Exegesis of the end of Surat al-Najm and the beginning of Surat al-Qamar.

The Shaykh : Praise be to Allah, Lord of the worlds, and may Allah send prayers and peace 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 eighty-first session after the hundredth of the sessions known as the Open Door Meeting, which takes place every Thursday of every week. This Thursday is the eighteenth of the month of Muharram, 1419. As is customary, we begin this session by exegesis of verses from the Book of Allah (Mighty and Majestic). We have chosen to begin with the detailed portion of the Qur'an, which starts from Surat Qaf to the end of the Qur'an, because it is the part most frequently heard by the general public, as it is recited in the obligatory prayers.
We have reached the saying of Allah (Blessed and Exalted is He): . The address here is to those who denied the Messenger (peace and blessings be upon him and his family). The interrogative in His saying: is for denial and amazement at these deniers of the Messenger (peace and blessings be upon him), who came with clear signs, informed about the previous nations, and made it clear that Muhammad, the Messenger of Allah (peace and blessings be upon him and his family), is a warner from among the first warners. It is feared that one who denies him will be afflicted with the same punishment that befell the deniers of the first warners.
Allah (Mighty and Majestic) says: O you who deny the Prophet (peace and blessings be upon him).
The meaning of "you are amazed" is: you consider it a wonder and deny it. For this reason, they said: , and Allah the Exalted said: . They take what the Messenger (peace and blessings be upon him) brought as a wonder, meaning a wonder of denial and improbability.
means: mocking this speech, which is the Qur'an. Likewise, they mock the laws of this speech, as they used to laugh at the Messenger of Allah (peace and blessings be upon him) and his acts of worship, and mock him. So "you are amazed" is denial, and "you laugh" is mockery.
means: you do not weep over this speech out of fear, dread, and turning to Allah (Mighty and Majestic). Rather, they are the hardest of people in heart, may Allah protect us, or among the hardest of people in heart. Their hearts do not soften, and they do not weep out of fear of Allah.
: "Samidun" means: you are heedless due to the amusement, singing, and other things you practice. For some of them, when they heard the speech of Allah (Mighty and Majestic), they would sing, as Allah the Exalted said: . So "Samidun" was said to mean: singers, or it was said to mean: heedless. The correct view is that the meaning is that you are heedless of it through singing and other things you amuse yourselves with, so that you do not hear the speech of Allah (Mighty and Majestic). This is similar to what the deniers said to the first Messenger sent to the children of Adam, as Allah (Blessed and Exalted is He) said about the people of Noah: : so that they do not hear, meaning: cover themselves with it so that they do not see, so what was in the first nation was in the last nation.
: Prostrate to Allah in submission and humility. The prostration intended here is all the prayers, not the specific pillar which is prostration, nor is it the prostration of recitation, but it is general for all prayers.
: This is general for all acts of worship, and prayer was specified and mentioned first because it is the most important of the apparent bodily acts of worship after the two testimonies. Accordingly, the conjunction in His saying: to His saying: is from the category of connecting the general to the specific, just as His saying: is from the category of connecting the specific to the general.
The discussion of what Allah has bestowed upon this surah, Surat al-Najm, has ended. I ask Allah the Exalted to benefit me and you with it.
Then Allah the Exalted said: In the name of Allah, the Most Gracious, the Most Merciful :
The Basmala is a distinct verse with which every surah begins, except Surat al-Bara'ah. It is connected to an omitted word that is estimated to be a verb appropriate to what it begins with. If we say "In the name of Allah" in recitation, the estimated speech is: "In the name of Allah I recite." If we intend to eat and say "In the name of Allah," the estimation is: "In the name of Allah I eat." If we intend to slaughter a sheep or similar, we say "In the name of Allah I slaughter." For this reason, the Prophet (peace and blessings be upon him) said: .
So the preposition and the noun in the genitive case in the Basmala are connected to an omitted word that is estimated to be a verb, not a noun, following rather than preceding, and appropriate to what it begins with. Pay attention to these three: it is estimated to be a verb, meaning not a noun; and following, not preceding; thirdly: appropriate to what it begins with.
