Exegesis of the beginning of Surat al-Inshiqaq up to the saying of Allah the Exalted: [Then as for he who is given his record in his right hand].

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings 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 second session of the month of Safar, in the year 1414 AH, on Thursday, the tenth of the month of Safar.
We begin, as is customary, by discussing what is made easy of the Book of Allah (Glorified and Exalted is He), and we have finished the exegesis of Surat al-Naba up to the end of Surat al-Mutaffifin.
Allah (Mighty and Majestic) says: In the name of Allah, the Most Merciful, the Most Compassionate: . We have previously discussed the Basmala, and we have clarified that the Basmala is a verse from the Book of Allah, independent, not part of the surah before it nor the surah after it, and it is only brought at the beginning of surahs except for Surat al-Bara'ah.
It is not a verse of Surat al-Fatihah, even though it is written in the mushafs as a verse, but the stronger opinion, which is the school of Imam Ahmad ibn Hanbal (may Allah have mercy on him) and the majority of his followers, is that it is not a verse of Surat al-Fatihah. This is what is indicated by the hadith of Abu Hurayrah (may Allah be pleased with him), where the Prophet (peace and blessings be upon him) said, reporting from Allah: قسمت الصلاة بيني وبين عبدي نصفين، فإذا قال : الحمد لله رب العالمين قال : حمدني عبدي، وإذا قال : الرحمن الرحيم قال : أثنى علي 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: Praise be to Allah, Lord of the worlds, He says: My servant has praised Me. When he says: The Most Merciful, the Bestower of Mercy, He says: My servant has praised 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. 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.. Accordingly, the first verse is: , the second is: , the third is: , the fourth is: , the fifth is: , the sixth is: , and the seventh is: . This is in accordance with what the Sunnah indicates, and it is also in accordance with the surah in wording and meaning:
As for the wording: The first three verses are all a right of Allah (Mighty and Majestic).
And the last three verses are all a right of the human being: are all a right of the human being.
And the fourth, middle verse is between Allah and the servant. This is the stronger opinion that Surat al-Fatihah has seven verses, the first of which is: .
As for the surah we are beginning now, it is the saying of Allah the Exalted: . "Inshaqat" means it split open and burst apart, like His saying: , and like His saying: .
So its splitting is on the Day of Resurrection.
Allah the Exalted said: . "Adhina" means it listened and obeyed. Its Lord (Mighty and Majestic) commanded it to split, so it split, even though it was, as Allah the Exalted described it, seven firm, strong layers, as He said: , meaning: with strength.
So this strong, immense sky will split on the Day of Resurrection, it will crack and burst apart by the permission of Allah (Glorified and Exalted is He).
means: It is fitting for it to listen, meaning: to hear and obey, because who is the one who commanded it?!
Its Lord and Creator (Mighty and Majestic) commanded it, so it hears and obeys, just as it heard and obeyed at the beginning of its creation. So at the beginning of its creation, Allah (Blessed and Exalted is He) said: . So reflect, O weak human being, how these great creations used to hear and obey Allah (Mighty and Majestic) with this great obedience at the beginning of creation and at the end of creation.
At the beginning of creation, He said: .
And at the end of creation: : It is fitting for it to listen, to hear and obey.
Then He said: : To emphasize its listening to its Lord and its obedience to Him.
: This earth on which we are now is not originally extended: it is a round sphere, and even though its northern and southern sides are slightly open, meaning: slightly extended, it is round now. And it is also uneven, with very high places and low places, with valleys, plains, and sands, so it is not level. But on the Day of Resurrection: , meaning: it will be extended in one stretch, like the stretching of a hide, meaning: like the stretching of skin, as if a skin or a carpet is being spread out.
It will be extended until those upon it, who are the creatures, can be heard by the caller and seen by the eye. But now the eye does not penetrate to see them. If people were to stretch out on the earth, you would find the distant ones lowered and you would not see them. But on the Day of Resurrection, when it is extended, the farthest of them will be like the nearest, as came in the hadith: .
Allah the Exalted says: . "It cast out what is in it." What is in it?
In it are the bodies of the children of Adam, which it will cast out on the Day of Resurrection. It will cast out these bodies. They will come out of their graves to Allah (Mighty and Majestic) as He began their creation, meaning: just as they came out of the wombs of their mothers, they will come out of the belly of the earth. And you came out of your mother's belly barefoot or wearing shoes? Answer.

