You are on page 1of 35

‫نٱ ٱلرر م‬

‫مٱ ٱلل م‬
‫هٱ ٱلررحٱ م‬
‫حميم م‬
‫مـ ٰـ م‬
‫مبۡسٱ م‬
‫تٱ م‬
) ‫ًحٱ) اٱ‬
‫ۡشًط مـ ٰـتٱ‬
‫ًحـ ٰـ م‬
‫(ٱ موٱلن رـ ٰـٲ م‬١) ‫غرٱًققٱ) اٱ‬
‫موٱلن رـ ٰـزمع مـ ٰـ م‬
‫سۡبٱ ق‬
‫ۡسـ ٰـۡب م م‬
‫تٱ م‬
‫(ٱ موٱل ر‬٢) ‫نۡشٱًطقٱ) اٱ‬
‫م م ٲٲ‬
‫ر‬
) ‫ةٱ‬
‫ج م‬
‫(رفٱل ممردبررٲتتلٱ أم رر قا‬٤) ‫سۡبٱًققٱ) اٱ‬
‫ۡسـ ٰـۡب م م‬
‫ف ة‬
‫ج ة‬
‫ًقـ ٰـ م‬
‫مٱ مترٱ ة‬
‫(ٱ ميۡوٱ م‬٥) ‫مرٱ‬
‫تٱ م‬
‫(ٱ مفٱل ر‬٣
‫فٱ ٱلررِجا م‬
‫م‬
) ‫ةٱٱ‬
‫ج م‬
‫ه) اٱ م‬
‫ۡشعم ة‬
‫صـ ٰـةر م‬
‫ف ة‬
‫(ٱ متۡتٱۡب معةهم) اٱ ٱلررِجاد مفم ة‬٦
‫خـ ٰـ م‬
‫(ٱ ًقة ة ة‬٧) ‫ةٱ‬
‫مٮ ٮمٍ۬ذذٱٱ ومِجا م‬
‫لۡوبٱٱ ميۡوٱ م‬
‫(ٱ أبٱ م‬٨) ‫ةٱ‬
‫م‬
‫ًقۡوةلۡو م‬
) ‫خمرةقٱٱ‬
‫(ٱ ي م ة‬٩
‫مٱ) اٱ ن ر م‬
‫(ٱ أمءذ مِجاٱ ك ةرن) اٱ م‬١٠) ‫ةٱ‬
‫ًح) افممر م‬
‫نٱ مف ىٱ ٱلٱ م‬
‫دو م‬
‫دو ة‬
‫مرٱ ة‬
‫م‬
‫عظ مـ ٰـ ق‬
‫نٱ أمءن ر) اٱ ل م م‬
‫(ٱ ًقم) اةلۡواِجاٱ متلٱ م‬١١
) ‫حد مةةٱٱ‬
‫ةٱ م‬
‫ ىٱ مزجٱمرةةٱٱ موٱ م‬
‫كٱ إ مذقٱِجاٱ ك مرر ة‬
‫خ) ا م‬
‫(ٱ فمإ من ر م‬١٢) ‫سمرةةٱٱ‬
‫م) اٱ ه م م‬
‫(ٱ فمإ مذ مِجاٱ ة‬١٣ ‫ٱ‬
‫ۡس) اه ممرةم‬
‫همٱ مبٱل ر‬
1. By ‫ٱ‬those ‫(ٱ‬angels) ‫ٱ‬who ‫ٱ‬pull ‫ٱ‬out ‫(ٱ‬the ‫ٱ‬souls ‫ٱ‬of ‫ٱ‬the ‫ٱ‬
disbelievers ‫ٱ‬and ‫ٱ‬the ‫ٱ‬wicked) ‫ٱ‬with ‫ٱ‬great ‫ٱ‬violence ‫ٱ‬2. ‫ٱ‬By
those ‫(ٱ‬angels) ‫ٱ‬who ‫ٱ‬gently ‫ٱ‬take ‫ٱ‬out ‫(ٱ‬the ‫ٱ‬souls ‫ٱ‬of ‫ٱ‬the ‫ٱ‬
believers) ‫ٱ‬3. ‫ٱ‬And ‫ٱ‬by ‫ٱ‬those ‫ٱ‬that ‫ٱ‬swim ‫ٱ‬along ‫(ٱ‬i.e. ‫ٱ‬
angels ‫ٱ‬or ‫ٱ‬planets ‫ٱ‬in ‫ٱ‬their ‫ٱ‬orbits, ‫ٱ‬etc.) ‫ٱ‬4. ‫ٱ‬And ‫ٱ‬by ‫ٱ‬those ‫ٱ‬
that ‫ٱ‬press ‫ٱ‬forward ‫ٱ‬as ‫ٱ‬in ‫ٱ‬a ‫ٱ‬race ‫(ٱ‬i.e. ‫ٱ‬the ‫ٱ‬angels ‫ٱ‬or ‫ٱ‬
stars ‫ٱ‬or ‫ٱ‬the ‫ٱ‬horses, ‫ٱ‬etc.).5. ‫ٱ‬And ‫ٱ‬by ‫ٱ‬those ‫ٱ‬angels ‫ٱ‬who ‫ٱ‬
arrange ‫ٱ‬to ‫ٱ‬do ‫ٱ‬the ‫ٱ‬Commands ‫ٱ‬of ‫ٱ‬their ‫ٱ‬Lord, ‫(ٱ‬so ‫ٱ‬verily, ‫ٱ‬
you ‫ٱ‬disbelievers ‫ٱ‬will ‫ٱ‬be ‫ٱ‬called ‫ٱ‬to ‫ٱ‬account) ‫ٱ‬6. ‫ٱ‬On ‫ٱ‬the ‫ٱ‬
Day ‫(ٱ‬when ‫ٱ‬the ‫ٱ‬first ‫ٱ‬blowing ‫ٱ‬of ‫ٱ‬the ‫ٱ‬Trumpet ‫ٱ‬is ‫ٱ‬blown), ‫ٱ‬
the ‫ٱ‬earth ‫ٱ‬and ‫ٱ‬the ‫ٱ‬mountains ‫ٱ‬will ‫ٱ‬shake ‫ٱ‬violently ‫(ٱ‬and
everybody ‫ٱ‬will ‫ٱ‬die) ‫ٱ‬7. ‫ٱ‬The ‫ٱ‬second ‫ٱ‬blowing ‫ٱ‬of ‫ٱ‬the ‫ٱ‬
Trumpet ‫ٱ‬follows ‫ٱ‬it ‫(ٱ‬and ‫ٱ‬everybody ‫ٱ‬will ‫ٱ‬be ‫ٱ‬raised ‫ٱ‬up) ‫ٱ‬
8. ‫(ٱ‬Some) ‫ٱ‬hearts ‫ٱ‬that ‫ٱ‬Day ‫ٱ‬will ‫ٱ‬shake ‫ٱ‬with ‫ٱ‬fear ‫ٱ‬and ‫ٱ‬
anxiety ‫ٱ‬9. ‫ٱ‬Their ‫ٱ‬eyes ‫ٱ‬cast ‫ٱ‬down ‫ٱ‬10. ‫ٱ‬They ‫ٱ‬say: ‫"ٱ‬Shall ‫ٱ‬
we ‫ٱ‬indeed ‫ٱ‬be ‫ٱ‬returned ‫ٱ‬to ‫(ٱ‬our) ‫ٱ‬former ‫ٱ‬state ‫ٱ‬of ‫ٱ‬life? ‫ٱ‬
11. ‫"ٱ‬Even ‫ٱ‬after ‫ٱ‬we ‫ٱ‬are ‫ٱ‬crumbled ‫ٱ‬bones?" ‫ٱ‬12. ‫ٱ‬They ‫ٱ‬
say: ‫"ٱ‬It ‫ٱ‬would ‫ٱ‬in ‫ٱ‬that ‫ٱ‬case, ‫ٱ‬be ‫ٱ‬a ‫ٱ‬return ‫ٱ‬with ‫ٱ‬loss! ‫ٱ‬13. ‫ٱ‬
But ‫ٱ‬only, ‫ٱ‬it ‫ٱ‬will ‫ٱ‬be ‫ٱ‬a ‫ٱ‬single ‫ٱ‬Zajrah ‫(ٱ‬shout) ‫ٱ‬14. ‫ٱ‬When, ‫ٱ‬
behold, ‫ٱ‬they ‫ٱ‬find ‫ٱ‬themselves ‫ٱ‬over ‫ٱ‬the ‫ٱ‬earth ‫ٱ‬alive ‫ٱ‬
after ‫ٱ‬their ‫ٱ‬death

Assalamualaikum ‫ٱ‬Warahmathullahi ‫ٱ‬wabarakaathuh
Insha ‫ٱ‬Allahu ‫ٱ‬tha’ala ‫ٱ‬we ‫ٱ‬are ‫ٱ‬beginning ‫ٱ‬our ‫ٱ‬study ‫ٱ‬of ‫ٱ‬Surah ‫ٱ‬
An-Naziat ‫ٱ‬today. ‫ٱ‬The ‫ٱ‬first ‫ٱ‬comments, ‫ٱ‬very ‫ٱ‬briefly ‫ٱ‬that ‫ٱ‬we’ll
make ‫ٱ‬is ‫ٱ‬that ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬Makki ‫ٱ‬Soorah, ‫ٱ‬just ‫ٱ‬like ‫ٱ‬the ‫ٱ‬Soorah ‫ٱ‬

before ‫ٱ‬it, ‫ٱ‬Soorah ‫ٱ‬An-Naba’. ‫ٱ‬And ‫ٱ‬we’re ‫ٱ‬going ‫ٱ‬to ‫ٱ‬try ‫ٱ‬to ‫ٱ‬
understand ‫ٱ‬the ‫ٱ‬conclusion ‫ٱ‬of ‫ٱ‬Soorah ‫ٱ‬An ‫ٱ‬Naba’ ‫ٱ‬connected ‫ٱ‬
to ‫ٱ‬the ‫ٱ‬introduction ‫ٱ‬to ‫ٱ‬Soorah ‫ٱ‬An-Naziat. ‫ٱ‬Towards ‫ٱ‬the ‫ٱ‬end ‫ٱ‬
of ‫ٱ‬Soorah ‫ٱ‬An ‫ٱ‬Naba’, ‫ٱ‬the ‫ٱ‬Soorah ‫ٱ‬right ‫ٱ‬before ‫ٱ‬this ‫ٱ‬one, ‫ٱ‬Allah
AzzawaJal ‫ٱ‬said ‫ٱ‬:
Yaqūmu Ar-Rūĥu Wa Al-Malā'ikatu Şaffāan ‫ٱ‬Lā
Yatakallamūna 'Illā Man 'Adhina Lahu Ar-Raĥmānu Wa
Qāla Şawābāan
‫ٱ‬Yawma

Dhālika Al-Yawmu Al-Ĥaqqu
There ‫ٱ‬is ‫ٱ‬reference ‫ٱ‬over ‫ٱ‬and ‫ٱ‬over ‫ٱ‬again ‫ٱ‬to ‫ٱ‬the ‫ٱ‬final ‫ٱ‬day, ‫ٱ‬the
Last ‫ٱ‬Day. ‫ٱ‬That’s ‫ٱ‬the ‫ٱ‬conclusion ‫ٱ‬to ‫ٱ‬Soorah ‫ٱ‬An-Naba’. ‫ٱ‬Right ‫ٱ‬
after ‫ٱ‬the ‫ٱ‬introductory ‫ٱ‬comments ‫ٱ‬of ‫ٱ‬this ‫ٱ‬Soorah ‫ٱ‬are ‫ٱ‬done, ‫ٱ‬
we ‫ٱ‬go ‫ٱ‬back ‫ٱ‬to ‫ٱ‬the ‫ٱ‬Last ‫ٱ‬Day ‫ٱ‬again.
Yawma Tarjufu Ar-RājifahuTatba`uhā Ar-RādifahuQulūbun
Yawma'idhin Wājifahun (again ‫ٱ‬Yaum) ‫ٱ‬Abşāruhā
Khāshi`ahun
When ‫ٱ‬we ‫ٱ‬get ‫ٱ‬to ‫ٱ‬these ‫ٱ‬Aayath, ‫ٱ‬InshaAllah, ‫ٱ‬we’ll ‫ٱ‬see ‫ٱ‬the ‫ٱ‬
commentary ‫ٱ‬on ‫ٱ‬them. ‫ٱ‬But, ‫ٱ‬it ‫ٱ‬seems ‫ٱ‬like ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬continuation
with ‫ٱ‬a ‫ٱ‬small ‫ٱ‬lapse, ‫ٱ‬its ‫ٱ‬again ‫ٱ‬a ‫ٱ‬continuation ‫ٱ‬of ‫ٱ‬that ‫ٱ‬Final ‫ٱ‬
Day. ‫ٱ‬Wow, ‫ٱ‬how ‫ٱ‬the ‫ٱ‬previous ‫ٱ‬Soorah ‫ٱ‬concluded, ‫ٱ‬its ‫ٱ‬tied ‫ٱ‬to ‫ٱ‬
the ‫ٱ‬introduction ‫ٱ‬of ‫ٱ‬this ‫ٱ‬Soorah. ‫ٱ‬Now ‫ٱ‬in ‫ٱ‬the ‫ٱ‬beginning ‫ٱ‬of ‫ٱ‬
the ‫ٱ‬Soorah ‫ٱ‬there ‫ٱ‬are ‫ٱ‬a ‫ٱ‬series ‫ٱ‬of ‫ٱ‬oaths, ‫ٱ‬Aksaam, ‫ٱ‬and ‫ٱ‬this ‫ٱ‬is
a ‫ٱ‬dedicated ‫ٱ‬subject ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran, ‫ٱ‬Al Aksaam fil Quran Al
Hakeem, ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬He ‫ٱ‬swears ‫ٱ‬by ‫ٱ‬things. ‫ٱ‬So ‫ٱ‬before ‫ٱ‬
we ‫ٱ‬talk ‫ٱ‬about ‫ٱ‬these ‫ٱ‬oaths ‫ٱ‬particularly, ‫ٱ‬we ‫ٱ‬need ‫ٱ‬to ‫ٱ‬
understand ‫ٱ‬some ‫ٱ‬fundamental ‫ٱ‬things ‫ٱ‬about ‫ٱ‬Aksaam ‫ٱ‬in ‫ٱ‬the
Quran, ‫ٱ‬the ‫ٱ‬oaths ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran. ‫ٱ‬
From ‫ٱ‬among ‫ٱ‬the ‫ٱ‬thaabi’oon ‫ٱ‬and ‫ٱ‬the ‫ٱ‬earliest ‫ٱ‬of ‫ٱ‬scholars, ‫ٱ‬
there ‫ٱ‬has ‫ٱ‬been ‫ٱ‬commentary ‫ٱ‬on ‫ٱ‬the ‫ٱ‬function ‫ٱ‬and ‫ٱ‬the ‫ٱ‬
wisdom ‫ٱ‬on ‫ٱ‬the ‫ٱ‬oaths ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran. ‫ٱ‬And ‫ٱ‬one ‫ٱ‬of ‫ٱ‬the ‫ٱ‬most ‫ٱ‬
common ‫ٱ‬opinions ‫ٱ‬has ‫ٱ‬been, ‫ٱ‬that ‫ٱ‬when ‫ٱ‬Allah ‫ٱ‬swears ‫ٱ‬by ‫ٱ‬
something, ‫ٱ‬it ‫ٱ‬is ‫ٱ‬something ‫ٱ‬sacred ‫ٱ‬or ‫ٱ‬it ‫ٱ‬is ‫ٱ‬something ‫ٱ‬
powerful, ‫ٱ‬or ‫ٱ‬something ‫ٱ‬awe ‫ٱ‬inspiring. ‫ٱ ٱ‬So ‫ٱ‬for ‫ٱ‬instance, ‫ٱ‬
Allah ‫ٱ‬AzzawaJal ‫ٱ‬swears ‫ٱ‬by ‫ٱ‬the ‫ٱ‬sun: ‫ٱ‬Wa Ash-Shamsi Wa

Đuĥāhā, ‫ٱ‬or ‫ٱ‬by ‫ٱ‬the ‫ٱ‬moon: Wa Al-Qamari 'Idhā Talāhā, ‫ٱ‬or ‫ٱ‬by ‫ٱ‬
the ‫ٱ‬morning: ‫ٱ‬Wa As-Subahi ‫'ٱ‬Idhā Asfar, ‫ٱ‬or ‫ٱ‬by ‫ٱ‬the ‫ٱ‬bright ‫ٱ‬
morning: Wa Ađ-Đuĥá, ‫ٱ‬or ‫ٱ‬by ‫ٱ‬the ‫ٱ‬night: Wa Al-Layli 'Idhā
Sajá; ‫ٱ‬you ‫ٱ‬know ‫ٱ‬these ‫ٱ‬famous ‫ٱ‬oaths ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran, ‫ٱ‬or: ‫ٱ‬Wa
Al-`Aşri. ‫ٱ‬These ‫ٱ‬are ‫ٱ‬the ‫ٱ‬many ‫ٱ‬many ‫ٱ‬many ‫ٱ‬cases ‫ٱ‬of ‫ٱ‬oaths ‫ٱ‬in
the ‫ٱ‬Quran. ‫ٱ‬One ‫ٱ‬of ‫ٱ‬the ‫ٱ‬opinions ‫ٱ‬of ‫ٱ‬the ‫ٱ‬thabi’oon ‫ٱ‬has ‫ٱ‬been: ‫ٱ‬
that ‫ٱ‬these ‫ٱ‬oaths ‫ٱ‬have ‫ٱ‬to ‫ٱ‬do ‫ٱ‬with ‫ٱ‬something ‫ٱ‬sacred. ‫ٱ‬But ‫ٱ‬
that ‫ٱ‬in ‫ٱ‬and ‫ٱ‬of ‫ٱ‬itself ‫ٱ‬is ‫ٱ‬not ‫ٱ‬enough. ‫ٱ‬There ‫ٱ‬is ‫ٱ‬more ‫ٱ‬to ‫ٱ‬know ‫ٱ‬
about ‫ٱ‬the ‫ٱ‬oaths ‫ٱ‬than ‫ٱ‬just ‫ٱ‬that ‫ٱ‬they ‫ٱ‬are ‫ٱ‬speaking ‫ٱ‬of ‫ٱ‬
something ‫ٱ‬sacred ‫ٱ‬or ‫ٱ‬honoured ‫ٱ‬by ‫ٱ‬Allah ‫ٱ‬AzzawaJal. ‫ٱ‬Actually
a ‫ٱ‬contrary ‫ٱ‬opinion ‫ٱ‬also ‫ٱ‬exists. ‫ٱ‬For ‫ٱ‬example, ‫ٱ‬Ibn ‫ٱ‬Al-Qayyim ‫ٱ‬
(rahimahu ‫ٱ‬Allah) ‫ٱ‬in ‫ٱ‬his ‫ٱ‬book: ‫ٱ‬Al-Mu’in fi Al-Aksam fil AlQuran, ‫ٱ‬he ‫ٱ‬dedicated ‫ٱ‬himself ‫ٱ‬just ‫ٱ‬to ‫ٱ‬the ‫ٱ‬study ‫ٱ‬of ‫ٱ‬oaths ‫ٱ‬in ‫ٱ‬
the ‫ٱ‬Quran. ‫ٱ‬And ‫ٱ‬he ‫ٱ‬says: ‫ٱ‬just ‫ٱ‬saying ‫ٱ‬that ‫ٱ‬the ‫ٱ‬oaths ‫ٱ‬are ‫ٱ‬
sacred ‫ٱ‬is ‫ٱ‬not ‫ٱ‬enough. ‫ٱ‬Because ‫ٱ‬when ‫ٱ‬we ‫ٱ‬have: ‫ٱ‬Wa At-Tīni
Wa Az-Zaytūni, Wa Ţūri Sīnīna, Wa Hadhā Al-Baladi
Al-'Amīni.
These ‫ٱ‬are ‫ٱ‬oaths ‫ٱ‬in ‫ٱ‬one ‫ٱ‬Soorah. ‫ٱ‬And ‫ٱ‬then ‫ٱ‬you ‫ٱ‬have ‫ٱ‬oaths ‫ٱ‬
in ‫ٱ‬another ‫ٱ‬Soorah: ‫ٱ‬Wa Ash-Shamsi Wa Đuĥāhā, Wa AlQamari 'Idhā Talāhā.
If ‫ٱ‬the ‫ٱ‬only ‫ٱ‬thing ‫ٱ‬to ‫ٱ‬know ‫ٱ‬is ‫ٱ‬that ‫ٱ‬they ‫ٱ‬are ‫ٱ‬sacred, ‫ٱ‬then ‫ٱ‬you ‫ٱ‬
could ‫ٱ‬take ‫ٱ‬the ‫ٱ‬ones ‫ٱ‬from ‫ٱ‬here ‫ٱ‬and ‫ٱ‬put ‫ٱ‬them ‫ٱ‬there; ‫ٱ‬and ‫ٱ‬
take ‫ٱ‬the ‫ٱ‬ones ‫ٱ‬from ‫ٱ‬there ‫ٱ‬and ‫ٱ‬put ‫ٱ‬them ‫ٱ‬here: ‫ٱ‬what ‫ٱ‬
difference ‫ٱ‬does ‫ٱ‬that ‫ٱ‬make?? ‫ٱ‬There ‫ٱ‬necessarily ‫ٱ‬has ‫ٱ‬to ‫ٱ‬be ‫ٱ‬
more ‫ٱ‬to ‫ٱ‬it ‫ٱ‬than ‫ٱ‬that. ‫ٱ‬So ‫ٱ‬he ‫ٱ‬argues ‫ٱ‬that ‫ٱ‬actually ‫ٱ‬the ‫ٱ‬
fundamental ‫ٱ‬thing ‫ٱ‬to ‫ٱ‬know ‫ٱ‬is ‫ٱ‬not ‫ٱ‬the ‫ٱ‬sanctity ‫ٱ‬of ‫ٱ‬the ‫ٱ‬object
that ‫ٱ‬is ‫ٱ‬being ‫ٱ‬sworn ‫ٱ‬by; ‫ٱ‬but ‫ٱ‬rather ‫ٱ‬how ‫ٱ‬it ‫ٱ‬connects ‫ٱ‬to ‫ٱ‬the ‫ٱ‬
rest ‫ٱ‬of ‫ٱ‬the ‫ٱ‬Soorah. ‫ٱ‬So ‫ٱ‬when ‫ٱ‬an ‫ٱ‬oath ‫ٱ‬is ‫ٱ‬taken, ‫ٱ‬it’s ‫ٱ‬an ‫ٱ‬
introduction, ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬powerful ‫ٱ‬means ‫ٱ‬of ‫ٱ‬introducing ‫ٱ‬a ‫ٱ‬topic ‫ٱ‬
that ‫ٱ‬is ‫ٱ‬coming ‫ٱ‬in ‫ٱ‬the ‫ٱ‬rest ‫ٱ‬of ‫ٱ‬the ‫ٱ‬Soorah. ‫ٱ‬And ‫ٱ‬that’s ‫ٱ‬really ‫ٱ‬
how ‫ٱ‬the ‫ٱ‬entire ‫ٱ‬precedent ‫ٱ‬of ‫ٱ‬the ‫ٱ‬Soorah ‫ٱ‬is ‫ٱ‬set. ‫ٱ‬
For ‫ٱ‬example: ‫ٱ‬one ‫ٱ‬of ‫ٱ‬the ‫ٱ‬biggest ‫ٱ‬example ‫ٱ‬or ‫ٱ‬the ‫ٱ‬easiest ‫ٱ‬to ‫ٱ‬
understand ‫ٱ‬even ‫ٱ‬would ‫ٱ‬be: ‫ٱ‬Lā 'Uqsimu Biyawmi AlQiyāmah. ‫ٱ‬Allah ‫ٱ‬AzzawaJal, ‫ٱ‬in ‫ٱ‬the ‫ٱ‬beginning ‫ٱ‬He ‫ٱ‬swears ‫ٱ‬by ‫ٱ‬
two ‫ٱ‬things: ‫ٱ‬He ‫ٱ‬swears ‫ٱ‬by ‫ٱ‬the ‫ٱ‬Day ‫ٱ‬of ‫ٱ‬Resurrection: ‫ٱ‬Yawmi

‫ٱ‬ Right?? ‫ٱ‬We ‫ٱ‬say ‫ٱ‬something ‫ٱ‬like ‫ٱ‬that. ‫ٱ‬So ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬means ‫ٱ‬of ‫ٱ‬giving ‫ٱ‬testimony. ‫ٱ‬Right? ‫ٱ‬And ‫ٱ‬even ‫ٱ‬we ‫ٱ‬do ‫ٱ‬ this ‫ٱ‬nowadays ‫ٱ‬right? ‫ٱ‬In ‫ٱ‬the ‫ٱ‬olden ‫ٱ‬times. ‫ٱ‬He ‫ٱ‬ would ‫ٱ‬swear ‫ٱ‬by ‫ٱ‬his ‫ٱ‬child ‫ٱ‬or ‫ٱ‬by ‫ٱ‬his ‫ٱ‬tribe ‫ٱ‬or ‫ٱ‬by ‫ٱ‬his ‫ٱ‬family ‫ٱ‬or ‫ٱ‬ by ‫ٱ‬his ‫ٱ‬health. ‫ٱ‬Right? ‫ٱ‬That ‫ٱ‬he ‫ٱ‬was ‫ٱ‬such ‫ٱ‬at ‫ٱ‬such ‫ٱ‬and ‫ٱ‬such ‫ٱ‬ place. ‫ٱ‬He ‫ٱ‬swears ‫ٱ‬by ‫ٱ‬two ‫ٱ‬things. ‫ٱ‬In ‫ٱ‬common ‫ٱ‬language ‫ٱ‬nowadays. ‫ٱ‬when ‫ٱ‬you ‫ٱ‬speak ‫ٱ‬to ‫ٱ‬someone: ‫ٱ‬you ‫ٱ‬say ‫ٱ‬to ‫ٱ‬them: ‫ٱ‬I ‫ٱ‬ was ‫ٱ‬at ‫ٱ‬this ‫ٱ‬place ‫ٱ‬yesterday. ‫ٱ‬Because ‫ٱ‬the ‫ٱ‬one ‫ٱ‬who ‫ٱ‬swears ‫ٱ‬is ‫ٱ‬someone ‫ٱ‬who ‫ٱ‬is ‫ٱ‬not being ‫ٱ‬taken ‫ٱ‬seriously ‫ٱ‬or ‫ٱ‬what ‫ٱ‬they ‫ٱ‬have ‫ٱ‬to ‫ٱ‬say ‫ٱ‬isn’t ‫ٱ‬being ‫ٱ‬ given ‫ٱ‬its ‫ٱ‬full ‫ٱ‬due. ‫ٱ‬They ‫ٱ‬have ‫ٱ‬to ‫ٱ‬swear ‫ٱ‬that they ‫ٱ‬are ‫ٱ‬telling ‫ٱ‬the ‫ٱ‬truth. Wa Tadharūna Al-'Ākhiraha. ‫ٱ‬in ‫ٱ‬people’s ‫ٱ‬common ‫ٱ‬ discourse: ‫ٱ‬when ‫ٱ‬is ‫ٱ‬an ‫ٱ‬oath ‫ٱ‬used? ‫ٱ‬Especially ‫ٱ‬in ‫ٱ‬ancient ‫ٱ‬ times: ‫ٱ‬It ‫ٱ‬is ‫ٱ‬used ‫ٱ‬1. ‫ٱ‬they ‫ٱ‬do ‫ٱ‬not ‫ٱ‬believe ‫ٱ‬what ‫ٱ‬you ‫ٱ‬are ‫ٱ‬saying. ‫ٱ‬you ‫ٱ‬ say: ‫ٱ‬I ‫ٱ‬swear ‫ٱ‬I ‫ٱ‬was ‫ٱ‬there ‫ٱ‬yesterday. ‫ٱ‬Or ‫ٱ‬two ‫ٱ‬ friends ‫ٱ‬may ‫ٱ‬be ‫ٱ‬at ‫ٱ‬an ‫ٱ‬argument ‫ٱ‬and ‫ٱ‬one ‫ٱ‬of ‫ٱ‬them ‫ٱ‬may ‫ٱ‬say: ‫ٱ‬I . ‫ٱ‬And ‫ٱ‬when ‫ٱ‬do ‫ٱ‬we ‫ٱ‬say ‫ٱ‬ this? ‫ٱ‬When ‫ٱ‬the ‫ٱ‬other ‫ٱ‬person ‫ٱ‬is ‫ٱ‬making ‫ٱ‬us ‫ٱ‬angry.I ‫ٱ‬swear ‫ٱ‬to ‫ٱ‬you. ‫ٱ‬so ‫ٱ‬they ‫ٱ‬are ‫ٱ‬brought ‫ٱ‬to ‫ٱ‬a ‫ٱ‬point ‫ٱ‬where ‫ٱ‬ they ‫ٱ‬have ‫ٱ‬to ‫ٱ‬swear. ‫ٱ‬some ‫ٱ‬other ‫ٱ‬things ‫ٱ‬that ‫ٱ‬you ‫ٱ‬should ‫ٱ‬ know ‫ٱ‬about ‫ٱ‬oaths: ‫ٱ‬in ‫ٱ‬daily ‫ٱ‬speech. ‫ٱ‬Etc ‫ٱ‬etc. ‫ٱ‬you ‫ٱ‬had ‫ٱ‬to ‫ٱ‬swear ‫ٱ‬ by ‫ٱ‬something ‫ٱ‬to ‫ٱ‬make ‫ٱ‬yourself ‫ٱ‬believable. ‫ٱ‬For ‫ٱ‬ example. ‫ٱ‬When ‫ٱ‬the ‫ٱ‬audience ‫ٱ‬that ‫ٱ‬you ‫ٱ‬are ‫ٱ‬ speaking ‫ٱ‬to.Al-Qiyāmah ‫ٱ‬Wa Lā 'Uqsimu Bin-Nafsi Al-Lawwāmahi: ‫ٱ‬the ‫ٱ‬ blame ‫ٱ‬worthy ‫ٱ‬self. ‫ٱ‬they ‫ٱ‬don’t ‫ٱ‬believe ‫ٱ‬you. ‫ٱ‬you ‫ٱ‬better ‫ٱ‬stop. ‫ٱ‬connected ‫ٱ‬to ‫ٱ‬the ‫ٱ‬introductory ‫ٱ‬oaths ‫ٱ‬that ‫ٱ‬ have ‫ٱ‬been ‫ٱ‬mentioned. ‫ٱ‬we ‫ٱ‬ say ‫ٱ‬to ‫ٱ‬each ‫ٱ‬other: ‫ٱ ٱ‬Man. ‫ٱ‬ So ‫ٱ‬long ‫ٱ‬story ‫ٱ‬short. ‫ٱ‬people ‫ٱ‬take ‫ٱ‬an ‫ٱ‬oath ‫ٱ‬or ‫ٱ‬they swear ‫ٱ‬before ‫ٱ‬they ‫ٱ‬testify ‫ٱ‬in ‫ٱ‬court. ‫ٱ‬So ‫ٱ‬I ‫ٱ‬swear ‫ٱ‬by ‫ٱ‬ Allah ‫ٱ‬Subhanahua ‫ٱ‬Tha’ala ‫ٱ‬or ‫ٱ‬something ‫ٱ‬like ‫ٱ‬this. ‫ٱ‬right? ‫ٱ‬ Even ‫ٱ‬the ‫ٱ‬mushrikoon ‫ٱ‬would ‫ٱ‬swear ‫ٱ‬by ‫ٱ‬other ‫ٱ‬things. ‫ٱ‬When ‫ٱ‬you ‫ٱ‬ study ‫ٱ‬Soorah ‫ٱ‬Al Qiyamah: ‫ٱ‬you ‫ٱ‬will ‫ٱ‬find ‫ٱ‬only ‫ٱ‬two ‫ٱ‬things: ‫ٱ‬ you ‫ٱ‬will ‫ٱ‬find ‫ٱ‬the ‫ٱ‬mention ‫ٱ‬of ‫ٱ‬Al-Qiyamah ‫ٱ‬and ‫ٱ‬you ‫ٱ‬will ‫ٱ‬find ‫ٱ‬ the ‫ٱ‬mention ‫ٱ‬of ‫ٱ‬the ‫ٱ‬blame-worthy ‫ٱ‬self: ‫ٱ‬Kallā Bal Tuĥibbūna Al-`Ājilaha. ‫ٱ‬ Another ‫ٱ‬function ‫ٱ‬of ‫ٱ‬oaths ‫ٱ‬is ‫ٱ‬that ‫ٱ‬it ‫ٱ‬is ‫ٱ‬an ‫ٱ‬illustration ‫ٱ‬of ‫ٱ‬ anger. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬one ‫ٱ‬function ‫ٱ‬of ‫ٱ‬oaths. ‫ٱ‬right? ‫ٱ‬So ‫ٱ‬ these ‫ٱ‬are ‫ٱ‬the ‫ٱ‬only ‫ٱ‬two ‫ٱ‬things ‫ٱ‬you’re ‫ٱ‬going ‫ٱ‬to ‫ٱ‬find ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ entire ‫ٱ‬Soorah. ‫ٱ‬which ‫ٱ‬is ‫ٱ‬why ‫ٱ‬ even ‫ٱ‬in ‫ٱ‬contemporary ‫ٱ‬society.

