Exegesis of Verses (51 - 55) of Surat al-Qamar.
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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-seventh session after the hundredth of the Open Door sessions, which takes place every Thursday, and this Thursday is the fourth of the month of Jumada al-Akhirah, in the year 1419 AH.
We begin this session as we usually begin with the exegesis of the speech of Allah (Mighty and Majestic), which is the noblest, most beautiful, and most truthful of speech. Allah (Blessed and Exalted is He) says:[Al-Qamar 54:51]:
The address is to the disbelievers of Quraysh, and His saying: means those like you among the previous disbelievers. And Allah the Exalted has narrated in this Surah from their news what contains a lesson. He narrated to us what happened to the people of Noah, and what happened to 'Ad, and Thamud, and the people of Lut, and the family of Pharaoh, and in this is a reminder for whoever wishes to be reminded.
Therefore He said:[Al-Qamar 54:15] meaning: Is there no one who takes a lesson and draws a parallel from what happened to the predecessors, so that it may happen to the successors? For Allah the Exalted has no favoritism or kinship between Him and His servants; rather, the most noble of them in the sight of Allah is the most God-fearing of them, of whatever race, in whatever place, and in whatever time, as Allah (Blessed and Exalted is He) said: [Al-Hujurat 49:13].
Then He (Mighty and Majestic) said:[Al-Qamar 54:52]:
"Every" is the subject, and "in the registers" is its predicate. This is not from the category of the occupied verb (ishtighal), but it is a pure statement, meaning: that "every" cannot be the object of the verb "they did," but it is the subject in all cases, and "in the registers" is its predicate.
"Every thing they did": meaning what the previous nations or the succeeding nations did, it is written.
"In the registers" means: in the books. The writing of deeds is of two types: prior writing and subsequent writing:
The prior writing is the writing that such and such will do, and this writing does not entail reward or punishment, because the person has not yet been commanded to do it. The subsequent writing is the writing that he did it. So if a person does a good deed, Allah writes it, and if he does an evil deed, Allah writes it. And this subsequent writing is what entails reward and punishment. And with what we have established, the difficulty for some people regarding the saying of Allah (Blessed and Exalted is He):[Muhammad 47:31] is resolved. For some people may find the verse difficult: how does Allah (Mighty and Majestic) say: when He already knows?
It is said: meaning the knowledge that entails reward, as for the prior knowledge of Allah, it does not entail reward or punishment. So every thing they did is in the registers, meaning: every thing they did is written. And we said that the writing is of two types here?
The questioner : Prior writing and subsequent writing.
The Shaykh : Yes, the prior writing is writing of what?
The questioner : The destinies of every thing.
The Shaykh : No, the writing of what?
My action now is written priorly and subsequently. The prior writing is the writing that he?
The questioner : That this person will do such and such.
The Shaykh : That he will do such and such, and the subsequent writing is the other?
The questioner : The subsequent writing is the writing that he did it.
The Shaykh : Yes, the writing that he did it.
Now, which writing entails the punishment or the reward?
The questioner : The one that is written.
The Shaykh : The prior or the subsequent?
The questioner : The subsequent.
The Shaykh : The subsequent, yes. As for the prior writing, Allah the Exalted has written every thing in the Preserved Tablet, as came in the authentic hadith:, so what befalls a person was not going to miss him, and what missed him was not going to befall him. We believe in this.
Allah the Exalted said:[Al-Hajj 22:70], and He (Mighty and Majestic) said: [Al-Anbya 21:105].
The subsequent writing is that Allah (Blessed and Exalted is He), when a person does an action, writes this. Allah the Exalted said:[Al-Infitar 82:9-11] and this writing is what entails reward and punishment.
[Al-Qamar 54:52] The important point of the verse is that every thing a person does is written, so do not think that anything will ever be lost for you, as He (Mighty and Majestic) said: [Al-Kahf 18:49] Glory be to Allah! After hundreds of years, which no one knows but Allah, he finds it present, [Al-Kahf 18:49].
[Al-Qamar 54:53] If you believe, my brother, in this, and it is obligatory for you to believe in it, then it is obligatory for you to be cautious, cautious of disobedience. Beware that you disobey with your speech, or your action, or your omission. Beware that you disobey, because every thing is written. Allah (Mighty and Majestic) said: [Qaf 50:18] and what action is done here?
The questioner : Yes, that is so.
The Shaykh : Likewise, because if the words are written, and they are thousands of times more than the actions, how many letters do you utter? Come on?
The questioner : Many.
The Shaykh : Incalculable. And how many actions do you do?
Fewer, incalculable, but few compared to the speech. So if the words are written, the actions are all the more so. Good.
