Exegesis of Surat al-Dhariyat, verses (10-14), and other selected verses, and what is derived from them.

The Shaykh : Then He said, (Exalted and Majestic is He): Many of the exegetes interpret it as "cursed," and cursing is expulsion and distance from the mercy of Allah, but the correct view is that "qatal" means "destroyed," because there is no reason to divert it from its apparent meaning, and its apparent meaning is correct and straightforward. So the meaning of "qatal" is "destroyed." "Al-Kharasun" is the plural of "kharas," which is one who speaks based on conjecture, estimation, doubt, and suspicion, because he is immersed in ignorance, negligence, and heedlessness. For this reason, He described them by saying: meaning they are in a state of ignorance that has surrounded them from every side; they are heedless and unaware, not attempting to turn to what Allah revealed to His messengers (peace and blessings be upon them). And among their ignorance is that they ask, "When is the Day of Judgment?" as a question of rejection and denial. If they had asked as a question of seeking information and inquiry, they would have been excused, as Jibril said to the Prophet (peace and blessings be upon him), "Inform me about the Hour." But did he say it as a rejection and denial? No, he said it as a question of seeking information and inquiry. The Prophet (peace and blessings be upon him and his family) said: But those "kharasun" ask, "When is the Day of Judgment?" meaning when is it, as a rejection. For this reason, Allah said about them in Surat Qaf: meaning, "Will we return after we were dust? That is a far return." So they ask about the Day of Resurrection not as a question of seeking information and inquiry to be certain, but as a question of rejection and denial, or a question of rejection and denial. Allah the Exalted said: This is the answer, meaning the Day of Judgment is the day they are on the Fire and are tested. And thus, "yawm" here is a temporal noun serving as the predicate for a deleted subject, and the estimation is: "The Day of Judgment is the day they are on the Fire and are tested." And the meaning of "on the Fire they are tested" is that they are exposed to it and burned by it, because "fitnah" means burning, but it was transitive with "ala" (on) because it implied the meaning of exposure, meaning they are exposed to the Fire and burned by it. This is the Day of Judgment. It is said to these people: And it is said to them: I am asking you now: they are tested on the Fire and burned by it, and it is said: What do you understand from this? Do you understand that in this is bodily and spiritual punishment? Yes, yes, because burning is bodily punishment. Every time their skins are cooked, they are replaced with other skins. This is rebuke, humiliation, and degradation, which constitutes what kind of punishment? The spiritual punishment. So it combines for them, may Allah protect us, the bodily punishment and the spiritual punishment. You find them in the highest state of regret, regretting, saying, "Oh, if only we were returned and did not disbelieve in the signs of our Lord and were among the believers." Then the Noble Quran is "mathani" (repeated), in which the legal and informational meanings are repeated. When something is mentioned, its opposite is mentioned. When He mentioned the punishment of these disbelieving "kharasun," He said: The righteous are those who feared Allah. And you see that "taqwa" (piety) occurs in the Noble Quran in multiple forms: sometimes by description, sometimes by action, sometimes by command, sometimes added to Allah, sometimes added to the punishment, and so on. The important thing is what does this indicate? It indicates that the status of "taqwa" is great in Islam; its status is great. And "taqwa" is not a word spoken by the tongue, but it is a word followed by action and application. If you ask what is "taqwa"? We say: "Taqwa" is two words: doing what Allah has commanded and leaving what Allah has forbidden. This is "taqwa": doing what He commanded and leaving what He forbade, with knowledge, proof, calculation, and fear. You do what Allah has commanded because you know that Allah commanded it. You do what Allah has commanded because you calculate its reward: a good deed is rewarded with ten times its like, up to seven hundred times, up to many times. You leave what Allah has forbidden because you know that Allah forbade it. You leave what Allah has forbidden out of fear of Allah's punishment, because you are certain of the punishment. This is "taqwa." The righteous, He the Exalted said: meaning they are settled in gardens and springs. "Jannat" is the plural of "jannah" (garden). And you pass by in the Quran "jannah" in the singular and "jannat" in the plural. Are they multiple gardens or one garden? They are multiple gardens, but they were mentioned with the singular word from the perspective of mentioning the genus, otherwise they are gardens. Look at the end of Surat al-Rahman; Allah mentioned four gardens, He said: Then He said: And the Prophet (peace and blessings be upon him) said: So the gardens are multiple. And we limit ourselves to this extent in order to make room for questions, and if Allah wills, in the next meeting we will start from His saying, the Exalted: So we start with the oath.