Exegesis of the saying of Allah the Exalted: "Nay! When the earth is crushed with a crushing" to His saying: "On that Day, man will remember, but how can he benefit from the reminder?" from Surat al-Fajr?

The Shaykh : 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 final meeting in the month of Safar in the year 1415, of the well-known "The Open Door Meeting", which takes place every Thursday of every week, and this day is the twenty-seventh day of the month of Safar.
It was our custom to speak about the exegesis of some of the verses of Allah, and we have reached the saying of Allah, Blessed and Exalted is He:
Allah, Glorified and Exalted is He, reminds people of the Day of Resurrection: meaning: crushed after crushing until you do not see therein any unevenness or a path; the mountains are crushed, and there is no building, and no trees; the earth is stretched out as a leather is stretched, and the people are upon it in one place; the caller is heard by them, and the sight reaches them. On this Day but the time has passed, except that we are today in the realm of action, in the time of respite, and a person can acquire for his abode as the believer from the family of Pharaoh said: a provision that a person enjoys as a traveler enjoys the provisions of his journey until his journey ends; so this is the world.
And take heed, O my brother! Take heed for what is to come by what has passed; everything that has passed is like an hour of the day, as if we are now being created; so likewise, what is to come will pass by us quickly, and it will all go by, and the journey will end in another place that is not a permanent abode, to the graves, to the tombs, and even this is not a place of stability, due to the saying of Allah the Exalted: .
An Arab heard a man reciting this verse and said: By Allah, the visitor is not a resident, and separation from this place is inevitable. This is a strong deduction and a good understanding, supported by many explicit verses in that regard, as in the saying of Allah the Exalted: .
And Allah, Glorified and Exalted is He, reminded of what will happen on this Day, saying: meaning: row after row.
And this coming is His coming, Mighty and Majestic, because the action is attributed to Allah, and every action attributed to Allah is established by Him and not by another; this is the rule in the Arabic language, and the rule regarding the names and attributes of Allah: everything that Allah attributes to Himself is for Himself and not for another.
And on this basis, the One who comes is Allah, Mighty and Majestic, and not as the people of denial of the divine attributes distorted it, where they said: "The command of Allah came." For this is taking the speech away from its apparent meaning without evidence.
So from our creed, we proceed with the speech of Allah and His Messenger according to its apparent meaning, and we do not distort it, and we say: Allah the Exalted comes on the Day of Resurrection Himself. But how is this coming? That is what we have no knowledge of; we do not know how He comes.
And asking about such a thing is a religious innovation, as Imam Malik (may Allah have mercy on him) said when he was asked about the saying of Allah the Exalted: How did He rise above? The questioner was asking how He rose above, meaning how is the rising? So Malik lowered his head until sweat covered him—meaning: perspiration—due to the severity of this question on his heart, because it is a great question, a question of one who is overly strict, a question of one who is stubborn or an innovator seeking evil. Then he raised his head and said: The rising is not unknown, the how is not comprehensible, belief in it is obligatory, and asking about it is a religious innovation.
The point is the last word: asking about it is a religious innovation, and take heed of this regarding all the attributes of Allah.
So if a questioner asked us and said: Allah says: meaning: Adam, how did He create him, how did He create him with His hand? We say: This question is a religious innovation.
He said: I want knowledge; I do not like anything of the attributes of my Lord to be hidden from me, so I want to know how He created him! We say: We ask you easy questions.
The first question: Are you more eager for knowledge than the Companions (may Allah be pleased with them)? Either he will say: Yes, or he will say: No, and it is expected that he will say: What? No.
Now, is the one to whom you directed the question more knowledgeable about the how of the attributes of Allah, Mighty and Majestic, or the Messenger (peace and blessings be upon him)? He will say: The Messenger. So the Companions are more eager for knowledge than you, and the one they directed the question to is more knowledgeable than the one you are asking, and yet they did not ask, because they observe proper conduct with Allah, Mighty and Majestic, and they say with their hearts and perhaps with their tongues: Allah is too great and too exalted for our understandings and our minds to encompass the how of His attributes. And Allah, Mighty and Majestic, says in His Book regarding the conceivable matters: and regarding the tangible matters: .
So we say: O my brother, observe proper conduct, do not ask how Allah created Adam with His hand, for this is a religious innovation.
And so with the rest of the attributes, if he asked: How is the eye of Allah, Mighty and Majestic? We would say to him: This is a religious innovation.
If he asked: How is the hand of Allah, Mighty and Majestic? We would say to him: This is a religious innovation, and you must observe proper conduct and not ask about the how of the attributes of Allah, Mighty and Majestic, for what He said here in the noble verse: And he asked: How does He come? What do we say to him? Answer? We say: This is a religious innovation. This is the rule you must adhere to; this question is a religious innovation, and every person who asks about the how of the attributes of Allah is an innovator, overly strict, asking about what cannot be reached. So our position regarding such a verse is to believe that Allah comes, but in what manner? Allah knows best.
Now, if someone said: Is it possible that His coming is like the coming of an ordinary person, or like the coming of a king to a celebration place? The answer is: No, we know that this will not be the case. The evidence is the saying of Allah the Exalted: So we know the negation, and we do not know the affirmation, meaning: we know that He cannot come in the manner of the coming of humans, but we do not affirm the manner, and this is what is obligatory upon us.
And His saying: The "al" here is for generality, meaning: all the angels come, descending and surrounding the creation. The angels of the lowest heaven descend, then the angels of the second heaven, and so on, surrounding the creation to display the greatness. Otherwise, the creation cannot flee to the right or to the left, but to display the greatness of Allah and to make this great Day terrifying, the angels descend and surround the creation.
And this Day is a witnessed Day, witnessed by the angels, the humans, the jinn, the insects, and everything. So it is a great Day that we do not grasp now and do not imagine, because it is greater than what is imagined.
The third matter by which there is warning on this Day, after we knew the first matter, which is: the coming of Allah, then the rows of the angels, He said: It was brought on that Day, and the one bringing it was not mentioned, but the Sunnah indicated that the Fire is brought, dragged by seventy thousand reins, each rein of which is led by seventy thousand angels. And what makes you know the strength of the angels? A strength not like the strength of humans, nor like the strength of the jinn, but it is greater and much greater. For this reason, when an ifrit of the jinn said to Solomon: with the throne of Bilqis and he saw it settled with him, the scholars said: Because this man called upon Allah, and the angels carried it, and they brought it to Solomon in Sham from Yemen.
So the strength of the angels is great, and they drag this Fire with seventy thousand reins, each rein dragged by seventy thousand angels.
So it is great; we ask Allah for safety, and we ask Allah to protect us and you from it.
This Fire meaning: it saw its people and it is not like the roaring of airplanes or equipment; it is a roaring from which hearts are uprooted, and I seek refuge in Allah, And Allah, Mighty and Majestic, said: It almost cuts [them] from the intensity of anger at its people, and I seek refuge in Allah. So for this reason, Allah the Exalted warned us from it.
So these are three matters, all of which are warnings: the coming of the Lord, Exalted is His Majesty, the rows of the angels, and the third: the bringing of Hell.
He remembers and takes a lesson, but how can he take a lesson? The time has passed; taking a lesson is cut off by the arrival of death in the world before the person reaches the Hereafter, .
So we ask Allah the Exalted to make us and you among those who take a lesson from His verses, and we ask Him the Exalted to grant us beneficial knowledge, righteous deeds, and a good and abundant provision.
And now to the questions, and we start with the right side, and the question is one for each person, and we do not accept comments, and we proceed on the rule: that whoever is not from Unayzah is more deserving.