Exegesis of Surat al-Dhariyat, verses (1-9), and other selected verses, and what is derived from them.

The Shaykh : Al-Dhariyat. Allah, Blessed and Exalted is He, said: In the name of Allah, the Most Gracious, the Most Merciful to the end. Know first that the Basmala is a verse of the Book of Allah, but it is a verse that is not counted as part of the surah before it or the surah after it. Therefore, we say that the first verse of al-Fatihah is , as stated explicitly in the Qudsi hadith narrated by Muslim from Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) that Allah said: قسمت الصلاة بيني وبين عبدي نصفين فإذا قال الحمدلله رب العالمين قال الله: حمدني عبدي وإذا قال: الرحمن الرحيم قال أثنى عليّ عبدي وإذا قال: مالك يوم الدين قال مجدني عبدي وإذا قال: إياك نعبد وإياك نستعين قال هذا بيني وبين عبدي نصفين فإذا قال: اهدنا الصراط المستقيم قال هذا لعبدي ولعبدي ما سأل The prayer has been divided between Me and My servant into two halves. When he says, "All praise is due to Allah, Lord of the worlds," Allah says, "My servant has praised Me." When he says, "The Most Merciful, the Bestower of Mercy," He says, "My servant has extolled Me." When he says, "Master of the Day of Judgment," He says, "My servant has glorified Me." When he says, "You alone we worship and You alone we ask for help," He says, "This is between Me and My servant, and for My servant is what he has asked." When he says, "Guide us to the straight path," He says, "This is for My servant, and for My servant is what he has asked." Based on this, if one recites al-Fatihah without reciting the Basmala, his prayer is valid because the Basmala is not a verse of al-Fatihah. You will find in the mushaf that it is counted among its verses, so it is numbered one, but this is based on a weak opinion. The correct view is that its verses are seven seven verses.
Allah, Mighty and Majestic, said: In the name of Allah, the Most Gracious, the Most Merciful Allah, Blessed and Exalted is He, swore by these created things because they indicate His greatness, Blessed and Exalted is He, and because of the benefits and utilities they contain. As for His saying: Al-Dhariyat are the winds. The winds scatter dust and other things. Allah, Blessed and Exalted is He, said: meaning they scatter it in multiple places.
And Allah swore by al-Dhariyat because of the many benefits in them. In their movement, there is profound wisdom. Among them are warm winds and cold winds, according to what the wisdom of Allah, Mighty and Majestic, requires. And because they, I mean the winds, stir up clouds, and Allah waters the earth with them. And because they move ships. In the past, ships used to sail on the winds. Allah, the Exalted, said: And His saying: refers to the clouds that carry water, muqirah meaning heavy, loaded. Allah, Blessed and Exalted is He, said: So they are heavy, loaded with great waters, seas. And therefore the earth rains, and the earth flows with rivers by the permission of Allah, Mighty and Majestic. So al-Dhariyat are the winds, and al-Hamilat are the clouds, and the connection between them is apparent, because the one who stirs up the clouds is, O Muhammad, al-Dhariyat, the winds. Al-Hamilat are the clouds, and the connection between them is apparent because the winds are the ones who stir up the clouds. He said, and also they are the ones who fertilize the clouds with water. Allah, the Exalted, said: Al-Jariyat are the ships, yusra meaning easily. Allah, Blessed and Exalted is He, said: meaning in the ship. These ships sail easily by the permission of Allah, Mighty and Majestic, with the good winds that Allah, the Exalted, makes easy.
- ... Is there a place there where you hear the sound there? Okay -
Al-Jariyat yusra are the ships that sail by the permission of Allah, Mighty and Majestic, easily and facilitated. The more suitable the wind is, the easier their sailing becomes. Now the fire ships have come that do not need the winds, so they became easier and easier. You find them as complete villages, cutting through the waves of the water and moving easily. The connection between these three is that the clouds carry the rains, so they descend to the earth, and therein is the provision for livestock and humans. Al-Jariyat, meaning the ships, also carry provisions from one place to another. It is not possible, for example, for provisions to reach from one place to another with a sea between them except by way of ships. It is also possible that "amran" means by the command of Allah. The meaning is correct in both interpretations. Indeed, these angels, peace and blessings be upon them, divide what Allah, Mighty and Majestic, wills of the provisions of creation and other things by the command of Allah, Mighty and Majestic. These are four sentences, the first
The student: And al-Dhariyat

