Exegesis of Surat Qaf, verses (15-18), and other selected verses, and what is derived from them.

The Shaykh : How are you? The thirty-second. 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 Pious, 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 thirty-fourth session of the Open Door, which takes place every Thursday of every week. This is the seventh Thursday of the month of Jumada al-Ula, 1417.
We begin this session with what is facilitated of speech regarding Surat . Allah the Mighty and Majestic says: The interrogation here is for negation. "We became weary" means we became tired. "The first creation" is the beginning of the creation. That is to say, did we become incapable of the beginning of the creation such that we would be incapable of recreating the creation? It is known that the answer is: No, as He the Exalted said: meaning: He was not weary by it. If the Exalted and Majestic was not weary by the first creation, then recreating the creation is easier than its beginning, as He the Exalted said: This is a rational argument intended to convince these deniers of the recreation of the creation. The disbelievers claimed that they would not be resurrected, that there is no resurrection, and they denied this. They provided evidence for this, and it was a very weak proof. They said: So Allah the Exalted said: Then He presented the rational proofs indicating that Allah the Exalted is capable of giving life to the bones when they are crumbled.
He the Exalted said: meaning: They acknowledge that we did not become weary by the first creation and that we brought it into existence, but For this reason, the emphatic negation is appropriate here, where He said: meaning that this is a wonder at their state: how do they acknowledge the first creation and then deny the resurrection after death? meaning: in doubt and hesitation regarding the creation.
which is the recreation of the creation. And I ask you now: Is the One capable of the beginning of the creation capable of its recreation, a fortiori? The answer is: Yes. This is a rational proof from which no human being can escape.
Then He the Mighty and Majestic said, arguing for His power over resurrection: meaning: We began His creation, brought Him into existence, and gave Him intellect, hearing, sight, thought, and inner speech. So Allah the Exalted is aware of it. Indeed, Allah is aware of what he will speak to himself in the future, and the person himself does not know what he will speak to himself in the future. Look now at what a person whispers to himself in the present; does the person know it? Yes. And Allah the Exalted knows it. We say: Rather, Allah knows what his soul will whisper in the future, and the person does not know. That is to say, Allah knows what your soul will whisper tomorrow and the day after, until you die, and you do not know. If Allah knows what the soul whispers, what obligates us to have this knowledge? It obligates us to be mindful of Allah the Exalted and not to speak to ourselves of what angers Him and what He dislikes. It is obligatory for us that our inner speech be entirely of what pleases Him, because He knows it. Is it not fitting for us to be shy of our Lord the Mighty and Majestic that our souls whisper of what He does not approve of? Allah the Exalted said: It is the jugular vein, and they are the two great vessels surrounding the windpipe. It is called the vein and the jugular, and its plural is jugular veins. The example is struck with them, and the example is struck with them regarding closeness. He says: What is closer to him? The closest thing to your heart is the jugular vein. This is closer than the brain and closer than everything in which there is life. They are the two veins. The exegetes differed regarding His the Exalted saying: Is the intended meaning the closeness of His Essence, the Exalted and Majestic, or is the intended meaning the closeness of His angels? The correct view is that the intended meaning is the closeness of His angels. The reason for this is that the closeness of Allah the Exalted is a high attribute that is not fitting to be inclusive of every human being. If we said that the intended meaning is the closeness of the Essence of Allah, it would be close to the disbeliever and close to the believer. Pay attention, why is that necessary? Answer: Because Allah said: Which human being is created? The believer and the disbeliever. meaning: for this human being whom We created from the jugular vein. If we say the verse is inclusive and say that the closeness here is essential closeness, then Allah is close by His Essence to whom? To the disbeliever. And this is not fitting. Indeed, the disbeliever is an enemy of Allah the Mighty and Majestic. But the stronger position is what the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) chose, that the intended meaning by closeness here is the closeness of the angels, that is: closest to him by our angels. Then he argued for his statement by His the Exalted saying: So "when" means "at the time," and it is connected to "closest," that is: closest to him in this state, when
If someone asks: How does Allah attribute to Himself what is intended to be the angels? Is there a parallel for this? We say: Yes, there is a parallel. Allah the Exalted says to His Prophet (peace and blessings be upon him): Who is the intended meaning of that? Jibril. And Allah attributed the action of Jibril to Himself because he is His messenger. Likewise, the angels: Allah attributed their closeness to Himself because they are His messengers, as He the Exalted said: Complete. And what the Shaykh al-Islam (may Allah have mercy on him) chose is the correct one.
If someone asks: Is Allah the Exalted close to the believer in all states? We say: Rather, in some states. The Prophet (peace and blessings be upon him) said: This is closeness in the state of supplication. The evidence for this is His the Exalted saying: What? Likewise, He is close to the believer in the state of prostration, due to the saying of the Prophet (peace and blessings be upon him and his family): And on this basis, Allah the Exalted is close to the believer in the state of his worship of his Lord and in the state of his supplication to his Lord. As for the general closeness, it is for the believer and the disbeliever. It is so, for the intended meaning is closeness by the angels, according to the stronger position.
