says, everything he does. And these guardians are noble, not base; rather, they have such nobility that it precludes them from oppressing anyone by writing down for him what he did not do, or erasing what he did, for they are described as noble.
He, the Exalted, said: : Either by observation if it is an action, or by hearing if it is speech. Indeed, Allah reveals to them the deeds of the heart, and they write them down, as the Prophet (peace and blessings be upon him) said: because he abandoned it for the sake of Allah the Mighty and Majestic, and the first is rewarded for merely intending the good deed.
: This is an explanation of the end and the recompense. "The righteous" is the plural of "righteous," and they are those who did much good and distanced themselves from evil.
means: bliss in the heart and bliss in the body. For this reason, we do not find anyone whose heart is sweeter or whose life is more pleasant than the righteous, the people of righteousness. So much so that some of the Salaf said: "If the kings and the sons of kings knew what we are in, they would fight us for it with swords".
And this resulting bliss is in this world and in the Hereafter. As for the Hereafter, it is Paradise. As for this world, it is the bliss of the heart and its tranquility, and its satisfaction with the divine decree and destiny of Allah. For this is the true bliss. The bliss in this world is not to indulge the body; the bliss is the bliss of the heart.
: The wicked are the disbelievers, the opposite of the righteous.
means: in a blazing Fire, refuge with Allah.
means: they are burned by it.
means: the Day of Recompense, which is the Day of Resurrection.
, for they are eternal in it forever, refuge with Allah.
: This question is for emphasis and magnification, meaning: what informed you about the Day of Judgment?
What informed you?
Meaning: know this Day and estimate it according to its due.
: On the Day of Resurrection, no one has power over anyone, neither in bringing good nor in repelling harm, except by the permission of Allah the Mighty and Majestic, due to His saying: .
In this world, there are people who command, such as princes, ministers, heads, fathers, and mothers, but in the Hereafter, the command belongs to Allah the Mighty and Majestic: except by the permission of Allah. For this reason, on that Day, people are afflicted with grief and distress that they cannot bear. Then they seek intercession from Adam, then Noah, then Abraham, then Moses, then Jesus, until it ends with our Prophet (peace and blessings be upon him and his family), and he intercedes by the permission of Allah, and Allah relieves the people from the standing: . If someone were to ask: Is the command not for Allah on that Day and on other days?
We said: Yes, the command is for Allah the Exalted on the Day of Judgment and before it, but the manifestation of His command on that Day is far greater than the manifestation of His command in this world. For in this world, man disobeys the commands of Allah the Mighty and Majestic and obeys the command of his master, so the command is not for Allah in the case of this person. But in the Hereafter, there is nothing but the command of Allah the Mighty and Majestic. This is like His saying, the Exalted: . The sovereignty belongs to Allah in this world and the Hereafter, but on that Day, the sovereignty and command of Allah the Mighty and Majestic are manifested, and it becomes clear that there is no commander on that Day except Allah the Mighty and Majestic.
And up to here ends what was possible of the discussion on Surat al-Infitar. Now, to the questions. We begin with the right side, and priority is given to those who are not from the town.