You must fear Allah (Mighty and Majestic). Fear your Lord, do not disobey Allah. If you hear Allah say something as a statement, say: I believe in it and I affirm it. And if you hear Allah say something as a command, say: I believe in it and I hear and obey. And if it is a prohibition, say: I believe in it and I hear and obey. So leave what is prohibited and do what is commanded. This is advice.
[Al-Qamar 54:53]: The movements are written, the letters of the words are written, every thing is written.
[Al-Qamar 54:54]: This is in contrast to His saying: [Al-Qamar 54:47-48].
[Al-Qamar 54:54]: The gardens is the plural of garden, and Allah the Exalted mentioned their types in Surat al-Rahman, four of them. Say them, my brother?
The questioner : In Surat al-Rahman:[Ar-Rahman 55:46].
The Shaykh :[Ar-Rahman 55:46] Then He said: Complete?
[Ar-Rahman 55:62] So they are four, which Allah mentioned in Surat al-Rahman, meaning in these four gardens, these are types, but their varieties are many. And we interpret the gardens as being, in terms of the Shari'ah: "the dwellings of the righteous, in which is what no eye has seen, nor an ear has heard, nor has it occurred to the heart of any human being". He interpreted the gardens of the Hereafter with this interpretation: "they are those which Allah has prepared for the righteous, in which is what no eye has seen, nor an ear has heard, nor has it occurred to the heart of any human being". But when you read the saying of Allah the Exalted: [Al-Qalam 68:17] how do you interpret the garden?
As the orchard with many trees.
When you read[Al-Kahf 18:33] you interpret it as what?
An orchard with many trees. But do not interpret the garden of bliss in the Hereafter with this interpretation. If you interpret it with this interpretation, the desire for it will decrease, and its greatness will diminish in the hearts of people. But say: "it is the home which Allah has prepared for His awliya (close friends of Allah), in which is what no eye has seen, nor an ear has heard, nor has it occurred to the heart of any human being. Its inhabitants are the best of humanity: the Prophets, the truthful, the martyrs, and the righteous". So that the souls are motivated to work for it, and so that the ignorant does not imagine that what is in it is like what is in this world.
And His saying: means by that: the rivers. And Allah the Exalted mentioned their types, four of them, in Surat al-Qital. Does our brother mention them?
The questioner : Who?
The Shaykh : You are not with me, you do not deserve a question. Yes, four types in Surat al-Qital, what are they?
The questioner : Four rivers.
The Shaykh : You do not need to mention the evidence until I demand it from you?
The questioner :[Muhammad 47:15].
The Shaykh :.
The questioner :[Muhammad 47:15].
The Shaykh : Good, these are four types:[Ar-Ra'd 13:35] meaning: their description, : this is an explanation of the description, [Muhammad 47:15] meaning: it does not change ever, not by turbidity, nor by taste, nor by color, nor by smell.
: The milk in this world, if it is delayed, its taste changes and it spoils and turns into an unbearable sourness.
[Muhammad 47:15] and it does not have the sweetness of the wine of this world, and it does not have any of the defects of this world: [Al-Waqi'ah 56:19].
[Muhammad 47:15]: O Allah, make us among those who drink from it. [Muhammad 47:15] It does not have the wax of the bees or their harm, it is purified from every turbidity. This is the interpretation of His saying the Exalted: [Al-Qamar 54:54].
Now the place comes to you:[Al-Qamar 54:55] We ask Allah of His bounty, [Al-Qamar 54:55], meaning: in a seat in which there is no falsehood, not in the report about it nor in its description, it is all truth. And with whom?
[Al-Qamar 54:55] and He is Allah (Exalted and Majestic is He). O Allah, make us among them. With a Sovereign of power, they enjoy the pleasure of looking at Allah (Mighty and Majestic), and that is the most pleasant thing for the people of Paradise. Allah the Exalted said: [Yunus 10:26]:
The best is Paradise, and the increase is the looking at the Face of Allah.
And He the Exalted said:[Al-Qiyamah 75:22] meaning: a good one, magnificent.
: Allah the Exalted adorns them with radiance, meaning beauty, splendor, and majesty, so that they are prepared to look at Allah (Mighty and Majestic). Then they look at Allah, and their beauty increases upon their beauty. For this reason, when they return to their families, their families say to them: You have become more beautiful after our separation, by looking at the Face of Allah (Blessed and Exalted is He).
O Allah, I ask You by Your beautiful names and Your exalted attributes to make us among these people by Your grace and Your generosity. Indeed, You are capable of all things.
And we move on to the questions, starting with the guests on the right side.