And His saying: They are two angels between whom Allah placed their position regarding the servant. He said: And He did not say: on the right and on the left, because they are not on the shoulders, but they are in a place closer than the jugular vein.
But a disbeliever might say: I search around me and I do not touch anyone. Where is the one sitting? Where is the one recording? We say: This is from the knowledge of what? From the knowledge of the Unseen, which our minds do not grasp. And we must believe in it and have faith in it as if we had touched it with our hands or seen it with our eyes or by other means of the senses. We must believe in it because it is the statement of whom? The statement of Allah the Mighty and Majestic. So we say: Sitting, settled. One of them writes the good deeds and the other writes the bad deeds. This written record is subject to erasure and confirmation. The written record in the hands of the angels is subject to erasure and confirmation, due to the saying of Allah the Exalted: meaning: The original of the Book is the Preserved Tablet, in which is written what the servant will settle upon. What the servant will settle upon is written. But what is subject to erasure and confirmation is what is in the hands of the angels. Allah the Mighty and Majestic said: Yes. The beginning of the verse. Look, a good deed goes, and the bad deed erases it after it was written. And this is with regard to what? What is in the hands of the angels. As for the original of the Book, in it is written what the servant will settle upon. We ask Allah to make us and you among those who settle upon faith and steadfastness in this world and the Hereafter. Yes. He the Exalted said: "Ma" here is a negative particle. And "qawlan" is in the genitive case with the preposition "min," which is grammatically superfluous but semantically significant. Its original form without the addition is "ma yalfizu qawlan." But prepositions sometimes come as grammatically superfluous but semantically significant for emphasis. Therefore, the negation, when associated with the superfluous "min" or the superfluous "bi," like , is more emphatic in generality than the negation without the superfluous preposition. Good. If we make "min" grammatically superfluous but semantically significant, what is the benefit of its meaning? Emphasis on generality, that is: whatever speech a person utters. Glory be to Allah. He watches night and day, not ceasing from the person. Present, it is not possible for him to be absent and delegate another. He is sitting, watching, present, missing nothing. What speech? We say, answer, O brothers: every speech, every speech, because "min" here is superfluous, and "qawl" is an indefinite noun in the context of negation to indicate generality. Whatever speech it is. And the apparent meaning of the noble verse is that speech, whatever it is, is written, whether it is good or bad or idle talk. It is written. But the reckoning is for what was good or bad. And it is not necessary that a person be reckoned for what is written. And this is the apparent wording, and it is one of the opinions of the scholars.
Some scholars say: It is only the good deeds and the bad deeds that are written, as for idle talk, it is idle talk that is not written. Which of the two opinions is more preferable? The first is more preferable, and it is the general one. As for the result, it is one, because even according to the opinion that the writers write everything, they say: He is not held accountable except for the good deeds and the bad deeds. But for us to say that it is general is what corresponds to the apparent meaning of the verse. Then it is that in which there is evidence that the two angels do not miss or leave anything, which indicates the perfection of their care for what a person utters. And based on this, it is obligatory upon us, O brothers, to be extremely cautious of the words of the tongue. How many a slip of the tongue has brought about destruction, and may Allah protect us from that. Abu Hurayrah (may Allah be pleased with him) said regarding the man who said: He said: We ask Allah for well-being.
"Beware of your tongue, lest you speak and be afflicted, *** For affliction is assigned to speech"
Beware of the harms of the tongue. The Prophet (peace and blessings be upon him) made guarding the tongue the key to the whole matter. He said to Mu'adh ibn Jabal (peace and blessings be upon him): Do not let it loose, do not speak So the believer must beware of his tongue, to the extent that the Messenger, yes, must beware of his tongue, for it is a great harm. For this reason, the Messenger (peace and blessings be upon him) said: And thus we know that silence is preferred over speech, because a person may not know whether speech is good or evil.
Then I say to you: When a word is released and comes out of your mouth, it is like a bullet you fire at your child. Can you stop the bullet once it has left the muzzle of the gun? No, it is gone; it has flown, to spoil or to fix. So it is with the word. The wise person restrains his tongue and does not speak except with good. And good is either in the speaker himself or in others. That is, the speech may not be good in itself, but it is good in terms of its effects. A person may speak idle talk in a gathering; the speech is not commanding what is right nor forbidding what is wrong, and it is not a sin or a burden. But he speaks in order to open the door for those present, because sometimes a sense of awe takes over the gathering and no one speaks, so the people remain as if in a gloom. He speaks in order to open the door for the people, so their hearts open up and an exchange of speech takes place, which may be beneficial. We say: This speech that you spoke, with which you opened the door of speech and removed the gloom from the people, is considered what? Good in itself or good for others? Good for others. And this falls, if Allah wills, within the saying of the Messenger (peace and blessings be upon him): We ask Allah to grant us and you the guarding of our tongues and our limbs from what angers Him, and to use them in what pleases Him. He is Able to do all things. And now, to the questions. We begin with the oath. And there is no exception for those who are in Unayzah. Yes.