Exegesis of Surat Qaf, verses (23-29), and other selected verses, and what is derived from them.

The Shaykh : Allah the Exalted says: The companion of man is the angel assigned to him to guard his deeds, for Allah the Exalted has assigned angels to the deeds of the children of Adam out of His care for them, with angels stationed on the right and on the left. This is part of Allah’s care for you, O human being, that He has assigned these angels to you who know what you do and record it, adding nothing to it and subtracting nothing from it. He says: meaning present, and it is present for the human being, so it is said: His statement: may be confusing for the student of knowledge, because he said: Is the companion singular or dual? The companion, yes, is singular, and here has an alif, the alif of duality, so how is it valid to address the singular with the address of the dual? The exegetes differed in answering this. Some said that the dual of the sentence was dropped or that the pronoun of duality was attached to it, based on the repetition of the verb, so his statement: is like saying: throw, throw. So the repetition is for the verb, not for the doer. This is the
second opinion: that his statement: is either a singular noun with a possessive, and it is known that a singular noun with a possessive is for generality, encompassing everything established regarding the companion. On this basis, means the two angels assigned to him. If someone says: show me a proof or a witness that the singular can be for more than one, we say: welcome. Allah the Glorious and Exalted says: Is the blessing of Allah one? Answer, O brothers, no, because Allah said: But the blessing of Allah is a singular noun with a possessive, so it encompasses every blessing. It is possible for someone to say that his statement: is one of the two angels, and there is no doubt that it is permissible for one of the two to speak in the name of the two. In any case, on this third and second assumption, his statement: is in its proper place, meaning that the pronoun here is the pronoun of duality for the doer. What? Five descriptions: every disbeliever, and *kuffar* is a form of exaggeration. So it can be said that it was a form of exaggeration because this disbeliever committed various types of disbelief, so when the types are gathered, they become many. It can also be said that this form is not a form of exaggeration but a form of attribution, like saying carpenter or blacksmith, and the like, of one who is attributed to this trade. So the meaning of *kuffar* is disbeliever, but disbelief has become entrenched in his heart, may Allah protect us. *Anid* means: stubborn against the truth, he does not accept it, no matter how the truth is presented to him in an engaging, clear, and obvious way, he does not accept it. The third description: *Mann* (stingy) for good, he prevents good, preventing the call to Allah, preventing the spending of his wealth in what pleases Allah, and preventing every good, because his statement "for good" is a general term encompassing every good. And his statement: *Mann* is as if he seeks every good and prevents it, so this form is a form of exaggeration. *Mu'tad* means: he transgresses against others, meaning, if only he would prevent others from good, but he transgresses against them. Look, for example, at the disbelievers of Quraysh, what did they do with the Messenger? Did they prevent him from good or not? They prevented him. Did they transgress against him? Yes, they transgressed against him. *Murib* means: one who falls into doubt, suspicion, and anxiety, and he also makes others doubt, putting doubt in their hearts. So the word *murib* implies describing a person with this and carrying this description to others.
The fifth description: A disbeliever, stubborn, stingy for good, transgressive, and suspicious. The one who made a god other than Allah. Yes, so the sixth description, making it six descriptions. And how vast is this word! If this word is a description of the stubborn disbeliever, the meaning is that he worships others alongside Allah. We all know that the polytheists used to worship others alongside Allah; they worshipped al-Lat, they worshipped al-Uzza, they worshipped Manat, and they worshipped Hubal. Every group had a false god they worshipped. They worshipped them as they worshipped Allah; they bowed to them and prostrated to them, they loved them as they loved Allah, and they feared them as they feared Allah. We ask Allah for safety. This is if we consider "the one who made a god other than Allah" as a description of this stubborn disbeliever. But if we consider it broader than that, it encompasses every person who worships other than Allah and humbles himself before other than Allah. Even the merchant whose only concern is his trade and its growth is a worshiper of it. Are you with me? Even the owner of camels whose only concern is his camels is a worshiper of them. The proof for this is: whoever is occupied with something away from the obedience of Allah is a worshiper of it. The proof is the saying of the Prophet (peace and blessings be upon him): The slave of the dinar is the gold merchant. The slave of the dirham is the merchant of what? Silver. Woe to the slave of the *khumaysa*, the merchant of clothes, because the *khumaysa* is the beautiful embroidered garment. Woe to the slave of the *khumaylah*, the merchant of carpets, or not a merchant, meaning he does not trade in these things, but he is occupied with them away from the obedience of Allah. If he is given, he is pleased, and if he is not given, he is angry. So the Prophet (peace and blessings be upon him) named the one who is occupied with these four things away from the obedience of Allah a slave to them.