‫ٱ‬Whatever ‫ٱ‬Allah ‫ٱ‬is ‫ٱ‬ about ‫ٱ‬to ‫ٱ‬present. ‫ٱ‬is ‫ٱ‬necessarily ‫ٱ‬an ‫ٱ‬introduction.Nāzi`āt.swear ‫ٱ‬I’m ‫ٱ‬gonna ‫ٱ‬kill ‫ٱ‬you ‫ٱ‬if ‫ٱ‬you ‫ٱ‬do ‫ٱ‬this. ‫ٱ‬Meaning ‫ٱ‬the ‫ٱ‬word ‫ٱ‬Gharqan ‫ٱ‬is ‫ٱ‬used ‫ٱ‬to ‫ٱ‬emphasize ‫ٱ‬ the ‫ٱ‬act ‫ٱ‬of ‫ٱ‬pulling ‫ٱ‬out ‫ٱ‬without ‫ٱ‬using ‫ٱ‬the ‫ٱ‬same ‫ٱ‬root ‫ٱ‬instead ‫ٱ‬ of ‫ٱ‬saying ‫ٱ‬Wa An-Nāzi`āti Nāz’ā. ‫ٱ‬You ‫ٱ‬know. ‫ٱ‬Right? ‫ٱ‬So. ‫ٱ‬ InshAllahu ‫ٱ‬Tha’ala. ‫ٱ‬ the ‫ٱ‬idea ‫ٱ‬what ‫ٱ‬is ‫ٱ‬being ‫ٱ‬presented ‫ٱ‬coming ‫ٱ‬forward ‫ٱ‬is ‫ٱ‬not ‫ٱ‬ being ‫ٱ‬taken ‫ٱ‬seriously ‫ٱ‬by ‫ٱ‬most ‫ٱ‬people. ‫ٱ‬ Then ‫ٱ‬finally. ‫ٱ‬its ‫ٱ‬Wa An-Nāzi`āti Gharqāa. ‫ٱ‬And ‫ٱ‬ by ‫ٱ‬the ‫ٱ‬way ‫ٱ‬when ‫ٱ‬you ‫ٱ‬swear. ‫ٱ‬in ‫ٱ‬that ‫ٱ‬very ‫ٱ‬ Soorah: ‫ٱ‬and ‫ٱ‬that’s ‫ٱ‬what ‫ٱ‬we ‫ٱ‬are ‫ٱ‬going ‫ٱ‬to ‫ٱ‬see ‫ٱ‬here. ‫ٱ‬ Allah ‫ٱ‬swear ‫ٱ‬by ‫ٱ‬An-Naazi’. ‫ٱ‬The ‫ٱ‬ vast ‫ٱ‬majority ‫ٱ‬of ‫ٱ‬the ‫ٱ‬mufassiroon ‫ٱ‬in ‫ٱ‬regards ‫ٱ‬to ‫ٱ‬what ‫ٱ‬these ‫ٱ‬ things ‫ٱ‬are. ‫ٱ‬Actually ‫ٱ‬it’s ‫ٱ‬called ‫(ٱ‬i. ‫ٱ‬to ‫ٱ‬use ‫ٱ‬foul ‫ٱ‬language. ‫ٱ‬the ‫ٱ‬oath ‫ٱ‬as ‫ٱ‬a ‫ٱ‬consistent ‫ٱ‬component ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ Quran. ‫ٱ‬ In ‫ٱ‬Quran. ‫ٱ‬by ‫ٱ‬something. ‫ٱ‬to ‫ٱ‬swear ‫ٱ‬is ‫ٱ‬to ‫ٱ‬use ‫ٱ‬ profanity. ‫ٱ‬they ‫ٱ‬mention ‫ٱ‬that ‫ٱ‬these ‫ٱ‬are ‫ٱ‬angels: ‫ٱ‬the ‫ٱ‬vast ‫ٱ‬ .e) ‫ٱ‬the gramatic ‫ٱ‬term ‫ٱ‬is ‫ٱ‬called ‫ٱ‬Maf’ool muthlaq min ghairi lafdhihi. ‫ٱ‬So ‫ٱ‬to ‫ٱ‬give ‫ٱ‬it ‫ٱ‬ importance ‫ٱ‬and ‫ٱ‬to ‫ٱ‬make ‫ٱ‬them ‫ٱ‬realize ‫ٱ‬this ‫ٱ‬is ‫ٱ‬a ‫ٱ‬heavy ‫ٱ‬thing. ‫ٱ‬or ‫ٱ‬precursor ‫ٱ‬to ‫ٱ‬ arguments ‫ٱ‬that ‫ٱ‬are ‫ٱ‬coming ‫ٱ‬in ‫ٱ‬that ‫ٱ‬Soorah. ‫ٱ‬And ‫ٱ‬the ‫ٱ‬idea ‫ٱ‬is. ‫ٱ‬Ok? ‫ٱ‬An.Nāzi`āt: Wa An-Nāzi`āti Gharqāan. ‫ٱ‬people ‫ٱ‬are ‫ٱ‬taking ‫ٱ‬it ‫ٱ‬lightly. ‫ٱ‬ For ‫ٱ‬the ‫ٱ‬very ‫ٱ‬beginning ‫ٱ‬oath ‫ٱ‬we ‫ٱ‬have ‫ٱ‬An. ‫ٱ‬Gharqā: ‫ٱ‬having ‫ٱ‬dove ‫(ٱ‬past ‫ٱ‬tense ‫ٱ‬of ‫ٱ‬dive) ‫ٱ‬in. ‫ٱ‬In ‫ٱ‬the ‫ٱ‬modern ‫ٱ‬sense. ‫ٱ‬I ‫ٱ‬don’t ‫ٱ‬use ‫ٱ‬it ‫ٱ‬in ‫ٱ‬the ‫ٱ‬modern ‫ٱ‬ sense. ‫ٱ‬sometimes ‫ٱ‬the ‫ٱ‬oath ‫ٱ‬is ‫ٱ‬an ‫ٱ‬expression ‫ٱ‬of ‫ٱ‬anger. ‫ٱ‬or ‫ٱ‬you ‫ٱ‬don’t ‫ٱ‬do ‫ٱ‬ this. ‫ٱ‬But ‫ٱ‬I ‫ٱ‬mean ‫ٱ‬it ‫ٱ‬in ‫ٱ‬the ‫ٱ‬sense ‫ٱ‬ of ‫ٱ‬the ‫ٱ‬ancient ‫ٱ‬English: ‫ٱ‬to ‫ٱ‬take ‫ٱ‬an ‫ٱ‬oath. ‫ٱ‬ these ‫ٱ‬are ‫ٱ‬some ‫ٱ‬creatures ‫ٱ‬or ‫ٱ‬some ‫ٱ‬objects ‫ٱ‬that ‫ٱ‬dives ‫ٱ‬deep ‫ٱ‬ in ‫ٱ‬and ‫ٱ‬yanks ‫ٱ‬whatever ‫ٱ‬is ‫ٱ‬deep ‫ٱ‬inside ‫ٱ‬and ‫ٱ‬pulls ‫ٱ‬it ‫ٱ‬out. ‫ٱ‬Subhanahua ‫ٱ‬Tha’ala. ‫ٱ‬they ‫ٱ‬don’t ‫ٱ‬really ‫ٱ‬mean ‫ٱ‬it ‫ٱ‬but ‫ٱ‬it’s ‫ٱ‬an ‫ٱ‬ expression ‫ٱ‬of ‫ٱ‬anger. ‫ٱ‬Allah ‫ٱ‬swears ‫ٱ‬by ‫ٱ‬the ‫ٱ‬ones ‫ٱ‬that ‫ٱ‬ pull ‫ٱ‬out. ‫ٱ‬ Gharq. ‫ٱ‬comes ‫ٱ‬from ‫ٱ‬Naz’e’. ‫ٱ‬ Other ‫ٱ‬times ‫ٱ‬it ‫ٱ‬is ‫ٱ‬an ‫ٱ‬expression ‫ٱ‬of. Allah ‫ٱ‬AzzawaJal ‫ٱ‬swears. ‫ٱ‬here ‫ٱ‬is ‫ٱ‬Maf’ool muthlaq. ‫ٱ‬So ‫ٱ‬this ‫ٱ‬is ‫ٱ‬the ‫ٱ‬second ‫ٱ‬reason. ‫ٱ‬which ‫ٱ‬means to ‫ٱ‬yank ‫ٱ‬something ‫ٱ‬out ‫ٱ‬violently ‫ٱ‬to ‫ٱ‬pull ‫ٱ‬something ‫ٱ‬out ‫ٱ‬with full ‫ٱ‬force. ‫ٱ‬whatever ‫ٱ‬Allah ‫ٱ‬is ‫ٱ‬swearing ‫ٱ‬by.

‫ٱ‬all ‫ٱ‬of ‫ٱ‬them ‫ٱ‬are ‫ٱ‬ referring ‫ٱ‬to ‫ٱ‬angels. ‫ٱ‬Or ‫ٱ‬what ‫ٱ‬are ‫ٱ‬the ‫ٱ‬evidences ‫ٱ‬that ‫ٱ‬this ‫ٱ‬opinion ‫ٱ‬is rather ‫ٱ‬weak ‫ٱ‬as ‫ٱ‬opposed ‫ٱ‬to ‫ٱ‬other ‫ٱ‬opinions. ‫ٱ‬ That ‫ٱ‬in ‫ٱ‬itself ‫ٱ‬is ‫ٱ‬a ‫ٱ‬proof ‫ٱ‬that ‫ٱ‬this ‫ٱ‬is ‫ٱ‬not ‫ٱ‬something ‫ٱ‬mutlaq. Anyhow. ‫ٱ‬the ‫ٱ‬third ‫ٱ‬opinion ‫ٱ‬that ‫ٱ‬I ‫ٱ‬will ‫ٱ‬present ‫ٱ‬InshaAllah. ‫ٱ‬there ‫ٱ‬are ‫ٱ‬opinions ‫ٱ‬among ‫ٱ‬later ‫ٱ‬ u’lama ‫ٱ‬that ‫ٱ‬critique ‫ٱ‬these ‫ٱ‬opinions. ‫ٱ‬of ‫ٱ‬ these ‫ٱ‬two ‫ٱ‬obviously ‫ٱ‬the ‫ٱ‬most ‫ٱ‬popular ‫ٱ‬one ‫ٱ‬is ‫ٱ‬the ‫ٱ‬angels. ‫ٱ‬Stars ‫ٱ‬that ‫ٱ‬are ‫ٱ‬being ‫ٱ‬yanked ‫ٱ‬out ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ sky. ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬didn’t ‫ٱ‬spell ‫ٱ‬out ‫ٱ‬explicitly ‫ٱ‬that ‫ٱ‬ these ‫ٱ‬are ‫ٱ‬angels. ‫ٱ‬So ‫ٱ‬you’ll ‫ٱ‬find ‫ٱ‬in ‫ٱ‬the ‫ٱ‬history ‫ٱ‬of ‫ٱ‬the ‫ٱ‬mufassiroon. ‫ٱ‬ That’s ‫ٱ‬the ‫ٱ‬one ‫ٱ‬you’ve ‫ٱ‬probably ‫ٱ‬heard ‫ٱ‬also. ‫ٱ‬not ‫ٱ‬ . ‫ٱ‬his ‫ٱ‬opinion ‫ٱ‬is ‫ٱ‬that ‫ٱ‬these ‫ٱ‬are ‫ٱ‬stars ‫ٱ‬that ‫ٱ‬Allah ‫ٱ‬is ‫ٱ‬ speaking ‫ٱ‬about. ‫ٱ‬this ‫ٱ‬is ‫ٱ‬your ‫ٱ‬opinion: ‫ٱ‬what ‫ٱ‬ are ‫ٱ‬the ‫ٱ‬evidences ‫ٱ‬that ‫ٱ‬make ‫ٱ‬this ‫ٱ‬opinion ‫ٱ‬stronger ‫ٱ‬than ‫ٱ‬ that ‫ٱ‬opinion. ‫ٱ‬For ‫ٱ‬example: ‫ٱ‬HassanAl-Basri. ‫ٱ‬ it’s ‫ٱ‬not ‫ٱ‬absolute. ‫ٱ‬InshaAllahu ‫ٱ‬Tha’ala. ‫ٱ‬ That ‫ٱ‬also ‫ٱ‬exists. ‫ٱ‬and ‫ٱ‬that’s ‫ٱ‬become ‫ٱ‬the ‫ٱ‬popular ‫ٱ‬opinion among ‫ٱ‬the ‫ٱ‬mufassiroon. ‫ٱ‬and ‫ٱ‬then ‫ٱ‬An-Nāshiţāt ‫ٱ‬and ‫ٱ‬so ‫ٱ‬on: ‫ٱ‬all ‫ٱ‬of ‫ٱ‬ the ‫ٱ‬oaths ‫ٱ‬here ‫ٱ‬that ‫ٱ‬have ‫`ٱ‬āt ‫ٱ‬at ‫ٱ‬the ‫ٱ‬end. ‫ٱ‬The ‫ٱ‬second ‫ٱ‬thing ‫ٱ‬to ‫ٱ‬know ‫ٱ‬is: ‫ٱ‬when ‫ٱ‬there ‫ٱ‬ are ‫ٱ‬a ‫ٱ‬variety ‫ٱ‬of ‫ٱ‬opinions ‫ٱ‬especially ‫ٱ‬in ‫ٱ‬the ‫ٱ‬first ‫ٱ‬generation. ‫ٱ‬Allah ‫ٱ‬did ‫ٱ‬not ‫ٱ‬spell ‫ٱ‬out ‫ٱ‬specifically ‫ٱ‬that ‫ٱ‬ these ‫ٱ‬are ‫ٱ‬angels. ‫ٱ‬First ‫ٱ‬we ‫ٱ‬should ‫ٱ‬be ‫ٱ‬honest ‫ٱ‬and ‫ٱ‬know ‫ٱ‬that ‫ٱ‬ that ‫ٱ‬is ‫ٱ‬the ‫ٱ‬case. ‫ٱ‬So ‫ٱ‬even ‫ٱ‬though these ‫ٱ‬opinions ‫ٱ‬exists. ‫ٱ‬The ‫ٱ‬second ‫ٱ‬opinion ‫ٱ‬about ‫ٱ‬this ‫ٱ‬is: ‫ٱ‬ that ‫ٱ‬these ‫ٱ‬are ‫ٱ‬the ‫ٱ‬An-Nujoom. ‫ٱ‬and ‫ٱ‬try ‫ٱ‬to ‫ٱ‬weigh. ‫ٱ‬it’s ‫ٱ‬not ‫ٱ‬one ‫ٱ‬way ‫ٱ‬and ‫ٱ‬everything ‫ٱ‬else ‫ٱ‬is ‫ٱ‬ kufr. ‫ٱ‬But ‫ٱ‬there ‫ٱ‬is ‫ٱ‬a ‫ٱ‬ third ‫ٱ‬opinion ‫ٱ‬that ‫ٱ‬I ‫ٱ‬would ‫ٱ‬like ‫ٱ‬to ‫ٱ‬share ‫ٱ‬and ‫ٱ‬then ‫ٱ‬tie ‫ٱ‬them ‫ٱ‬ all ‫ٱ‬together. ‫ٱ‬Baghwi ‫ٱ‬reports ‫ٱ‬on ‫ٱ‬behalf ‫ٱ‬of ‫ٱ‬Ibn ‫ٱ‬Abbas ‫ٱ‬Radhi ‫ٱ‬ Allahu ‫ٱ‬anhu.majority ‫ٱ‬of ‫ٱ‬them. ‫ٱ‬you ‫ٱ‬ have ‫ٱ‬argument ‫ٱ‬supporting: ‫ٱ‬ok. ‫ٱ‬that ‫ٱ‬these ‫ٱ‬are ‫ٱ‬the ‫ٱ‬stars. ‫ٱ‬rahimuhu ‫ٱ‬ Allah. ‫ٱ‬which ‫ٱ‬was ‫ٱ‬from ‫ٱ‬the ‫ٱ‬experience ‫ٱ‬of ‫ٱ‬ the ‫ٱ‬Arabs ‫ٱ‬when ‫ٱ‬they ‫ٱ‬would ‫ٱ‬see ‫ٱ‬a ‫ٱ‬comet ‫ٱ‬or ‫ٱ‬something ‫ٱ‬like ‫ٱ‬ that: ‫ٱ‬that ‫ٱ‬they ‫ٱ‬would ‫ٱ‬comment ‫ٱ‬on ‫ٱ‬that: ‫ٱ‬that ‫ٱ‬this ‫ٱ‬is ‫ٱ‬Najm: ‫ٱ‬ that ‫ٱ‬this ‫ٱ‬is ‫ٱ‬yanked ‫ٱ‬out ‫ٱ‬of ‫ٱ‬the ‫ٱ‬sky. ‫ٱ‬The ‫ٱ‬thing ‫ٱ‬we ‫ٱ‬have ‫ٱ‬to ‫ٱ‬ understand ‫ٱ‬about ‫ٱ‬Quran ‫ٱ‬is ‫ٱ‬that ‫ٱ‬sometimes ‫ٱ‬the ‫ٱ‬text ‫ٱ‬is ‫ٱ‬ ambiguous. ‫ٱ‬ that ‫ٱ‬in ‫ٱ‬itself ‫ٱ‬is ‫ٱ‬an ‫ٱ‬illustration ‫ٱ‬that ‫ٱ‬this ‫ٱ‬was ‫ٱ‬ambiguous. ‫ٱ‬or ‫ٱ‬that ‫ٱ‬are ‫ٱ‬falling. ‫ٱ‬that ‫ٱ‬Ibn ‫ٱ‬Abbas’s ‫ٱ‬opinion ‫(ٱ‬Radhi ‫ٱ‬Allahu ‫ٱ‬anhu) ‫ٱ‬ that ‫ٱ‬the ‫ٱ‬An-Nāzi`āt. ‫ٱ‬And ‫ٱ‬they ‫ٱ‬are ‫ٱ‬actually ‫ٱ‬sourced ‫ٱ‬in ‫ٱ‬one ‫ٱ‬ opinion.

‫ٱ‬When ‫ٱ‬the ‫ٱ‬plurality ‫ٱ‬of ‫ٱ‬the ‫ٱ‬angels ‫ٱ‬is ‫ٱ‬ . ‫ٱ‬But ‫ٱ‬again. ‫ٱ‬AlJaari`āt. ‫ٱ‬for ‫ٱ‬ example ‫ٱ‬Islahi ‫ٱ‬rahimahuAllah. ‫ٱ‬this ‫ٱ‬is ‫ٱ‬the ‫ٱ‬feminine ‫ٱ‬plural. ‫ٱ‬but ‫ٱ‬by ‫ٱ‬what ‫ٱ‬other ‫ٱ‬supporting ‫ٱ‬evidence ‫ٱ‬ is ‫ٱ‬there ‫ٱ‬to ‫ٱ‬see ‫ٱ‬what ‫ٱ‬opinion ‫ٱ‬is ‫ٱ‬the ‫ٱ‬strongest. ‫ٱ‬has ‫ٱ‬he ‫ٱ‬taken ‫ٱ‬these ‫ٱ‬ feminine ‫ٱ‬creatures? ‫ٱ‬right? ‫ٱ‬So ‫ٱ‬there’s ‫ٱ‬a ‫ٱ‬criticism ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ Quran ‫ٱ‬of ‫ٱ‬this. ‫ٱ‬what ‫ٱ‬we ‫ٱ‬find ‫ٱ‬ consistently ‫ٱ‬is Jama Muzakkar Salim We ‫ٱ‬find ‫ٱ‬munzaleen. ‫ٱ‬has ‫ٱ‬the ‫ٱ‬opinion ‫ٱ‬that ‫ٱ‬this ‫ٱ‬is ‫ٱ‬ winds. ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran. ‫ٱ‬So ‫ٱ‬I’ll ‫ٱ‬present you ‫ٱ‬one ‫ٱ‬such ‫ٱ‬opinion. ‫ٱ‬when ‫ٱ‬Allah ‫ٱ‬does ‫ٱ‬ speak ‫ٱ‬about ‫ٱ‬the ‫ٱ‬angels ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran. ‫ٱ‬and ‫ٱ‬in ‫ٱ‬another ‫ٱ‬place: ‫إترنٰــرثا ٱل رمرللـ ـٰـٮ ٮمرك تةلمرن روٱترخرذ ٱ‬ waththakhdha min al mala-ikathi inatha? ‫ٱ‬Has ‫ٱ‬your ‫ٱ‬lord ‫ٱ‬ taken ‫ٱ‬daughters? ‫ٱ‬Or ‫ٱ‬from ‫ٱ‬the ‫ٱ‬angels. ‫ٱ‬we ‫ٱ‬already ‫ٱ‬said: ‫ٱ‬what’s ‫ٱ‬the ‫ٱ‬most ‫ٱ‬ popular ‫ٱ‬opinion? ‫ٱ ٱ‬That ‫ٱ‬it’s ‫ٱ‬the ‫ٱ‬angels. ‫ٱ‬In ‫ٱ‬the ‫ٱ‬Quran ‫ٱ‬itself ‫ٱ‬Allah ‫ٱ‬speaks ‫ٱ‬ against ‫ٱ‬attributing ‫ٱ‬femininity ‫ٱ‬to ‫ٱ‬the ‫ٱ‬angels ‫ٱ‬And ‫ٱ‬He ‫ٱ‬speaks ‫ٱ‬ about ‫ٱ‬those ‫ٱ‬who ‫ٱ‬attributed ‫ٱ‬femininity ‫ٱ‬to ‫ٱ‬the ‫ٱ‬angels ‫ٱ‬in ‫ٱ‬one ‫ٱ‬ ‫ٲ‬ place. ‫ٱ‬So ‫ٱ‬one ‫ٱ‬opinion ‫ٱ‬is ‫ٱ‬that: ‫ٱ‬it ‫ٱ‬is ‫ٱ‬referring ‫ٱ‬to ‫ٱ‬ winds.just ‫ٱ‬by ‫ٱ‬popularity.The ‫ٱ‬alif tha ‫ٱ‬at the ‫ٱ‬end ‫ٱ‬has ‫ٱ‬been ‫ٱ‬used ‫ٱ‬consistently ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran ‫ٱ‬in ‫ٱ‬other ‫ٱ‬ places ‫ٱ‬with ‫ٱ‬strong ‫ٱ‬linguistic ‫ٱ‬evidence ‫ٱ‬that ‫ٱ‬it’s ‫ٱ‬also ‫ٱ‬winds: ‫ٱ‬ Al-Mursalāti ‫(ٱ‬Wa ‫ٱ‬Al-Mursalāti ‫`ٱ‬Urfāan). murdafeen. ‫ٱ‬what ‫ٱ‬basis ‫ٱ‬does ‫ٱ‬he ‫ٱ‬have. ‫ٱ‬speaks ‫ٱ‬against ‫ٱ‬attributing ‫ٱ‬ femininity ‫ٱ‬to ‫ٱ‬the ‫ٱ‬angels. The ‫ٱ‬first ‫ٱ‬criticism ‫ٱ‬that ‫ٱ‬he ‫ٱ‬offers ‫ٱ‬is ‫ٱ‬this: ‫ٱ‬An-Nāzi`āt ‫ٱ‬is ‫ٱ‬the ‫ٱ‬ feminine ‫ٱ‬plural: ‫ٱ‬its ‫ٱ‬called ‫ٱ‬Jama Mu’annas Salim. yadriboona wujoohahum wa adbaarahum qaaloo… ‫ٱ‬so ‫ٱ‬you ‫ٱ‬have ‫ٱ‬these ‫ٱ‬words ‫ٱ‬that ‫ٱ‬are ‫ٱ‬all masculine ‫ٱ‬in ‫ٱ‬nature. ‫ٱ‬ The ‫ٱ‬second ‫ٱ‬issue ‫ٱ‬that ‫ٱ‬he ‫ٱ‬brings ‫ٱ‬up ‫ٱ‬is. musawwimeen. ‫ٱ‬There ‫ٱ‬are ‫ٱ‬many ‫ٱ‬instances ‫ٱ‬where ‫ٱ‬the ‫ٱ‬language ‫ٱ‬ suggests ‫ٱ‬and ‫ٱ‬the ‫ٱ‬context ‫ٱ‬suggests ‫ٱ‬that ‫ٱ‬they ‫ٱ‬are ‫ٱ‬in ‫ٱ‬fact ‫ٱ‬ referring ‫ٱ‬to ‫ٱ‬winds. ‫ٱ‬Ath`thari`āt. ‫ٱ‬ (*repeat) ‫ٱ‬that ‫ٱ‬An-Nāzi`āt ‫ٱ‬refers ‫ٱ‬to ‫ٱ‬the ‫ٱ‬winds. ‫ٱ‬And ‫ٱ‬Allah ‫ٱ‬ AzzawaJal. One ‫ٱ‬such ‫ٱ‬opinion ‫ٱ‬is ‫ٱ‬that ‫ٱ‬An-Nāzi`āt ‫ٱ‬refers ‫ٱ‬to ‫ٱ‬the ‫ٱ‬winds. ‫ٱ‬So ‫ٱ‬we ‫ٱ‬have ‫ٱ‬to ‫ٱ‬try ‫ٱ‬to figure ‫ٱ‬out ‫ٱ‬what ‫ٱ‬criticism ‫ٱ‬do ‫ٱ‬these ‫ٱ‬scholars ‫ٱ‬have. ‫ٱ‬the ‫ٱ‬alif tha ‫ٱ‬at ‫ٱ‬the ‫ٱ‬end.

‫ٱ‬do ‫ٱ‬you ‫ٱ‬know? ‫ٱ‬Where ‫ٱ‬is ‫ٱ‬it ‫ٱ‬pulled ‫ٱ‬out ‫ٱ‬of? ‫ٱ‬From ‫ٱ‬ the ‫ٱ‬toe. ‫ٱ‬You ‫ٱ‬use ‫ٱ‬the ‫ٱ‬ masculine ‫ٱ‬ones ‫ٱ‬again. ‫ٱ‬Qaalath ‫ٱ‬is ‫ٱ‬feminine.mentioned ‫ٱ‬consistently ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran. ‫ٱ‬that ‫ٱ‬the ‫ٱ‬soul ‫ٱ‬leaves ‫ٱ‬ from ‫ٱ‬where. The ‫ٱ‬other ‫ٱ‬criticism ‫ٱ‬that’s ‫ٱ‬tied ‫ٱ‬together ‫ٱ‬with ‫ٱ‬this ‫ٱ‬is ‫ٱ‬that: ‫ٱ‬ you ‫ٱ‬know ‫ٱ‬how ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬speaks ‫ٱ‬about ‫ٱ‬the ‫ٱ‬souls ‫ٱ‬ being ‫ٱ‬pulled ‫ٱ‬out ‫ٱ‬after ‫ٱ‬the ‫ٱ‬angels ‫ٱ‬diving ‫ٱ‬in. ‫ٱ‬how ‫ٱ‬ do ‫ٱ‬you ‫ٱ‬reconcile ‫ٱ‬these ‫ٱ‬two? ‫ٱ‬This ‫ٱ‬actually ‫ٱ‬has ‫ٱ‬to ‫ٱ‬do ‫ٱ‬with ‫ٱ‬ the ‫ٱ‬versatility ‫ٱ‬and ‫ٱ‬the ‫ٱ‬comprehensive ‫ٱ‬nature ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ message ‫ٱ‬of ‫ٱ‬the ‫ٱ‬Quran. ‫ٱ‬That’s ‫ٱ‬one ‫ٱ‬criticism. ‫ٱ‬That ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran ‫ٱ‬ consistently ‫ٱ‬the ‫ٱ‬masculine ‫ٱ‬is ‫ٱ‬used ‫ٱ‬so ‫ٱ‬why ‫ٱ‬would ‫ٱ‬this ‫ٱ‬be ‫ٱ‬ angels ‫ٱ‬if ‫ٱ‬the ‫ٱ‬feminine ‫ٱ‬is ‫ٱ‬being ‫ٱ‬used. ‫ٱ‬ Another ‫ٱ‬case. ‫ٱ‬ furthermore ‫ٱ‬that ‫ٱ‬it’s ‫ٱ‬not ‫ٱ‬explicitly ‫ٱ‬mentioned ‫ٱ‬anywhere ‫ٱ‬ else. ‫ٱ‬We ‫ٱ‬have ‫ٱ‬to ‫ٱ‬understand. ‫ٱ‬Now. ‫ٱ‬you ‫ٱ‬say ‫ٱ‬al malaaikathu qaaloo. ‫ٱ‬if ‫ٱ‬you ‫ٱ‬reverse ‫ٱ‬it. ‫ٱ‬ So ‫ٱ‬he ‫ٱ‬argues ‫ٱ‬this ‫ٱ‬as ‫ٱ‬the ‫ٱ‬criticism ‫ٱ‬of ‫ٱ‬this ‫ٱ‬position. ‫ٱ‬Makkan ‫ٱ‬Quran ‫ٱ‬is ‫ٱ‬talking ‫ٱ‬to ‫ٱ‬whom? ‫ٱ‬Who ‫ٱ‬is ‫ٱ‬it ‫ٱ‬ talking ‫ٱ‬to? ‫ٱ‬It’s ‫ٱ‬talking ‫ٱ‬to ‫ٱ‬people ‫ٱ‬who ‫ٱ‬don’t ‫ٱ‬believe. ‫ٱ‬We ‫ٱ‬have ‫ٱ‬a ‫ٱ‬majority ‫ٱ‬of ‫ٱ‬ ulama ‫ٱ‬saying ‫ٱ‬that ‫ٱ‬this ‫ٱ‬is ‫ٱ‬angels. ‫ٱ‬like ‫ٱ‬if ‫ٱ‬you ‫ٱ‬say ‫ٱ‬qaalathil malaaika. ‫ٱ‬But ‫ٱ‬if ‫ٱ‬you ‫ٱ‬study ‫ٱ‬the ‫ٱ‬ ahaadeeth ‫ٱ‬about ‫ٱ‬the ‫ٱ‬soul ‫ٱ‬leaving. ‫ٱ‬is ‫ٱ‬that ‫ٱ‬Allah ‫ٱ‬AzzawaJal. ‫ٱ‬It ‫ٱ‬may ‫ٱ‬be ‫ٱ‬something ‫ٱ‬else. ‫ٱ‬you ‫ٱ‬don’t ‫ٱ‬say ‫ٱ‬al malaaikathu qulna. ‫ٱ‬right?: ‫ٱ‬So ‫ٱ‬ even ‫ٱ‬when ‫ٱ‬that ‫ٱ‬does ‫ٱ‬occur ‫ٱ‬that’s ‫ٱ‬not ‫ٱ‬because ‫ٱ‬of ‫ٱ‬ femininity. ‫ٱ‬It’s ‫ٱ‬the ‫ٱ‬ . ‫ٱ‬Also. ‫ٱ‬And ‫ٱ‬the ‫ٱ‬imagery ‫ٱ‬depicted ‫ٱ‬and ‫ٱ‬the ‫ٱ‬depictions ‫ٱ‬in ‫ٱ‬ the ‫ٱ‬ahaadeeth ‫ٱ‬are ‫ٱ‬of ‫ٱ‬such ‫ٱ‬that ‫ٱ‬the ‫ٱ‬angels ‫ٱ‬are ‫ٱ‬not ‫ٱ‬entering the ‫ٱ‬body ‫ٱ‬rather ‫ٱ‬they ‫ٱ‬are ‫ٱ‬pulling ‫ٱ‬the ‫ٱ‬soul ‫ٱ‬out ‫ٱ‬of ‫ٱ‬the ‫ٱ‬body. ‫ٱ‬first ‫ٱ‬and ‫ٱ‬ foremost. ‫ٱ‬but ‫ٱ‬also ‫ٱ‬a ‫ٱ‬pretty ‫ٱ‬strong ‫ٱ‬ position ‫ٱ‬that ‫ٱ‬it’s ‫ٱ‬not. ‫ٱ‬ so ‫ٱ‬they ‫ٱ‬are ‫ٱ‬going ‫ٱ‬into ‫ٱ‬the ‫ٱ‬body. ‫ٱ‬Ok? ‫ٱ‬So ‫ٱ‬that ‫ٱ‬how ‫ٱ‬it’s ‫ٱ‬found ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ Quran. ‫ٱ‬that ‫ٱ‬coz ‫ٱ‬of ‫ٱ‬jamm thakseer: ‫ٱ‬broken ‫ٱ‬plurals ‫ٱ‬in ‫ٱ‬ Arabic: ‫ٱ‬you ‫ٱ‬use ‫ٱ‬the ‫ٱ‬feminine ‫ٱ‬singular ‫ٱ‬for ‫ٱ‬them. ‫ٱ‬even ‫ٱ‬when ‫ٱ‬he ‫ٱ‬does ‫ٱ‬ say ‫ٱ‬something ‫ٱ‬like ‫ٱ‬Qalathil malaaika: ‫ٱ‬for ‫ٱ‬those ‫ٱ‬of ‫ٱ‬you ‫ٱ‬who know ‫ٱ‬a ‫ٱ‬little ‫ٱ‬bit ‫ٱ‬of ‫ٱ‬Arabic. ‫ٱ‬right. So ‫ٱ‬we ‫ٱ‬have ‫ٱ‬both ‫ٱ‬opinions ‫ٱ‬now. ‫ٱ‬So ‫ٱ‬that’s ‫ٱ‬his ‫ٱ‬literary ‫ٱ‬criticism. ‫ٱ‬But ‫ٱ‬after ‫ٱ‬this. ‫ٱ‬Gharqan. ‫ٱ‬so ‫ٱ‬thats ‫ٱ‬in ‫ٱ‬ the ‫ٱ‬beginning. ‫ٱ‬we ‫ٱ‬find ‫ٱ‬the ‫ٱ‬ masculine.

