Exegesis of Surat Qaf, verses (19-22), and other selected verses, and what is derived from them.

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 thirty-fifth meeting after the hundredth of the weekly meetings known as the Open Door, which take place every Thursday. This is the fourteenth Thursday of the month of Jumada al-Ula, 1417. Before we begin this meeting, I would like to point out that there will be no meeting next week because I have work to do.
We begin this meeting by discussing what is possible of the exegesis of Surat Qaf. The verse is the saying of Allah the Exalted: The intoxication here is the covering of the mind, like fainting and the like. The Prophet (peace and blessings be upon him) said: Accordingly, His saying: is a singular noun in the genitive case, which includes one or more.
And His saying: means: that death is a reality, as it came in the hadith: So it comes with the truth, and it also comes with the truth of certainty. For when a person is at death, he sees what he was threatened with and what he was promised. If he is a believer, he is promised Paradise; if he is a disbeliever, he is threatened with the Fire. May Allah protect us and you from it.
means: death.
And Allah the Exalted said: And reflect, my brother, on and He did not say: "for it will overtake you." What do you think of a thing you flee from, yet it meets you? Your fleeing from it actually means your approaching it. In reality, if you were fleeing from something and it was facing you, the faster you ran, the faster you would meet it. For this reason, He said: in the second verse: because it is mentioned in this second verse that no matter how fortified a person is, death will overtake him in any case. Here He says: meaning that which you have no escape from.
The second meaning, if it is what? A relative pronoun, meaning: that which you used to turn away from and flee from in your life has reached you and overtaken you. In any case, the verse contains a warning against negligence in righteous deeds and laziness in repentance, and that a person must hasten, because he does not know when death will come to him.
Then He said: The one who blows the Trumpet is an angel, and Allah the Exalted has entrusted him with it. He is called Israfil.
And the blowing of the Trumpet is two blows:
The first: the blow of the swoon, preceded by panic, then the swoon.
And the second: the blow of the resurrection, and between them are forty.
Abu Hurayrah, the narrator of the hadith, was asked: What is meant by the forty? He said: meaning: I do not know what is meant by the forty mentioned by the Prophet (peace and blessings be upon him). The important thing is that what is meant by His saying here: is the second blow, as evidenced by His saying: This means that with this blow, the Day of Resurrection, which is the Day of Threat, has become.
If someone asks: The Day of Resurrection is a Day of Threat and a Day of Promise. The threat is for the disbelievers, and the promise is for the believers. Why did Allah the Exalted mention the threat here without the promise? Because the entire surah begins with the denial of those who denied the Messenger (peace and blessings be upon him), so it was appropriate that the aspect of threat predominates in it. to the end. So it was wise to mention the threat without the promise. Nevertheless, Allah the Exalted mentioned the people of Paradise afterwards, because the Qur'an is repeated pairs. meaning the Day of Resurrection.
means: every human being, every person. It is also possible that the meaning is every soul from the children of Adam and from the jinn as well, among those who are bound by the laws. Because if we look at the context, which is His saying: to the end, we say that the soul meant here is the soul of a human being. And if we look at the fact that the laws bind the jinn just as they bind humans, and that the jinn will be gathered on the Day of Resurrection, and their believers will enter Paradise and their disbelievers will enter the Fire, we say that this is general. And Allah knows best what He intended.
drives it.
testifies to what it did, because these angels (peace and blessings be upon them) have been entrusted with recording the deeds of the children of Adam, both good and evil. And as mentioned before, they record everything: the good, the evil, and the idle talk, but a person is not held accountable except for the good or the evil.
Then He the Exalted said: To whom is the address? To the human being. And in it—may Allah have mercy on you—is what is called al-iltifat (the turn). Al-iltifat means that a person shifts in his style from address to absence, or from absence to address, or from speaking to absence. The important thing is that the pronouns change. The benefit of this al-iltifat is that it sharpens the listener's attention. While the speech is on one track, it suddenly changes. Look at His saying the Exalted: and after it and He did not say: "and He raised." And look at al-Fatihah, which we recite every day in every unit of our prayers: after it and He did not say: "You we worship." And the context of the verses is for the absent one. Praise be to Allah, it is not for the addressed one. I did not say: "Praise be to You, O Lord." So the important thing is that al-iltifat is a style of the Arabic language, and its benefit is to sharpen the listener's attention to what is conveyed to him.
And as you know, the sentence here is emphasized by three emphatic markers: and it is frequently found in the Qur'an. Always: "Indeed I was," "Indeed it was," "Indeed it came." The scholars say that this sentence is emphasized by three emphatic markers: the first is the oath, the second is the lam, and the third is qad. For the estimation is: "By Allah, indeed you were in heedlessness of this." And here we raise a question: Is not the news of Allah the Exalted true and sincere, whether emphasized or not? Yes, without a doubt. But since the Qur'an was revealed in the Arabic language, it must be that the emphasis is in its place and the lack of emphasis is in its place, because the intention is that this Qur'an be at the highest levels of eloquence.
means: O human being. means: you were heedless of this Day, distracted in the world as if you were created for it. means this Day removed the veil, and the hidden became apparent, and everything became clear.
means: strong, after he was in the world blind, dark, and heedless. But on the Day of Resurrection, everything becomes clear. We ask Allah the Exalted to make our ending and outcome good for us and for you, and to gather us with those upon whom Allah has bestowed favor, from the prophets, the truthful, the martyrs, and the righteous. Questions. Now we begin with the right side. All of you, which of your brothers from the people of Unaizah prefer to ask you questions? And this, if Allah wills, is from the good traits. Yes.