We said that it is estimated to be a verb because the original for the operator is a verb, and therefore the verb operates without any condition. As for nouns, they do not operate their operation except with conditions. The verbal noun has conditions; it operates like a verb with conditions. The active participle has conditions. The passive participle has conditions. The descriptive adjective, all operators other than the verb do not operate except with conditions. The verb operates without condition.
We estimated it as following to seek blessing in beginning with the name of Allah. This is one reason. Second: to imply restriction, meaning: I recite, for example, in the name of Allah, not in the name of another. So we estimate the operator as following to seek blessing in beginning with the name of Allah, secondly: to imply restriction.
We estimate it as appropriate to what it begins with, because it is more indicative of the intended meaning. For example, if we wanted to recite and said "In the name of Allah, the Most Gracious, the Most Merciful," the estimation is "In the name of Allah I begin." Does the listener understand that you want to recite?
No, he understands that you want to begin. But if you say "In the name of Allah I recite," he understands that you want to recite. Therefore, we said that it is estimated to be an appropriate verb.
This Basmala is a verse from the Book of Allah. The person in a state of major ritual impurity does not recite it considering it as Qur'an, but he recites it considering it as remembrance. So if he wanted to eat and said: "In the name of Allah, the Most Gracious, the Most Merciful," it is not forbidden for him. But if he wanted to recite and said: "In the name of Allah, the Most Gracious, the Most Merciful" while in a state of major ritual impurity, we say that this is forbidden for you.
As for its meaning, we repeat it because it was mentioned to us a long time ago:
"The name of Allah" is a singular, added noun, so it encompasses all names. If you say "In the name of Allah," it is as if you said "With every name of the names of Allah." And the names of Allah the Exalted are all news and blessing. So much so that a person may slaughter an animal with a sharp tool and the blood flows, and if he does not mention the name, it becomes carrion that is not lawful. If he mentions the name, it becomes pure and lawful. And a person may eat, and Satan may share in his eating and eat with him, and the blessing is removed from his food. If he says "In the name of Allah," Satan refrains from eating with him. And a person mentions the name when approaching his wife, so if a child is destined between them, Satan will never harm him if he says: . And a person mentions the name during ablution, so it is valid. If he leaves off the mention during ablution, it is not valid according to some scholars. The summary is that the Basmala is all blessing.
As for "Allah," it is a proper name for the Lord of the worlds (Exalted and Majestic is He), and no other is named by it.
And "The Most Gracious" is the One with the vast, general mercy for everything.
And "The Most Merciful" is the One with the specific mercy about which Allah said: . It was said that "The Most Gracious" is considered in terms of the attribute, and "The Most Merciful" is considered in terms of the action.
: "Qaribat" means: "It has drawn near," but the scholars say: "The increase in structure indicates an increase in meaning". Here, "Qaribat" has an increase in structure over "Qaribat." What is the increase?
The hamza and the taa, which indicates that the nearness is very close. So the meaning of "Qaribat" is: it has drawn very near. And "the Hour" is the Day of Resurrection. And Allah the Exalted said about it: . Its signs, meaning: its indicators. Among its signs is the sending of the Prophet (peace and blessings be upon him). For the sending of the Messenger (peace and blessings be upon him) and his being the Seal of the Prophets is proof that the Hour has drawn near. For this reason, the Prophet (peace and blessings be upon him) confirmed this by saying: . The index finger is close to the middle finger, is it not?
There is only a small part between them, the width of a braid, and this indicates its nearness. But despite that, how far are we from the Messenger (peace and blessings be upon him) now?
We are in the fifteenth century of the Hijra, and the Hijra was thirteen years after the sending of the Messenger (peace and blessings be upon him). And yet, the world still remains, which indicates that what has passed is very long. So much so that the Messenger (peace and blessings be upon him) once addressed the people at sunset and said: .
So means: the Day of Resurrection has drawn near.