‫ٱ‬there’s ‫ٱ‬deeper ‫ٱ‬knowledge. ‫ٱ‬some ‫ٱ‬relevance ‫ٱ‬to ‫ٱ‬them. ‫ٱ‬in ‫ٱ‬a ‫ٱ‬deeper ‫ٱ‬sense. ‫ٱ‬that ‫ٱ‬the ‫ٱ‬angel ‫ٱ‬has ‫ٱ‬revealed ‫ٱ‬to ‫ٱ‬ him. ‫ٱ‬ and ‫ٱ‬for ‫ٱ‬the ‫ٱ‬mushrik ‫ٱ‬perhaps ‫ٱ‬in ‫ٱ‬a ‫ٱ‬more ‫ٱ‬shallow ‫ٱ‬sense. ‫ٱ‬How ‫ٱ‬did ‫ٱ‬he ‫ٱ‬understand ‫ٱ‬these ‫ٱ‬words? ‫ٱ‬How ‫ٱ‬is ‫ٱ‬he ‫ٱ‬ processing ‫ٱ‬this ‫ٱ‬information? ‫ٱ‬And ‫ٱ‬that ‫ٱ‬is ‫ٱ‬the. ‫ٱ‬inshaAllah. ‫ٱ‬what ‫ٱ‬was ‫ٱ‬going ‫ٱ‬on ‫ٱ‬in ‫ٱ‬the ‫ٱ‬head ‫ٱ‬of ‫ٱ‬the ‫ٱ‬mushrik ‫ٱ‬ Arab. ‫ٱ‬before ‫ٱ‬we ‫ٱ‬go ‫ٱ‬on. ‫ٱ‬to ‫ٱ‬just ‫ٱ‬ wrap ‫ٱ‬this ‫ٱ‬subject ‫ٱ‬up. ‫ٱ‬And ‫ٱ‬may ‫ٱ‬ be ‫ٱ‬the ‫ٱ‬first ‫ٱ‬thing ‫ٱ‬that ‫ٱ‬doesn’t ‫ٱ‬come ‫ٱ‬to ‫ٱ‬the ‫ٱ‬mushrik’s ‫ٱ‬mind ‫ٱ‬ is ‫ٱ‬angels. ‫ٱ‬the ‫ٱ‬vast ‫ٱ‬majority ‫ٱ‬of ‫ٱ‬them ‫ٱ‬are ‫ٱ‬ people ‫ٱ‬that ‫ٱ‬don’t ‫ٱ‬believe ‫ٱ‬him. ‫ٱ‬And ‫ٱ‬the ‫ٱ‬deeper . ‫ٱ‬They ‫ٱ‬hear ‫ٱ‬this ‫ٱ‬and ‫ٱ‬ they ‫ٱ‬walk ‫ٱ‬away. ‫ٱ‬one ‫ٱ‬more ‫ٱ‬example ‫ٱ‬of ‫ٱ‬this. ‫ٱ‬if ‫ٱ‬ you ‫ٱ‬want ‫ٱ‬to ‫ٱ‬understand ‫ٱ‬the ‫ٱ‬methodology ‫ٱ‬of ‫ٱ‬da’awah ‫ٱ‬in ‫ٱ‬ the ‫ٱ‬Quran. ‫ٱ‬I ‫ٱ‬don’t ‫ٱ‬get ‫ٱ‬it’. ‫ٱ‬but ‫ٱ‬the ‫ٱ‬audience. ‫ٱ‬And this ‫ٱ‬is ‫ٱ‬what ‫ٱ‬baffled ‫ٱ‬the ‫ٱ‬mushrikoon ‫ٱ‬that ‫ٱ‬it ‫ٱ‬was ‫ٱ‬speaking ‫ٱ‬to them ‫ٱ‬in ‫ٱ‬clear. ‫ٱ‬This ‫ٱ‬doesn’t ‫ٱ‬nullify ‫ٱ‬the ‫ٱ‬ other ‫ٱ‬opinions. ‫ٱ‬But ‫ٱ‬when ‫ٱ‬the ‫ٱ‬believer ‫ٱ‬hears ‫ٱ‬that ‫ٱ‬there’s more ‫ٱ‬going ‫ٱ‬on. ‫ٱ‬ So. ‫ٱ‬what’s ‫ٱ‬he ‫ٱ‬ thinking? ‫ٱ‬He’s ‫ٱ‬thinking ‫ٱ‬of ‫ٱ‬the ‫ٱ‬rain ‫ٱ‬going ‫ٱ‬into ‫ٱ‬the ‫ٱ‬earth ‫ٱ‬and the ‫ٱ‬plant ‫ٱ‬coming ‫ٱ‬out ‫ٱ‬of ‫ٱ‬the ‫ٱ‬earth. bi lisaanin arabiyan mubeenan. ‫ٱ‬that ‫ٱ‬takes ‫ٱ‬precedence. ‫ٱ‬Because ‫ٱ‬it ‫ٱ‬may ‫ٱ‬have ‫ٱ‬relevance ‫ٱ‬for ‫ٱ‬us ‫ٱ‬as ‫ٱ‬ Muslims ‫ٱ‬in ‫ٱ‬a ‫ٱ‬more ‫ٱ‬spiritual ‫ٱ‬sense. ‫ٱ‬but ‫ٱ‬ still ‫ٱ‬it ‫ٱ‬has. ‫ٱ‬they ‫ٱ‬are ‫ٱ‬not ‫ٱ‬gonna ‫ٱ‬come ‫ٱ‬to ‫ٱ‬him ‫ٱ‬and ‫ٱ‬say ‫‘ٱ‬give ‫ٱ‬me ‫ٱ‬ tafseer ‫ٱ‬of ‫ٱ‬Naaziat’. ‫ٱ‬When ‫ٱ‬the ‫ٱ‬mushrik ‫ٱ‬hears ‫ٱ‬that. ‫ٱ‬but. ‫ٱ‬And ‫ٱ‬when ‫ٱ‬they ‫ٱ‬hear ‫ٱ‬these ‫ٱ‬ words. ‫ٱ‬They ‫ٱ‬take ‫ٱ‬it ‫ٱ‬at ‫ٱ‬face ‫ٱ‬value. ‫ٱ‬you ‫ٱ‬know.kalam ‫ٱ‬thats ‫ٱ‬coming ‫ٱ‬out ‫ٱ‬of ‫ٱ‬the ‫ٱ‬mouth ‫ٱ‬of ‫ٱ‬RasooluAllah ‫ٱ‬ SallaAllahu ‫ٱ‬alihi ‫ٱ‬wa ‫ٱ‬sallam. ‫‘ٱ‬what ‫ٱ‬is ‫ٱ‬your ‫ٱ‬opinion ‫ٱ‬of ‫ٱ‬what ‫ٱ‬this ‫ٱ‬ means?’. ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬says: ‫ٱ‬ Ya’lamu ma yaliju fil ardi wama yakhruju minha (34:2) ‫ٱ‬He ‫ٱ‬ knows ‫ٱ‬what ‫ٱ‬enters ‫ٱ‬into ‫ٱ‬the ‫ٱ‬earth ‫ٱ‬and ‫ٱ‬what ‫ٱ‬comes ‫ٱ‬out ‫ٱ‬of ‫ٱ‬ the ‫ٱ‬earth. ‫ٱ‬probably. ‫ٱ‬No ‫ٱ‬the ‫ٱ‬Quran ‫ٱ‬was ‫ٱ‬very ‫ٱ‬relevant ‫ٱ‬ da’awah ‫ٱ‬to ‫ٱ‬the ‫ٱ‬mushrik. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬as ‫ٱ‬far ‫ٱ‬as ‫ٱ‬his ‫ٱ‬ imagination ‫ٱ‬goes. ‫ٱ‬They ‫ٱ‬are ‫ٱ‬not ‫ٱ‬going ‫ٱ‬to ‫ٱ‬come. ‫ٱ‬So ‫ٱ‬one ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ most ‫ٱ‬important ‫ٱ‬considerations ‫ٱ‬in ‫ٱ‬interpreting ‫ٱ‬Makkan ‫ٱ‬ Quran ‫ٱ‬especially ‫ٱ‬is: ‫ٱ‬when ‫ٱ‬these ‫ٱ‬words ‫ٱ‬were ‫ٱ‬used ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ Quran. ‫ٱ‬clear ‫ٱ‬and ‫ٱ‬ clarifying ‫ٱ‬Arabic ‫ٱ‬speech. ‫ٱ‬It ‫ٱ‬was ‫ٱ‬directly ‫ٱ‬talking ‫ٱ‬to ‫ٱ‬him. ‫ٱ‬The ‫ٱ‬last ‫ٱ‬thing ‫ٱ‬you ‫ٱ‬want ‫ٱ‬to ‫ٱ‬think ‫ٱ‬is ‫ٱ‬the ‫ٱ‬mushrik ‫ٱ‬ heard ‫ٱ‬Quran ‫ٱ‬and ‫ٱ‬they ‫ٱ‬said ‫‘ٱ‬what ‫ٱ‬is ‫ٱ‬that ‫ٱ‬they ‫ٱ‬are ‫ٱ‬talking ‫ٱ‬ about.

‫ٱ‬But ‫ٱ‬we ‫ٱ‬ keep ‫ٱ‬the ‫ٱ‬interpretation ‫ٱ‬of ‫ٱ‬the ‫ٱ‬angels ‫ٱ‬as ‫ٱ‬. ‫ٱ‬ . ‫غرٱًققٱ) اٱ‬ ‫ موٱلن رـ ٰـزمع مـ ٰـ م‬Wa An-Nāzi`āti Gharqāa. ‫ٱ‬or ‫ٱ‬buildings ‫ٱ‬out ‫ٱ‬of ‫ٱ‬their ‫ٱ‬foundations. ‫ٱ‬Or. ‫ٱ‬these ‫ٱ‬are ‫ٱ‬at ‫ٱ‬different ‫ٱ‬levels. ‫ٱ‬So ‫ٱ‬it’s ‫ٱ‬the ‫ٱ‬same ‫ٱ‬ statement ‫ٱ‬but ‫ٱ‬people ‫ٱ‬are ‫ٱ‬understanding ‫ٱ‬it ‫ٱ‬at ‫ٱ‬different ‫ٱ‬ depths.still ‫ٱ‬of ‫ٱ‬course.knowledge ‫ٱ‬is: ‫ٱ‬no. ‫ٱ‬ Anyhow. ‫ٱ‬ So. ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬says: inna arsalana ‘alaihim reehan sarsaran fi yaumi nnahsi musthamir. ‫ٱ‬so ‫ٱ‬if ‫ٱ‬it ‫ٱ‬is ‫ٱ‬winds. ‫ٱ‬ ‫تٱ م‬ Anyhow. ‫ٱ‬like its ‫ٱ‬digging ‫ٱ‬deep ‫ٱ‬into ‫ٱ‬the ‫ٱ‬ground ‫ٱ‬and ‫ٱ‬pulling ‫ٱ‬them ‫ٱ‬up. ‫ٱ‬basically ‫ٱ‬the ‫ٱ‬summary ‫ٱ‬ of ‫ٱ‬it ‫ٱ‬is: ‫ٱ‬this ‫ٱ‬is ‫ٱ‬perhaps ‫ٱ‬how ‫ٱ‬the ‫ٱ‬mushrik ‫ٱ‬processed ‫ٱ‬it: ‫ٱ‬he ‫ٱ‬ thought ‫ٱ‬of ‫ٱ‬the ‫ٱ‬winds. ‫ٱ‬we ‫ٱ‬also ‫ٱ‬will ‫ٱ‬go ‫ٱ‬into ‫ٱ‬the ‫ٱ‬earth ‫ٱ‬and ‫ٱ‬we ‫ٱ‬will also ‫ٱ‬be ‫ٱ‬coming ‫ٱ‬out ‫ٱ‬of ‫ٱ‬the ‫ٱ‬earth. ‫ٱ‬So ‫ٱ‬he ‫ٱ‬uses ‫ٱ‬this ‫ٱ‬as ‫ٱ‬ further ‫ٱ‬supporting ‫ٱ‬evidence. ‫ٱ‬has ‫ٱ‬been ‫ٱ‬used ‫ٱ‬for ‫ٱ‬wind. ‫ٱ‬Right? ‫ٱ‬And ‫ٱ‬on ‫ٱ‬the ‫ٱ‬other ‫ٱ‬hand if ‫ٱ‬this ‫ٱ‬is ‫ٱ‬referring ‫ٱ‬to ‫ٱ‬angels. ‫ٱ‬So ‫ٱ‬these ‫ٱ‬are ‫ٱ‬not ‫ٱ‬contradictory ‫ٱ‬statements ‫ٱ‬I’m ‫ٱ‬ putting ‫ٱ‬before ‫ٱ‬you. ‫ٱ‬it’s ‫ٱ‬the ‫ٱ‬angels ‫ٱ‬that ‫ٱ‬are ‫ٱ‬diving ‫ٱ‬ deep ‫ٱ‬into ‫ٱ‬the ‫ٱ‬body ‫ٱ‬and ‫ٱ‬they ‫ٱ‬are ‫ٱ‬pulling ‫ٱ‬and ‫ٱ‬ripping ‫ٱ‬the ‫ٱ‬ soul ‫ٱ‬out ‫ٱ‬that ‫ٱ‬wants ‫ٱ‬to ‫ٱ‬stay ‫ٱ‬inside ‫ٱ‬the ‫ٱ‬body. ‫ٱ‬ And ‫ٱ‬then ‫ٱ‬Nasht. ‫ٱ‬Finally ‫ٱ‬ the ‫ٱ‬evidence ‫ٱ‬that ‫ٱ‬is ‫ٱ‬suggested ‫ٱ‬among ‫ٱ‬some ‫ٱ‬scholars ‫ٱ‬that ‫ٱ‬ this ‫ٱ‬is ‫ٱ‬referring ‫ٱ‬to ‫ٱ‬the ‫ٱ‬winds ‫ٱ‬is. ‫ٱ‬Islahi’s ‫ٱ‬arguments ‫ٱ‬and ‫ٱ‬others. ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ Quran. ‫ٱ‬It ‫ٱ‬refers ‫ٱ‬to ‫ٱ‬ undoing ‫ٱ‬a ‫ٱ‬knot ‫ٱ‬without ‫ٱ‬making ‫ٱ‬any ‫ٱ‬effort ‫*(ٱ‬repeat). ‫ٱ‬as ‫ٱ‬ valid ‫ٱ‬and ‫ٱ‬majority. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬the ‫ٱ‬soul of ‫ٱ‬the ‫ٱ‬kaafir. ‫ٱ‬Nasht ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Arabic ‫ٱ‬language: ‫ٱ‬it ‫ٱ‬refers ‫ٱ‬to ‫ٱ‬ undoing ‫ٱ‬a ‫ٱ‬knot ‫ٱ‬without ‫ٱ‬making ‫ٱ‬any ‫ٱ‬effort. ‫ٱ‬And ‫ٱ‬then ‫ٱ‬how ‫ٱ‬would ‫ٱ‬he ‫ٱ‬then ‫ٱ‬ understand ‫ٱ‬the ‫ٱ‬rest ‫ٱ‬of ‫ٱ‬the ‫ٱ‬message ‫ٱ‬of ‫ٱ‬the ‫ٱ‬Soorah. ‫ٱ‬appreciating ‫ٱ‬different ‫ٱ‬things. ‫ٱ‬to ‫ٱ‬snatch ‫ٱ‬and ‫ٱ‬yank ‫ٱ‬out ‫ٱ‬and ‫ٱ‬pull ‫ٱ‬out ‫ٱ‬has ‫ٱ‬been ‫ٱ‬used ‫ٱ‬ for ‫ٱ‬reeh. thenzi’ un-nasa: ‫ٱ‬the ‫ٱ‬word ‫ٱ‬thenzi’u. ‫ٱ‬ plucking ‫ٱ‬them ‫ٱ‬up ‫ٱ‬right ‫ٱ‬away. ‫ٱ‬then ‫ٱ‬what ‫ٱ‬this ‫ٱ‬means ‫ٱ‬is ‫ٱ‬Allah ‫ٱ‬is ‫ٱ‬ swearing ‫ٱ‬by ‫ٱ‬hurricanes ‫ٱ‬or ‫ٱ‬tornado ‫ٱ‬winds ‫ٱ‬that ‫ٱ‬yank ‫ٱ‬trees ‫ٱ‬ out ‫ٱ‬of ‫ٱ‬their ‫ٱ‬roots. ‫ٱ‬ different ‫ٱ‬audiences ‫ٱ‬are ‫ٱ‬getting ‫ٱ‬different ‫ٱ‬levels ‫ٱ‬of ‫ٱ‬the ‫ٱ‬same statement. ‫ٱ‬ ‫تٱ منۡشٱًطقٱ) ا‬ ‫ۡشًط مـ ٰـ م‬ ‫ موٱلن رـ ٰـ م‬Wa An-Nāshiţāti Nashţāa.

‫ٱ‬ And ‫ٱ‬if ‫ٱ‬it’s ‫ٱ‬referring ‫ٱ‬to ‫ٱ‬the ‫ٱ‬winds. ‫ٱ‬it’s ‫ٱ‬been ‫ٱ‬interpreted ‫ٱ‬as: ‫ٱ‬ Sabh. ‫ٱ‬this ‫ٱ‬ perhaps ‫ٱ‬is ‫ٱ‬referring ‫ٱ‬to ‫ٱ‬the ‫ٱ‬angels ‫ٱ‬as ‫ٱ‬a ‫ٱ‬dive ‫ٱ‬in. ‫ٱ‬on ‫ٱ‬the ‫ٱ‬face ‫ٱ‬of ‫ٱ‬the ‫ٱ‬one ‫ٱ‬experiencing ‫ٱ‬it. ‫ٱ‬if ‫ٱ‬this ‫ٱ‬is ‫ٱ‬the ‫ٱ‬ wind. ‫ٱ‬Ok? ‫ٱ‬So. ‫ٱ‬Others ‫ٱ‬have ‫ٱ‬commented: ‫ٱ‬no. ‫ٱ‬this ‫ٱ‬is ‫ٱ‬ also ‫ٱ‬where ‫ٱ‬nashata ‫ٱ‬is ‫ٱ‬used. ‫ٱ‬ When ‫ٱ‬one ‫ٱ‬thing ‫ٱ‬is ‫ٱ‬taking ‫ٱ‬the ‫ٱ‬lead ‫ٱ‬over ‫ٱ‬the ‫ٱ‬other. ‫ٱ‬right: ‫ٱ‬the ‫ٱ‬ winds ‫ٱ‬that ‫ٱ‬are ‫ٱ‬a ‫ٱ‬means ‫ٱ‬of ‫ٱ‬destruction. ‫ٱ‬its ‫ٱ‬referring ‫ٱ‬to ‫ٱ‬smooth ‫ٱ‬ breeze: ‫ٱ‬the ‫ٱ‬breeze ‫ٱ‬that ‫ٱ‬is ‫ٱ‬a ‫ٱ‬source ‫ٱ‬of ‫ٱ‬calm ‫ٱ‬and ‫ٱ‬peace ‫ٱ‬and ‫ٱ‬ even ‫ٱ‬pleasure. ‫ٱ‬and ‫ٱ‬a ‫ٱ‬means ‫ٱ‬of ‫ٱ‬even ‫ٱ‬ relaxation. ‫ٱ‬ floating ‫ٱ‬in ‫ٱ‬the ‫ٱ‬air ‫ٱ‬by ‫ٱ‬means ‫ٱ‬of ‫ٱ‬the ‫ٱ‬clouds ‫ٱ‬that ‫ٱ‬are… ‫ٱ‬or ‫ٱ‬the ‫ٱ‬ winds ‫ٱ‬that ‫ٱ‬are ‫ٱ‬pushing ‫ٱ‬them. ‫ٱ‬ Then ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬says: ‫ًحٱ) اٱ ٱ‬ ‫ًحـ ٰـ م‬ ‫سۡبٱ ق‬ ‫ۡسـ ٰـۡب م م‬ ‫تٱ م‬ ‫ موٱل ر‬Wa AsSābiĥāti Sabĥāa This. ‫ٱ‬or ‫ٱ‬to ‫ٱ‬ swim ‫ٱ‬in ‫ٱ‬a ‫ٱ‬rapid ‫ٱ‬smooth ‫ٱ‬way: ‫ٱ‬you ‫ٱ‬know ‫ٱ‬you ‫ٱ‬can ‫ٱ‬swim ‫ٱ‬and ‫ٱ‬ you’re ‫ٱ‬splashing ‫ٱ‬and ‫ٱ‬it’s ‫ٱ‬not ‫ٱ‬smooth. ‫ٱ‬if ‫ٱ‬this ‫ٱ‬is ‫ٱ‬wind. ‫ٱ‬is ‫ٱ‬when ‫ٱ‬you ‫ٱ‬have ‫ٱ‬a ‫ٱ‬loose ‫ٱ‬knot ‫ٱ‬ and ‫ٱ‬you ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬leave ‫ٱ‬the ‫ٱ‬animal ‫ٱ‬and ‫ٱ‬it ‫ٱ‬wiggles ‫ٱ‬a ‫ٱ‬little ‫ٱ‬bit ‫ٱ‬ and ‫ٱ‬kinda ‫ٱ‬gets ‫ٱ‬undone ‫ٱ‬by ‫ٱ‬itself ‫ٱ‬without ‫ٱ‬any ‫ٱ‬effort. ‫ٱ‬And ‫ٱ‬there’s ‫ٱ‬a ‫ٱ‬Fa ‫ٱ‬there. ‫ٱ‬it’s ‫ٱ‬referring ‫ٱ‬to ‫ٱ‬angels ‫ٱ‬that ‫ٱ‬seamlessly ‫ٱ‬enter ‫ٱ‬ the ‫ٱ‬body ‫ٱ‬and ‫ٱ‬take ‫ٱ‬out ‫ٱ‬the ‫ٱ‬soul. ‫ٱ‬literally ‫ٱ‬means ‫ٱ‬to ‫ٱ‬swim ‫ٱ‬quickly. ‫ٱ‬if ‫ٱ‬referring ‫ٱ‬to ‫ٱ‬the ‫ٱ‬angels. Then ‫ٱ‬the ‫ٱ‬word ‫ٱ‬sabaq ‫ٱ‬is ‫ٱ‬actually ‫ٱ‬in ‫ٱ‬the ‫ٱ‬reference ‫ٱ‬to ‫ٱ‬race. ‫ٱ‬this ‫ٱ‬is ‫ٱ‬ Fālssābiqāti. ‫ٱ‬ And ‫ٱ‬then. ‫ٱ ٱ‬So ‫ٱ‬ two ‫ٱ‬contradictory ‫ٱ‬kinds ‫ٱ‬of ‫ٱ‬wind. ‫ٱ‬if ‫ٱ‬you ‫ٱ‬notice ‫ٱ‬for ‫ٱ‬those of ‫ٱ‬you ‫ٱ‬are ‫ٱ‬following ‫ٱ‬along. ‫ٱ‬finally. ‫ٱ‬these ‫ٱ‬are ‫ٱ‬the ‫ٱ‬clouds ‫ٱ‬that ‫ٱ‬are ‫ٱ‬swimming ‫ٱ‬in ‫ٱ‬the ‫ٱ‬air. ‫ٱ‬by ‫ٱ‬the ‫ٱ‬way. ‫ٱ‬and ‫ٱ‬then ‫ٱ‬winds ‫ٱ‬ that ‫ٱ‬are ‫ٱ‬a ‫ٱ‬means ‫ٱ‬of ‫ٱ‬comfort. ‫ٱ‬no ‫ٱ‬force ‫ٱ‬necessary ‫ٱ‬to ‫ٱ‬apply. ‫سۡبٱًققٱ) اٱ‬ ‫ۡسـ ٰـۡب م م‬ ‫ًقـ ٰـ م‬ ‫تٱ م‬ ‫ مفٱل ر‬Fālssābiqāti Sabqāa. ‫ٱ‬That ‫ٱ‬they ‫ٱ‬swim ‫ٱ‬into ‫ٱ‬the ‫ٱ‬ body ‫ٱ‬seamlessly ‫ٱ‬and ‫ٱ‬they ‫ٱ‬are ‫ٱ‬looking ‫ٱ‬for ‫ٱ‬the ‫ٱ‬soul ‫ٱ‬and ‫ٱ‬ they ‫ٱ‬pull ‫ٱ‬it ‫ٱ‬out. ‫ٱ‬What ‫ٱ‬this ‫ٱ‬means ‫ٱ‬is ‫ٱ‬it ‫ٱ‬is ‫ٱ‬ . ‫ٱ‬of ‫ٱ‬course ‫ٱ‬especially ‫ٱ‬in ‫ٱ‬desert ‫ٱ‬life. ‫ٱ‬Very ‫ٱ‬smooth ‫ٱ‬process ‫ٱ‬like ‫ٱ‬ the ‫ٱ‬undoing ‫ٱ‬of ‫ٱ‬a ‫ٱ‬loose ‫ٱ‬knot. ‫ٱ‬that’s ‫ٱ‬how ‫ٱ‬some ‫ٱ‬ ulama’ ‫ٱ‬have ‫ٱ‬commented ‫ٱ‬on ‫ٱ‬this. ‫ٱ‬or ‫ٱ‬when ‫ٱ‬you’re ‫ٱ‬ swimming ‫ٱ‬smoothly? ‫ٱ‬Then ‫ٱ‬this ‫ٱ‬is ‫ٱ‬sabh. ‫ٱ‬and ‫ٱ‬they ‫ٱ‬ are ‫ٱ‬diving ‫ٱ‬inside ‫ٱ‬the ‫ٱ‬body ‫ٱ‬of ‫ٱ‬the ‫ٱ‬person. ‫ٱ‬So ‫ٱ‬this ‫ٱ‬is ‫ٱ‬maf’ool muthlaq ‫ٱ‬ which ‫ٱ‬means ‫ٱ‬these ‫ٱ‬winds ‫ٱ‬or ‫ٱ‬the ‫ٱ‬angels: ‫ٱ‬if ‫ٱ‬it’s ‫ٱ‬referring ‫ٱ‬to ‫ٱ‬ the ‫ٱ‬angels.Another ‫ٱ‬way ‫ٱ‬nasht ‫ٱ‬is ‫ٱ‬used.

‫ٱ‬is ‫ٱ‬thorough ‫ٱ‬planning. ‫ٱ‬and ‫ٱ‬should ‫ٱ‬be ‫ٱ‬understood both ‫ٱ‬ways: ‫ٱ‬one ‫ٱ‬in ‫ٱ‬terms ‫ٱ‬of ‫ٱ‬the ‫ٱ‬angels ‫ٱ‬that ‫ٱ‬we ‫ٱ‬spoke ‫ٱ‬of. ‫ٱ‬are ‫ٱ‬together. ‫ٱ‬the ‫ٱ‬clouds. ‫‘ٱ ٱ‬Amrāan being ‫ٱ‬the ‫ٱ‬command ‫ٱ‬maf’ool bihi. ‫'ٱ‬Amrā. ‫ٱ‬So ‫ٱ‬this ‫ٱ‬is ‫ٱ‬part ‫ٱ‬of ‫ٱ‬the ‫ٱ‬view ‫ٱ‬of ‫ٱ‬the ‫ٱ‬arab. ‫ٱ‬So ‫ٱ‬the ‫ٱ‬ angels ‫ٱ‬are ‫ٱ‬racing ‫ٱ‬back. ‫ٱ‬ right? ‫ٱ‬Wa An-Nāzi`āti Gharqāa… Wa An-Nāshiţāti Nashţāa ‫ٱ‬ were ‫ٱ‬two ‫ٱ‬very ‫ٱ‬different ‫ٱ‬kinds ‫ٱ‬of ‫ٱ‬wind. ‫ٱ‬And ‫ٱ‬it ‫ٱ‬creates ‫ٱ‬a ‫ٱ‬different ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬meaning. ‫ٱ‬It’s ‫ٱ‬a ‫ٱ‬similar ‫ٱ‬word ‫ٱ‬but ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬different ‫ٱ‬ structure. ‫ٱ‬ And ‫ٱ‬it’s ‫ٱ‬similar ‫ٱ‬and ‫ٱ‬has ‫ٱ‬contrast ‫ٱ‬with ‫ٱ‬another ‫ٱ‬word ‫ٱ‬that ‫ٱ‬ will ‫ٱ‬come ‫ٱ‬in ‫ٱ‬this ‫ٱ‬Soorah. ‫ٱ‬If ‫ٱ‬this ‫ٱ‬is ‫ٱ‬referring ‫ٱ‬to ‫ٱ‬the ‫ٱ‬angels. ‫ٱ‬its ‫ٱ‬complete. ‫ٱ‬being ‫ٱ‬Wa AsSābiĥāti Sabĥāa. ‫ٱ‬ Fālssābiqāti Sabqāa. ‫ٱ‬ Thadbeer. ‫ٱ‬thadbeer. ‫ٱ‬finally. ‫ٱ‬So. ‫ٱ‬is ‫ٱ‬ necessarily ‫ٱ‬a ‫ٱ‬process: ‫ٱ‬a ‫ٱ‬and ‫ٱ‬then ‫ٱ‬b: ‫ٱ‬a. ‫ٱ‬The ‫ٱ‬others ‫ٱ‬are ‫ٱ‬ separated ‫ٱ‬and ‫ٱ‬we ‫ٱ‬already ‫ٱ‬knew ‫ٱ‬they ‫ٱ‬were ‫ٱ‬opposites. ‫ٱ‬taking ‫ٱ‬these ‫ٱ‬souls ‫ٱ‬racing ‫ٱ‬back ‫ٱ‬for ‫ٱ‬ their ‫ٱ‬judgment. ‫مرٱ‬ ‫ٲ رر قا‬ ‫ رفٱل ممردبررٲتتلٱ رأم‬Fālmudabbirāti ‫'ٱ‬Amrāa. ‫ٱ‬Wa As-Sābiĥāti Sabĥāa… Fālssābiqāti Sabqāa. ‫ٱ‬diligently ‫ٱ‬in ‫ٱ‬an ‫ٱ‬ organized ‫ٱ‬fashion. b. ‫ٱ‬it ‫ٱ‬is ‫ٱ‬the angels ‫ٱ‬that ‫ٱ‬are ‫ٱ‬assigned ‫ٱ‬different ‫ٱ‬tasks ‫ٱ‬by ‫ٱ‬Allah ‫ٱ‬AzzawaJal . ‫ٱ‬So ‫ٱ‬Allah ‫ٱ‬swears ‫ٱ‬by ‫ٱ‬those who ‫ٱ‬execute ‫ٱ‬the ‫ٱ‬command ‫ٱ‬of ‫ٱ‬Allah. ‫ٱ‬ and ‫ٱ‬also ‫ٱ‬in ‫ٱ‬terms ‫ٱ‬of ‫ٱ‬the ‫ٱ‬interpretation ‫ٱ‬that ‫ٱ‬it’s ‫ٱ‬wind. ‫ٱ‬organization. ‫ٱ‬includes ‫ٱ‬the ‫ٱ‬meaning ‫ٱ‬of ‫ٱ‬planning. ‫ٱ‬thorough ‫ٱ‬execution ‫ٱ‬of ‫ٱ‬a ‫ٱ‬plan. ‫ٱ‬ executing ‫ٱ‬a ‫ٱ‬matter. ‫ٱ‬ But ‫ٱ‬Wa As-Sābiĥāti Sabĥāa… Fālssābiqāti Sabqāa. ‫ٱ‬understand. ‫ٱ‬you ‫ٱ‬know. ‫ٱ‬execution. ‫ٱ‬So ‫ٱ‬they ‫ٱ‬are ‫ٱ‬separated ‫ٱ‬by ‫ٱ‬a ‫ٱ‬waw. ‫ٱ‬being Fālssābiqāti Sabqāa. ‫ٱ‬Or ‫ٱ‬very ‫ٱ‬different ‫ٱ‬ kind ‫ٱ‬of ‫ٱ‬angel ‫ٱ‬situations. ‫ٱ‬Also. ‫ٱ‬from ‫ٱ‬the ‫ٱ‬view ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ Arab. ‫ٱ‬But ‫ٱ‬ for ‫ٱ‬now.connected ‫ٱ‬to ‫ٱ‬Wa As-Sābiĥāt. ‫ٱ‬these ‫ٱ‬Sābiĥāti and Fālssābiqāt ‫ٱ‬continuing ‫ٱ‬these ‫ٱ‬three. ‫ٱ‬ thorough ‫ٱ‬organization. ‫ٱ‬some ‫ٱ‬of ‫ٱ‬them ‫ٱ‬taking ‫ٱ‬a ‫ٱ‬lead ‫ٱ‬over ‫ٱ‬ the ‫ٱ‬others. ‫ٱ‬that ‫ٱ‬these ‫ٱ‬are ‫ٱ‬the ‫ٱ‬ ones ‫ٱ‬that ‫ٱ‬execute ‫ٱ‬the ‫ٱ‬command ‫ٱ‬of ‫ٱ‬Allah. ‫ٱ‬The ‫ٱ‬word ‫ٱ‬ mudabbiraath ‫ٱ‬is ‫ٱ‬an ‫ٱ‬ism ‫ٱ‬faa’il ‫ٱ‬from ‫ٱ‬the ‫ٱ‬word ‫ٱ‬thadbeer. ‫ٱ‬So ‫ٱ‬ Allah ‫ٱ‬is ‫ٱ‬swearing ‫ٱ‬by: ‫ٱ‬again ‫ٱ‬fa. ‫ٱ‬he ‫ٱ‬would ‫ٱ‬see ‫ٱ‬the ‫ٱ‬cloud: ‫ٱ‬some ‫ٱ‬of ‫ٱ‬the ‫ٱ‬cloud ‫ٱ‬moving ‫ٱ‬ faster ‫ٱ‬than ‫ٱ‬the ‫ٱ‬others. ‫ٱ‬First ‫ٱ‬ of ‫ٱ‬all ‫ٱ‬let’s ‫ٱ‬look ‫ٱ‬at ‫ٱ‬the ‫ٱ‬word ‫ٱ‬thadbeer. ‫ٱ‬where ‫ٱ‬Allah ‫ٱ‬says: ‫ٱ‬Thumma ‫ٱ‬ 'Adbara ‫ٱ‬Yas`á. ‫ٲ‬ ‫ٲ‬ And ‫ٱ‬then. This ‫ٱ‬is ‫ٱ‬very ‫ٱ‬powerful ‫ٱ‬statement.