As for what follows:
This is the eighty-seventh session after the hundredth of the Open Door sessions, which takes place every Thursday, and this Thursday is the fourth of the month of Jumada al-Akhirah, in the year 1419 AH.
We begin this session as we usually begin with the exegesis of the speech of Allah (Mighty and Majestic), which is the noblest, most beautiful, and most truthful of speech. Allah (Blessed and Exalted is He) says:
And We have already destroyed your kinds, so is there any who will remember?
ولقد أهلكنا أشياعكم فهل من مدّكّرThe address is to the disbelievers of Quraysh, and His saying:
those who were like you
أشياعكمTherefore He said:
so is there any who will remember?
فهل من مدّكّرO mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you
يا أيّها النّاس إنّا خلقناكم من ذكر وأنثى وجعلناكم شعوباً وقبائل لتعارفوا إنّ أكرمكم عند الله أتقاكمThen He (Mighty and Majestic) said:
And everything they did is in written records.
وكلّ شيء فعلوه في الزّبر"Every" is the subject, and "in the registers" is its predicate. This is not from the category of the occupied verb (ishtighal), but it is a pure statement, meaning: that "every" cannot be the object of the verb "they did," but it is the subject in all cases, and "in the registers" is its predicate.
"Every thing they did": meaning what the previous nations or the succeeding nations did, it is written.
"In the registers" means: in the books. The writing of deeds is of two types: prior writing and subsequent writing:
The prior writing is the writing that such and such will do, and this writing does not entail reward or punishment, because the person has not yet been commanded to do it. The subsequent writing is the writing that he did it. So if a person does a good deed, Allah writes it, and if he does an evil deed, Allah writes it. And this subsequent writing is what entails reward and punishment. And with what we have established, the difficulty for some people regarding the saying of Allah (Blessed and Exalted is He):
And We will surely test you until We make evident those who strive among you [for the cause of Allah] and the patient
ولنبلونّكم حتّى نعلم المجاهدين منكم والصّابرينuntil We know
حتّى نعلمIt is said:
until We know
حتّى نعلمThe questioner : Prior writing and subsequent writing.
The Shaykh : Yes, the prior writing is writing of what?
The questioner : The destinies of every thing.
The Shaykh : No, the writing of what?
My action now is written priorly and subsequently. The prior writing is the writing that he?
The questioner : That this person will do such and such.
The Shaykh : That he will do such and such, and the subsequent writing is the other?
The questioner : The subsequent writing is the writing that he did it.
The Shaykh : Yes, the writing that he did it.
Now, which writing entails the punishment or the reward?
The questioner : The one that is written.
The Shaykh : The prior or the subsequent?
The questioner : The subsequent.
The Shaykh : The subsequent, yes. As for the prior writing, Allah the Exalted has written every thing in the Preserved Tablet, as came in the authentic hadith:
That when Allah created the Pen, He said to it: Write. It said: My Lord, what should I write? He said: Write what is destined to happen until the Day of Resurrection. So it wrote in that moment what is destined to happen until the Day of Resurrection.
أنّ الله لمّا خلق القلم قال له اكتب، قال: ربّي وماذا أكتب؟ قال: اكتب ما هو كائن إلى يوم القيامة، فجرى في تلك السّاعة بما هو كائن إلى يوم القيامةAllah the Exalted said:
Do you not know that Allah knows what is in the heaven and earth? Indeed, that is in a Record. Indeed that, for Allah, is easy.
ألم تعلم أنّ الله يعلم ما في السّماء والأرض إنّ ذلك في كتاب إنّ ذلك على الله يسيرAnd We have already written in the book [of Psalms] after the [previous] mention that the land [of Paradise] is inherited by My righteous servants.
ولقد كتبنا في الزّبور من بعد الذّكر أنّ الأرض يرثها عبادي الصّالحونThe subsequent writing is that Allah (Blessed and Exalted is He), when a person does an action, writes this. Allah the Exalted said:
(9) No! But you deny the Recompense. (10) And indeed, [appointed] over you are keepers, (11) Noble and recording;
كلاّ بل تكذّبون بالدّين * وإنّ عليكم لحافظين * كراماً كاتبينAnd everything they did is in written records.
وكلّ شيء فعلوه في الزّبرAnd the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, "Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?" And they will find what they did present [before them]
ووضع الكتاب فترى المجرمين مشفقين ممّا فيه ويقولون يا ويلتنا ما لهذا الكتاب لا يغادر صغيرة ولا كبيرة إلاّ أحصاها ووجدوا ما عملوا حاضراًAnd your Lord does injustice to no one.
ولا يظلم ربّك أحداًAnd every small and great [thing] is inscribed.