Also, in the Noble Qur'an, there is what indicates that worship is broader than this. Allah the Exalted said: So that indicates that everyone who prioritizes his own desire over the guidance of his Lord is what? He has taken it as a god. Therefore, we can say that all sins are included in shirk (associating partners with Allah) in this meaning. What is the meaning? That he prioritized them, what? Over the pleasure of Allah the Exalted and His obedience, so he made this a partner for Allah the Glorious and Exalted in his worship of Him and his following of Him. So shirk is a great matter and its danger is severe. Even if a man gives charity with a dirham while he is watching so that people might see him and praise him and say he is a noble man, he is considered what? A polytheist and a hypocrite (in worship). And showing off (riya') is shirk. The most feared thing the Prophet (peace and blessings be upon him) feared for his Ummah was the hidden shirk, which is showing off. So on this basis, we say that the one who made a god other than Allah, if you intend it as a specific description of the stubborn disbeliever, it is specific to the one who worships the idol and the statue. And if you intend it in the general sense, it encompasses everyone who is occupied with other than Allah away from the obedience of Allah. And you have known the examples and proofs for what we mentioned.
Allah the Exalted said: We ask Allah to protect us and you from it by His grace and generosity. After that, He claims that his companion is the one who made him transgress and the one who prevented him from the path of Allah. So his companion says: Our Lord, I did not make him transgress. I did not order him to disbelieve, or to be stubborn, or to be transgressive, or to be suspicious, or to associate anyone with Allah. I did not do this. Was, meaning this disbeliever was in far removal from the truth. At that time, we have two litigants: the stubborn disbeliever and the companion. The stubborn disbeliever claims that the companion is the one who led him astray and made him transgress, and the companion denies that. So Allah the Glorious and Exalted says: The dispute is cut off, because the argument is established and there is no excuse for anyone. Meaning I threatened you for disobedience, so you have no argument.
Meaning no one can change My word, because the ruling belongs to Allah the Glorious and Exalted alone. If Allah the Exalted has promised or threatened, He is true in His promise, Glorified and Exalted is He. As for the threat, He may forgive whatever sins He wills, except shirk. Meaning I do not wrong anyone. The word *zalaman* (wronging), do not think it is a form of exaggeration and that the meaning is that I am not much of a wronger, but it is from the category of attribution, meaning I am not one who wrongs. The proof that this is the meaning and that it must be this meaning is His statement, Blessed and Exalted is He: What? And He the Glorious and Exalted says: And He the Glorious and Exalted says: And the verses on this are many, that Allah does not wrong. Rather, if we reflect, we find that the favor and kindness of Allah are more than His justice. The reward for a bad deed is what? A bad deed like it. The reward for a good deed is ten times it. If we wanted to take justice, it would be the bad deed for the bad deed and the good deed for the good deed. But the favor of Allah is in addition to His justice, Glorious and Exalted is He. So He, Glorified and Exalted is He, rewards with favor and kindness the one who is kind, and with justice without addition the one who is wicked. "No one can change My word, and I am not one who wrongs the servants." And the rest of the speech on this surah will come, if Allah wills. We ask Allah the Exalted to benefit us and you with what He has taught us, and to make our knowledge a guide for us to His pleasure. Indeed, He is capable of all things. Now we begin with the questions. From the right, please.