‫ٱ‬ right? ‫ٱ ٱ‬Also. ‫ٱ‬What’s ‫ٱ‬ the ‫ٱ‬difference ‫ٱ‬between ‫ٱ‬thadbeer ‫ٱ‬which ‫ٱ‬is ‫ٱ‬planning. ‫ٱ‬that ‫ٱ‬are ‫ٱ‬used ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran. ‫ٱ‬Everything ‫ٱ‬you ‫ٱ‬need ‫ٱ‬for ‫ٱ‬life ‫ٱ‬on ‫ٱ‬the ‫ٱ‬earth ‫ٱ‬is ‫ٱ‬plant ‫ٱ‬ life. ‫ٱ‬the ‫ٱ‬clouds ‫ٱ‬that ‫ٱ‬are ‫ٱ‬distributing. ‫ٱ‬ winds ‫ٱ‬are ‫ٱ‬the ‫ٱ‬means ‫ٱ‬by ‫ٱ‬which ‫ٱ‬life ‫ٱ‬is ‫ٱ‬sustained ‫ٱ‬on ‫ٱ‬the ‫ٱ‬ earth. ‫ٱ‬we ‫ٱ‬used ‫ٱ‬the ‫ٱ‬word ‫ٱ‬ thadbeer: ‫ٱ‬mudabbiraath. ‫ٱ‬And ‫ٱ‬makr has ‫ٱ‬an ‫ٱ‬element ‫ٱ‬ of ‫ٱ‬conflict ‫ٱ‬in ‫ٱ‬it: ‫ٱ‬a ‫ٱ‬plan ‫ٱ‬that ‫ٱ‬necessarily ‫ٱ‬has ‫ٱ‬to ‫ٱ‬do ‫ٱ‬with ‫ٱ‬ . ‫ٱ‬ok? ‫ٱ‬There ‫ٱ‬also ‫ٱ‬we ‫ٱ‬find ‫ٱ‬the ‫ٱ‬winds: ‫ٱ‬they ‫ٱ‬ distribute ‫ٱ‬clouds ‫ٱ‬in ‫ٱ‬every ‫ٱ‬direction. ‫ٱ‬we ‫ٱ‬find ‫ٱ‬wa kadhalika kidna li yousuf. ‫ٱ‬some ‫ٱ‬places ‫ٱ‬will ‫ٱ‬be ‫ٱ‬dried ‫ٱ‬up ‫ٱ‬ and ‫ٱ‬become ‫ٱ‬places ‫ٱ‬of ‫ٱ‬death. ‫ٱ‬we ‫ٱ‬find ‫ٱ‬Wa An-Nāshirāti Nashrāa… Fālfāriqāti Farqāa. ‫ٱ‬All ‫ٱ‬of ‫ٱ‬these ‫ٱ‬plans ‫ٱ‬are ‫ٱ‬being ‫ٱ‬ executed ‫ٱ‬by ‫ٱ‬means ‫ٱ‬of ‫ٱ‬the ‫ٱ‬wind. ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬plan which ‫ٱ‬you ‫ٱ‬don’t ‫ٱ‬want ‫ٱ‬anybody ‫ٱ‬else ‫ٱ‬to ‫ٱ‬find ‫ٱ‬out ‫ٱ‬about ‫ٱ‬ because ‫ٱ‬part ‫ٱ‬of ‫ٱ‬exposing ‫ٱ‬it ‫ٱ‬will ‫ٱ‬be ‫ٱ‬to ‫ٱ‬spoil ‫ٱ‬the ‫ٱ‬plan. ‫ٱ‬ the ‫ٱ‬rain ‫ٱ‬from ‫ٱ‬the ‫ٱ‬sky. ‫ٱ‬Also ‫ٱ‬ by ‫ٱ‬means ‫ٱ‬of ‫ٱ‬the ‫ٱ‬winds. ‫ٱ‬So. ‫ٱ‬as ‫ٱ‬is ‫ٱ‬the ‫ٱ‬case ‫ٱ‬of ‫ٱ‬ Soorah ‫ٱ‬al-Mursalat. ‫ٱ‬So. ‫ٱ‬and ‫ٱ‬ kayd ‫ٱ‬which ‫ٱ‬is ‫ٱ‬also ‫ٱ‬planning? ‫ٱ‬Kayd ‫ٱ‬is ‫ٱ‬actually ‫ٱ‬a ‫ٱ‬secret ‫ٱ‬plan. ‫ٱ‬and ‫ٱ‬plant ‫ٱ‬life ‫ٱ‬can’t ‫ٱ‬be ‫ٱ‬sustained ‫ٱ‬without ‫ٱ‬pollen.and ‫ٱ‬they ‫ٱ‬do ‫ٱ‬a ‫ٱ‬diligent. ‫ٱ‬other ‫ٱ‬places ‫ٱ‬will ‫ٱ‬ be ‫ٱ‬flooded ‫ٱ‬with ‫ٱ‬water. ‫ٱ‬and ‫ٱ‬famine. ‫ٱ‬Another ‫ٱ‬ word ‫ٱ‬used ‫ٱ‬for ‫ٱ‬planning ‫ٱ‬is ‫ٱ‬makr. ‫ٱ‬So. ‫ٱ‬ the ‫ٱ‬clouds ‫ٱ‬are ‫ٱ‬gonna ‫ٱ‬bring ‫ٱ‬rain. ‫ٱ‬So. ‫ٱ‬and ‫ٱ‬pollen. ‫ٱ‬which ‫ٱ‬ we ‫ٱ‬know ‫ٱ‬is ‫ٱ‬now ‫ٱ‬delivered ‫ٱ‬by ‫ٱ‬wind. ‫ٱ‬all ‫ٱ‬part ‫ٱ‬of ‫ٱ‬an ‫ٱ‬executed ‫ٱ‬plan ‫ٱ‬from ‫ٱ‬Allah ‫ٱ‬ Subhanahu ‫ٱ‬Wa ‫ٱ‬Tha’ala. ‫ٱ‬Then. ‫ٱ‬without ‫ٱ‬which ‫ٱ‬plant ‫ٱ‬life ‫ٱ‬can’t ‫ٱ‬exist: ‫ٱ‬ the ‫ٱ‬clouds ‫ٱ‬are ‫ٱ‬delivered ‫ٱ‬by ‫ٱ‬the ‫ٱ‬wind. There ‫ٱ‬are ‫ٱ‬other ‫ٱ‬words ‫ٱ‬for ‫ٱ‬planning ‫ٱ‬that ‫ٱ‬we ‫ٱ‬should ‫ٱ‬know ‫ٱ‬ about. ‫ٱ‬Allah ‫ٱ‬has ‫ٱ‬ executed ‫ٱ‬this ‫ٱ‬organized ‫ٱ‬plan ‫ٱ‬of ‫ٱ‬delivering ‫ٱ‬these ‫ٱ‬clouds: ‫ٱ‬ some ‫ٱ‬places ‫ٱ‬wont ‫ٱ‬get ‫ٱ‬any. ‫ٱ‬So ‫ٱ‬this ‫ٱ‬is ‫ٱ‬the ‫ٱ‬other ‫ٱ‬ interpretation ‫ٱ‬of ‫ٱ‬Fālmudabbirāti ‫'ٱ‬Amrāan. ‫ٱ‬if ‫ٱ‬you ‫ٱ‬think ‫ٱ‬about ‫ٱ‬it. ‫ٱ‬And ‫ٱ‬these ‫ٱ‬clouds ‫ٱ‬are ‫ٱ‬ racing ‫ٱ‬against ‫ٱ‬one ‫ٱ‬another. ‫ٱ‬What ‫ٱ‬else ‫ٱ‬does ‫ٱ‬the ‫ٱ‬wind ‫ٱ‬ distribute? ‫ٱ‬The ‫ٱ‬wind ‫ٱ‬also ‫ٱ‬distributes ‫ٱ‬dust. ‫ٱ‬If ‫ٱ‬it’s ‫ٱ‬referring ‫ٱ‬to ‫ٱ‬the ‫ٱ‬clouds. ‫ٱ‬we ‫ٱ‬find ‫ٱ‬the ‫ٱ‬word ‫ٱ‬kayd ‫ٱ‬ also. ‫ٱ‬Like ‫ٱ‬Allah ‫ٱ‬says: ‫ٱ‬fa inkaanalakum kaydun fa keedoon. ‫ٱ‬organized ‫ٱ‬job ‫ٱ‬of ‫ٱ‬executing ‫ٱ‬those ‫ٱ‬ commands. The ‫ٱ‬fundamental ‫ٱ‬element ‫ٱ‬in ‫ٱ‬kayd ‫ٱ‬is ‫ٱ‬secrecy. ‫ٱ‬It ‫ٱ‬ won’t ‫ٱ‬be ‫ٱ‬any ‫ٱ‬good ‫ٱ‬if ‫ٱ‬it ‫ٱ‬comes ‫ٱ‬out ‫ٱ‬in ‫ٱ‬the ‫ٱ‬open. ‫ٱ‬other ‫ٱ‬places ‫ٱ‬will ‫ٱ‬turn ‫ٱ‬into ‫ٱ‬lush ‫ٱ‬ gardens. ‫ٱ‬And ‫ٱ‬on ‫ٱ‬the ‫ٱ‬other ‫ٱ‬hand.

‫ٱ‬the ‫ٱ‬idea ‫ٱ‬of ‫ٱ‬which ‫ٱ‬is ‫ٱ‬to ‫ٱ‬ maximise ‫ٱ‬ones ‫ٱ‬benefit ‫ٱ‬or ‫ٱ‬minimise ‫ٱ‬one’s ‫ٱ‬harm. ‫ٱ‬ Anyway. ‫ٱ‬it’s ‫ٱ‬always ‫ٱ‬mentioned ‫ٱ‬that ‫ٱ‬they ‫ٱ‬took ‫ٱ‬the ‫ٱ‬ first ‫ٱ‬step. ‫ٱ‬without ‫ٱ‬ breaking ‫ٱ‬the ‫ٱ‬law. ‫ٱ‬so ‫ٱ‬these ‫ٱ‬are ‫ٱ‬different ‫ٱ‬kinds of ‫ٱ‬plans ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬specifically ‫ٱ‬mentions. ‫ٱ‬working ‫ٱ‬around ‫ٱ‬the law. ‫ٱ‬think ‫ٱ‬it ‫ٱ‬through ‫ٱ‬and ‫ٱ‬then ‫ٱ‬ come ‫ٱ‬back ‫ٱ‬and ‫ٱ‬execute ‫ٱ‬it. ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬clever ‫ٱ‬plan.retaliation ‫ٱ‬against ‫ٱ‬an ‫ٱ‬enemy.. ‫ٱ‬now ‫ٱ‬that ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬has ‫ٱ‬taken ‫ٱ‬an ‫ٱ‬oath ‫ٱ‬by ‫ٱ‬ these ‫ٱ‬few ‫ٱ‬things. ‫ٱ‬and ‫ٱ‬then ‫ٱ‬they ‫ٱ‬would ‫ٱ‬ make ‫ٱ‬the ‫ٱ‬wife ‫ٱ‬gift ‫ٱ‬it ‫ٱ‬back ‫ٱ‬to ‫ٱ‬them ‫ٱ‬after ‫ٱ‬the ‫ٱ‬zakah ‫ٱ‬season ‫ٱ‬ is ‫ٱ‬done. ‫ٱ‬working ‫ٱ‬around ‫ٱ‬the ‫ٱ‬system. ‫ٱ‬nowadays ‫ٱ‬there ‫ٱ‬is ‫ٱ‬a ‫ٱ‬lot ‫ٱ‬of ‫ٱ‬heela ‫ٱ‬in ‫ٱ‬society ‫ٱ‬ by ‫ٱ‬the ‫ٱ‬way. ‫ٱ‬right? ‫ٱ‬Some ‫ٱ‬of ‫ٱ‬the ‫ٱ‬scholars ‫ٱ‬spoke ‫ٱ‬about ‫ٱ‬the ‫ٱ‬ heela ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ancient ‫ٱ‬times: ‫ٱ‬in ‫ٱ‬the ‫ٱ‬times ‫ٱ‬of ‫ٱ‬Islamic ‫ٱ‬rule: ‫ٱ‬ that ‫ٱ‬the ‫ٱ‬person ‫ٱ‬would ‫ٱ‬give ‫ٱ‬all ‫ٱ‬of ‫ٱ‬their ‫ٱ‬wealth ‫ٱ‬as ‫ٱ‬a ‫ٱ‬gift ‫ٱ‬to ‫ٱ‬ their ‫ٱ‬wife ‫ٱ‬right ‫ٱ‬before ‫ٱ‬zakah ‫ٱ‬season. ‫ٱ‬But ‫ٱ‬this ‫ٱ‬was ‫ٱ‬the ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬heela ‫ٱ‬ that ‫ٱ‬was ‫ٱ‬done ‫ٱ‬before. ‫ٱ‬The ‫ٱ‬word ‫ٱ‬includes ‫ٱ‬planning. ‫ٱ‬this ‫ٱ‬was ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬you ‫ٱ‬know. ‫ٱ‬Don’t ‫ٱ‬get ‫ٱ‬any ‫ٱ‬ideas. ‫ٱ‬we ‫ٱ‬have ‫ٱ‬another ‫ٱ‬word ‫ٱ‬heela: ‫ٱ‬like ‫ٱ‬wal wildaan la yasthathi’oona heelathan. ‫ٱ‬They ‫ٱ‬did ‫ٱ‬makr ‫ٱ‬first. ‫ٱ‬ Then ‫ٱ‬finally. ‫ٱ‬ Fālmudabbirāti ‫'ٱ‬Amrāa here. ‫ٱ‬but ‫ٱ‬at ‫ٱ‬least ‫ٱ‬trying ‫ٱ‬to ‫ٱ‬bend ‫ٱ‬it. ‫ٱ‬to the ‫ٱ‬makr ‫ٱ‬that ‫ٱ‬was ‫ٱ‬done ‫ٱ‬by ‫ٱ‬the ‫ٱ‬wrong ‫ٱ‬doer ‫ٱ‬to ‫ٱ‬begin ‫ٱ‬with. ‫ٱ‬ accountants ‫ٱ‬are ‫ٱ‬really ‫ٱ‬good ‫ٱ‬at ‫ٱ‬heela ‫ٱ‬for ‫ٱ‬example ‫ٱ‬during ‫ٱ‬ tax ‫ٱ‬season. ‫ٱ‬So. ‫ٱ‬by ‫ٱ‬those ‫ٱ‬who ‫ٱ‬ . ‫ٱ‬wa makaru. ‫ٱ‬ organization. ‫ٱ‬diligence ‫ٱ‬and ‫ٱ‬actually ‫ٱ‬means ‫ٱ‬ taking ‫ٱ‬a ‫ٱ‬step ‫ٱ‬back ‫ٱ‬before ‫ٱ‬you ‫ٱ‬take ‫ٱ‬an ‫ٱ‬action: ‫ٱ‬because ‫ٱ‬it ‫ٱ‬ comes ‫ٱ‬from ‫ٱ‬Dubr. ‫ٱ‬Heela ‫ٱ‬is ‫ٱ‬a ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬plan ‫ٱ‬that ‫ٱ‬ you ‫ٱ‬make ‫ٱ‬to. ‫ٱ‬And ‫ٱ‬when ‫ٱ‬Allah ‫ٱ‬is ‫ٱ‬used ‫ٱ‬with ‫ٱ‬ makr: ‫ٱ‬like ‫ٱ‬wa makaru makar Allahu wallahu khair ulmaakireen: ‫ٱ‬its ‫ٱ‬only ‫ٱ‬used ‫ٱ‬in ‫ٱ‬the ‫ٱ‬retaliatory ‫ٱ‬sense: ‫ٱ‬meaning ‫ٱ‬ whenever ‫ٱ‬Allah ‫ٱ‬mentions ‫ٱ‬he ‫ٱ‬is ‫ٱ‬planning ‫ٱ‬against ‫ٱ‬an ‫ٱ‬ opposing ‫ٱ‬force.so. ‫ٱ‬first ‫ٱ‬and ‫ٱ‬then makar Allahu wallahu khair ul-maakireen. ‫ٱ‬We ‫ٱ‬don’t ‫ٱ‬usually ‫ٱ‬normally ‫ٱ‬typically ‫ٱ‬use ‫ٱ‬makr ‫ٱ‬ with ‫ٱ‬Allah ‫ٱ‬Subhanahu ‫ٱ‬wa ‫ٱ‬tha’ala ‫ٱ‬unless ‫ٱ‬in ‫ٱ‬that ‫ٱ‬reaction. ‫ٱ‬Anyhow. ‫ٱ‬That’s ‫ٱ‬the ‫ٱ‬interpretation ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ word ‫ٱ‬thadbeer. ‫ٱ‬And ‫ٱ‬is ‫ٱ‬ to ‫ٱ‬turn ‫ٱ‬back ‫ٱ‬from ‫ٱ‬the ‫ٱ‬affair. ‫ٱ‬So. ‫ٱ‬ manipulating ‫ٱ‬the ‫ٱ‬system. ‫ٱ‬which ‫ٱ‬is ‫ٱ‬the ‫ٱ‬back ‫ٱ‬of ‫ٱ‬something. ‫ٱ‬execution. ‫ٱ‬So ‫ٱ‬there’s ‫ٱ‬a ‫ٱ‬ difference. Wa An-Nāzi`āti Gharqāa.

‫ٱ‬last ‫ٱ‬time ‫ٱ‬we ‫ٱ‬talked ‫ٱ‬about. ‫ٱ‬if ‫ٱ‬you ‫ٱ‬look ‫ٱ‬at ‫ٱ‬the ‫ٱ‬next ‫ٱ‬few ‫ٱ‬aayaath. ‫ٱ‬and ‫ٱ‬then ‫ٱ‬finally ‫ٱ‬those ‫ٱ‬that ‫ٱ‬ plan ‫ٱ‬the. ‫ٱ‬it’s ‫ٱ‬not ‫ٱ‬mentioned. ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬moves ‫ٱ‬on ‫ٱ‬to ‫ٱ‬ another ‫ٱ‬subject. ‫ٱ‬The ‫ٱ‬mahdoof here. ‫ٱ‬ those ‫ٱ‬who ‫ٱ‬sail ‫ٱ‬smoothly ‫ٱ‬like ‫ٱ‬the ‫ٱ‬undoing ‫ٱ‬of ‫ٱ‬a ‫ٱ‬knot. ‫ٱ‬the ‫ٱ‬ subject ‫ٱ‬matters ‫ٱ‬of ‫ٱ‬the ‫ٱ‬Quran. ‫ٱ‬incredibly ‫ٱ‬organized ‫ٱ‬in ‫ٱ‬the ‫ٱ‬sense ‫ٱ‬of ‫ٱ‬even ‫ٱ‬their ‫ٱ‬ rhyme ‫ٱ‬scheme. ‫ٱ‬seamlessly. ‫ٱ‬And ‫ٱ‬yes. then Wa As-Sābiĥāti Sabĥāa… Fālssābiqāti Sabqāa: ‫ٱ‬those ‫ٱ‬who ‫ٱ‬ swim ‫ٱ‬or ‫ٱ‬float ‫ٱ‬effortlessly. ‫ٱ‬Subhana ‫ٱ‬Allah. ‫ٱ‬What ‫ٱ‬am ‫ٱ‬I ‫ٱ‬swearing by. ‫ٱ‬Like: ‫ٱ‬I ‫ٱ‬swear ‫ٱ‬by ‫ٱ‬X. ‫ٱ‬the ‫‘ٱ‬I’m ‫ٱ‬gonna ‫ٱ‬do ‫ٱ‬this’ ‫ٱ‬part.dive ‫ٱ‬deep ‫ٱ‬in ‫ٱ‬and ‫ٱ‬yank ‫ٱ‬out. ‫ٱ‬you’ll ‫ٱ‬just ‫ٱ‬hear ‫ٱ‬it even. ‫ٱ‬ The ‫ٱ‬reason ‫ٱ‬it’s ‫ٱ‬not ‫ٱ‬mentioned ‫ٱ‬is ‫ٱ‬because ‫ٱ‬this ‫ٱ‬is ‫ٱ‬a ‫ٱ‬part ‫ٱ‬of ‫ٱ‬a . ‫ٱ‬you ‫ٱ‬will ‫ٱ‬hear ‫ٱ‬the ‫ٱ‬ rhyme ‫ٱ‬scheme: ‫ٱ‬ Wa An-Nāzi`āti Gharqāa Wa An-Nāshiţāti Nashţāa Wa As-Sābiĥāti Sabĥāa Fālssābiqāti Sabqāa Fālmudabbirāti ‫'ٱ‬Amrāa Now. ‫ٱ‬I’m ‫ٱ‬gonna ‫ٱ‬do ‫ٱ‬ this. ‫ٱ‬So ‫ٱ‬the ‫ٱ‬first ‫ٱ‬few ‫ٱ‬were ‫ٱ‬uffs ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran ‫ٱ‬and they ‫ٱ‬all ‫ٱ‬rhyme. ‫ٱ‬what ‫ٱ‬is ‫ٱ‬the ‫ٱ‬statement ‫ٱ‬that ‫ٱ‬I’m ‫ٱ‬about ‫ٱ‬to ‫ٱ‬make? ‫ٱ‬That ‫ٱ‬is ‫ٱ‬ actually ‫ٱ‬hadf here. ‫ٱ‬ After ‫ٱ‬all ‫ٱ‬of ‫ٱ‬these ‫ٱ‬oaths. ‫ٱ‬So ‫ٱ‬if ‫ٱ‬you ‫ٱ‬recite ‫ٱ‬them. ‫ٱ‬Now. ‫ٱ‬ So ‫ٱ‬even ‫ٱ‬phonetically ‫ٱ‬it’s ‫ٱ‬united. ‫ٱ‬right? ‫ٱ‬Because ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬united ‫ٱ‬subject. ‫ٱ‬but ‫ٱ‬now ‫ٱ‬you ‫ٱ‬ wanna ‫ٱ‬say ‫ٱ‬something. ‫ٱ‬but ‫ٱ‬before ‫ٱ‬we ‫ٱ‬do. ‫ٱ‬those ‫ٱ‬who ‫ٱ‬race ‫ٱ‬ against ‫ٱ‬one ‫ٱ‬another ‫ٱ‬diligently. ‫ٱ‬understand ‫ٱ‬that ‫ٱ‬ when ‫ٱ‬an ‫ٱ‬oath ‫ٱ‬is ‫ٱ‬taken: ‫ٱ‬you ‫ٱ‬took ‫ٱ‬an ‫ٱ‬oath. ‫ٱ‬the ‫ٱ‬paragraphs ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ Quran. ‫ٱ‬or ‫ٱ‬execute ‫ٱ‬the ‫ٱ‬affair ‫ٱ‬with ‫ٱ‬thorough ‫ٱ‬planning. ‫ٱ‬Wa An-Nāshiţāti Nashţāa . ‫ٱ‬Even ‫ٱ‬if ‫ٱ‬you ‫ٱ‬don’t ‫ٱ‬read ‫ٱ‬tafsir ‫ٱ‬you’ll ‫ٱ‬hear ‫ٱ‬it: ‫ٱ‬ Yawma Tarjufu Ar-Rājifah Tatba`uhā Ar-Rādifah Qulūbun Yawma'idhin Wājifah You ‫ٱ‬hear ‫ٱ‬the ‫ٱ‬scheme. ‫ٱ‬Now ‫ٱ‬we ‫ٱ‬ come ‫ٱ‬to ‫ٱ‬this ‫ٱ‬next ‫ٱ‬part.

‫ٱ‬In ‫ٱ‬Soorah ‫ٱ‬An. ‫ٱ‬the ‫ٱ‬next ‫ٱ‬thing ‫ٱ‬to ‫ٱ‬expect ‫ٱ‬is ‫ٱ‬resurrection. ‫ٱ‬so ‫ٱ‬they ‫ٱ‬keep ‫ٱ‬on ‫ٱ‬listening. ‫ٱ‬when ‫ٱ‬is ‫ٱ‬this ‫ٱ‬gonna ‫ٱ‬happen. ‫ٱ‬Here. ‫ٱ‬You ‫ٱ‬know. ‫ٱ‬what’s ‫ٱ‬he ‫ٱ‬ going ‫ٱ‬to ‫ٱ‬talk ‫ٱ‬about? ‫ٱ‬So ‫ٱ‬now ‫ٱ‬they ‫ٱ‬are ‫ٱ‬in ‫ٱ‬more ‫ٱ‬anticipation ‫ٱ‬ of ‫ٱ‬what ‫ٱ‬is ‫ٱ‬to ‫ٱ‬come. ‫ٱ‬That ‫ٱ‬conclusion ‫ٱ‬is ‫ٱ‬ understood ‫ٱ‬here ‫ٱ‬because ‫ٱ‬it’s ‫ٱ‬part ‫ٱ‬of ‫ٱ‬that ‫ٱ‬chain ‫ٱ‬of ‫ٱ‬ discourse. ‫ٱ‬All ‫ٱ‬of ‫ٱ‬those ‫ٱ‬oaths ‫ٱ‬were ‫ٱ‬taken ‫ٱ‬for ‫ٱ‬what ‫ٱ‬ conclusion?: ‫‘ٱ‬No ‫ٱ‬doubt ‫ٱ‬about ‫ٱ‬it. ‫ٱ‬So ‫ٱ‬for ‫ٱ‬instance: ‫ٱ‬you ‫ٱ‬find: Wa Al-Mursalāti `Urfāa… Fāl`āşifāti `Aşfāa… Wa An-Nāshirāti Nashrāa… Fālfāriqāti Farqāa… Fālmulqiyāti Dhikrāa… `Udhrāan 'Aw Nudhrāa… ‫ٱ‬and ‫ٱ‬then. ‫ٱ‬He ‫ٱ‬ reverses ‫ٱ‬the ‫ٱ‬sequence. ‫ٱ‬But ‫ٱ‬Allah ‫ٱ‬ AzzawaJal ‫ٱ‬doesn’t ‫ٱ‬spell ‫ٱ‬it ‫ٱ‬out. ‫ٱ‬The ‫ٱ‬ other ‫ٱ‬thing ‫ٱ‬it ‫ٱ‬forces ‫ٱ‬to ‫ٱ‬do ‫ٱ‬is: ‫ٱ‬the ‫ٱ‬person ‫ٱ‬who ‫ٱ‬hears ‫ٱ‬oaths ‫ٱ‬is expecting ‫ٱ‬to ‫ٱ‬hear ‫ٱ‬what ‫ٱ‬these ‫ٱ‬are ‫ٱ‬oaths ‫ٱ‬about. ‫ٱ‬Here ‫ٱ‬He ‫ٱ‬mentions ‫ٱ‬the ‫ٱ‬hereafter ‫ٱ‬ first. ‫ٱ‬AlQuranu yufassiru ba’edahu wa bae’da. ‫ٱ‬In ‫ٱ‬this ‫ٱ‬Soorah. ‫ٱ‬ So ‫ٱ‬now ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬speaks ‫ٱ‬about ‫ٱ‬the ‫ٱ‬depiction ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ day ‫ٱ‬of ‫ٱ‬resurrection. ‫ٱ‬ And ‫ٱ‬Allah ‫ٱ‬threatens ‫ٱ‬them ‫ٱ‬they ‫ٱ‬will ‫ٱ‬soon ‫ٱ‬find ‫ٱ‬out. ‫ٱ‬you ‫ٱ‬know. ‫ٱ‬ there ‫ٱ‬was ‫ٱ‬a ‫ٱ‬depiction ‫ٱ‬of ‫ٱ‬the ‫ٱ‬sceptic. ‫ٱ‬They ‫ٱ‬are ‫ٱ‬asking ‫ٱ‬each ‫ٱ‬ other: ‫ٱ‬what ‫ٱ‬is ‫ٱ‬this. ‫ٱ‬This ‫ٱ‬actually ‫ٱ‬in ‫ٱ‬Arabic ‫ٱ‬literature ‫ٱ‬is ‫ٱ‬a ‫ٱ‬ mechanism ‫ٱ‬called ‫ٱ‬al. ‫ٱ‬And ‫ٱ‬then He ‫ٱ‬starts ‫ٱ‬talking ‫ٱ‬about ‫ٱ‬the ‫ٱ‬hereafter. ‫ٱ‬But ‫ٱ‬Allah ‫ٱ‬doesn’t ‫ٱ‬give ‫ٱ‬them ‫ٱ‬what ‫ٱ‬they ‫ٱ‬ were ‫ٱ‬expecting. ‫ٱ‬and ‫ٱ‬He ‫ٱ‬will ‫ٱ‬mention ‫ٱ‬the ‫ٱ‬sceptic ‫ٱ‬later: ‫ٱ‬Yaqūlūna 'A'innā Lamardūdūna Fī Al-Ĥāfirahi: ‫ٱ‬that’s ‫ٱ‬later. ‫ٱ‬before ‫ٱ‬continuing. ‫ٱ‬So ‫ٱ‬He ‫ٱ‬spoke ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ sceptic ‫ٱ‬first. ‫ٱ‬understand ‫ٱ‬a ‫ٱ‬ contrast ‫ٱ‬with ‫ٱ‬Soorah ‫ٱ‬An. ‫ٱ‬which ‫ٱ‬has ‫ٱ‬benefits. ‫ٱ‬and ‫ٱ‬the ‫ٱ‬hereafter ‫ٱ‬second. ‫ٱ‬And ‫ٱ‬it ‫ٱ‬ forces ‫ٱ‬us ‫ٱ‬to ‫ٱ‬look ‫ٱ‬at ‫ٱ‬the ‫ٱ‬tafsir of ‫ٱ‬this ‫ٱ‬Soorah ‫ٱ‬in ‫ٱ‬soorahs ‫ٱ‬that are ‫ٱ‬similar ‫ٱ‬to ‫ٱ‬it. ‫ٱ‬One ‫ٱ‬of ‫ٱ‬ the ‫ٱ‬benefits ‫ٱ‬is ‫ٱ‬that ‫ٱ‬it ‫ٱ‬forces ‫ٱ‬you ‫ٱ‬to ‫ٱ‬look ‫ٱ‬at ‫ٱ‬other ‫ٱ‬texts ‫ٱ‬in ‫ٱ‬ the ‫ٱ‬Quran.‫ٱ‬Naba’. ‫ٱ‬jawab al-qasam: 'Innamā Tū`adūna Lawāqi`un. ‫ٱ ٱ‬So ‫ٱ‬there ‫ٱ‬ is ‫ٱ‬a ‫ٱ‬reversal. ‫ٱ ٱ‬It’s ‫ٱ‬understood ‫ٱ‬that ‫ٱ‬when ‫ٱ‬they ‫ٱ‬hear ‫ٱ‬these ‫ٱ‬ oaths.series ‫ٱ‬of ‫ٱ‬Soorahs ‫ٱ‬where ‫ٱ‬it ‫ٱ‬has ‫ٱ‬been ‫ٱ‬mentioned.‫ٱ‬Naba ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ beginning ‫ٱ‬we ‫ٱ‬had ‫`ٱ‬Amma Yatasā'alūna… `Ani An-Naba'i Al-`Ažīmi … Al-Ladhī Hum Fīhi Mukhtalifūna. ‫ٱ‬is ‫ٱ‬bound ‫ٱ‬to ‫ٱ‬occur’. ‫ٱ‬They ‫ٱ‬still ‫ٱ‬ haven’t ‫ٱ‬figured ‫ٱ‬out ‫ٱ‬what ‫ٱ‬exactly ‫ٱ‬is ‫ٱ‬this ‫ٱ‬thing ‫ٱ‬about.laf wa an-naksh ‘ala al-‘aqs: ‫ٱ‬that ‫ٱ‬you . ‫ٱ‬whatever ‫ٱ‬you ‫ٱ‬have ‫ٱ‬been ‫ٱ‬ promised.

‫ٱ‬One ‫ٱ‬soorah ‫ٱ‬is ‫ٱ‬organized ‫ٱ‬one ‫ٱ‬way ‫ٱ‬and ‫ٱ‬this ‫ٱ‬will ‫ٱ‬ do ‫ٱ‬the ‫ٱ‬flip ‫ٱ‬organization ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ideas ‫ٱ‬presented ‫ٱ‬in ‫ٱ‬Soorah ‫ٱ‬ An-Naba’ ‫ٱ‬in ‫ٱ‬many ‫ٱ‬ways: ‫ٱ‬one ‫ٱ‬of ‫ٱ‬which ‫ٱ‬is ‫ٱ‬this. ‫ٱ‬you know. ‫ٱ‬The ‫ٱ‬origin ‫ٱ‬of ‫ٱ‬that ‫ٱ‬ word ‫ٱ‬is ‫ٱ‬from ‫ٱ‬zalla. ‫ٱ‬ yauma thamooru as-samaa-u Maura. ‫ٱ‬The ‫ٱ‬first ‫ٱ‬thing ‫ٱ‬to ‫ٱ‬note ‫ٱ‬is: ‫ٱ‬rajaf ‫ٱ‬has ‫ٱ‬to ‫ٱ‬do ‫ٱ‬with ‫ٱ‬ rattling ‫ٱ‬or ‫ٱ‬shaking. ‫ٱ‬ the ‫ٱ‬mirror ‫ٱ‬is ‫ٱ‬lifting ‫ٱ‬the ‫ٱ‬left ‫ٱ‬hand. ‫ٱ‬So ‫ٱ‬you ‫ٱ‬know ‫ٱ‬how ‫ٱ‬the ‫ٱ‬mirror. ‫ٱ‬And ‫ٱ‬this ‫ٱ‬is ‫ٱ‬ actually ‫ٱ‬an ‫ٱ‬initial ‫ٱ‬jerk: ‫ٱ‬like ‫ٱ‬something ‫ٱ‬was ‫ٱ‬stationary ‫ٱ‬and ‫ٱ‬ all ‫ٱ‬of ‫ٱ‬a ‫ٱ‬sudden ‫ٱ‬it ‫ٱ‬was ‫ٱ‬put ‫ٱ‬into ‫ٱ‬motion. ‫ٱ‬it ‫ٱ‬actually ‫ٱ‬alludes ‫ٱ‬to ‫ٱ‬repetition ‫ٱ‬ meaning ‫ٱ‬that ‫ٱ‬someone’s ‫ٱ‬feet ‫ٱ‬keep ‫ٱ‬on ‫ٱ‬slipping. ‫ٱ‬because ‫ٱ‬ones ‫ٱ‬feet ‫ٱ‬keep ‫ٱ‬on ‫ٱ‬ tripping ‫ٱ‬up. ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬speaks ‫ٱ‬about ‫ٱ‬rajj. ‫ٱ‬ok? ‫ٱ‬And ‫ٱ‬there ‫ٱ‬are ‫ٱ‬bunch ‫ٱ‬of ‫ٱ‬words ‫ٱ‬in ‫ٱ‬ the ‫ٱ‬Quran ‫ٱ‬for ‫ٱ‬this. ‫ٱ‬And ‫ٱ‬it’s ‫ٱ‬important ‫ٱ‬when ‫ٱ‬you ‫ٱ‬come ‫ٱ‬to ‫ٱ‬a ‫ٱ‬ word ‫ٱ‬that ‫ٱ‬has ‫ٱ‬other ‫ٱ‬synonymous ‫ٱ‬terms ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran. ‫ٱ‬Then ‫ٱ‬we ‫ٱ‬have ‫ٱ‬maara. ‫ٱ‬The ‫ٱ‬other ‫ٱ‬is ‫ٱ‬rajj: ‫ٱ‬itha rujjathil ardu rajja. ‫ٱ‬that’s ‫ٱ‬rajj: ‫ٱ‬very ‫ٱ‬beginning ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ experience ‫ٱ‬of ‫ٱ‬the ‫ٱ‬earthquake. ‫ٱ‬When ‫ٱ‬does ‫ٱ‬that ‫ٱ‬happen: ‫ٱ‬during ‫ٱ‬an ‫ٱ‬earth ‫ٱ‬quake. ‫ٱ‬bi ithniAllah. ‫ٱ‬etc. ‫ٱ‬ That’s ‫ٱ‬why ‫ٱ‬it’s ‫ٱ‬called ‫ٱ‬zalzala. and ‫ٱ‬zalzala ‫ٱ‬because ‫ٱ‬of ‫ٱ‬the ‫ٱ‬repetition ‫ٱ‬of ‫ٱ‬the ‫ٱ‬phonetics. ‫ٱ‬ insha ‫ٱ‬Allah ‫ٱ‬we’ll ‫ٱ‬discuss ‫ٱ‬some ‫ٱ‬of ‫ٱ‬these ‫ٱ‬words. ‫ٱ‬right? ‫ٱ‬So ‫ٱ‬that’s ‫ٱ‬the ‫ٱ‬ idea ‫ٱ‬here. ‫ٱ‬keep ‫ٱ‬on ‫ٱ‬ slipping. ‫ٱ‬U’lama commented ‫ٱ‬this ‫ٱ‬is ‫ٱ‬the ‫ٱ‬first ‫ٱ‬moment ‫ٱ‬of ‫ٱ‬the ‫ٱ‬experience ‫ٱ‬of ‫ٱ‬ an ‫ٱ‬earthquake.fold ‫ٱ‬something ‫ٱ‬up ‫ٱ‬and ‫ٱ‬then ‫ٱ‬you ‫ٱ‬unfold ‫ٱ‬it ‫ٱ‬in ‫ٱ‬its ‫ٱ‬reflexion ‫ٱ‬or ‫ٱ‬ in ‫ٱ‬the ‫ٱ‬opposite. ‫ٱ‬which ‫ٱ‬means ‫ٱ‬when ‫ٱ‬someone’s ‫ٱ‬feet ‫ٱ‬slip. ‫ٱ‬Other ‫ٱ‬words ‫ٱ‬that ‫ٱ‬are ‫ٱ‬used ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran. ‫ٱ‬or ‫ٱ‬somebody ‫ٱ‬for ‫ٱ‬example ‫ٱ‬a ‫ٱ‬large ‫ٱ‬animal ‫ٱ‬passes ‫ٱ‬by ‫ٱ‬ you ‫ٱ‬running ‫ٱ‬fast ‫ٱ‬and ‫ٱ‬it ‫ٱ‬simulates ‫ٱ‬the ‫ٱ‬feeling ‫ٱ‬of ‫ٱ‬an ‫ٱ‬ . ‫ٱ‬This ‫ٱ‬is ‫ٱ‬actually ‫ٱ‬used ‫ٱ‬ when ‫ٱ‬you’re. ‫ٱ‬riding ‫ٱ‬a ‫ٱ‬horse ‫ٱ‬or ‫ٱ‬running ‫ٱ‬really ‫ٱ‬ fast. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬rajj. ‫ٱ‬if ‫ٱ‬you ‫ٱ‬put ‫ٱ‬an ‫ٱ‬ object ‫ٱ‬before ‫ٱ‬the ‫ٱ‬mirror. ‫ٱ‬in ‫ٱ‬the ‫ٱ‬sounds. ‫ٱ ٱ‬So ‫ٱ‬that’s ‫ٱ‬one. ‫ٱ‬for ‫ٱ‬example zalzala: iza zulzilathil ardu zilzaalaha. ‫ٱ‬for ‫ٱ‬example. ‫ة‬ ‫ج م‬ ‫ف ة‬ ‫ج ة‬ ‫مٱ مترٱ ة‬ ‫ ميۡوٱ م‬Yawma Tarjufu Ar-Rājifahu ‫فٱ ٱلررِجا م‬ You ‫ٱ‬know ‫ٱ‬Rajaf ‫ٱ‬in ‫ٱ‬Arabic ‫ٱ‬is ‫ٱ‬related ‫ٱ‬to ‫ٱ‬some ‫ٱ‬other ‫ٱ‬words. ‫ٱ‬they ‫ٱ‬are ‫ٱ‬exactly ‫ٱ‬the ‫ٱ‬same ‫ٱ‬except that ‫ٱ‬they ‫ٱ‬are ‫ٱ‬organized ‫ٱ‬opposite? ‫ٱ‬You ‫ٱ‬lift ‫ٱ‬your ‫ٱ‬right ‫ٱ‬hand. ‫ٱ‬that ‫ٱ‬ you ‫ٱ‬should ‫ٱ‬highlight ‫ٱ‬the ‫ٱ‬differences ‫ٱ‬between ‫ٱ‬them: ‫ٱ‬ because ‫ٱ‬it ‫ٱ‬gives ‫ٱ‬clarity ‫ٱ‬to ‫ٱ‬one ‫ٱ‬particular ‫ٱ‬text ‫ٱ‬over ‫ٱ‬the ‫ٱ‬ other.