The Shaykh : The second
The student: Al-Hamilat

The Shaykh : Al-Hamilat, the third
The student: Al-Jariyat

The Shaykh : The fourth
The student: Al-Muqsimat

The Shaykh : All of these are what is sworn by. The thing sworn to is meaning what Allah, the Exalted, has promised you is a true promise. And the true is that which corresponds to reality. This is because news is of two types: a type that contradicts reality, and this is called lying, and a type that corresponds to reality, and this is called truth, whether the thing reported about is past or future. So Allah, Mighty and Majestic, swore by these great created things that what We promise is true, so it must happen. When what We promised happens, which is the resurrection on the Day of Resurrection, the recompense follows it. Therefore He said al-Din means the recompense. And you know that al-Din is sometimes used in the sense of recompense and sometimes in the sense of action. In His saying, the Exalted: the meaning is action. And in His saying, Blessed and Exalted is He: the meaning is recompense. Here meaning the recompense must happen, because Allah is capable of all things. And it has passed in Surat Qaf that Allah, the Exalted, said: Then He, the Exalted, said: The sky is known. Dhat means possessing. Al-Habak means the paths, meaning that due to its beauty, it is as if it has woven paths, skillfully made, as you see that in the sand dunes. The sand dunes, you find them, meaning faceted. The air, despite its abundance on them, becomes faceted. So the sky is likewise. You, the address is to the disbelievers. meaning some of it differs from some. How is that? Some of the disbelievers said to the Messenger, peace and blessings be upon him, that he is a madman. This is a statement. And some of them said that he is a sorcerer. This is a statement. And some of them said that he is a soothsayer. This is a statement. And some of them said that he is a poet. This is a statement. And some of them said that he is a liar. This is a statement. So they differ regarding the Prophet (peace and blessings be upon him), they differ. And the difference of statements indicates their falsehood and corruption. Whenever you see a statement that is differing and contradictory, know that it is false and not correct, because the truth cannot be contradictory. So these deniers of the Messenger, peace and blessings be upon him, differed as you have heard. Yu'fak means to be diverted from. It was said that the pronoun refers to the Messenger, peace and blessings be upon him, meaning that what has turned away from the people is diverted from the Messenger (peace and blessings be upon him). And it was said that the pronoun refers to the statement, and with this statement, "an" means "bi" (with), meaning he is diverted by this statement from the truth. From afaka, to divert. By this statement, from the truth. From one who is diverted. And the two, meaning the two meanings, are concomitant. And the closest is that the pronoun in His saying: refers to what? To the statement, because it is the nearest mentioned. meaning from this statement, meaning because of it. meaning from one who is diverted from the truth. And that is because from eloquence there is sorcery. If a man comes to you who is eloquent and fluent and starts to bring up doubts and suspicions to you, are you not deceived by his speech? Yes. These deniers of the Messenger, peace and blessings be upon him, have eloquence, they have rhetoric, they have deception, they have fraud. So they divert the people
And His saying: Is the meaning of "ma qaddara Allahu 'alayhi" that he is diverted, or is the meaning "man afaka" meaning who diverted him, these differers? They are also concomitant, for these who mislead the people cannot mislead them except by the permission of Allah, Mighty and Majestic.