The questioner : Barefoot.

The Shaykh : Barefoot, clothed or naked?
Naked, yes.
Circumcised or uncircumcised?
Uncircumcised, except that some people may be created circumcised, but most people come out of their mothers' wombs uncircumcised. Likewise, you will come out of the belly of the earth on the Day of Resurrection barefoot, with no shoes on you, naked, with no garment on you, uncircumcised, you are not circumcised. And when the Prophet (peace and blessings be upon him) mentioned this, Aisha said: .
Their private parts are exposed? Yes, but the matter is greater than to be concerned with that. The matter is severe; every person is preoccupied with himself. Allah the Exalted says: . And if a person imagines the people at that time, even just imagining it, he trembles and fears. And if he is a rational believer, he will work for this day.
Therefore, Allah the Exalted said: . "Adhina" means: it heard and obeyed its Lord and it was fitting for it. So after it was round with high and low places, it became like a skin, extended in one stretch.
Then Allah the Exalted said: . "Al-kadhih" is: the one who strives with effort and a type of hardship.
And His saying: means that you strive with a striving that leads you to your Lord. -Pay attention- a striving that leads to Allah, meaning: the end of your striving, no matter who you are, ends with whom? With Allah, because we will die, and when we die, we return to Allah (Mighty and Majestic). So whatever you do, the end is Allah (Mighty and Majestic) . Therefore He said: , even the sinner is striving, a striving whose goal is Allah (Mighty and Majestic): . But the difference between the obedient and the sinner is:
That the obedient does a deed that Allah is pleased with, and through it he reaches the pleasure of Allah on the Day of Resurrection.
And the sinner does a deed that angers Allah, but even so, where does it end?
With Allah (Mighty and Majestic). So His saying: encompasses every human being, believer or disbeliever.
: The "fa" (so/then), the grammarians say, indicates sequence and immediacy, meaning: so will you meet Him from afar or from near?
From near. And every one who comes is near. .
And if you want it to be clear to you that meeting the Lord (Mighty and Majestic) is near, if you want it to be clear to you, look at what has passed of your life now. If a hundred years have passed over you, it is as if these hundred years were one hour. All that has passed of our lifetimes is as if it were one hour. So it is near.
Then when a person dies, do you think that the barzakh (the interval between death and resurrection) between this worldly life and the Hereafter is long?!
It is near, near like a moment. If a person sleeps a peaceful sleep, let us say he slept for twenty-four hours and woke up, how would he estimate this sleep? What?
One minute, even though he may have slept for twenty-four hours. If this is the case when the soul separates from life, time passes with this speed, so what do you think when the soul, after leaving the body, is occupied either with bliss or torment?
Millions of years will pass for the person and it will be as if it is nothing, because the extension of time in our state of wakefulness is not like the extension of time in our state of sleep, is it not so? Do you agree with this?!
The awake person, from the rising of the sun to its zenith, perceives a distance where he feels the time is long. But if he were sleeping, yes, it would be nothing. The one whom Allah killed for a hundred years then resurrected: , a hundred years. The people of the cave stayed in their cave for three hundred years and nine years. When they were resurrected, some of them said to others: How long did you stay? They said: We stayed a day or part of a day. And this indicates that people, meaning the human being, wonder how millions of years pass for these dead people?!
We say: Yes, these are millions of years, but it is as if it were only one minute, because the state of the person after his soul leaves his body, whether the separation is total or partial, is not his state when the soul is in the body. When the soul is in the body, he suffers from hardship, problems, worries, and whispers, things that waste his time. But after sleep, in sleep, time contracts greatly. In death, it contracts even more and more. So these who have died, for them millions of years or thousands of years, it is as if they did not die until today. If they were resurrected and asked how long they stayed, they would say: We stayed a day or part of a day.
This issue may present a difficulty for a person, but there is no difficulty in the matter, no matter how long the duration, for the people of the graves, for it is short. For this reason, He said: He used the letter *fa* which indicates sequence and immediate succession.
How quickly one will meet Allah, Mighty and Majestic.
Then Allah, Mighty and Majestic, divided people when they meet Allah the Exalted into two categories:
Some will take their book in their right hand, and I ask Allah, Mighty and Majestic, to make me and you among them. And some will take their book from behind their back. And, if Allah wills, the discussion on that will come in the next session so that we can take questions, if you have any. So we begin with the right hand, and each person has one question.