‫ٱ‬In ‫ٱ‬another ‫ٱ‬ place ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran.earthquake. ‫ٱ‬ What ‫ٱ‬this ‫ٱ‬illustrates ‫ٱ‬is ‫ٱ‬the ‫ٱ‬purpose ‫ٱ‬of ‫ٱ‬the ‫ٱ‬creation ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ heavens ‫ٱ‬and ‫ٱ‬the ‫ٱ‬earth. ‫ٱ‬Allah ‫ٱ‬ AzzawaJal ‫ٱ‬did ‫ٱ‬not ‫ٱ‬here. ‫ٱ‬that ‫ٱ‬ it’s ‫ٱ‬Ar-Rājifahu itself. ‫ٱ‬will ‫ٱ‬eventually ‫ٱ‬rattle. ‫ٱ‬ Now. ‫ٱ‬there ‫ٱ‬He ‫ٱ‬said ‫ٱ‬the ‫ٱ‬earth ‫ٱ‬ and ‫ٱ‬the ‫ٱ‬mountains ‫ٱ‬are ‫ٱ‬going ‫ٱ‬to ‫ٱ‬shake. ‫ٱ‬it ‫ٱ‬can’t ‫ٱ‬be ‫ٱ‬avoided. ‫ٱ‬It’s ‫ٱ‬not ‫ٱ‬really ‫ٱ‬an ‫ٱ‬earthquake ‫ٱ‬but ‫ٱ‬everything ‫ٱ‬is ‫ٱ‬ shaking ‫ٱ‬because ‫ٱ‬of ‫ٱ‬the ‫ٱ‬rapid ‫ٱ‬motion. ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬highly ‫ٱ‬uncomfortable motion. ‫ٱ‬Finally. ‫ٱ‬Yawma Tarjufu ArRājifahu. ‫ٱ‬And ‫ٱ‬it ‫ٱ‬actually ‫ٱ‬doesn’t ‫ٱ‬just ‫ٱ‬depict ‫ٱ‬the ‫ٱ‬motion ‫ٱ‬ itself. ‫ٱ‬But. ‫ٱ‬mention ‫ٱ‬the ‫ٱ‬earth. ‫ٱ‬ Yawma Tarjufu Ar-Rājifahu. ‫ٱ‬and ‫ٱ‬the ‫ٱ‬mount. ‫ٱ‬You ‫ٱ‬know. ‫ٱ‬ Finally ‫ٱ‬we ‫ٱ‬come ‫ٱ‬to ‫ٱ‬this ‫ٱ‬word ‫ٱ‬that’s ‫ٱ‬used ‫ٱ‬in ‫ٱ‬this ‫ٱ‬ayah. ‫ٱ‬basically. ‫ٱ‬Then ‫ٱ‬Allah ‫ٱ‬says: . ‫ٱ‬and ‫ٱ‬falling ‫ٱ‬off. ‫ٱ‬its ‫ٱ‬final ‫ٱ‬destination ‫ٱ‬is ‫ٱ‬the ‫ٱ‬point ‫ٱ‬ where ‫ٱ‬it’s ‫ٱ‬going ‫ٱ‬to ‫ٱ‬shake. ‫ٱ‬they ‫ٱ‬are ‫ٱ‬going ‫ٱ‬to ‫ٱ‬ shake ‫ٱ‬and ‫ٱ‬vibrate. ‫ٱ‬that ‫ٱ‬is ‫ٱ‬called ‫ٱ‬maara. ‫ٱ‬So ‫ٱ‬much ‫ٱ‬so ‫ٱ‬that ‫ٱ‬the ‫ٱ‬fa’il ‫ٱ‬isn’t ‫ٱ‬ardh ‫ٱ‬or ‫ٱ‬jibaal. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬its ‫ٱ‬ destiny. ‫ٱ‬ That’s ‫ٱ‬how ‫ٱ‬the ‫ٱ‬earth ‫ٱ‬is ‫ٱ‬going ‫ٱ‬to ‫ٱ‬shake ‫ٱ‬that ‫ٱ‬Allah ‫ٱ‬ describes. ‫ٱ‬So. ‫ٱ‬Here ‫ٱ‬he ‫ٱ‬said: ‫ٱ‬ Yawma Tarjuful ardu wal jibaal? ‫ٱ‬No. ‫ٱ‬Imagine ‫ٱ‬salt ‫ٱ‬in ‫ٱ‬a ‫ٱ‬salt ‫ٱ‬shaker. ‫ٱ‬That’s ‫ٱ‬ the ‫ٱ‬image ‫ٱ‬that ‫ٱ‬Allah ‫ٱ‬depicts. ‫ٱ‬It’s ‫ٱ‬gonna ‫ٱ‬be ‫ٱ‬rattled. ‫ٱ‬That ‫ٱ‬which ‫ٱ‬is ‫ٱ‬meant ‫ٱ‬to ‫ٱ‬ rattle. ‫ٱ‬they ‫ٱ‬are ‫ٱ‬going ‫ٱ‬to ‫ٱ‬rattle. ‫ٱ‬Ar-Rājifahu ‫ٱ‬means ‫ٱ‬that ‫ٱ‬which ‫ٱ‬is ‫ٱ‬meant ‫ٱ‬to ‫ٱ‬shake. ‫ٱ‬Allah ‫ٱ‬says ‫ٱ‬yauma tharjufu ul ardu wa al-jibaal wa kaanath al-jibaalu ‫ٱ‬katheeban ‫ٱ‬maheela. ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬profound ‫ٱ‬declaration ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ Quran ‫ٱ‬about ‫ٱ‬the ‫ٱ‬reality ‫ٱ‬of ‫ٱ‬that ‫ٱ‬shaking. ‫ٱ‬the ‫ٱ‬large boulder ‫ٱ‬mount. ‫ٱ‬Yawma Tarjufu Ar-Rājifahu. ‫ٱ‬right? ‫ٱ‬As ‫ٱ‬though ‫ٱ‬they ‫ٱ‬were ‫ٱ‬that ‫ٱ‬soft. ‫ٱ‬the ‫ٱ‬sand ‫ٱ‬keeps ‫ٱ‬tripping ‫ٱ‬ over. ‫ٱ‬the ‫ٱ‬earth. ‫ٱ‬ when ‫ٱ‬you ‫ٱ‬shake ‫ٱ‬a ‫ٱ‬pile ‫ٱ‬of ‫ٱ‬sand. ‫ٱ‬the ‫ٱ‬ day ‫ٱ‬on ‫ٱ‬which ‫ٱ‬the ‫ٱ‬land. ‫ٱ‬rajifah. ‫ٱ‬the ‫ٱ‬rattling ‫ٱ‬one. ‫ٱ‬just ‫ٱ‬a ‫ٱ‬ comment ‫ٱ‬about ‫ٱ‬the ‫ٱ‬word ‫ٱ‬rajaf. ‫ٱ‬So ‫ٱ‬much ‫ٱ‬so ‫ٱ‬that ‫ٱ‬it’s ‫ٱ‬called ‫ٱ‬ArRājifahu. ‫ٱ‬it ‫ٱ‬depicts ‫ٱ‬the ‫ٱ‬state ‫ٱ‬of ‫ٱ‬the ‫ٱ‬one ‫ٱ‬who ‫ٱ‬is ‫ٱ‬affected ‫ٱ‬by ‫ٱ‬ that ‫ٱ‬motion… ‫ٱ‬That ‫ٱ‬they ‫ٱ‬are ‫ٱ‬in ‫ٱ‬a ‫ٱ‬state ‫ٱ‬of ‫ٱ‬discomfort ‫ٱ‬and ‫ٱ‬ disarray. ‫ٱ‬Allah uses. ‫ٱ‬As ‫ٱ‬though ‫ٱ‬they ‫ٱ‬were ‫ٱ‬katheeban ‫ٱ‬ maheela:as ‫ٱ‬though ‫ٱ‬they ‫ٱ‬were ‫ٱ‬sand ‫ٱ‬dunes.

‫ٱ‬They ‫ٱ‬ are ‫ٱ‬riding ‫ٱ‬behind ‫ٱ‬you. ‫ٱ‬which ‫ٱ‬is ‫ٱ‬to ‫ٱ‬ follow ‫ٱ‬something ‫ٱ‬carefully ‫ٱ‬and ‫ٱ‬repeatedly. ‫ٱ‬Khalfa ‫ٱ‬actually ‫ٱ‬refers ‫ٱ‬to ‫ٱ‬when ‫ٱ‬you ‫ٱ‬follow something ‫ٱ‬chronologically. ‫ٱ‬in ‫ٱ‬the ‫ٱ‬previous ‫ٱ‬ Soorah ‫ٱ‬we ‫ٱ‬said: ‫ٱ‬wa nufikha fi al-soor: ‫ٱ‬right. ‫ٱ‬but ‫ٱ‬they’re ‫ٱ‬still ‫ٱ‬very ‫ٱ‬close. ‫ٱ‬for ‫ٱ‬ . ‫ٱ‬Then ‫ٱ‬we ‫ٱ‬have ‫ٱ‬thala. ‫ٱ‬Radf ‫ٱ‬literally ‫ٱ‬ implies: ‫ٱ‬like ‫ٱ‬we ‫ٱ‬said ‫ٱ‬to ‫ٱ‬sit ‫ٱ‬behind: ‫ٱ‬and ‫ٱ‬you ‫ٱ‬know ‫ٱ‬when ‫ٱ‬ words ‫ٱ‬come ‫ٱ‬one ‫ٱ‬after ‫ٱ‬another ‫ٱ‬in ‫ٱ‬meaning. ‫ٱ‬then ‫ٱ‬they ‫ٱ‬are ‫ٱ‬raadif. ‫ٱ‬Other ‫ٱ‬words ‫ٱ‬that ‫ٱ‬speak ‫ٱ‬of ‫ٱ‬following ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ Quran ‫ٱ‬are ‫ٱ‬khalfa. ‫ٱ‬People ‫ٱ‬sitting ‫ٱ‬in ‫ٱ‬the ‫ٱ‬back ‫ٱ‬seat ‫ٱ‬in ‫ٱ‬ your ‫ٱ‬car ‫ٱ‬nowadays: ‫ٱ‬they ‫ٱ‬are ‫ٱ‬raadif. ‫ٱ‬A ‫ٱ‬lot ‫ٱ‬of ‫ٱ‬the ‫ٱ‬u’lama ‫ٱ‬ are ‫ٱ‬pretty ‫ٱ‬much ‫ٱ‬in ‫ٱ‬agreement ‫ٱ‬on ‫ٱ‬this ‫ٱ‬raadifah: ‫ٱ‬this ‫ٱ‬ following ‫ٱ‬shaking ‫ٱ‬and ‫ٱ‬vibrating: ‫ٱ‬that ‫ٱ‬the ‫ٱ‬first ‫ٱ‬one/the ‫ٱ‬first ‫ٱ‬ time ‫ٱ‬the ‫ٱ‬trumpet ‫ٱ‬will ‫ٱ‬be ‫ٱ‬blown: ‫ٱ‬you ‫ٱ‬know. ‫ٱ‬That’s ‫ٱ‬khalf ‫ٱ‬. ‫ٱ‬There ‫ٱ‬is ‫ٱ‬the tafsir ‫ٱ‬of ‫ٱ‬the ‫ٱ‬pervious ‫ٱ‬text ‫ٱ‬in ‫ٱ‬the ‫ٱ‬next ‫ٱ‬Soorah. ‫ٱ‬ then ‫ٱ‬thereafter ‫ٱ‬something ‫ٱ‬else ‫ٱ‬came. ‫ٱ‬situated ‫ٱ‬right ‫ٱ‬behind ‫ٱ‬ and ‫ٱ‬moving ‫ٱ‬along ‫ٱ‬with. ‫ٱ‬and ‫ٱ‬now ‫ٱ‬that’s ‫ٱ‬being ‫ٱ‬opened ‫ٱ‬up. ‫ٱ‬Radf ‫ٱ‬in ‫ٱ‬Arabic ‫ٱ‬implies. ‫ٱ‬Ok. ‫ٱ‬One ‫ٱ‬meant ‫ٱ‬to ‫ٱ‬follow ‫ٱ‬the ‫ٱ‬other. ‫ٱ‬Like. ‫ٱ‬So ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬mentions ‫ٱ‬that ‫ٱ‬it ‫ٱ‬ will ‫ٱ‬be ‫ٱ‬followed ‫ٱ‬by ‫ٱ‬another ‫ٱ‬vibration. ‫ٱ‬They ‫ٱ‬are ‫ٱ‬following ‫ٱ‬ right ‫ٱ‬along: ‫ٱ‬where ‫ٱ‬ever ‫ٱ‬you ‫ٱ‬go. ‫ٱ‬Radf ‫ٱ‬ literally ‫ٱ‬right ‫ٱ‬behind. ‫ٱ‬if ‫ٱ‬they ‫ٱ‬are ‫ٱ‬very close ‫ٱ‬to ‫ٱ‬each ‫ٱ‬other ‫ٱ‬in ‫ٱ‬meaning ‫ٱ‬but ‫ٱ‬they ‫ٱ‬are ‫ٱ‬not ‫ٱ‬exactly ‫ٱ‬ the ‫ٱ‬same. ‫ٱ‬So ‫ٱ‬now.‫ة‬ ‫ متۡتٱۡب معةهم) اٱ ٱلررِجاد مفم ة‬Tatba`uhā Ar-Rādifahu It ‫ٱ‬will ‫ٱ‬be ‫ٱ‬followed ‫ٱ‬by ‫ٱ‬a ‫ٱ‬raadifah. ‫ٱ‬you’ve ‫ٱ‬heard ‫ٱ‬ those ‫ٱ‬words. ‫ٱ‬The ‫ٱ‬ first ‫ٱ‬one: ‫ٱ‬Yawma Tarjufu Ar-Rājifahu. ‫ٱ ٱ‬So ‫ٱ‬synonyms ‫ٱ‬in ‫ٱ‬Arabic ‫ٱ‬are ‫ٱ‬called ‫ٱ‬ mutharaadifaath ‫ٱ‬for ‫ٱ‬example: ‫ٱ‬because ‫ٱ‬they ‫ٱ‬are ‫ٱ‬very ‫ٱ‬close to ‫ٱ‬one ‫ٱ‬another. ‫ٱ‬they ‫ٱ‬are ‫ٱ‬called ‫ٱ‬ mutharaadiff. ‫ٱ‬So ‫ٱ‬there ‫ٱ‬is ‫ٱ‬a ‫ٱ‬long ‫ٱ‬gap ‫ٱ‬between ‫ٱ‬ them ‫ٱ‬but ‫ٱ‬they ‫ٱ‬are ‫ٱ‬one ‫ٱ‬to ‫ٱ‬succeed ‫ٱ‬the ‫ٱ‬other ‫ٱ‬one: ‫ٱ‬one ‫ٱ‬ comes ‫ٱ‬so ‫ٱ‬necessarily ‫ٱ‬the ‫ٱ‬other ‫ٱ‬is ‫ٱ‬on ‫ٱ‬its ‫ٱ‬way. ‫ٱ‬they ‫ٱ‬are ‫ٱ‬going: ‫ٱ‬coz ‫ٱ‬they ‫ٱ‬ are ‫ٱ‬on ‫ٱ‬the ‫ٱ‬same ‫ٱ‬ride. ‫ٱ‬ you ‫ٱ‬know ‫ٱ‬when ‫ٱ‬you’re ‫ٱ‬riding ‫ٱ‬a ‫ٱ‬camel ‫ٱ‬or ‫ٱ‬a ‫ٱ‬horse ‫ٱ‬and ‫ٱ‬ somebody’s ‫ٱ‬sitting ‫ٱ‬behind ‫ٱ‬you. ‫ٱ‬ another ‫ٱ‬violent ‫ٱ‬movement: ‫ٱ‬one ‫ٱ‬successively ‫ٱ‬following ‫ٱ‬the ‫ٱ‬ other. ‫ٱ‬like ‫ٱ‬we ‫ٱ‬said. ‫ٱ‬ how ‫ٱ‬many ‫ٱ‬times ‫ٱ‬will ‫ٱ‬the ‫ٱ‬trumpet ‫ٱ‬be ‫ٱ‬blown? ‫ٱ‬Twice. ‫ٱ‬Then ‫ٱ‬the ‫ٱ‬second ‫ٱ‬one: Tatba`uhā Ar-Rādifahu. ‫ٱ‬another ‫ٱ‬jerking. ‫ٱ‬Meaning: ‫ٱ‬something ‫ٱ‬came.

‫ٱ‬Another ‫ٱ‬word ‫ٱ‬is ‫ٱ‬khashya. ‫ٱ‬first ‫ٱ‬of ‫ٱ‬all. ‫ٱ‬ Allah ‫ٱ‬AzzawaJal ‫ٱ‬speaks ‫ٱ‬about ‫ٱ‬the ‫ٱ‬word ‫ٱ‬Wājif and ‫ٱ‬most ‫ٱ‬ translations ‫ٱ‬will ‫ٱ‬say ‫ٱ‬petrified. ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬very ‫ٱ‬famous ‫ٱ‬word: ‫ٱ‬la ‫ٱ‬khaufun ‘alaihim wa la hum yahzanoon. One ‫ٱ‬of ‫ٱ‬my ‫ٱ‬ agendas ‫ٱ‬in ‫ٱ‬these ‫ٱ‬duroos ‫ٱ‬is ‫ٱ‬to ‫ٱ‬try ‫ٱ‬to ‫ٱ‬highlight ‫ٱ‬how ‫ٱ‬ incomplete ‫ٱ‬translations ‫ٱ‬are. ‫ٱ‬horrified. ‫ة‬ ‫ج م‬ ‫ف ة‬ ‫ٱ ٱ ًقة ة ة‬Qulūbun Yawma'idhin Wājifah ‫مٮ ٮمٍ۬ذذٱٱ ومِجا م‬ ‫لۡوبٱٱ ميۡوٱ م‬ Allah ‫ٱ‬says. ‫ٱ‬And ‫ٱ‬this ‫ٱ‬other ‫ٱ‬time ‫ٱ‬is ‫ٱ‬when ‫ٱ‬we ‫ٱ‬will ‫ٱ‬ be ‫ٱ‬raised. ‫ٱ‬by ‫ٱ‬not ‫ٱ‬putting ‫ٱ‬Al ‫ٱ‬on ‫ٱ‬it. ‫ٱ‬And ‫ٱ‬ we ‫ٱ‬have ‫ٱ‬to ‫ٱ‬be ‫ٱ‬careful ‫ٱ‬in ‫ٱ‬coming ‫ٱ‬to ‫ٱ‬conclusions ‫ٱ‬about ‫ٱ‬ tafaaseer ‫ٱ‬of ‫ٱ‬Quran. ‫ٱ‬You ‫ٱ‬know.example. ‫ٱ‬now ‫ٱ‬at ‫ٱ‬the ‫ٱ‬time ‫ٱ‬of ‫ٱ‬this ‫ٱ‬resurrection. ‫ٱ‬He ‫ٱ‬says ‫ٱ‬Qulūbun Yawma'idhin Wājifah. ‫ٱ‬Now ‫ٱ‬here ‫ٱ‬are ‫ٱ‬some ‫ٱ‬words ‫ٱ‬in ‫ٱ‬the ‫ٱ‬Quran ‫ٱ‬that ‫ٱ‬are ‫ٱ‬ used ‫ٱ‬for ‫ٱ‬fear. ‫ٱ‬And ‫ٱ‬then ‫ٱ‬the ‫ٱ‬second ‫ٱ‬time ‫ٱ‬it ‫ٱ‬will ‫ٱ‬be ‫ٱ‬ shaken ‫ٱ‬another ‫ٱ‬time. Allah ‫ٱ‬depicts ‫ٱ‬the ‫ٱ‬first ‫ٱ‬thing. ‫ٱ‬Here ‫ٱ‬I ‫ٱ‬ know ‫ٱ‬this ‫ٱ‬is ‫ٱ‬a ‫ٱ‬long ‫ٱ‬list. ‫ٱ‬The ‫ٱ‬first ‫ٱ‬one ‫ٱ‬was ‫ٱ‬for ‫ٱ‬death. ‫ٱ‬Just ‫ٱ‬so ‫ٱ‬we ‫ٱ‬know ‫ٱ‬how ‫ٱ‬they ‫ٱ‬are ‫ٱ‬different. ‫ٱ‬When ‫ٱ‬you ‫ٱ‬actually ‫ٱ‬perceive ‫ٱ‬a ‫ٱ‬physical ‫ٱ‬danger. ‫ٱ‬Even ‫ٱ‬my ‫ٱ‬own ‫ٱ‬translation: ‫ٱ‬how incomplete ‫ٱ‬it ‫ٱ‬is! ‫ٱ‬Because ‫ٱ‬how ‫ٱ‬deep ‫ٱ‬the ‫ٱ‬words ‫ٱ‬go ‫ٱ‬and ‫ٱ‬how ‫ٱ‬ intricate ‫ٱ‬the ‫ٱ‬meanings ‫ٱ‬are ‫ٱ‬connected ‫ٱ‬to ‫ٱ‬one ‫ٱ‬another. ‫ٱ‬terrified. ‫ٱ‬ . ‫ٱ‬before ‫ٱ‬ we ‫ٱ‬go ‫ٱ‬onto ‫ٱ‬the ‫ٱ‬word ‫ٱ‬Wājifah: because ‫ٱ‬it’s ‫ٱ‬critical ‫ٱ‬for ‫ٱ‬you ‫ٱ‬ to ‫ٱ‬appreciate ‫ٱ‬the ‫ٱ‬depth ‫ٱ‬of ‫ٱ‬the ‫ٱ‬words ‫ٱ‬in ‫ٱ‬Arabic. scared. ‫ٱ‬Hearts ‫ٱ‬on ‫ٱ‬that ‫ٱ‬day: ‫ٱ‬and ‫ٱ‬actually ‫ٱ‬quloobun. ‫ٱ‬Because ‫ٱ‬the ‫ٱ‬ sun ‫ٱ‬and ‫ٱ‬the ‫ٱ‬moon ‫ٱ‬follow ‫ٱ‬a ‫ٱ‬path ‫ٱ‬repeatedly. ‫ٱ‬These ‫ٱ‬are ‫ٱ‬the ‫ٱ‬words. ‫ٱ‬Khauf ‫ٱ‬is ‫ٱ‬used ‫ٱ‬for ‫ٱ‬a ‫ٱ‬perceived ‫ٱ‬ danger. ‫ٱ‬and ‫ٱ‬the ‫ٱ‬second ‫ٱ‬one ‫ٱ‬ is ‫ٱ‬for ‫ٱ‬resurrection. ‫ٱ‬by ‫ٱ‬ mentioning ‫ٱ‬it ‫ٱ‬first ‫ٱ‬and ‫ٱ‬not ‫ٱ‬putting ‫ٱ‬the ‫ٱ‬Al ‫ٱ‬on ‫ٱ‬it. ‫ٱ‬ Some ‫ٱ‬hearts ‫ٱ‬on ‫ٱ‬that ‫ٱ‬day: ‫ٱ‬some ‫ٱ‬hearts ‫ٱ‬particularly ‫ٱ‬on ‫ٱ‬that ‫ٱ‬ day: ‫ٱ‬will ‫ٱ‬experience ‫ٱ‬what ‫ٱ‬Allah ‫ٱ‬depicts ‫ٱ‬as ‫ٱ‬Wājifah. ‫ٱ‬You ‫ٱ‬probably ‫ٱ‬heard ‫ٱ‬this word ‫ٱ‬before. ‫ٱ‬it’s ‫ٱ‬used ‫ٱ‬for ‫ٱ‬the ‫ٱ‬sun ‫ٱ‬and ‫ٱ‬the ‫ٱ‬moon. ‫ٱ‬but ‫ٱ‬I ‫ٱ‬still ‫ٱ‬want ‫ٱ‬to ‫ٱ‬illustrate ‫ٱ‬this ‫ٱ‬list. ‫ٱ‬ there’s ‫ٱ‬interesting ‫ٱ‬nuanced ‫ٱ‬meaning ‫ٱ‬that’s ‫ٱ‬generated. ‫ٱ‬ then ‫ٱ‬the ‫ٱ‬word ‫ٱ‬used ‫ٱ‬is ‫ٱ‬khauf. ‫ٱ ٱ‬Anyhow. ‫ٱ‬ or ‫ٱ‬atleast ‫ٱ‬express ‫ٱ‬some ‫ٱ‬of ‫ٱ‬the ‫ٱ‬meaning ‫ٱ‬in ‫ٱ‬this ‫ٱ‬list. ‫ٱ‬One ‫ٱ‬ of ‫ٱ‬the ‫ٱ‬words ‫ٱ‬used ‫ٱ‬for ‫ٱ‬fear ‫ٱ‬is ‫ٱ‬khauf. ‫ٱ‬which ‫ٱ‬is ‫ٱ‬ normally ‫ٱ‬the ‫ٱ‬case ‫ٱ‬in ‫ٱ‬jumla ismiyya. ‫ٱ‬So. ‫ٱ‬the ‫ٱ‬earth ‫ٱ‬will ‫ٱ‬violently ‫ٱ‬shake ‫ٱ‬when ‫ٱ‬ the ‫ٱ‬trumpet ‫ٱ‬is ‫ٱ‬blown. ‫ٱ‬basically ‫ٱ‬words ‫ٱ‬associated ‫ٱ‬ with ‫ٱ‬fear.

‫ٱ‬ You ‫ٱ‬see ‫ٱ‬something ‫ٱ‬scary ‫ٱ‬and ‫ٱ‬you ‫ٱ‬try ‫ٱ‬to ‫ٱ‬escape ‫ٱ‬it. ‫ٱ‬which ‫ٱ‬is ‫ٱ‬ very ‫ٱ‬common. ‫ٱ‬That’s ‫ٱ‬how ‫ٱ‬in ‫ٱ‬the ‫ٱ‬literary ‫ٱ‬sense ‫ٱ‬it’s ‫ٱ‬ understood. ‫ٱ‬That ‫ٱ‬ khushoo’ ‫ٱ‬comes ‫ٱ‬out ‫ٱ‬of ‫ٱ‬the ‫ٱ‬heart ‫ٱ‬and ‫ٱ‬starts ‫ٱ‬affecting ‫ٱ‬other limbs ‫ٱ‬of ‫ٱ‬the ‫ٱ‬body. ‫ٱ‬or ‫ٱ‬the ‫ٱ‬magnitude ‫ٱ‬or ‫ٱ‬just ‫ٱ‬the ‫ٱ‬idea ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ day ‫ٱ‬of ‫ٱ‬judgement. ‫ٱ‬Then ‫ٱ‬there ‫ٱ‬is ‫ٱ‬hadhr. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬actually ‫ٱ‬called ‫ٱ‬taqwa. ‫ٱ‬Khauf ‫ٱ‬is ‫ٱ‬ more ‫ٱ‬of ‫ٱ‬a ‫ٱ‬physical ‫ٱ‬danger. ‫ٱ‬It ‫ٱ‬comes ‫ٱ‬from ‫ٱ‬wiqaya which ‫ٱ‬is ‫ٱ‬to ‫ٱ‬protect. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬a ‫ٱ‬fear ‫ٱ‬that ‫ٱ‬manifests ‫ٱ‬not ‫ٱ‬only ‫ٱ‬in ‫ٱ‬ your ‫ٱ‬heart ‫ٱ‬but ‫ٱ‬it ‫ٱ‬actually ‫ٱ‬takes ‫ٱ‬hold ‫ٱ‬of ‫ٱ‬your ‫ٱ‬face ‫ٱ‬and ‫ٱ‬your ‫ٱ‬ limb. ‫ٱ‬ Khashya ‫ٱ‬is ‫ٱ‬used ‫ٱ‬when ‫ٱ‬you ‫ٱ‬are ‫ٱ‬afraid ‫ٱ‬of ‫ٱ‬the ‫ٱ‬magnitude ‫ٱ‬of ‫ٱ‬ something. ‫ٱ‬like ‫ٱ‬hadhar ‫ٱ‬al-mouth. ‫ٱ‬to ‫ٱ‬fear ‫ٱ‬not ‫ٱ‬something ‫ٱ‬ dangerous. ‫ٱ‬ right: ‫ٱ‬out ‫ٱ‬of ‫ٱ‬fear ‫ٱ‬of ‫ٱ‬death. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬the ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬fear ‫ٱ‬that ‫ٱ‬Ibrahim ‫ٱ‬AS ‫ٱ‬first ‫ٱ‬felt ‫ٱ‬when ‫ٱ‬ . ‫ٱ‬That ‫ٱ‬ actually ‫ٱ‬our ‫ٱ‬faces ‫ٱ‬have ‫ٱ‬khushoo’ ‫ٱ‬not ‫ٱ‬just ‫ٱ‬our ‫ٱ‬hearts. ‫ٱ‬This ‫ٱ‬fear ‫ٱ‬shows ‫ٱ‬on ‫ٱ‬your ‫ٱ‬face ‫ٱ‬and ‫ٱ‬your ‫ٱ‬limb: ‫ٱ‬an ‫ٱ‬ overpowering ‫ٱ‬and ‫ٱ‬instilling ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬fear. ‫ٱ‬Ok. ‫ٱ‬That ‫ٱ‬specific ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬fear: ‫ٱ‬Which ‫ٱ‬means ‫ٱ‬you ‫ٱ‬are ‫ٱ‬in ‫ٱ‬ proximity ‫ٱ‬of ‫ٱ‬the ‫ٱ‬thing ‫ٱ‬that ‫ٱ‬is ‫ٱ‬dangerous. ‫ٱ‬which ‫ٱ‬we ‫ٱ‬use ‫ٱ‬for ‫ٱ‬ example ‫ٱ‬in ‫ٱ‬salah.Like: ‫ٱ‬wala thakthulu awlaadakum khashyatha imla. ‫ٱ‬ithaqa ‫ٱ‬yathaqi. ‫ٱ‬this ‫ٱ‬is ‫ٱ‬ hadhar. ‫ٱ‬Ok. ‫ٱ‬Again ‫ٱ‬the ‫ٱ‬translation ‫ٱ‬will ‫ٱ‬say ‫ٱ‬ hadhr ‫ٱ‬means ‫ٱ‬fear: ‫ٱ‬but ‫ٱ‬hadar ‫ٱ‬is ‫ٱ‬actually: ‫ٱ‬out ‫ٱ‬of ‫ٱ‬fear ‫ٱ‬to ‫ٱ‬try ‫ٱ‬ to ‫ٱ‬escape ‫ٱ‬something ‫ٱ‬or ‫ٱ‬to ‫ٱ‬be ‫ٱ‬very ‫ٱ‬careful ‫ٱ‬of ‫ٱ‬something. ‫ٱ‬The ‫ٱ‬magnitude/implications ‫ٱ‬of ‫ٱ‬ losing ‫ٱ‬one’s ‫ٱ‬job. ‫ٱ‬Then ‫ٱ‬there ‫ٱ‬is ‫ٱ‬the ‫ٱ‬word ‫ٱ‬taqwa. ‫ٱ‬Then ‫ٱ‬there ‫ٱ‬is ‫ٱ‬raa’a: ‫ٱ‬to ‫ٱ‬startle ‫ٱ‬ someone. ‫ٱ‬will ‫ٱ‬lead ‫ٱ‬you ‫ٱ‬to ‫ٱ‬khashya ‫ٱ‬for ‫ٱ‬example. ‫ٱ‬the ‫ٱ‬initial ‫ٱ‬reaction ‫ٱ‬is ‫ٱ‬ ra’av: ‫ٱ‬the ‫ٱ‬fear ‫ٱ‬is ‫ٱ‬immediate ‫ٱ‬but ‫ٱ‬it ‫ٱ‬subsides ‫ٱ‬immediately ‫ٱ‬ also. ‫ٱ‬And ‫ٱ‬this ‫ٱ‬is ‫ٱ‬the ‫ٱ‬ kind ‫ٱ‬of ‫ٱ‬fear ‫ٱ‬we ‫ٱ‬are ‫ٱ‬supposed ‫ٱ‬to ‫ٱ‬have ‫ٱ‬in ‫ٱ‬salah. ‫ٱ‬And ‫ٱ‬taqwa ‫ٱ‬literally ‫ٱ‬means ‫ٱ‬to ‫ٱ‬protect ‫ٱ‬ yourself ‫ٱ‬from ‫ٱ‬the ‫ٱ‬consequences ‫ٱ‬of ‫ٱ‬your ‫ٱ‬own ‫ٱ‬future ‫ٱ‬ actions. ‫ٱ‬Specifically ‫ٱ‬out ‫ٱ‬of ‫ٱ‬the ‫ٱ‬magnitude ‫ٱ‬of ‫ٱ‬whatever ‫ٱ‬ is ‫ٱ‬coming ‫ٱ‬that ‫ٱ‬is ‫ٱ‬scaring ‫ٱ‬you: ‫ٱ‬that ‫ٱ‬is ‫ٱ‬khashya. ‫ٱ‬ Then ‫ٱ‬there ‫ٱ‬is ‫ٱ‬the ‫ٱ‬word. ‫ٱ‬this ‫ٱ‬is ‫ٱ‬actually ‫ٱ‬to ‫ٱ‬fear ‫ٱ‬the ‫ٱ‬ consequences ‫ٱ‬of ‫ٱ‬ones ‫ٱ‬actions. ‫ٱ‬Or ‫ٱ‬the ‫ٱ‬thing ‫ٱ‬you ‫ٱ‬ are ‫ٱ‬trying ‫ٱ‬to ‫ٱ‬get ‫ٱ‬away ‫ٱ‬form. ‫ٱ‬while ‫ٱ‬khashya ‫ٱ‬is ‫ٱ‬you ‫ٱ‬know ‫ٱ‬the ‫ٱ‬ greatness ‫ٱ‬of ‫ٱ‬something. ‫ٱ‬When ‫ٱ‬you ‫ٱ‬jump ‫ٱ‬up ‫ٱ‬on ‫ٱ‬somebody ‫ٱ‬or ‫ٱ‬you ‫ٱ‬show ‫ٱ‬ up ‫ٱ‬out ‫ٱ‬of ‫ٱ‬nowhere ‫ٱ‬or ‫ٱ‬the ‫ٱ‬person ‫ٱ‬was ‫ٱ‬just ‫ٱ‬reading ‫ٱ‬and ‫ٱ‬they unexpectedly ‫ٱ‬heard ‫ٱ‬the ‫ٱ‬door ‫ٱ‬open. ‫ٱ‬khushoo’. ‫ٱ‬but ‫ٱ‬the ‫ٱ‬consequences ‫ٱ‬of ‫ٱ‬what ‫ٱ‬I’m ‫ٱ‬doing ‫ٱ‬ myself.