They are the ones who lead people astray, meaning they divert them. They are the cause, but the One who decrees the diversion is Allah (Mighty and Majestic). However, know, my Muslim brother, that no one can be diverted from the truth except one whom Allah knows is not worthy of the truth. We ask Allah for safety for you and for us. No one can be diverted from the truth except one whom Allah knows is not worthy of the truth. For this reason, Allah the Exalted said: And what indicates what we have said is the saying of Allah (Blessed and Exalted is He): But beware, if you see a misguided person, do not say, "This one is not worthy of guidance," because there is a difference between speaking in general terms and specifying a particular person. Specifying a particular person is forbidden, because you may see a misguided person, see that he is misguided, and say, "This one will not be guided," and then Allah (Mighty and Majestic) guides him. And the opposite is the opposite: perhaps you see a righteous person and say, "This one cannot go astray," and then Allah leads him astray. The important thing is that you must not testify about a specific person. However, in reality, if you see a misguided person who is rebellious and arrogant against the truth, you may suspect in your heart that Allah will not guide him, but do not say, "Allah will not guide him." Have it not been conveyed to you that a man was diligent in worship, and there was another who was extravagant in sinning? The diligent man would pass by him and advise him, but the other would say, "You cannot stand between me and my Lord; leave me and my Lord." So the diligent man said one day, "By Allah, Allah will not forgive you," or he said, "By Allah, Allah will not admit you to Paradise." So Allah the Exalted said, "Who is this who swears an oath against Me that I will not forgive so-and-so? I have indeed forgiven him, and I have nullified your deeds." We ask Allah for safety from that. Therefore, do not be proud of yourself, and do not despair of the mercy of Allah, neither regarding yourself nor regarding others, for Allah is Able to do all things. But we know, in general, that if a person is not worthy of guidance, he will not be guided. So if we see a person who is deviant, arrogant, and stubborn, there is no doubt that it is our predominant suspicion that he is not worthy of guidance, but it is not permissible for us to utter that. It is forbidden for us to utter it, and we fear that it will be said to us as was said to that man: "I have forgiven him and nullified your deeds." And here is an important point, which is the difference between specifying and generalizing. For example, we testify for every believer that he is in Paradise, right or not? Yes. But if we see a righteous person who prays, gives zakah, fasts, performs Hajj, gives charity, does good, is dutiful to his parents, and maintains family ties, do we testify that he is in Paradise? No. Specifying is one thing, and generalizing is another. Now, if we see a disbeliever, an atheist, who is unleashed upon the Muslims, tearing the Book of Allah and trampling it with his feet, and mocking Allah and His Messenger, do we say, "This one is from the people of the Fire"? No, rather we say, "Whoever does this is from the people of the Fire." Do not specify, because it is possible that in the last moment Allah bestows His favor upon him and guides him, so you do not know. Therefore, you must distinguish between specifying and generalizing, or specifying and summarizing. A man dies, and we know that he died as a Christian, according to what appears to us from his state. Do we testify that he is in the Fire? No, we do not testify, because first, if he is from the people of Paradise, he will enter it even if we did not testify, and if he is not from the people of the Fire, our testimony is testimony without knowledge. So there is no need for such matters. For example, if someone says, "A man from the Russians died, one of their atheists," or "A man from the Americans died, one of their atheists," or "A Jew died, one of the atheists," and you testify that he is in the Fire, we say: We cannot do that. We say, "Whoever dies upon this is from the people of the Fire," and "Whoever dies upon this, we curse him," but not the specific person. And for this reason, it is part of the creed of the people of the Sunnah and the community that they said: "We do not testify for anyone that he is in Paradise or in the Fire, except for those for whom the Prophet (peace and blessings be upon him) testified. But we hope for the doer of good, and we fear for the doer of evil." This is the creed of the people of the Sunnah and the community. Then Allah the Exalted said: And we postpone this to the next meeting, if Allah wills. And we ask our brother Musa to alert us when ten minutes have passed from the speech, so that time is available for questions. Yes.