: And it is as if Allah (Mighty and Majestic) indicated that this is one of the signs of the Hour, meaning: it became two parts, one distinguished from the other, one on Mount Abi Qubays and the other on Mount Qu'ayqa'a, meaning one on al-Safa and one on al-Marwah, and the distance in the eye's vision between al-Safa and al-Marwah is very far, it may take years.
The moon split in an instant by the command of Allah (Mighty and Majestic), and its parts separated in an instant, because the Quraysh were challenging the Messenger (peace and blessings be upon him) and demanding signs from him, and Allah said in response to them: But that was not enough for them because they were stubborn and did not want the truth. They came to the Messenger (peace and blessings be upon him) and said: O Muhammad, you claim to be a messenger and that news comes to you from the sky, and so on and so on, show us a sign. So the Prophet (peace and blessings be upon him) pointed to the moon and called upon his Lord, and it split into two parts in an instant. Who can split this great, high, horizontal body?
Except the Lord of the worlds (Mighty and Majestic), He showed it to them, but did it benefit them? No, it did not benefit them! They said: Muhammad has bewitched us, and some of them said: he has bewitched the moon, and they denied it. So some of them said to others: Ask the travelers when they arrive, did they see it or not? So they began asking travelers from every direction who arrived in Makkah, and they said: Yes, we saw it on such-and-such a night, and so on. This is for those close to them, like the people of the Peninsula, for example, but as for those far away, they may not see this. Why?
Because of the distance, and as we know now, night here is day, or due to the presence of many clouds and fog that prevent vision. And for this reason, it is never possible for any sane person to deny the splitting of the moon as a physical splitting, because it was not mentioned in the history of the Greeks, nor in the history of India, nor in the history of such-and-such. This is not an argument that invalidates what is established in the two Sahihs and others that the moon actually split, a physical splitting. And we believe that the One who is able to fold the heavens with His right hand as the folding of a scroll for books is able to split the moon into two parts. What is beyond His power? Answer?
The student: Nothing.

The Shaykh : Nothing, And for this reason, there is no basis for the denial of those who deny it among those who claim to be Muslims and say: The celestial spheres cannot change. We say: Allahu Akbar! Who created the celestial spheres? Is it not Allah?
Yes, so He is able to change them, .
So the splitting of the moon was a physical splitting, it split into two parts, and the people saw it and witnessed it, but the arrogant, stubborn one does not accept anything. And for this reason he said: An indefinite noun in a context? Answer, O students of knowledge?
The student : In the context of a condition.

The Shaykh : In the context of a condition, "if they see," meaning: whatever sign they see, they turn away from it and do not accept it. And they combine turning away with denial by the tongue. They turn away, meaning: with their hearts and bodies, and they say with their tongues: this is continuous magic. And you know that magic affects not the hearts of things, but the vision of things. Did you not see that when Moses (peace be upon him) threw down the magicians' magic, it seemed to him from their magic that they were moving? The whole river turned into moving snakes, until Moses felt fear in his soul from the horror of what he saw. But did these ropes and staffs turn into snakes, or were they as they were?
They were as they were, but according to the viewer's perception, they were snakes. So they say: this is magic, Muhammad has bewitched us, until our eyes saw the moon as two parts while it was one.
Continuous. It was said: The meaning is vanishing, departing, when it passes by a thing and goes beyond it. They say: this is magic and it will not settle, it has no stability. And it was said: continuous means all the signs he brings are magic, meaning: continuous from the passing of a thing and its permanence. And whichever it is, they denied and lied. And for this reason he said: Meaning: they lied to the Prophet (peace and blessings be upon him), and they lied about his signs.
Meaning: what they desire from falsehood.
Allahu Akbar! Every matter is stable, meaning: it must have a settlement. So these liars' settlement is humiliation and loss in this world, and the Fire in the Hereafter. And the Prophet (peace and blessings be upon him) and those who followed him, their matter is stable with victory and support in this world, and Paradise in the Hereafter. May Allah make us and you among them.
And up to here comes the speech on what was facilitated of the interpretation of the verses, and we now begin with the questions, from the right.