‫ٱ‬ Then ‫ٱ‬finally: ‫ٱ‬ra’ab: ‫ٱ‬actually ‫ٱ‬to ‫ٱ‬be ‫ٱ‬overwhelmed ‫ٱ‬with ‫ٱ‬ intense ‫ٱ‬fear. ‫ٱ‬he ‫ٱ‬dint ‫ٱ‬know ‫ٱ‬who ‫ٱ‬these ‫ٱ‬guys ‫ٱ‬are. This ‫ٱ‬is ‫ٱ‬raa’a. ‫ٱ‬This ‫ٱ‬is: ‫ٱ‬waqatha fi quloobihim ru’ba: ‫ٱ‬also ‫ٱ‬ru’b comes ‫ٱ‬from ‫ٱ‬this. ‫ٱ‬The ‫ٱ‬one ‫ٱ‬you’re ‫ٱ‬taking ‫ٱ‬care ‫ٱ‬ . ‫ٱ‬Then ‫ٱ‬there ‫ٱ‬is ‫ٱ‬awjasa. ‫ٱ‬ you ‫ٱ‬don’t ‫ٱ‬let ‫ٱ‬the ‫ٱ‬person ‫ٱ‬that ‫ٱ‬is ‫ٱ‬scaring ‫ٱ‬you ‫ٱ‬or ‫ٱ‬the ‫ٱ‬thing ‫ٱ‬ that ‫ٱ‬is ‫ٱ‬scaring ‫ٱ‬you ‫ٱ‬know ‫ٱ‬that ‫ٱ‬you ‫ٱ‬are ‫ٱ‬actually ‫ٱ‬scared. ‫ٱ‬Also ‫ٱ‬means ‫ٱ‬to ‫ٱ‬actually ‫ٱ‬hide ‫ٱ‬your ‫ٱ‬fears ‫ٱ‬within ‫ٱ‬you. ‫ٱ‬Awjasa ‫ٱ‬is ‫ٱ‬used. ‫ٱ‬Then ‫ٱ‬ ashfaqa: ‫ٱ‬this ‫ٱ‬is ‫ٱ‬a ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬fear ‫ٱ‬all ‫ٱ‬of ‫ٱ‬us ‫ٱ‬have: ‫ٱ‬this ‫ٱ‬comes ‫ٱ‬ from. ‫ٱ‬of disappointing ‫ٱ‬the ‫ٱ‬one ‫ٱ‬you ‫ٱ‬love. ‫ٱ‬he ‫ٱ‬ddint ‫ٱ‬let ‫ٱ‬them ‫ٱ‬see ‫ٱ‬that ‫ٱ‬ he ‫ٱ‬was ‫ٱ‬scared.the ‫ٱ‬angels ‫ٱ‬came ‫ٱ‬but ‫ٱ‬it ‫ٱ‬departed ‫ٱ‬from ‫ٱ‬him. ‫ٱ‬it’s ‫ٱ‬actually ‫ٱ‬related ‫ٱ‬to ‫ٱ‬the ‫ٱ‬word ‫ٱ‬shafiqa ‘ala. ‫ٱ‬ Naqarahum wa awjasa minhum kheefa. ‫ٱ‬Rahb ‫ٱ‬is ‫ٱ‬a ‫ٱ‬fear ‫ٱ‬that ‫ٱ‬is ‫ٱ‬ actually ‫ٱ‬mixed ‫ٱ‬with ‫ٱ‬love. ‫ٱ‬or ‫ٱ‬wajs: ‫ٱ‬it ‫ٱ‬comes ‫ٱ‬ from. ‫ٱ‬then ‫ٱ‬rahb ‫ٱ‬is ‫ٱ‬used. ‫ٱ‬Now ‫ٱ‬waja’ ‫ٱ‬is ‫ٱ‬to ‫ٱ‬have ‫ٱ‬a ‫ٱ‬fear ‫ٱ‬that ‫ٱ‬ penetrates ‫ٱ‬deep ‫ٱ‬into ‫ٱ‬your ‫ٱ‬heart. ‫ٱ‬Ok. ‫ٱ‬he ‫ٱ‬ didn’t ‫ٱ‬recognize ‫ٱ‬them. ‫ٱ‬ So ‫ٱ‬he ‫ٱ‬was ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬scared ‫ٱ‬but ‫ٱ‬he ‫ٱ‬didn’t ‫ٱ‬let ‫ٱ‬them ‫ٱ‬see ‫ٱ‬that ‫ٱ‬ he ‫ٱ‬was ‫ٱ‬scared. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬actually ‫ٱ‬ spoken ‫ٱ‬about ‫ٱ‬Ibrahim ‫ٱ‬AS. ‫ٱ‬And ‫ٱ‬this ‫ٱ‬is ‫ٱ‬actually ‫ٱ‬a ‫ٱ‬fear ‫ٱ‬when ‫ٱ‬you ‫ٱ‬hear ‫ٱ‬something. ‫ٱ‬When ‫ٱ‬you’re ‫ٱ‬afraid ‫ٱ‬of ‫ٱ‬ disappointing ‫ٱ‬the ‫ٱ‬person ‫ٱ‬that ‫ٱ‬you ‫ٱ‬love. ‫ٱ‬So ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬fear ‫ٱ‬you ‫ٱ‬have. ‫ٱ‬a ‫ٱ‬fear ‫ٱ‬that ‫ٱ‬penetrates ‫ٱ‬ into ‫ٱ‬the ‫ٱ‬very ‫ٱ‬depths ‫ٱ‬of ‫ٱ‬your ‫ٱ‬heart. ‫ٱ‬he ‫ٱ‬saw ‫ٱ‬them. ‫ٱ‬That’s ‫ٱ‬rahb. You ‫ٱ‬know. ‫ٱ‬like ‫ٱ‬when ‫ٱ‬you ‫ٱ‬hear ‫ٱ‬something ‫ٱ‬you ‫ٱ‬get ‫ٱ‬scared? ‫ٱ‬ Or ‫ٱ‬you ‫ٱ‬hear ‫ٱ‬something ‫ٱ‬that ‫ٱ‬scared ‫ٱ‬you: ‫ٱ‬some ‫ٱ‬news ‫ٱ‬or ‫ٱ‬ some ‫ٱ‬event ‫ٱ‬you ‫ٱ‬overheard ‫ٱ‬and ‫ٱ‬it ‫ٱ‬scared ‫ٱ‬you. ‫ٱ‬They ‫ٱ‬call ‫ٱ‬on ‫ٱ‬us ‫ٱ‬with ‫ٱ‬ inclination: ‫ٱ‬they ‫ٱ‬are ‫ٱ‬inclined ‫ٱ‬towards ‫ٱ‬their ‫ٱ‬lord ‫ٱ‬and ‫ٱ‬they ‫ٱ‬ are ‫ٱ‬also ‫ٱ‬afraid. ‫ٱ‬Then ‫ٱ‬there ‫ٱ‬is ‫ٱ‬waja’: ‫ٱ‬itha zukira Allah wajihath quloobuhum. ‫ٱ‬That ‫ٱ‬is ‫ٱ‬ awjas. ‫ٱ‬But ‫ٱ‬then ‫ٱ‬ashfaqa ‫ٱ‬means ‫ٱ‬that ‫ٱ‬you’re ‫ٱ‬afraid ‫ٱ‬that ‫ٱ‬ some ‫ٱ‬harm ‫ٱ‬will ‫ٱ‬come ‫ٱ‬to ‫ٱ‬them. ‫ٱ‬ok. ‫ٱ‬Like ‫ٱ‬you ‫ٱ‬know. ‫ٱ‬to be ‫ٱ‬concerned ‫ٱ‬with ‫ٱ‬their ‫ٱ‬wellbeing ‫ٱ‬etc. ‫ٱ‬It ‫ٱ‬left ‫ٱ‬from ‫ٱ‬him. ‫ٱ‬right? ‫ٱ‬To ‫ٱ‬show ‫ٱ‬good to ‫ٱ‬them. ‫ٱ‬But ‫ٱ‬what ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬fear? ‫ٱ‬The ‫ٱ‬fear ‫ٱ‬of ‫ٱ‬ disappointing ‫ٱ‬Allah ‫ٱ‬Subhanahu ‫ٱ‬Wa ‫ٱ‬Tha’ala. ‫ٱ‬to ‫ٱ‬have ‫ٱ‬ you ‫ٱ‬know ‫ٱ‬shafqa ‫ٱ‬over ‫ٱ‬someone: ‫ٱ‬is ‫ٱ‬to ‫ٱ‬take ‫ٱ‬care ‫ٱ‬of ‫ٱ‬them. ‫ٱ‬right? ‫ٱ‬To ‫ٱ‬have ‫ٱ‬overwhelming ‫ٱ‬terrified ‫ٱ‬ fear ‫ٱ‬of ‫ٱ‬someone ‫ٱ‬that ‫ٱ‬makes ‫ٱ‬you ‫ٱ‬lose ‫ٱ‬your ‫ٱ‬reason. ‫ٱ‬ Allah ‫ٱ‬AzzawaJal ‫ٱ‬speaks ‫ٱ‬for ‫ٱ‬example ‫ٱ‬of ‫ٱ‬believers ‫ٱ‬saying ‫ٱ‬ yad’oonana rahban rahban.

Then ‫ٱ‬Allah ‫ٱ‬says ‫ٱ‬something ‫ٱ‬beautiful: ‫ٱ‬ ‫م‬ ‫ةٱ‬ ‫ه) اٱ م‬ ‫ۡشعم ة‬ ‫صـ ٰـةر م‬ ‫خـ ٰـ م‬ ‫'أبٱ م‬Abşāruhā Khāshi`ah . ‫ٱ‬especially ‫ٱ‬on ‫ٱ‬that ‫ٱ‬day: ‫ ٱ‬Yawma’idhin: ‫ٱ‬they ‫ٱ‬are ‫ٱ‬ going ‫ٱ‬to ‫ٱ‬experience ‫ٱ‬this ‫ٱ‬wajifa. ‫ٱ‬Qulūbun Yawma'idhin Wājifah. ‫ٱ‬Then ‫ٱ‬also. ‫ٱ‬wajifah ‫ٱ‬is ‫ٱ‬an ‫ٱ‬ ism ‫ٱ‬fa’il.of. ‫ٱ‬The ‫ٱ‬choice ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ word ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ayah ‫ٱ‬illustrates ‫ٱ‬that ‫ٱ‬the ‫ٱ‬heart ‫ٱ‬will ‫ٱ‬start ‫ٱ‬ pounding ‫ٱ‬and ‫ٱ‬it ‫ٱ‬won’t ‫ٱ‬come ‫ٱ‬to ‫ٱ‬rest. ‫ٱ‬out ‫ٱ‬of ‫ٱ‬fear. ‫ٱ‬Qulūbun Yawma'idhin Wājifah. ‫ٱ‬You ‫ٱ‬know ‫ٱ‬the ‫ٱ‬terror ‫ٱ‬won’t ‫ٱ‬subside. ‫ٱ‬But ‫ٱ‬these ‫ٱ‬are ‫ٱ‬the ‫ٱ‬very ‫ٱ‬same ‫ٱ‬ hearts.‫ٱ‬ they ‫ٱ‬are ‫ٱ‬not ‫ٱ‬scared. ‫ٱ‬a ‫ٱ‬few ‫ٱ‬minutes ‫ٱ‬ later ‫ٱ‬it ‫ٱ‬comes ‫ٱ‬to ‫ٱ‬rest. ‫ٱ‬The ‫ٱ‬language/sentence ‫ٱ‬ structure ‫ٱ‬here ‫ٱ‬also ‫ٱ‬illustrates ‫ٱ‬that ‫ٱ‬these ‫ٱ‬hearts ‫ٱ‬right ‫ٱ‬now. ‫ٱ‬So that’s ‫ٱ‬the ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬fear ‫ٱ‬that ‫ٱ‬Allah ‫ٱ‬depicts ‫ٱ‬on ‫ٱ‬that ‫ٱ‬day. ‫ٱ‬it ‫ٱ‬calms ‫ٱ‬down. ‫ٱ‬you ‫ٱ‬strike ‫ٱ‬your ‫ٱ‬horse. ‫ٱ‬Right ‫ٱ‬now ‫ٱ‬they ‫ٱ‬are ‫ٱ‬at ‫ٱ‬peace. ‫ٱ‬when ‫ٱ‬that ‫ٱ‬second ‫ٱ‬shaking ‫ٱ‬will ‫ٱ‬ occur: ‫ٱ‬some ‫ٱ‬hearts ‫ٱ‬on ‫ٱ‬that ‫ٱ‬day ‫ٱ‬will ‫ٱ‬be ‫ٱ‬basically ‫ٱ‬beating ‫ٱ‬ out ‫ٱ‬of ‫ٱ‬their ‫ٱ‬chests. ‫ٱ‬Of ‫ٱ‬all ‫ٱ‬of ‫ٱ‬these ‫ٱ‬finally. ‫ٱ‬That’s ‫ٱ‬the ‫ٱ‬word ‫ٱ‬ that’s ‫ٱ‬used ‫ٱ‬here. ‫ٱ‬What ‫ٱ‬is ‫ٱ‬special ‫ٱ‬about ‫ٱ‬this ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬fear? ‫ٱ‬ It’s ‫ٱ‬a ‫ٱ‬fear ‫ٱ‬mixed ‫ٱ‬with ‫ٱ‬discomfort. ‫ٱ‬Especially ‫ٱ‬on ‫ٱ‬that ‫ٱ‬day ‫ٱ‬some ‫ٱ‬hearts ‫ٱ‬ will ‫ٱ‬be ‫ٱ‬beating ‫ٱ‬out ‫ٱ‬of ‫ٱ‬their ‫ٱ‬chests. ‫ٱ‬and ‫ٱ‬its ‫ٱ‬heart ‫ٱ‬starts ‫ٱ‬ pounding ‫ٱ‬and ‫ٱ‬it ‫ٱ‬races ‫ٱ‬forward. ‫ٱ‬ you ‫ٱ‬know. ‫ٱ‬It’ll ‫ٱ‬continuously ‫ٱ‬keep ‫ٱ‬ pounding. ‫ٱ‬ That’s ‫ٱ‬when ‫ٱ‬wajaf ‫ٱ‬is ‫ٱ‬used. ‫ٱ‬When that ‫ٱ‬second ‫ٱ‬strike ‫ٱ‬will ‫ٱ‬fall. So ‫ٱ‬many ‫ٱ‬different ‫ٱ‬kinds ‫ٱ‬of ‫ٱ‬fear. ‫ٱ‬And ‫ٱ‬this ‫ٱ‬is ‫ٱ‬also ‫ٱ‬used ‫ٱ‬when ‫ٱ‬you. ‫ٱ‬you’re ‫ٱ‬also ‫ٱ‬scared ‫ٱ‬that ‫ٱ‬some ‫ٱ‬harm ‫ٱ‬might ‫ٱ‬come ‫ٱ‬their ‫ٱ‬ way. ‫ٱ‬ which ‫ٱ‬is ‫ٱ‬Qulūbun Yawma'idhin Wājifah. ‫ٱ‬we ‫ٱ‬come ‫ٱ‬to ‫ٱ‬the ‫ٱ‬word ‫ٱ‬wajaf. ‫ٱ‬That’s ‫ٱ‬the ‫ٱ‬illustration ‫ٱ‬here. ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬nominal ‫ٱ‬form: ‫ٱ‬what ‫ٱ‬that ‫ٱ‬illustrates ‫ٱ‬is: ‫ٱ‬you ‫ٱ‬ know ‫ٱ‬when ‫ٱ‬your ‫ٱ‬heart ‫ٱ‬starts ‫ٱ‬pounding. ‫ٱ‬And ‫ٱ‬actually ‫ٱ‬it ‫ٱ‬is ‫ٱ‬ illustrated: ‫ٱ‬the ‫ٱ‬one ‫ٱ‬who ‫ٱ‬is ‫ٱ‬feeling ‫ٱ‬wajf ‫ٱ‬is ‫ٱ‬the ‫ٱ‬one ‫ٱ‬whose ‫ٱ‬ heart ‫ٱ‬is ‫ٱ‬pounding ‫ٱ‬so ‫ٱ‬hard ‫ٱ‬they ‫ٱ‬can ‫ٱ‬feel ‫ٱ‬it. ‫ٱ‬They ‫ٱ‬ have ‫ٱ‬no ‫ٱ‬discomfort ‫ٱ‬at ‫ٱ‬all. ‫ٱ‬so ‫ٱ‬you ‫ٱ‬say ‫ٱ‬awjafthul ‫ٱ‬khaila: I ‫ٱ‬made ‫ٱ‬my ‫ٱ‬horse ‫ٱ‬race ‫ٱ‬forward ‫ٱ‬by ‫ٱ‬making ‫ٱ‬its ‫ٱ‬heart ‫ٱ‬race. ‫ٱ‬illustrated ‫ٱ‬in ‫ٱ‬so ‫ٱ‬many ‫ٱ‬ different ‫ٱ‬places ‫ٱ‬where ‫ٱ‬it ‫ٱ‬is ‫ٱ‬supposedly ‫ٱ‬best ‫ٱ‬situated ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ Quran.

‫ٱ‬not ‫ٱ‬the ‫ٱ‬people: ‫ٱ‬ because ‫ٱ‬it’s ‫ٱ‬not ‫ٱ‬absaruhum. ‫ٱ‬when ‫ٱ‬you ‫ٱ‬see ‫ٱ‬the ‫ٱ‬sun. ‫ٱ‬people ‫ٱ‬will ‫ٱ‬not ‫ٱ‬see ‫ٱ‬ except ‫ٱ‬from ‫ٱ‬a ‫ٱ‬believing ‫ٱ‬heart ‫ٱ‬because ‫ٱ‬now ‫ٱ‬iman ‫ٱ‬is ‫ٱ‬haq-ulyaqeen ‫ٱ‬and ‫ٱ‬ayn ul-yaqeen. ‫ٱ‬overwhelmed. ‫ٱ‬Allah ‫ٱ‬says ‫ٱ‬ 'Abşāruhā Khāshi`ahun: ‫ٱ‬their ‫ٱ‬vision: ‫ٱ‬the ‫ٱ‬visions ‫ٱ‬of ‫ٱ‬those ‫ٱ‬ hearts: ‫‘ٱ‬their’ ‫ٱ‬here ‫ٱ‬refers ‫ٱ‬to ‫ٱ‬the ‫ٱ‬hearts.Again: ‫ٱ‬depicting ‫ٱ‬the ‫ٱ‬terror ‫ٱ‬of ‫ٱ‬that ‫ٱ‬day. ‫ٱ‬They’ve ‫ٱ‬seen ‫ٱ‬it. ‫ٱ‬They ‫ٱ‬will ‫ٱ‬be ‫ٱ‬overpowered. ‫ٱ‬When ‫ٱ‬you don’t ‫ٱ‬have ‫ٱ‬iman ‫ٱ‬in ‫ٱ‬your ‫ٱ‬heart. ‫ٱ‬Now ‫ٱ‬immediately ‫ٱ‬there ‫ٱ‬is ‫ٱ‬an ‫ٱ‬ilthifa: ‫ٱ‬ there ‫ٱ‬is ‫ٱ‬a ‫ٱ‬transition. ‫ٱ‬those ‫ٱ‬same ‫ٱ‬eyes ‫ٱ‬will ‫ٱ‬do ‫ٱ‬ nothing ‫ٱ‬for ‫ٱ‬you. ‫ٱ‬on ‫ٱ‬that ‫ٱ‬day. ‫ٱ‬What ‫ٱ‬you ‫ٱ‬ see ‫ٱ‬and ‫ٱ‬how ‫ٱ‬you ‫ٱ‬perceive ‫ٱ‬what ‫ٱ‬you ‫ٱ‬see ‫ٱ‬is ‫ٱ‬directly ‫ٱ‬ affected ‫ٱ‬by ‫ٱ‬what ‫ٱ‬you ‫ٱ‬have ‫ٱ‬in ‫ٱ‬your ‫ٱ‬heart. ‫ٱ‬ humbled. ‫ٱ‬Their ‫ٱ‬muscles ‫ٱ‬will ‫ٱ‬be ‫ٱ‬relaxed. ‫ٱ‬So ‫ٱ‬now ‫ٱ‬those ‫ٱ‬ hearts/those ‫ٱ‬eyes ‫ٱ‬that ‫ٱ‬are ‫ٱ‬connected ‫ٱ‬to ‫ٱ‬the ‫ٱ‬hearts ‫ٱ‬that ‫ٱ‬ are ‫ٱ‬petrified: ‫ٱ‬what’s ‫ٱ‬going ‫ٱ‬to ‫ٱ‬happen ‫ٱ‬to ‫ٱ‬those ‫ٱ‬eyes? ‫ٱ‬ Khāshi`ah. ‫ٱ‬and ‫ٱ‬big ‫ٱ‬big ‫ٱ‬things. ‫ٱ‬when ‫ٱ‬ you ‫ٱ‬see ‫ٱ‬the ‫ٱ‬clouds. ‫ٱ‬ That’s ‫ٱ‬a ‫ٱ‬very ‫ٱ‬important ‫ٱ‬reality ‫ٱ‬to ‫ٱ‬understand. ‫ٱ‬When ‫ٱ‬you ‫ٱ‬have ‫ٱ‬ iman ‫ٱ‬in ‫ٱ‬your ‫ٱ‬heart. ‫ٱ‬Sometimes ‫ٱ‬he ‫ٱ‬depicts the ‫ٱ‬terror ‫ٱ‬of ‫ٱ‬that ‫ٱ‬day ‫ٱ‬looking ‫ٱ‬at ‫ٱ‬the ‫ٱ‬person ‫ٱ‬and ‫ٱ‬how ‫ٱ‬ scared ‫ٱ‬they ‫ٱ‬are: ‫ٱ‬not ‫ٱ‬at ‫ٱ‬the ‫ٱ‬scary ‫ٱ‬things ‫ٱ‬that ‫ٱ‬are ‫ٱ‬ happening: ‫ٱ‬but ‫ٱ‬their ‫ٱ‬reaction ‫ٱ‬to ‫ٱ‬those ‫ٱ‬things. ‫ٱ‬what ‫ٱ‬you ‫ٱ‬see ‫ٱ‬will ‫ٱ‬be ‫ٱ‬a ‫ٱ‬reminder ‫ٱ‬for ‫ٱ‬ you. ‫ٱ‬So ‫ٱ‬now. ‫ٱ‬but ‫ٱ‬they ‫ٱ‬will ‫ٱ‬fear ‫ٱ‬this ‫ٱ‬ terrifying ‫ٱ‬day ‫ٱ‬then. ‫ٱ‬The ‫ٱ‬ irony ‫ٱ‬of ‫ٱ‬the ‫ٱ‬whole ‫ٱ‬thing ‫ٱ‬is: ‫ٱ‬as ‫ٱ‬it ‫ٱ‬stands ‫ٱ‬now ‫ٱ‬ ‫ًقۡوةلۡو م‬ ‫ ي م ة‬Yaqūlūna 'A'innā ‫ًح) افممرةم‬ ‫نٱ مف ىٱ ٱلٱ م‬ ‫دو م‬ ‫دو ة‬ ‫مرٱ ة‬ ‫م‬ ‫نٱ أمءرن) اٱ ل م م‬ Lamardūdūna Fī Al-Ĥāfirahi . ‫ٱ‬its ‫ٱ‬absaruha. ‫ٱ‬So ‫ٱ‬this ‫ٱ‬is ‫ٱ‬a ‫ٱ‬ Soorah ‫ٱ‬that ‫ٱ‬is ‫ٱ‬highlighting ‫ٱ‬more ‫ٱ‬so ‫ٱ‬the ‫ٱ‬reaction ‫ٱ‬to ‫ٱ‬the ‫ٱ‬ events ‫ٱ‬of ‫ٱ‬the ‫ٱ‬day ‫ٱ‬of ‫ٱ‬judgement ‫ٱ‬of ‫ٱ‬this ‫ٱ‬person. ‫ٱ‬You ‫ٱ‬know ‫ٱ‬ sometimes ‫ٱ‬Allah ‫ٱ‬depicts ‫ٱ‬the ‫ٱ‬terror ‫ٱ‬of ‫ٱ‬that ‫ٱ‬day ‫ٱ‬by ‫ٱ‬things ‫ٱ‬ that ‫ٱ‬are ‫ٱ‬ginna ‫ٱ‬happen ‫ٱ‬on ‫ٱ‬that ‫ٱ‬day ‫ٱ‬like ‫ٱ‬the ‫ٱ‬sun ‫ٱ‬and ‫ٱ‬the ‫ٱ‬ moon’s ‫ٱ‬collision. ‫ٱ‬This ‫ٱ‬transition ‫ٱ‬illustrates ‫ٱ‬irony. ‫ٱ‬Now ‫ٱ‬this ‫ٱ‬was ‫ٱ‬the ‫ٱ‬state ‫ٱ‬of ‫ٱ‬these ‫‘ٱ‬some’ ‫ٱ‬ hearts: ‫ٱ‬that ‫ٱ‬don’t ‫ٱ‬feel ‫ٱ‬any ‫ٱ‬fear ‫ٱ‬now. ‫ٱ‬When ‫ٱ‬you ‫ٱ‬feel ‫ٱ‬the ‫ٱ‬wind. ‫ٱ‬These ‫ٱ‬eyes ‫ٱ‬will ‫ٱ‬be overwhelmed ‫ٱ‬by ‫ٱ‬the ‫ٱ‬fear ‫ٱ‬that ‫ٱ‬is ‫ٱ‬going ‫ٱ‬to ‫ٱ‬be ‫ٱ‬presented ‫ٱ‬ before ‫ٱ‬them. ‫ٱ‬What ‫ٱ‬this ‫ٱ‬tells ‫ٱ‬ us ‫ٱ‬is ‫ٱ‬that ‫ٱ‬the ‫ٱ‬vision ‫ٱ‬is ‫ٱ‬directly ‫ٱ‬connected ‫ٱ‬to ‫ٱ‬the ‫ٱ‬heart. ‫ٱ‬you ‫ٱ‬get ‫ٱ‬a ‫ٱ‬reminder ‫ٱ‬out ‫ٱ‬of ‫ٱ‬it.

‫ٱ‬you ‫ٱ‬ know. ‫ٱ‬So ‫ٱ‬when ‫ٱ‬they ‫ٱ‬hear ‫ٱ‬this ‫ٱ‬whole ‫ٱ‬thing ‫ٱ‬ about ‫ٱ‬us ‫ٱ‬coming ‫ٱ‬back ‫ٱ‬to ‫ٱ‬life. ‫ٱ‬Or ‫ٱ‬ mihfar ‫ٱ‬is ‫ٱ‬actually ‫ٱ‬a ‫ٱ‬shovel. ‫ٱ‬our ‫ٱ‬hearts ‫ٱ‬pounding. ‫ٱ‬It’s ‫ٱ‬done ‫ٱ‬deal. ‫ٱ‬we’re ‫ٱ‬not ‫ٱ‬ gonna ‫ٱ‬come ‫ٱ‬out ‫ٱ‬of ‫ٱ‬this ‫ٱ‬now. ‫ٱ‬And ‫ٱ‬ then ‫ٱ‬you ‫ٱ‬are ‫ٱ‬asked ‫ٱ‬to ‫ٱ‬bring ‫ٱ‬it ‫ٱ‬back ‫ٱ‬exactly ‫ٱ‬where ‫ٱ‬it ‫ٱ‬used ‫ٱ‬ to ‫ٱ‬be: ‫ٱ‬back ‫ٱ‬to ‫ٱ‬normal ‫ٱ‬again. ‫ٱ‬Then ‫ٱ‬He ‫ٱ‬says ‫ٱ‬al-haafira. ‫ٱ‬If ‫ٱ‬somebody ‫ٱ‬says ‫ٱ‬for ‫ٱ‬example ‫ٱ‬in ‫ٱ‬Arabic: fulaanun raja’a ila haafiratihi ‫ٱ‬or ‫ٱ‬fi hafiratihi: ‫ٱ‬this ‫ٱ‬is ‫ٱ‬ expression ‫ٱ‬in ‫ٱ‬ancient ‫ٱ‬Arabic. ‫ٱ‬the ‫ٱ‬first ‫ٱ‬reaction ‫ٱ‬they ‫ٱ‬have ‫ٱ‬is: ‫ٱ‬oh ‫ٱ‬come ‫ٱ‬on ‫ٱ‬is ‫ٱ‬this ‫ٱ‬ where ‫ٱ‬we ‫ٱ‬are ‫ٱ‬going ‫ٱ‬to ‫ٱ‬come ‫ٱ‬back ‫ٱ‬right ‫ٱ‬to ‫ٱ‬this ‫ٱ‬again? ‫ٱ‬ Some ‫ٱ‬of ‫ٱ‬the ‫ٱ‬scholars ‫ٱ‬commented ‫ٱ‬on ‫ٱ‬the ‫ٱ‬word ‫ٱ‬haafirah ‫ٱ‬ which ‫ٱ‬is ‫ٱ‬an ‫ٱ‬important ‫ٱ‬word ‫ٱ‬here. ‫ٱ‬we’re ‫ٱ‬set ‫ٱ‬the ‫ٱ‬way ‫ٱ‬we ‫ٱ‬are. ‫ٱ‬And ‫ٱ‬then ‫ٱ‬you ‫ٱ‬make ‫ٱ‬all ‫ٱ‬this ‫ٱ‬effort ‫ٱ‬of ‫ٱ‬digging ‫ٱ‬it. ‫ٱ‬Like ‫ٱ‬you tried ‫ٱ‬to ‫ٱ‬cross ‫ٱ‬the ‫ٱ‬border ‫ٱ‬and ‫ٱ‬they ‫ٱ‬didn’t ‫ٱ‬accept ‫ٱ‬your ‫ٱ‬paper work ‫ٱ‬and ‫ٱ‬they ‫ٱ‬sent ‫ٱ‬you ‫ٱ‬back. ‫ٱ‬This ‫ٱ‬resurrection ‫ٱ‬after ‫ٱ‬death ‫ٱ‬ doesn’t ‫ٱ‬seem ‫ٱ‬like ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬very ‫ٱ‬possible ‫ٱ‬prospect ‫خمرة ق‬ ‫مٱ) اٱ ن ر م‬ ‫ ٱ ٱ أ ممءذ مِجاٱ ك ةرن) اٱ م‬A'idhā Kunnā `Ižāmāan Nakhirah ‫عظ مـ ٰـ ق‬ . ‫ٱ‬you ‫ٱ‬know. ‫ٱ‬now ‫ٱ‬we ‫ٱ‬have ‫ٱ‬to ‫ٱ‬be ‫ٱ‬ brought ‫ٱ‬back ‫ٱ‬to ‫ٱ‬life? ‫ٱ‬This ‫ٱ‬is ‫ٱ‬a ‫ٱ‬means ‫ٱ‬of ‫ٱ‬sarcasm ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ disbeliever. ‫ٱ‬That’s ‫ٱ‬how ‫ٱ‬it’s ‫ٱ‬used. ‫ٱ‬So ‫ٱ‬they ‫ٱ‬are ‫ٱ‬ saying ‫ٱ‬we ‫ٱ‬are ‫ٱ‬going ‫ٱ‬to ‫ٱ‬be ‫ٱ‬rejected ‫ٱ‬and ‫ٱ‬sent ‫ٱ‬back ‫ٱ‬like ‫ٱ‬this? Our ‫ٱ‬death ‫ٱ‬wasn’t ‫ٱ‬acceptable ‫ٱ‬enough. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬radd. ‫ٱ‬We’re ‫ٱ‬gonna ‫ٱ‬ come ‫ٱ‬back ‫ٱ‬to ‫ٱ‬life ‫ٱ‬as ‫ٱ‬we ‫ٱ‬are ‫ٱ‬now? ‫‘ٱ‬Right ‫ٱ‬back ‫ٱ‬where ‫ٱ‬we ‫ٱ‬ started’ ‫ٱ‬is ‫ٱ‬the ‫ٱ‬expression ‫ٱ‬we ‫ٱ‬use ‫ٱ‬in ‫ٱ‬English: ‫ٱ‬that’s ‫ٱ‬for ‫ٱ‬ hafirah.’ ‫ٱ‬Innā Lamardūdūna Fī Al-Ĥāfirahi. 'A'innā Lamardūdūna: ‫ٱ‬are ‫ٱ‬we ‫ٱ‬really ‫ٱ‬going ‫ٱ‬to ‫ٱ‬be ‫ٱ‬returned? ‫ٱ‬But ‫ٱ‬this radd: ‫ٱ‬refers ‫ٱ‬to ‫ٱ‬a ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬return. ‫ٱ‬you ‫ٱ‬ have ‫ٱ‬to ‫ٱ‬understand ‫ٱ‬imagery ‫ٱ‬in ‫ٱ‬classical ‫ٱ‬Arabic ‫ٱ‬is: ‫ٱ‬you ‫ٱ‬ know ‫ٱ‬when ‫ٱ‬you ‫ٱ‬don’t ‫ٱ‬dig ‫ٱ‬the ‫ٱ‬ground ‫ٱ‬the ‫ٱ‬way ‫ٱ‬it’s ‫ٱ‬supposed to ‫ٱ‬be. ‫ٱ‬This ‫ٱ‬person ‫ٱ‬came ‫ٱ‬back ‫ٱ‬right ‫ٱ‬ where ‫ٱ‬they ‫ٱ‬started. ‫ٱ‬But ‫ٱ‬a ‫ٱ‬couple ‫ٱ‬of ‫ٱ‬things ‫ٱ‬ here: ‫ٱ‬number ‫ٱ‬one: ‫ٱ‬the ‫ٱ‬word ‫ٱ‬mardood. ‫ٱ‬which ‫ٱ‬is ‫ٱ‬a ‫ٱ‬ditch ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ground ‫ٱ‬that ‫ٱ‬you ‫ٱ‬dig. ‫ٱ‬Al ‫ٱ‬hafira ‫ٱ‬is ‫ٱ‬literally ‫ٱ‬ from ‫ٱ‬hufr.Rough ‫ٱ‬translation: ‫ٱ‬they ‫ٱ‬say ‫ٱ‬is ‫ٱ‬it ‫ٱ‬really ‫ٱ‬the ‫ٱ‬case ‫ٱ‬that ‫ٱ‬we’re ‫ٱ‬ going ‫ٱ‬to ‫ٱ‬be ‫ٱ‬returned ‫ٱ‬to ‫ٱ‬the ‫ٱ‬original ‫ٱ‬state. ‫ٱ‬So ‫ٱ‬they’re ‫ٱ‬saying ‫‘ٱ‬come ‫ٱ‬on! ‫ٱ‬ Our ‫ٱ‬graves ‫ٱ‬are ‫ٱ‬dug. ‫ٱ‬when ‫ٱ‬you ‫ٱ‬go ‫ٱ‬somewhere ‫ٱ‬ and ‫ٱ‬you ‫ٱ‬weren’t ‫ٱ‬accepted ‫ٱ‬and ‫ٱ‬you ‫ٱ‬were ‫ٱ‬returned. ‫ٱ‬So ‫ٱ‬they’re basically ‫ٱ‬saying: ‫ٱ‬you ‫ٱ‬know ‫ٱ‬the ‫ٱ‬imagery ‫ٱ‬in ‫ٱ‬language.