وكلّ صغير وكبير مستطرMan does not utter any word except that with him is an observer prepared [to record].
ما يلفظ من قول إلاّ لديه رقيب عتيدThe questioner : Yes, that is so.
The Shaykh : Likewise, because if the words are written, and they are thousands of times more than the actions, how many letters do you utter? Come on?
The questioner : Many.
The Shaykh : Incalculable. And how many actions do you do?
Fewer, incalculable, but few compared to the speech. So if the words are written, the actions are all the more so. Good.
You must fear Allah (Mighty and Majestic). Fear your Lord, do not disobey Allah. If you hear Allah say something as a statement, say: I believe in it and I affirm it. And if you hear Allah say something as a command, say: I believe in it and I hear and obey. And if it is a prohibition, say: I believe in it and I hear and obey. So leave what is prohibited and do what is commanded. This is advice.
And every small and great [thing] is inscribed.
كلّ صغير وكبير مستطرIndeed, the righteous will be among gardens and rivers,
إنّ المتّقين في جنّات ونهر(47) Indeed, the criminals are in error and madness. (48) The Day they are dragged into the Fire on their faces [it will be said], "Taste the touch of Saqar."
إنّ المجرمين في ضلال وسُعُر * يوم يسحبون في النّار على وجوههمIndeed, the righteous will be among gardens and rivers,
إنّ المتّقين في جنّات ونهرThe questioner : In Surat al-Rahman:
But for he who has feared the position of his Lord are two gardens -
ولمن خاف مقام ربه جنتانThe Shaykh :
But for he who has feared the position of his Lord are two gardens -
ولمن خاف مقام ربّه جنّتانAnd beneath them
ومن دونهماAnd below them both [in excellence] are two [other] gardens -
ومن دونهما جنّتانIn gardens
في جنّاتIndeed, We have tried them as We tried the companions of the garden
إنّا بلوناهم كما بلونا أصحاب الجنّةAs the orchard with many trees.
When you read
Each of the two gardens produced its fruit
كلتا الجنّتين آتت أكلهاAn orchard with many trees. But do not interpret the garden of bliss in the Hereafter with this interpretation. If you interpret it with this interpretation, the desire for it will decrease, and its greatness will diminish in the hearts of people. But say: "it is the home which Allah has prepared for His awliya (close friends of Allah), in which is what no eye has seen, nor an ear has heard, nor has it occurred to the heart of any human being. Its inhabitants are the best of humanity: the Prophets, the truthful, the martyrs, and the righteous". So that the souls are motivated to work for it, and so that the ignorant does not imagine that what is in it is like what is in this world.
And His saying:
And a river
ونهرThe questioner : Who?
The Shaykh : You are not with me, you do not deserve a question. Yes, four types in Surat al-Qital, what are they?
The questioner : Four rivers.
The Shaykh : You do not need to mention the evidence until I demand it from you
In them are rivers
فيها أنهارThe questioner :
wherein are rivers of water unaltered
فيها أنهار من ماء غير آسنThe Shaykh :
Of water
من ماءThe questioner :
wherein are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey
فيها أنهار من ماء غير آسن وأنهار من لبن لم يتغيّر طعمه وأنهار من خمر لذّة للشّاربين وأنهار من عسل مصفّىThe Shaykh : Good, these are four types:
The example of Paradise, which the righteous have been promised
مثل الجنّة التي وعد المتّقونtherein are rivers
فيها أنهارwherein are rivers of water unaltered
فيها أنهار من ماء غير آسنand rivers of milk whose taste has not changed
وأنهار لم يتغيّر طعمهrivers of wine delicious to those who drink
وأنهارٌ من خمر لذّة للشّاربينNo headache will they have therefrom, nor will they be intoxicated -
لا يصدّعون عنها ولا ينزفونrivers of purified honey
وأنهار من عسل مصفّىrivers of purified honey
وأنهار من عسل مصفّىamong gardens and rivers,
في جنّات ونَهَرNow the place comes to you:
In a seat of honor
في مقعد صدقIn a seat of honor
في مقعد صدقnear a Sovereign, Perfect in Ability.
عند مليك مقتدرFor them who have done good is the best [reward] and extra
للذين أحسنوا الحسنى وزيادةThe best is Paradise, and the increase is the looking at the Face of Allah.
And He the Exalted said:
[Some] faces, that Day, will be radiant,
وجوه يومئذ ناضرةGazing at the pleasure of her Lord.
إلى ربّها ناظرةO Allah, I ask You by Your beautiful names and Your exalted attributes to make us among these people by Your grace and Your generosity. Indeed, You are capable of all things.
And we move on to the questions, starting with the guests on the right side.