‫ٱ‬notice. ‫ٱ‬In ‫ٱ‬classical ‫ٱ‬Arabic. ‫ٱ‬What ‫ٱ‬this ‫ٱ‬illustrates ‫ٱ‬ is: ‫ٱ‬this ‫ٱ‬statement. ‫ٱ‬was ‫ٱ‬ only ‫ٱ‬made ‫ٱ‬once ‫ٱ‬or ‫ٱ‬twice. ‫ٱ‬ simply ‫ٱ‬speaking. ‫ٱ‬there ‫ٱ‬is ‫ٱ‬the ‫ٱ‬guy ‫ٱ‬who ‫ٱ‬kills ‫ٱ‬somebody ‫ٱ‬by ‫ٱ‬ accident ‫ٱ‬and ‫ٱ‬there ‫ٱ‬is ‫ٱ‬the ‫ٱ‬guy ‫ٱ‬who ‫ٱ‬committed. ‫ٱ‬If ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬onetime ‫ٱ‬thing: ‫ٱ‬past ‫ٱ‬tense. ‫ٱ‬But ‫ٱ‬Qalu ‫ٱ‬is ‫ٱ‬past ‫ٱ‬tense. ‫ٱ‬ right. ‫ٱ‬before ‫ٱ‬we ‫ٱ‬said ‫ٱ‬Yaqūlūna 'A'innā Lamardūdūna.(45:05) Past ‫ٱ‬and ‫ٱ‬present ‫ٱ‬in ‫ٱ‬nowadays: ‫ٱ‬when ‫ٱ‬you ‫ٱ‬hear ‫ٱ‬of ‫ٱ‬the ‫ٱ‬past ‫ٱ‬ tense ‫ٱ‬you ‫ٱ‬think ‫ٱ‬of ‫ٱ‬the ‫ٱ‬past. ‫ٱ‬right… ‫ٱ‬may ‫ٱ‬be ‫ٱ‬in ‫ٱ‬a ‫ٱ‬couple ‫ٱ‬of ‫ٱ‬ hours ‫ٱ‬may ‫ٱ‬be ‫ٱ‬somebody ‫ٱ‬will ‫ٱ‬be ‫ٱ‬able ‫ٱ‬to ‫ٱ‬revive ‫ٱ‬me: ‫ٱ‬I ‫ٱ‬still ‫ٱ‬ might ‫ٱ‬believe ‫ٱ‬it. ‫ٱ‬we ‫ٱ‬find: ‫ٱ‬when ‫ٱ‬Allah ‫ٱ‬speaks ‫ٱ‬ about ‫ٱ‬murder: ‫ٱ‬you ‫ٱ‬know ‫ٱ‬there ‫ٱ‬are ‫ٱ‬two ‫ٱ‬kinds ‫ٱ‬of ‫ٱ‬murder. ‫ٱ‬right. ‫ٱ‬For ‫ٱ‬example. ‫ٱ‬past ‫ٱ‬ present ‫ٱ‬future ‫ٱ‬tense. ‫ٱ‬When ‫ٱ‬Allah ‫ٱ‬spoke ‫ٱ‬of ‫ٱ‬manslaughter. ‫ٱ‬my ‫ٱ‬muscles ‫ٱ‬are ‫ٱ‬still ‫ٱ‬intact. ‫ٱ‬Homicide. ‫ٱ‬ murder ‫ٱ‬on ‫ٱ‬purpose. ‫ٱ‬When ‫ٱ‬we ‫ٱ‬are ‫ٱ‬ reduced ‫ٱ‬to ‫ٱ‬that ‫ٱ‬much ‫ٱ‬decay. ‫ٱ‬But ‫ٱ‬you’re ‫ٱ‬talking ‫ٱ‬about ‫ٱ‬the ‫ٱ‬time ‫'ٱ‬A'idhā Kunnā `Ižāmāan ‫ٱ‬Nakhirahan: ‫ٱ‬even ‫ٱ‬at ‫ٱ‬the ‫ٱ‬time ‫ٱ ٱ‬when ‫ٱ‬our ‫ٱ‬ bones ‫ٱ‬will ‫ٱ‬have ‫ٱ‬been ‫ٱ‬decayed ‫ٱ‬to ‫ٱ‬the ‫ٱ‬point ‫ٱ‬Nakhir: ‫ٱ‬means ‫ٱ‬ that ‫ٱ‬the ‫ٱ‬bone ‫ٱ‬will ‫ٱ‬be ‫ٱ‬empty ‫ٱ‬on ‫ٱ‬the ‫ٱ‬inside ‫ٱ‬from ‫ٱ‬decay. ‫ٱ‬Ok. ‫ٱ‬Whoever ‫ٱ‬killed: ‫ٱ‬past ‫ٱ‬tense: ‫ٱ‬ . ‫ٱ‬that ‫ٱ‬we ‫ٱ‬are ‫ٱ‬about ‫ٱ‬to ‫ٱ‬read ‫ٱ‬about. ‫ٱ‬and ‫ٱ‬when ‫ٱ‬you ‫ٱ‬hear ‫ٱ‬present ‫ٱ‬ tense. ‫ٱ‬and ‫ٱ‬ produces ‫ٱ‬a ‫ٱ‬smelly ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬experience. ‫ٱ‬ when ‫ٱ‬you ‫ٱ‬kill ‫ٱ‬somebody ‫ٱ‬by ‫ٱ‬mistake. Yaqūlūna ‫ٱ‬is ‫ٱ‬the ‫ٱ‬present ‫ٱ‬tense: ‫ٱ‬they ‫ٱ‬say ‫ٱ‬and they ‫ٱ‬will ‫ٱ‬say. ‫ٱ‬all ‫ٱ‬ that’s ‫ٱ‬left ‫ٱ‬is ‫ٱ‬a ‫ٱ‬shell ‫ٱ‬and ‫ٱ‬air ‫ٱ‬passage ‫ٱ‬thru ‫ٱ‬it. ‫ٱ‬if ‫ٱ‬it’s ‫ٱ‬continuous: ‫ٱ‬ present ‫ٱ‬tense. ‫ٱ‬He ‫ٱ‬said: ‫ٱ‬wa man qathala mu’minan khatha an. ‫ٱ‬Not ‫ٱ‬just ‫ٱ‬ timelines. ‫ٱ‬ Because ‫ٱ‬al-maadhi yadonnona ala al-qudooth. ‫ٱ‬you ‫ٱ‬know.And ‫ٱ‬it ‫ٱ‬might ‫ٱ‬have ‫ٱ‬been ‫ٱ‬possible ‫ٱ‬may ‫ٱ‬be ‫ٱ‬if ‫ٱ‬I ‫ٱ‬just ‫ٱ‬died. ‫ٱ‬The ‫ٱ‬only ‫ٱ‬thing ‫ٱ‬is ‫ٱ‬that ‫ٱ‬I’m ‫ٱ‬ not ‫ٱ‬breathing ‫ٱ‬any ‫ٱ‬more. ‫ٱ‬right? ‫ٱ‬So ‫ٱ‬there ‫ٱ‬is ‫ٱ‬ manslaughter ‫ٱ‬which ‫ٱ‬is ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬by ‫ٱ‬mistake ‫ٱ‬and ‫ٱ‬homicide ‫ٱ‬ which ‫ٱ‬is ‫ٱ‬on ‫ٱ‬purpose. ‫ٱ‬They ‫ٱ‬actually ‫ٱ‬serve ‫ٱ‬the ‫ٱ‬function ‫ٱ‬of ‫ٱ‬something ‫ٱ‬ being ‫ٱ‬a ‫ٱ‬onetime ‫ٱ‬thing ‫ٱ‬and ‫ٱ‬something ‫ٱ‬being ‫ٱ‬a ‫ٱ‬continuous ‫ٱ‬ thing. ‫ٱ‬you’re ‫ٱ‬saying ‫ٱ‬we ‫ٱ‬are ‫ٱ‬going ‫ٱ‬ to ‫ٱ‬be ‫ٱ‬raised ‫ٱ‬again’. ‫'ٱ‬A'idhā ‫ٱ‬Kunnā `Ižāmāan Nakhirahan ‫ مًق) اةلۡواِجاٱ متلٱ م‬Qālū Tilka 'Idhāan Karratun ‫ةٱ‬ ‫ةٱ م‬ ‫سمر ة‬ ‫كٱ إ مذقٱِجاٱ ك مرر ة‬ ‫خ) ا م‬ Khāsirah Now. ‫ٱ‬It’s ‫ٱ‬lesser ‫ٱ‬in ‫ٱ‬its ‫ٱ‬frequency. ‫ٱ‬you ‫ٱ‬think ‫ٱ‬of ‫ٱ‬the ‫ٱ‬present. ‫ٱ‬they ‫ٱ‬had ‫ٱ‬different ‫ٱ‬functions.

‫ٱ‬It ‫ٱ‬actually. . ‫ٱ‬Even ‫ٱ‬though ‫ٱ‬they ‫ٱ‬said ‫ٱ‬this ‫ٱ‬in ‫ٱ‬a ‫ٱ‬ sarcastic ‫ٱ‬tone. ‫ٱ‬Here ‫ٱ‬qaaloo ‫ٱ‬illustrates ‫ٱ‬that ‫ٱ‬some ‫ٱ‬of ‫ٱ‬ them ‫ٱ‬actually ‫ٱ‬gave ‫ٱ‬this ‫ٱ‬some ‫ٱ‬thought. ‫ٱ‬somebody ‫ٱ‬entertained the ‫ٱ‬idea ‫ٱ‬that ‫ٱ‬if ‫ٱ‬this ‫ٱ‬does ‫ٱ‬happen ‫ٱ‬we ‫ٱ‬will. ‫ٱ‬This ‫ٱ‬was ‫ٱ‬a ‫ٱ‬military ‫ٱ‬strategy. ‫ٱ‬chances ‫ٱ‬are ‫ٱ‬he’s ‫ٱ‬not ‫ٱ‬gonna ‫ٱ‬do ‫ٱ‬ it ‫ٱ‬again. ‫ٱ‬There ‫ٱ‬is ‫ٱ‬going ‫ٱ‬to ‫ٱ‬be ‫ٱ‬continuity ‫ٱ‬and ‫ٱ‬may ‫ٱ‬have ‫ٱ‬ done ‫ٱ‬it ‫ٱ‬before. ‫ٱ‬so ‫ٱ‬the ‫ٱ‬present ‫ٱ‬tense ‫ٱ‬is ‫ٱ‬more ‫ٱ‬appropriate.killed ‫ٱ‬a ‫ٱ‬believer ‫ٱ‬by ‫ٱ‬mistake. ‫ٱ‬if ‫ٱ‬that ‫ٱ‬is ‫ٱ‬even ‫ٱ‬the ‫ٱ‬slightest ‫ٱ‬possibility. ‫ٱ‬That’s ‫ٱ‬not ‫ٱ‬likely. ‫ٱ‬Now ‫ٱ‬they’re ‫ٱ‬saying ‫ٱ‬this ‫ٱ‬in ‫ٱ‬a ‫ٱ‬ sarcastic ‫ٱ‬tone. ‫ٱ‬in ‫ٱ‬Arabic ‫ٱ‬it’s ‫ٱ‬also ‫ٱ‬used ‫ٱ‬for ‫ٱ‬attack. ‫ٱ‬What ‫ٱ‬that ‫ٱ‬means ‫ٱ‬is ‫ٱ‬you ‫ٱ‬attack. ‫ٱ‬then ‫ٱ‬ they ‫ٱ‬made ‫ٱ‬the ‫ٱ‬statement ‫ٱ‬ Tilka 'Idhāan Karratun ‫ٱ‬Khāsirahun Then ‫ٱ‬this ‫ٱ‬is ‫ٱ‬going ‫ٱ‬to ‫ٱ‬be ‫ٱ‬a ‫ٱ‬karra: ‫ٱ‬a ‫ٱ‬return ‫ٱ‬that ‫ٱ‬is ‫ٱ‬full ‫ٱ‬of ‫ٱ‬loss. khasirah: ‫ٱ‬A ‫ٱ‬return ‫ٱ‬full ‫ٱ‬of ‫ٱ‬loss. ‫ٱ‬He ‫ٱ‬says: ‫ٱ‬wa man yakthul mu’minan mutha’ammilan: ‫ٱ‬whoever ‫ٱ‬kills ‫ٱ‬a ‫ٱ‬believer ‫ٱ‬on ‫ٱ‬purpose. ‫ٱ‬it ‫ٱ‬illustrates ‫ٱ‬that ‫ٱ‬some ‫ٱ‬of ‫ٱ‬them ‫ٱ‬did ‫ٱ‬reach ‫ٱ‬ the ‫ٱ‬conclusion: ‫ٱ‬if ‫ٱ‬there ‫ٱ‬is ‫ٱ‬the ‫ٱ‬slight ‫ٱ‬possibility ‫ٱ‬that ‫ٱ‬what ‫ٱ‬ you’re ‫ٱ‬saying ‫ٱ‬is ‫ٱ‬the ‫ٱ‬truth: ‫ٱ‬that ‫ٱ‬we ‫ٱ‬will ‫ٱ‬be ‫ٱ‬revived ‫ٱ‬from ‫ٱ‬ death ‫ٱ‬again. ‫ٱ‬So ‫ٱ‬the one ‫ٱ‬who ‫ٱ‬killed ‫ٱ‬by ‫ٱ‬mistake. ‫ٱ‬ And ‫ٱ‬when ‫ٱ‬the ‫ٱ‬past ‫ٱ‬tense ‫ٱ‬is ‫ٱ‬used ‫ٱ‬for ‫ٱ‬singular ‫ٱ‬event. ‫ٱ‬one ‫ٱ‬of ‫ٱ‬the ‫ٱ‬military ‫ٱ‬strategies ‫ٱ‬they ‫ٱ‬had ‫ٱ‬was ‫ٱ‬called ‫ٱ‬ karra wa farra. ‫ٱ‬ So ‫ٱ‬qathala ‫ٱ‬is ‫ٱ‬used. ‫ٱ‬You ‫ٱ‬know ‫ٱ‬the ‫ٱ‬Arabs ‫ٱ‬used ‫ٱ‬to ‫ٱ‬ say. ‫ٱ‬be ‫ٱ‬in ‫ٱ‬very big ‫ٱ‬trouble. ‫ٱ‬in ‫ٱ‬fact. ‫ٱ‬When ‫ٱ‬He ‫ٱ‬speaks ‫ٱ‬about ‫ٱ‬killing ‫ٱ‬ on ‫ٱ‬purpose. ‫ٱ‬He ‫ٱ‬is ‫ٱ‬not ‫ٱ‬gonna ‫ٱ‬come ‫ٱ‬back ‫ٱ‬in ‫ٱ‬a ‫ٱ‬few ‫ٱ‬weeks ‫ٱ‬and ‫ٱ‬ say: ‫ٱ‬guess ‫ٱ‬what ‫ٱ‬I ‫ٱ‬made ‫ٱ‬another ‫ٱ‬mistake. ‫ٱ‬So ‫ٱ‬ this ‫ٱ‬will ‫ٱ‬be ‫ٱ‬an ‫ٱ‬attack ‫ٱ‬on ‫ٱ‬us. ‫ٱ‬ right. ‫ٱ‬but ‫ٱ‬it ‫ٱ‬actually ‫ٱ‬illustrates ‫ٱ‬at ‫ٱ‬least ‫ٱ‬they ‫ٱ‬ entertained ‫ٱ‬the ‫ٱ‬idea. ‫ٱ‬So ‫ٱ‬karra ‫ٱ‬here ‫ٱ‬not ‫ٱ‬just ‫ٱ‬to return ‫ٱ‬but ‫ٱ‬this ‫ٱ‬will ‫ٱ‬be ‫ٱ‬an ‫ٱ‬attack ‫ٱ‬against ‫ٱ‬us ‫ٱ‬that’s ‫ٱ‬gonna ‫ٱ‬ cause ‫ٱ‬a ‫ٱ‬lot ‫ٱ‬of ‫ٱ‬damage ‫ٱ‬to ‫ٱ‬us. ‫ٱ‬At ‫ٱ‬least ‫ٱ‬once. ‫ٱ‬Qālū Tilka 'Idhāan Karratun Khāsirah. ‫ٱ‬They ‫ٱ‬actually ‫ٱ‬gave ‫ٱ‬ this ‫ٱ‬some ‫ٱ‬thought. ‫ٱ‬and ‫ٱ‬you ‫ٱ‬ run ‫ٱ‬away. ‫ٱ‬Then ‫ٱ‬you ‫ٱ‬attack ‫ٱ‬later ‫ٱ‬and ‫ٱ‬then ‫ٱ‬you ‫ٱ‬run ‫ٱ‬away. ‫ٱ‬It’s ‫ٱ‬gonna ‫ٱ‬be ‫ٱ‬a ‫ٱ‬terrible ‫ٱ‬ return. ‫ٱ‬So ‫ٱ‬ what’s ‫ٱ‬the ‫ٱ‬difference? ‫ٱ‬The ‫ٱ‬one ‫ٱ‬who ‫ٱ‬kills ‫ٱ‬on ‫ٱ‬purpose ‫ٱ‬might ‫ٱ‬ do ‫ٱ‬it ‫ٱ‬again. ‫ٱ‬Now ‫ٱ‬karra: ‫ٱ‬the ‫ٱ‬word ‫ٱ‬literally ‫ٱ‬doesn’t ‫ٱ‬just ‫ٱ‬mean ‫ٱ‬ return.

‫ٱ‬Allah ‫ٱ‬ended ‫ٱ‬it: ‫‘ٱ‬No. ‫ٱ‬ then ‫ٱ‬zajr ‫ٱ‬is ‫ٱ‬used. ‫ٱ‬Right. ‫ٱ‬so ‫ٱ‬that he ‫ٱ‬would ‫ٱ‬run ‫ٱ‬off ‫ٱ‬and ‫ٱ‬not ‫ٱ‬give ‫ٱ‬then ‫ٱ‬da’awa ‫ٱ‬anymore. ‫ٱ‬that ‫ٱ‬is ‫ٱ‬in ‫ٱ‬Arabic ‫ٱ‬it’s ‫ٱ‬illustrated ‫ٱ‬as ‫ٱ‬ as-Sāhirah. ‫ٱ‬ That’s ‫ٱ‬the ‫ٱ‬aayah ‫ٱ‬wa az-zdujir. ‫ٱ‬ Now ‫ٱ‬Allah ‫ٱ‬ends ‫ٱ‬this ‫ٱ‬discourse ‫ٱ‬in ‫ٱ‬another ‫ٱ‬way. ‫ٱ‬In ‫ٱ‬Soorah ‫ٱ‬An-Naba’ ‫ٱ‬ the ‫ٱ‬way ‫ٱ‬Allah ‫ٱ‬ended ‫ٱ‬that ‫ٱ‬discourse: ‫ٱ‬Kallā Saya`lamūna… Thumma Kallā Saya`lamūna. ‫ٱ‬There ‫ٱ‬He ‫ٱ‬ yelled ‫ٱ‬at ‫ٱ‬them ‫ٱ‬directly ‫ٱ‬saying ‫ٱ‬they ‫ٱ‬will ‫ٱ‬find ‫ٱ‬out. ‫ٱ‬then ‫ٱ‬as a ‫ٱ‬result: ‫ٱ‬idhā: ‫ٱ‬all ‫ٱ‬of ‫ٱ‬a ‫ٱ‬sudden. ‫ٱ‬Zajratun Wāĥidahun. ‫ٱ‬He’s ‫ٱ‬got ‫ٱ‬nowhere ‫ٱ‬to ‫ٱ‬rest. ‫ٱ‬and ‫ٱ‬he ‫ٱ‬was ‫ٱ‬ yelled ‫ٱ‬at ‫ٱ‬in ‫ٱ‬order ‫ٱ‬to ‫ٱ‬make ‫ٱ‬him ‫ٱ‬run ‫ٱ‬away. ‫ٱ‬We ‫ٱ‬read ‫ٱ‬about ‫ٱ‬those ‫ٱ‬ayaat. ‫ٱ‬You ‫ٱ‬can’t ‫ٱ‬sleep ‫ٱ‬anymore. ‫ٱ‬Hum Bis-Sāhirah: ‫ٱ‬they ‫ٱ‬are ‫ٱ‬ going ‫ٱ‬to ‫ٱ‬be ‫ٱ‬at ‫ٱ‬displace. ‫ٱ‬it ‫ٱ‬illustrates ‫ٱ‬consequence. ‫ٱ‬So ‫ٱ‬he ‫ٱ‬sticks ‫ٱ‬his ‫ٱ‬bag ‫ٱ‬on ‫ٱ‬ . ‫ٱ‬that’s ‫ٱ‬all ‫ٱ‬it’s ‫ٱ‬going ‫ٱ‬to ‫ٱ‬ take. ‫ٱ‬Let’s ‫ٱ‬talk ‫ٱ‬briefly ‫ٱ‬about ‫ٱ‬what ‫ٱ‬Sāhirah ‫ٱ‬means. ‫ٱ‬That ‫ٱ‬they ‫ٱ‬said ‫ٱ‬he ‫ٱ‬is ‫ٱ‬insane. ‫ٱ‬Here ‫ٱ‬He ‫ٱ‬ says: ‫دة‬ ‫ ىٱ مزجٱمرةةٱٱ موٱ م‬ ‫ح م‬ ‫ فمإ من ر م‬Fa'innamā Hiya Zajratun Wāĥidahun ‫م) اٱ ه م م‬ There ‫ٱ‬is ‫ٱ‬only ‫ٱ‬going ‫ٱ‬to ‫ٱ‬take ‫ٱ‬one ‫ٱ‬yelling. ‫ٱ‬Zajara ‫ٱ‬ literally ‫ٱ‬in ‫ٱ‬the ‫ٱ‬meaning ‫ٱ‬of ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬will ‫ٱ‬basically ‫ٱ‬ scold ‫ٱ‬them ‫ٱ‬and ‫ٱ‬that ‫ٱ‬scolding ‫ٱ‬will ‫ٱ‬be ‫ٱ‬enough. ‫ٱ‬It’s ‫ٱ‬ disappeared. ‫ٱ‬So ‫ٱ‬the ‫ٱ‬Arab ‫ٱ‬imagined ‫ٱ‬as ‫ٱ‬ travelling ‫ٱ‬and ‫ٱ‬this ‫ٱ‬open ‫ٱ‬open ‫ٱ‬open ‫ٱ‬field: ‫ٱ‬as ‫ٱ‬far ‫ٱ‬as ‫ٱ‬the ‫ٱ‬eye ‫ٱ‬ can ‫ٱ‬see. ‫ٱ‬That ‫ٱ‬in ‫ٱ‬itself ‫ٱ‬is ‫ٱ‬a ‫ٱ‬scolding. ‫ٱ‬There ‫ٱ‬are ‫ٱ‬different ‫ٱ‬kinds ‫ٱ‬of ‫ٱ‬yelling ‫ٱ‬but ‫ٱ‬when ‫ٱ‬it’s ‫ٱ‬ very ‫ٱ‬loud ‫ٱ‬and ‫ٱ‬it’s ‫ٱ‬offensive ‫ٱ‬to ‫ٱ‬the ‫ٱ‬one ‫ٱ‬you’re ‫ٱ‬yelling ‫ٱ‬at. ‫ٱ‬And ‫ٱ‬it ‫ٱ‬was ‫ٱ‬used ‫ٱ‬to ‫ٱ‬ in ‫ٱ‬reference ‫ٱ‬to ‫ٱ‬an ‫ٱ‬open ‫ٱ‬field.Now ‫ٱ‬Allah ‫ٱ‬ends ‫ٱ‬all ‫ٱ‬of ‫ٱ‬this ‫ٱ‬discourse. ‫ٱ‬Like ‫ٱ‬they ‫ٱ‬started ‫ٱ‬ howling ‫ٱ‬at ‫ٱ‬him ‫ٱ‬and ‫ٱ‬cussing ‫ٱ‬at ‫ٱ‬him: ‫ٱ‬ma’a ‫ٱ‬zallaAllah. ‫ٱ‬ Sahr ‫ٱ‬literally ‫ٱ‬means ‫ٱ‬that ‫ٱ‬your ‫ٱ‬sleep ‫ٱ‬has ‫ٱ‬disappeared. ‫ٱ‬Zajara ‫ٱ‬really ‫ٱ‬ nowadays ‫ٱ‬when ‫ٱ‬a ‫ٱ‬parent ‫ٱ‬is ‫ٱ‬yelling ‫ٱ‬at ‫ٱ‬their ‫ٱ‬child. ‫ٱ‬not ‫ٱ‬at ‫ٱ‬all! They ‫ٱ‬are ‫ٱ‬going ‫ٱ‬to ‫ٱ‬find ‫ٱ‬out’. ‫ٱ‬this ‫ٱ‬is ‫ٱ‬ zajara. ‫ٱ‬ ‫ةٱ ٱ‬ ‫ ٱ فمإ مذ مِجاٱ ة‬Fa'idhā Hum Bis-Sāhirahi ‫ۡس) اه ممر م‬ ‫همٱ مبٱل ر‬ Then ‫ٱ‬as ‫ٱ‬a ‫ٱ‬consequence: ‫ٱ‬we ‫ٱ‬know ‫ٱ‬its ‫ٱ‬consequence ‫ٱ‬ because ‫ٱ‬its ‫ٱ‬fa ‫ٱ‬sababiya. ‫ٱ‬Some ‫ٱ‬have ‫ٱ‬ commented ‫ٱ‬that ‫ٱ‬this ‫ٱ‬zajara ‫ٱ‬is ‫ٱ‬the ‫ٱ‬blowing ‫ٱ‬of ‫ٱ‬the ‫ٱ‬second ‫ٱ‬ trumpet. ‫ٱ‬Here ‫ٱ‬zajara ‫ٱ‬is ‫ٱ‬used. ‫ٱ‬It’s ‫ٱ‬used ‫ٱ‬against ‫ٱ‬the ‫ٱ‬Messenger ‫ٱ‬ sallaAllahu ‫ٱ‬alaihiwasallam ‫ٱ‬:wa qaloo majnoonun wa azzdujir.

. ‫ٱ‬ somebody ‫ٱ‬will ‫ٱ‬see ‫ٱ‬him ‫ٱ‬from ‫ٱ‬a ‫ٱ‬distance. ‫ٱ‬it’s ‫ٱ‬ referred ‫ٱ‬to ‫ٱ‬as ‫ٱ‬a ‫ٱ‬mirage. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬a ‫ٱ‬ saahira. ‫ٱ‬its ‫ٱ‬one ‫ٱ‬ colour. ‫ٱ‬in ‫ٱ‬another ‫ٱ‬place ‫ٱ‬Soorah ‫ٱ‬Yaseen for ‫ٱ‬example: ‫ٱ‬man ba’thana min marqadina. ‫ٱ‬what ‫ٱ‬you ‫ٱ‬see. In ‫ٱ‬tafsir ‫ٱ‬Haqqani ‫ٱ‬we ‫ٱ‬find ‫ٱ‬one ‫ٱ‬additional ‫ٱ‬comment ‫ٱ‬on ‫ٱ‬this ‫ٱ‬ aayah. ‫ٱ‬But ‫ٱ‬you ‫ٱ‬know ‫ٱ‬when ‫ٱ‬you ‫ٱ‬can ‫ٱ‬ see ‫ٱ‬far ‫ٱ‬in ‫ٱ‬the ‫ٱ‬distance. ‫ٱ‬ Immediately ‫ٱ‬they ‫ٱ‬will ‫ٱ‬be ‫ٱ‬at ‫ٱ‬the ‫ٱ‬location ‫ٱ‬of ‫ٱ‬as-Sāhirah. ‫ٱ‬He ‫ٱ‬says ‫ٱ‬this ‫ٱ‬is ‫ٱ‬like ‫ٱ‬losing ‫ٱ‬your ‫ٱ‬sleep ‫ٱ‬coming ‫ٱ‬out ‫ٱ‬of ‫ٱ‬ the ‫ٱ‬grave. Here ‫ٱ‬are ‫ٱ‬some ‫ٱ‬comments ‫ٱ‬that ‫ٱ‬the ‫ٱ‬u’lama have ‫ٱ‬made ‫ٱ‬ about ‫ٱ‬it: ‫ٱ‬one ‫ٱ‬is: ‫ٱ‬we ‫ٱ‬talked ‫ٱ‬about ‫ٱ‬the ‫ٱ‬open ‫ٱ‬field. ‫ٱ‬completely ‫ٱ‬ completely ‫ٱ‬flat. ‫ٱ‬So ‫ٱ‬Fa'idhā Hum Bis-Sāhirah. ‫ٱ‬he’s ‫ٱ‬worried ‫ٱ‬if ‫ٱ‬he ‫ٱ‬goes ‫ٱ‬to ‫ٱ‬sleep. ‫ٱ‬come ‫ٱ‬and ‫ٱ‬rob ‫ٱ‬him ‫ٱ‬ and ‫ٱ‬run ‫ٱ‬off. ‫ٱ‬as ‫ٱ‬far ‫ٱ‬as ‫ٱ‬the ‫ٱ‬eye ‫ٱ‬can ‫ٱ‬see. ‫ٱ‬So ‫ٱ‬some ‫ٱ‬of ‫ٱ‬them ‫ٱ‬have ‫ٱ‬ commented ‫ٱ‬saahira ‫ٱ‬is ‫ٱ‬used ‫ٱ‬for ‫ٱ‬this ‫ٱ‬reason. ‫ٱ‬you ‫ٱ‬will ‫ٱ‬ come ‫ٱ‬out ‫ٱ‬of ‫ٱ‬your ‫ٱ‬grave ‫ٱ‬and ‫ٱ‬you ‫ٱ‬will ‫ٱ‬lose ‫ٱ‬your ‫ٱ‬sleep ‫ٱ‬ forever ‫ٱ‬because ‫ٱ‬you ‫ٱ‬know. ‫ٱ‬So ‫ٱ‬sahr ‫ٱ‬was ‫ٱ‬used ‫ٱ‬in ‫ٱ‬the ‫ٱ‬reference ‫ٱ‬of ‫ٱ‬an ‫ٱ‬ open ‫ٱ‬field ‫ٱ‬but ‫ٱ‬also ‫ٱ‬in ‫ٱ‬the ‫ٱ‬sense ‫ٱ‬of ‫ٱ‬losing ‫ٱ‬one’s ‫ٱ‬sleep ‫ٱ‬ because ‫ٱ‬the ‫ٱ‬two ‫ٱ‬things ‫ٱ‬are ‫ٱ‬related ‫ٱ‬to ‫ٱ‬the ‫ٱ‬Arab ‫ٱ‬experience ‫ٱ‬ ok. ‫ٱ‬a possibility ‫ٱ‬of ‫ٱ‬water ‫ٱ‬in ‫ٱ‬front ‫ٱ‬of ‫ٱ‬you. ‫ٱ‬So ‫ٱ‬now ‫ٱ‬Allah ‫ٱ‬speaks: ‫ٱ‬they ‫ٱ‬will ‫ٱ‬be ‫ٱ‬in ‫ٱ‬this ‫ٱ‬place ‫ٱ‬where ‫ٱ‬ they ‫ٱ‬will ‫ٱ‬lose ‫ٱ‬their ‫ٱ‬sleep. ‫ٱ‬Now ‫ٱ‬you ‫ٱ‬can’t ‫ٱ‬sleep ‫ٱ‬because ‫ٱ‬now ‫ٱ‬ there ‫ٱ‬is ‫ٱ‬a ‫ٱ‬goal ‫ٱ‬in ‫ٱ‬front ‫ٱ‬of ‫ٱ‬you. ‫ٱ‬it’s ‫ٱ‬almost ‫ٱ‬white ‫ٱ‬and ‫ٱ‬its ‫ٱ‬flat. ‫ٱ‬So ‫ٱ‬ now ‫ٱ‬their ‫ٱ‬sleep ‫ٱ‬is ‫ٱ‬gone ‫ٱ‬forever. ‫ٱ‬So ‫ٱ‬he ‫ٱ‬loses ‫ٱ‬his ‫ٱ‬sleep ‫ٱ‬because ‫ٱ‬he’s ‫ٱ‬not ‫ٱ‬hidden. ‫ٱ‬this ‫ٱ‬is ‫ٱ‬actually ‫ٱ‬the ‫ٱ‬field ‫ٱ‬or ‫ٱ‬the ‫ٱ‬opening: ‫ٱ‬and ‫ٱ‬saahir ‫ٱ‬ literally ‫ٱ‬is ‫ٱ‬a ‫ٱ‬kind ‫ٱ‬of ‫ٱ‬ground ‫ٱ‬that ‫ٱ‬is ‫ٱ‬pale ‫ٱ‬and ‫ٱ‬crusty. ‫ٱ‬what ‫ٱ‬happens ‫ٱ‬to ‫ٱ‬your ‫ٱ‬ sleep? ‫ٱ‬It ‫ٱ‬disappears. ‫ٱ‬The ‫ٱ‬sleep ‫ٱ‬has ‫ٱ‬been ‫ٱ‬lost ‫ٱ‬ .the ‫ٱ‬ground ‫ٱ‬and ‫ٱ‬he ‫ٱ‬lies ‫ٱ‬down. ‫ٱ‬right? ‫ٱ‬So ‫ٱ‬when ‫ٱ‬you’re ‫ٱ‬almost ‫ٱ‬asleep ‫ٱ‬out ‫ٱ‬of the ‫ٱ‬exhaustion ‫ٱ‬in ‫ٱ‬the ‫ٱ‬travel ‫ٱ‬of ‫ٱ‬the ‫ٱ‬desert. ‫ٱ‬Who ‫ٱ‬has ‫ٱ‬ raised ‫ٱ‬us ‫ٱ‬from ‫ٱ‬this ‫ٱ‬place ‫ٱ‬of ‫ٱ‬sleep? ‫ٱ‬This ‫ٱ‬has ‫ٱ‬been ‫ٱ‬used. ‫ٱ‬And ‫ٱ‬some ‫ٱ‬have ‫ٱ‬commented ‫ٱ‬this ‫ٱ‬is ‫ٱ‬actually ‫ٱ‬the ‫ٱ‬ field ‫ٱ‬and ‫ٱ‬the ‫ٱ‬land ‫ٱ‬in ‫ٱ‬which ‫ٱ‬all ‫ٱ‬human ‫ٱ‬beings ‫ٱ‬will ‫ٱ‬be ‫ٱ‬ gathered ‫ٱ‬for ‫ٱ‬resurrection. He’s ‫ٱ‬too ‫ٱ‬exposed. ‫ٱ‬Others ‫ٱ‬have ‫ٱ‬ said. ‫ٱ‬Like ‫ٱ‬one ‫ٱ‬travelling ‫ٱ‬in ‫ٱ‬the ‫ٱ‬desert ‫ٱ‬ and ‫ٱ‬they ‫ٱ‬see ‫ٱ‬a ‫ٱ‬mirage ‫ٱ‬and ‫ٱ‬what ‫ٱ‬do ‫ٱ‬they ‫ٱ‬see ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ mirage? ‫ٱ‬Water. ‫ٱ‬Saahira: ‫ٱ‬also ‫ٱ‬it ‫ٱ‬will ‫ٱ‬be ‫ٱ‬an ‫ٱ‬open ‫ٱ‬ field. ‫ٱ‬That ‫ٱ‬as ‫ٱ‬soon ‫ٱ‬as ‫ٱ‬the ‫ٱ‬trumpet ‫ٱ‬is ‫ٱ‬blown. ‫ٱ‬Also.

‫ٱ‬Some ‫ٱ‬winds ‫ٱ‬come ‫ٱ‬and ‫ٱ‬destroy ‫ٱ‬entire ‫ٱ‬ towns. ‫ٱ‬There’s ‫ٱ‬no ‫ٱ‬escape: ‫ٱ‬ from ‫ٱ‬either ‫ٱ‬the ‫ٱ‬pleasures ‫ٱ‬or ‫ٱ‬the ‫ٱ‬tortures. ‫ٱ‬Last ‫ٱ‬time ‫ٱ‬we ‫ٱ‬talked ‫ٱ‬ about ‫ٱ‬why ‫ٱ‬the ‫ٱ‬winds ‫ٱ‬are ‫ٱ‬important. ‫ٱ‬The ‫ٱ‬day ‫ٱ‬on ‫ٱ‬which. ‫ٱ‬I’ll ‫ٱ‬recap ‫ٱ‬some ‫ٱ‬things. ‫ٱ‬He ‫ٱ‬says ‫ٱ‬your ‫ٱ‬ hearts ‫ٱ‬are ‫ٱ‬going ‫ٱ‬to ‫ٱ‬be ‫ٱ‬like ‫ٱ‬that ‫ٱ‬that ‫ٱ‬day. ‫ٱ‬you ‫ٱ‬know. especially ‫ٱ‬in ‫ٱ‬regards ‫ٱ‬to ‫ٱ‬the ‫ٱ‬winds. ‫ٱ‬Then ‫ٱ‬you ‫ٱ‬come ‫ٱ‬forward ‫ٱ‬and ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬started ‫ٱ‬ talking ‫ٱ‬about ‫ٱ‬the ‫ٱ‬day ‫ٱ‬itself.forever. ‫ٱ‬Watch ‫ٱ‬what ‫ٱ‬you’re ‫ٱ‬saying. ‫ٱ‬Because ‫ٱ‬once ‫ٱ‬the ‫ٱ‬paradise ‫ٱ‬comes ‫ٱ‬and ‫ٱ‬the ‫ٱ‬hell ‫ٱ‬fire comes. ‫ٱ‬right? ‫ٱ‬So ‫ٱ‬basically ‫ٱ‬the ‫ٱ‬ idea ‫ٱ‬is ‫ٱ‬Allah ‫ٱ‬doesn’t ‫ٱ‬need ‫ٱ‬to ‫ٱ‬make ‫ٱ‬special ‫ٱ‬arrangements ‫ٱ‬ for ‫ٱ‬the ‫ٱ‬kafir ‫ٱ‬to ‫ٱ‬bring ‫ٱ‬some ‫ٱ‬special ‫ٱ‬military ‫ٱ‬arrangement ‫ٱ‬to ‫ٱ‬ bring ‫ٱ‬him ‫ٱ‬to ‫ٱ‬punishment. ‫ٱ ٱ‬All ‫ٱ‬Allah ‫ٱ‬needs ‫ٱ‬to ‫ٱ‬do ‫ٱ‬is ‫ٱ‬unleash ‫ٱ‬ his ‫ٱ‬wind. ‫ٱ‬ Before ‫ٱ‬Allah ‫ٱ‬even ‫ٱ‬mentions ‫ٱ‬what ‫ٱ‬He ‫ٱ‬says. ‫ٱ‬you ‫ٱ‬ seem ‫ٱ‬to ‫ٱ‬be ‫ٱ‬talking. ‫ٱ‬Now. ‫ٱ‬other ‫ٱ‬winds ‫ٱ‬come ‫ٱ‬and ‫ٱ‬they ‫ٱ‬are ‫ٱ‬the ‫ٱ‬means ‫ٱ‬by ‫ٱ‬which entire ‫ٱ‬life ‫ٱ‬on ‫ٱ‬the ‫ٱ‬earth ‫ٱ‬is ‫ٱ‬sustained.’ ‫ٱ‬The ‫ٱ‬closest ‫ٱ‬thing ‫ٱ‬to ‫ٱ‬the ‫ٱ‬unseen ‫ٱ‬in ‫ٱ‬ this ‫ٱ‬seen ‫ٱ‬world ‫ٱ‬is ‫ٱ‬the ‫ٱ‬wind. ‫ٱ‬Fa'idhā Hum Bis-Sāhirahi Hal 'aTāka Ĥadīthu Mūsá Complete ‫ٱ‬shift ‫ٱ‬of ‫ٱ‬subject. ‫ٱ‬You’re ‫ٱ‬ . ‫ٱ‬all ‫ٱ‬this ‫ٱ‬trash ‫ٱ‬now. ‫ٱ‬Yaqūlūna 'A'innā Lamardūdūna Fī Al-Ĥāfirahi…'A'idhā Kunnā `Ižāmāan Nakhirahan… Qālū Tilka 'Idhāan Karratun Khāsirahun. ‫ٱ‬So ‫ٱ‬whose ‫ٱ‬power ‫ٱ‬are ‫ٱ‬you ‫ٱ‬ questioning? ‫ٱ‬That’s ‫ٱ‬the ‫ٱ‬idea ‫ٱ‬of ‫ٱ‬winds ‫ٱ‬being ‫ٱ‬used ‫ٱ‬as ‫ٱ‬an ‫ٱ‬ oath. ‫ٱ‬The ‫ٱ‬closest ‫ٱ‬thing ‫ٱ‬that ‫ٱ‬we ‫ٱ‬can ‫ٱ‬ experience ‫ٱ‬but ‫ٱ‬we ‫ٱ‬can’t ‫ٱ‬see ‫ٱ‬is ‫ٱ‬the ‫ٱ‬wind. ‫ٱ‬And ‫ٱ‬Allah ‫ٱ‬ illustrates ‫ٱ‬His ‫ٱ‬power ‫ٱ‬of ‫ٱ‬destruction ‫ٱ‬and ‫ٱ‬His ‫ٱ‬mercy ‫ٱ‬by ‫ٱ‬ means ‫ٱ‬of ‫ٱ‬the ‫ٱ‬wind. ‫ٱ‬There’s ‫ٱ‬no ‫ٱ‬more ‫ٱ‬partial ‫ٱ‬death. ‫ٱ‬all ‫ٱ‬of ‫ٱ‬this. ‫ٱ‬That’s ‫ٱ‬enough ‫ٱ‬for ‫ٱ‬him. ‫ٱ‬So. ‫ٱ‬what ‫ٱ‬your ‫ٱ‬ state ‫ٱ‬of ‫ٱ‬affairs ‫ٱ‬is ‫ٱ‬gonna ‫ٱ‬be. ‫ٱ‬Allah ‫ٱ‬brings ‫ٱ‬to ‫ٱ‬an ‫ٱ‬end ‫ٱ‬and ‫ٱ‬ takes ‫ٱ‬us ‫ٱ‬back ‫ٱ‬to ‫ٱ‬judgement ‫ٱ‬day ‫ٱ‬again: ‫ٱ‬Fa'innamā Hiya Zajratun Wāĥidahun… Fa'idhā Hum: ‫ٱ‬all ‫ٱ‬of ‫ٱ‬them ‫ٱ‬together: ‫ٱ‬ Bis-Sāhirahi. ‫ٱ‬You ‫ٱ‬had: ‫ٱ‬in ‫ٱ‬the ‫ٱ‬beginning ‫ٱ‬a ‫ٱ‬few ‫ٱ‬ oaths. ‫ٱ‬this ‫ٱ‬whole ‫ٱ‬unseen ‫ٱ‬punishments ‫ٱ‬you ‫ٱ‬talk ‫ٱ‬about ‫ٱ‬ that ‫ٱ‬seems ‫ٱ‬so ‫ٱ‬far ‫ٱ‬off. ‫ٱ‬and ‫ٱ‬the ‫ٱ‬Day ‫ٱ‬of ‫ٱ‬Judgement ‫ٱ‬comes. ‫ٱ‬Now. ‫ٱ‬by ‫ٱ‬the ‫ٱ‬way. ‫ٱ‬regarding ‫ٱ‬the ‫ٱ‬power ‫ٱ‬of ‫ٱ‬Allah ‫ٱ‬subhanaHu ‫ٱ‬wa ‫ٱ‬tha’ala. ‫ٱ‬there’s ‫ٱ‬no ‫ٱ‬more ‫ٱ‬ sleep. ‫ٱ‬ The ‫ٱ‬winds ‫ٱ‬are ‫ٱ‬critical ‫ٱ‬because ‫ٱ‬the ‫ٱ‬Arabs ‫ٱ‬said ‫‘ٱ‬what’s ‫ٱ‬this ‫ٱ‬ hereafter. ‫ٱ‬you’re ‫ٱ‬not ‫ٱ‬the ‫ٱ‬first ‫ٱ‬ones ‫ٱ‬to ‫ٱ‬rebel.

‫ٱ‬or ‫ٱ‬ Allah ‫ٱ‬dint ‫ٱ‬say ‫ٱ‬you ‫ٱ‬know. ‫ٱ‬I ‫ٱ‬know ‫ٱ‬they ‫ٱ‬are ‫ٱ‬ getting ‫ٱ‬rowdy ‫ٱ‬now ‫ٱ‬but ‫ٱ‬you ‫ٱ‬should ‫ٱ‬relax. ‫ٱ‬Allah ‫ٱ‬ turns ‫ٱ‬his ‫ٱ‬attention ‫ٱ‬to ‫ٱ‬his ‫ٱ‬Messenger. ‫ٱ‬Sometimes ‫ٱ‬ for ‫ٱ‬example ‫ٱ‬A ‫ٱ‬did ‫ٱ‬really ‫ٱ‬well ‫ٱ‬on ‫ٱ‬the ‫ٱ‬exam. ‫ٱ‬Sometimes ‫ٱ‬the ‫ٱ‬teacher ‫ٱ‬is ‫ٱ‬ talking ‫ٱ‬to ‫ٱ‬A. ‫ٱ ٱ‬Sometimes ‫ٱ‬he’s telling ‫ٱ‬his ‫ٱ‬TA: ‫ٱ‬don’t ‫ٱ‬worry ‫ٱ‬about ‫ٱ‬them. ‫ٱ‬sallaAllahu ‫ٱ‬alaihi ‫ٱ‬ wasallam. ‫ٱ‬one ‫ٱ‬of ‫ٱ‬the ‫ٱ‬ audience ‫ٱ‬is ‫ٱ‬the ‫ٱ‬disbelievers. ‫ٱ‬what ‫ٱ‬this ‫ٱ‬illustrates ‫ٱ‬is: ‫ٱ‬imagine ‫ٱ‬ there ‫ٱ‬is ‫ٱ‬an ‫ٱ‬audience ‫ٱ‬in ‫ٱ‬front ‫ٱ‬of ‫ٱ‬us. ‫ٱ‬even ‫ٱ‬though ‫ٱ‬everybody’s ‫ٱ‬listening. ‫ٱ‬the ‫ٱ‬true ‫ٱ‬teacher ‫ٱ‬has ‫ٱ‬different ‫ٱ‬audiences ‫ٱ‬in ‫ٱ‬ different ‫ٱ‬scenarios ‫ٱ‬of ‫ٱ‬education. ‫ٱ‬There’s ‫ٱ‬a ‫ٱ‬section ‫ٱ‬A. ‫ٱ‬oh ‫ٱ‬Muhammed. ‫ٱ‬Allah ‫ٱ‬didnt ‫ٱ‬say ‫ٱ‬khabar. ‫ٱ‬when ‫ٱ‬they ‫ٱ‬are ‫ٱ‬not ‫ٱ‬listening. ‫ٱ‬how ‫ٱ‬do ‫ٱ‬we ‫ٱ‬know ‫ٱ‬he ‫ٱ‬turned ‫ٱ‬his ‫ٱ‬attention ‫ٱ‬to ‫ٱ‬the ‫ٱ‬ messenger? ‫ٱ‬Hal 'aTā ka Ĥadīthu Mūsá: ‫ٱ‬did ‫ٱ‬the ‫ٱ‬news ‫ٱ‬of ‫ٱ‬ Musa ‫ٱ‬come ‫ٱ‬to ‫ٱ‬you. ‫ٱ‬You ‫ٱ‬talk ‫ٱ‬to ‫ٱ‬someone. ‫ٱ‬they ‫ٱ‬learn ‫ٱ‬now ‫ٱ‬that ‫ٱ‬Allah ‫ٱ‬is ‫ٱ‬no ‫ٱ‬longer ‫ٱ‬addressing them.not ‫ٱ‬the ‫ٱ‬first ‫ٱ‬one ‫ٱ‬to ‫ٱ‬be ‫ٱ‬sceptics. ‫ٱ‬He’s ‫ٱ‬tired ‫ٱ‬of ‫ٱ‬talking ‫ٱ‬to ‫ٱ‬them ‫ٱ‬pretty ‫ٱ‬much ‫ٱ‬in ‫ٱ‬this ‫ٱ‬ discourse. ‫ٱ‬sometimes ‫ٱ‬he’s ‫ٱ‬talking ‫ٱ‬to ‫ٱ‬B. ‫ٱ‬In ‫ٱ‬other ‫ٱ‬words. ‫ٱ‬sometimes ‫ٱ‬he’s ‫ٱ‬ talking ‫ٱ‬to ‫ٱ‬C. ‫ٱ‬imagine there ‫ٱ‬is ‫ٱ‬a ‫ٱ‬teacher ‫ٱ‬in ‫ٱ‬an ‫ٱ‬auditorium. ‫ٱ‬ there’s ‫ٱ‬a ‫ٱ‬section ‫ٱ‬B. ‫ٱ‬sometimes ‫ٱ‬he’s ‫ٱ‬talking ‫ٱ‬to ‫ٱ‬the ‫ٱ‬TA. ‫ٱ‬Even ‫ٱ‬though ‫ٱ‬they ‫ٱ‬are ‫ٱ‬still ‫ٱ‬ listening. ‫ٱ‬right. ‫ٱ‬And ‫ٱ‬these ‫ٱ‬are ‫ٱ‬ components ‫ٱ‬of ‫ٱ‬teaching. ‫ٱ‬right. ‫ٱ‬So ‫ٱ‬he’s ‫ٱ‬talking ‫ٱ‬ to ‫ٱ‬B ‫ٱ‬and ‫ٱ‬he ‫ٱ‬says ‫ٱ‬to ‫ٱ‬B: ‫ٱ‬you ‫ٱ‬know ‫ٱ‬you ‫ٱ‬guys ‫ٱ‬should ‫ٱ‬be ‫ٱ‬more ‫ٱ‬ like ‫ٱ‬A. ‫ٱ‬ ‘allam al-Quran: ‫ٱ‬He ‫ٱ‬taught ‫ٱ‬the ‫ٱ‬Quran. ‫ٱ‬one ‫ٱ‬of ‫ٱ‬the ‫ٱ‬audience ‫ٱ‬is ‫ٱ‬the ‫ٱ‬believers. ‫ٱ‬This ‫ٱ‬ilthifaat. ‫ٱ‬there’s ‫ٱ‬a ‫ٱ‬Section ‫ٱ‬C ‫ٱ‬and ‫ٱ‬there ‫ٱ‬is ‫ٱ‬the ‫ٱ‬TA ‫ٱ‬ standing ‫ٱ‬next ‫ٱ‬to ‫ٱ‬him. ‫ٱ‬we’ll ‫ٱ‬get ‫ٱ‬them ‫ٱ‬ under ‫ٱ‬control ‫ٱ‬or ‫ٱ‬something. ‫ٱ‬The ‫ٱ‬word ‫ٱ‬ hadeeth. ‫ٱ‬part ‫ٱ‬of ‫ٱ‬the ‫ٱ‬audience ‫ٱ‬is ‫ٱ‬the ‫ٱ‬ messenger ‫ٱ‬himself ‫ٱ‬sallaAllahu ‫ٱ‬alaihi ‫ٱ‬wasallam. ‫ٱ‬So ‫ٱ‬He ‫ٱ‬turns ‫ٱ‬to ‫ٱ‬the ‫ٱ‬messenger ‫ٱ‬sallaAllahu ‫ٱ‬alaihi ‫ٱ‬ wasallam ‫ٱ‬and ‫ٱ‬says: ‫ٱ‬Hal 'aTā ka Ĥadīthu Mūsá. ‫ٱ‬put ‫ٱ‬it ‫ٱ‬in ‫ٱ‬human ‫ٱ‬terms. ‫ٱ‬And ‫ٱ‬ imagine ‫ٱ‬there ‫ٱ‬is ‫ٱ‬a ‫ٱ‬teacher. ‫ٱ‬You’re ‫ٱ‬not ‫ٱ‬the ‫ٱ‬first ‫ٱ‬ones ‫ٱ‬to ‫ٱ‬ poke ‫ٱ‬fun ‫ٱ‬at ‫ٱ‬the ‫ٱ‬truth ‫ٱ‬and ‫ٱ‬make ‫ٱ‬smart ‫ٱ‬comments. ‫ٱ‬these people ‫ٱ‬are ‫ٱ‬poking ‫ٱ‬fun: ‫ٱ‬now ‫ٱ‬Allah ‫ٱ‬turns ‫ٱ‬to ‫ٱ‬Musa ‫ٱ‬AS ‫ٱ‬and ‫ٱ‬ starts ‫ٱ‬talking ‫ٱ‬to ‫ٱ‬him ‫ٱ‬instead. ‫ٱ‬when ‫ٱ‬they ‫ٱ‬ are ‫ٱ‬being ‫ٱ‬bad ‫ٱ‬students. ‫ٱ‬Allah ‫ٱ‬says ‫ٱ‬about ‫ٱ‬Quran. ‫ٱ‬sallaAllahu ‫ٱ‬alaihi ‫ٱ‬ wasallam. ‫ٱ‬naba’ ‫ٱ‬or ‫ٱ‬other ‫ٱ‬words ‫ٱ‬that ‫ٱ‬are ‫ٱ‬ . ‫ٱ‬which ‫ٱ‬is ‫ٱ‬interesting. ‫ٱ‬So ‫ٱ‬he’s ‫ٱ‬not ‫ٱ‬talking ‫ٱ‬to ‫ٱ‬A ‫ٱ‬but ‫ٱ‬he’s ‫ٱ‬talking ‫ٱ‬about ‫ٱ‬ them. ‫ٱ‬right. ‫ٱ‬Allah ‫ٱ‬AzzawaJal ‫ٱ‬is speaking. ‫ٱ‬the ‫ٱ‬true ‫ٱ‬ instructor.

‫ٱ‬And ‫ٱ‬He ‫ٱ‬gave ‫ٱ‬him ‫ٱ‬revelation. ‫ٱ‬Thaqdees ‫ٱ‬is ‫ٱ‬to ‫ٱ‬speak ‫ٱ‬of ‫ٱ‬Allah ‫ٱ‬in ‫ٱ‬a ‫ٱ‬way ‫ٱ‬that ‫ٱ‬is ‫ٱ‬ appropriate ‫ٱ‬of ‫ٱ‬Allah. ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬holy ‫ٱ‬place ‫ٱ‬or ‫ٱ‬a ‫ٱ‬sanctified ‫ٱ‬place is ‫ٱ‬probably ‫ٱ‬a ‫ٱ‬better ‫ٱ‬term. ‫ٱ‬In ‫ٱ‬ other ‫ٱ‬words. ‫ٱ‬He ‫ٱ‬ called ‫ٱ‬him ‫ٱ‬to ‫ٱ‬that ‫ٱ‬cave.used ‫ٱ‬in ‫ٱ‬other ‫ٱ‬places. ‫ٱ‬That’s ‫ٱ‬why ‫ٱ‬the ‫ٱ‬ word ‫ٱ‬hadith ‫ٱ‬is ‫ٱ‬used. ‫ٱ‬So ‫ٱ‬Bil-Wādi Al-Muqaddas: ‫ٱ‬in ‫ٱ‬the ‫ٱ‬ sanctified ‫ٱ‬valley ‫ٱ‬of ‫ٱ‬thu’a. ‫ٱ‬Bil-Wādi AlMuqaddas. ‫ٱ‬it ‫ٱ‬sounds ‫ٱ‬like ‫ٱ‬ its ‫ٱ‬new: ‫ٱ‬altogether ‫ٱ‬new. ‫ٱ‬like we ‫ٱ‬do ‫ٱ‬thaqdees ‫ٱ‬of ‫ٱ‬Allah: ‫ٱ‬wa nuqaddisu lak ‫ٱ‬for ‫ٱ‬example. ‫ٱ‬And ‫ٱ‬to ‫ٱ‬remove ‫ٱ‬from ‫ٱ‬Allah ‫ٱ‬any ‫ٱ‬ attributions ‫ٱ‬that ‫ٱ‬are ‫ٱ‬not ‫ٱ‬appropriate ‫ٱ‬to ‫ٱ‬Him. ‫ٱ‬And ‫ٱ‬then ‫ٱ‬the ‫ٱ‬revelation ‫ٱ‬was given. ‫ٱ‬ idh/hab 'Ilá Fir`awna 'Innahu Ţaghá . ‫ٱ‬Muqaddas ‫ٱ‬is ‫ٱ‬a place/it ‫ٱ‬can ‫ٱ‬be ‫ٱ‬a ‫ٱ‬place ‫ٱ‬that ‫ٱ‬is ‫ٱ‬specified ‫ٱ‬for ‫ٱ‬declaring ‫ٱ‬the ‫ٱ‬ perfection ‫ٱ‬of ‫ٱ‬Allah. ‫ٱ‬for ‫ٱ‬what? ‫ٱ‬For ‫ٱ‬revelation. ‫ٱ‬Loudly. ‫ٱ‬ Remember ‫ٱ‬Allah ‫ٱ‬is ‫ٱ‬talking ‫ٱ‬to ‫ٱ‬His ‫ٱ‬Messenger ‫ٱ‬sallaAllahu ‫ٱ‬ alaihiwasallam. ‫ٱ‬nida ‫ٱ‬in ‫ٱ‬Arabic ‫ٱ‬is ‫ٱ‬to ‫ٱ‬call ‫ٱ‬ someone. ‫ٱ‬roughly ‫ٱ‬translated: ‫ٱ‬did ‫ٱ‬the ‫ٱ‬news ‫ٱ‬of ‫ٱ‬Musa ‫ٱ‬ come ‫ٱ‬to ‫ٱ‬you? ‫ٱ‬You ‫ٱ‬are ‫ٱ‬being ‫ٱ‬reminded ‫ٱ‬of ‫ٱ‬this ‫ٱ‬legacy ‫ٱ‬and ‫ٱ‬ you ‫ٱ‬will ‫ٱ‬feel ‫ٱ‬like ‫ٱ‬this ‫ٱ‬is ‫ٱ‬the ‫ٱ‬first ‫ٱ‬time ‫ٱ‬you ‫ٱ‬are ‫ٱ‬hearing ‫ٱ‬it. ‫ٱ‬Hadith ‫ٱ‬is ‫ٱ‬used ‫ٱ‬for ‫ٱ‬ something ‫ٱ‬that ‫ٱ‬is ‫ٱ‬manifest. ‫ٱ‬Allah’s ‫ٱ‬messenger ‫ٱ‬called ‫ٱ‬his ‫ٱ‬Lord. ‫ٱ‬In simple ‫ٱ‬English ‫ٱ‬words. ‫ٱ‬Here ‫ٱ‬ He ‫ٱ‬reminds ‫ٱ‬him. ‫ٱ‬ specially ‫ٱ‬designed ‫ٱ‬to ‫ٱ‬exalt ‫ٱ‬Allah ‫ٱ‬subhanaHu ‫ٱ‬wa ‫ٱ‬Tha’ala. ‫ٱ‬Hadith ‫ٱ‬specifically. ‫ٱ‬didn’t ‫ٱ‬it ‫ٱ‬already ‫ٱ‬come ‫ٱ‬to ‫ٱ‬you? ‫ٱ‬ 'Idh Nādāhu Rabbuhu Bil-Wādi Al-Muqaddasi Ţūáan When ‫ٱ‬his ‫ٱ‬lord ‫ٱ‬called ‫ٱ‬onto ‫ٱ‬him. ‫ٱ‬ right. ‫ٱ‬Already ‫ٱ‬there ‫ٱ‬is ‫ٱ‬a ‫ٱ‬parallel. ‫ٱ‬And ‫ٱ‬the ‫ٱ‬power ‫ٱ‬of ‫ٱ‬that ‫ٱ‬word ‫ٱ‬here ‫ٱ‬ is ‫ٱ‬when ‫ٱ‬Allah ‫ٱ‬says: ‫ٱ‬did ‫ٱ‬the ‫ٱ‬hadith of ‫ٱ‬Musa ‫ٱ‬come ‫ٱ‬to ‫ٱ‬you. ‫ٱ‬So ‫ٱ‬did ‫ٱ‬the ‫ٱ‬hadith ‫ٱ‬or ‫ٱ‬the ‫ٱ‬event ‫ٱ‬of ‫ٱ‬ Musa. Why. ‫ٱ‬It’s ‫ٱ‬also ‫ٱ‬used ‫ٱ‬for ‫ٱ‬so ‫ٱ‬old ‫ٱ‬and ‫ٱ‬its forgotten ‫ٱ‬that ‫ٱ‬when ‫ٱ‬you ‫ٱ‬are ‫ٱ‬reminded ‫ٱ‬of ‫ٱ‬it. ‫ٱ‬Musa ‫ٱ‬AS ‫ٱ‬was ‫ٱ‬called ‫ٱ‬to ‫ٱ‬the ‫ٱ‬valley ‫ٱ‬of ‫ٱ‬thu’a. ‫ٱ‬A ‫ٱ‬place ‫ٱ‬that ‫ٱ‬is ‫ٱ‬specially ‫ٱ‬arranged. ‫ٱ‬Without ‫ٱ‬ even ‫ٱ‬him ‫ٱ‬realizing ‫ٱ‬He ‫ٱ‬called ‫ٱ‬him ‫ٱ‬to ‫ٱ‬the ‫ٱ‬cave ‫ٱ‬of ‫ٱ‬Hira. ‫ٱ‬ with ‫ٱ‬a ‫ٱ‬tremendous ‫ٱ‬voice ‫ٱ‬He ‫ٱ‬called ‫ٱ‬him. ‫ٱ‬Thaqdees ‫ٱ‬in ‫ٱ‬Arabic. ‫ٱ‬So ‫ٱ‬when ‫ٱ‬his ‫ٱ‬lord ‫ٱ‬forcefully ‫ٱ‬called ‫ٱ‬him. ‫ٱ‬in ‫ٱ‬the ‫ٱ‬sanctified ‫ٱ‬valley. ‫ٱ‬ That’s ‫ٱ‬how ‫ٱ‬relevant ‫ٱ‬it ‫ٱ‬is ‫ٱ‬to ‫ٱ‬this ‫ٱ‬discussion.

‫ٱ‬in ‫ٱ‬other ‫ٱ‬places ‫ٱ‬we ‫ٱ‬find ‫ٱ‬fa’ithya ‫ٱ‬firaun. ‫ٱ‬when ‫ٱ‬they ‫ٱ‬cross ‫ٱ‬those ‫ٱ‬limits. ‫ٱ‬Just ‫ٱ‬like ‫ٱ‬ Musa ‫ٱ‬AS ‫ٱ‬was ‫ٱ‬to ‫ٱ‬go ‫ٱ‬to ‫ٱ‬Firaun. ‫ٱ‬ Go ‫ٱ‬approach ‫ٱ‬Firaun ‫ٱ‬all ‫ٱ‬the ‫ٱ‬way. ‫ٱ‬Here ‫ٱ‬it ‫ٱ‬says ‫ٱ‬idhhab 'Ilá: ‫ٱ‬go ‘to’: ‫ٱ‬head ‫ٱ‬in ‫ٱ‬that ‫ٱ‬direction: ‫ٱ‬meaning: ‫ٱ‬get ‫ٱ‬started ‫ٱ‬on ‫ٱ‬your ‫ٱ‬ mission. ‫ٱ‬who ‫ٱ‬is ‫ٱ‬the ‫ٱ‬Messenger ‫ٱ‬to ‫ٱ‬go ‫ٱ‬to? ‫ٱ‬He ‫ٱ‬ is ‫ٱ‬to ‫ٱ‬go ‫ٱ‬to ‫ٱ‬Quraish. ‫ٱ‬why ‫ٱ‬was ‫ٱ‬he ‫ٱ‬to ‫ٱ‬go ‫ٱ‬to ‫ٱ‬ Firaun? ‫'ٱ‬Innahu Ţaghá: ‫ٱ‬There ‫ٱ‬is ‫ٱ‬no ‫ٱ‬doubt ‫ٱ‬that ‫ٱ‬he ‫ٱ‬has ‫ٱ‬ engaged ‫ٱ‬in ‫ٱ‬an ‫ٱ‬act ‫ٱ‬of ‫ٱ‬rebellion. ‫ٱ‬Tughyaan ‫ٱ‬is ‫ٱ‬used ‫ٱ‬in ‫ٱ‬Arabic ‫ٱ‬ when ‫ٱ‬you. ‫ٱ‬ a ‫ٱ‬carefree ‫ٱ‬lifestyle. ‫ٱ‬These ‫ٱ‬ are ‫ٱ‬the ‫ٱ‬two ‫ٱ‬great ‫ٱ‬acts ‫ٱ‬of ‫ٱ‬rebellion ‫ٱ‬of ‫ٱ‬Firaun. ‫ٱ‬Inna rasool ur-rabbil aalameen… an arsil ma’a ala bani Israel. ‫ٱ‬Anyhow: ‫ٱ‬so. ‫ٱ‬this ‫ٱ‬is tughyaan. ‫ٱ‬and ‫ٱ‬you ‫ٱ‬put ‫ٱ‬too ‫ٱ‬much ‫ٱ‬in ‫ٱ‬and ‫ٱ‬it ‫ٱ‬starts ‫ٱ‬spilling ‫ٱ‬out. ‫ٱ‬they ‫ٱ‬have ‫ٱ‬engaged ‫ٱ‬ in ‫ٱ‬tughyaan. ‫ٱ‬he ‫ٱ‬addressed ‫ٱ‬these ‫ٱ‬two ‫ٱ‬things. ‫ٱ‬for ‫ٱ‬example. ‫ٱ‬ go ‫ٱ‬to ‫ٱ‬Firaun: ‫ٱ‬he ‫ٱ‬has ‫ٱ‬rebelled ‫ٱ‬just ‫ٱ‬like ‫ٱ‬you ‫ٱ‬people ‫ٱ‬have ‫ٱ‬ rebelled. ‫ٱ‬right. ‫ٱ‬you ‫ٱ‬can’t ‫ٱ‬live ‫ٱ‬like ‫ٱ‬this. ‫ٱ‬ second: ‫ٱ‬he ‫ٱ‬enslaved ‫ٱ‬bani-Israel. ‫ٱ‬He ‫ٱ‬is ‫ٱ‬to ‫ٱ‬go ‫ٱ‬to ‫ٱ‬the ‫ٱ‬disbelievers. ‫ٱ‬if ‫ٱ‬you ‫ٱ‬have ‫ٱ‬a ‫ٱ‬pot ‫ٱ‬and ‫ٱ‬you ‫ٱ‬fill ‫ٱ‬water in. ‫ٱ‬or ‫ٱ‬ you’re ‫ٱ‬sceptical. ‫ٱ‬ Nowadays ‫ٱ‬we ‫ٱ‬call ‫ٱ‬it ‫ٱ‬freedom. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬tughyaan ‫ٱ‬also. ‫ٱ‬These ‫ٱ‬ are ‫ٱ‬putting ‫ٱ‬limits ‫ٱ‬on ‫ٱ‬you ‫ٱ‬and ‫ٱ‬you ‫ٱ‬love ‫ٱ‬your ‫ٱ‬free ‫ٱ‬lifestyle.Go ‫ٱ‬to ‫ٱ‬Firoun. ‫ٱ‬Because ‫ٱ‬when ‫ٱ‬Musa ‫ٱ‬AS ‫ٱ‬ came ‫ٱ‬to ‫ٱ‬him. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬what ‫ٱ‬you ‫ٱ‬are ‫ٱ‬really ‫ٱ‬in ‫ٱ‬love ‫ٱ‬with ‫ٱ‬ and ‫ٱ‬that ‫ٱ‬was ‫ٱ‬the ‫ٱ‬crime ‫ٱ‬of ‫ٱ‬Firaun ‫ٱ‬before ‫ٱ‬you. ‫ٱ‬What ‫ٱ‬this ‫ٱ‬actually ‫ٱ‬illustrates ‫ٱ‬is ‫ٱ‬your ‫ٱ‬problem ‫ٱ‬ really ‫ٱ‬isn’t ‫ٱ‬that ‫ٱ‬you ‫ٱ‬don’t ‫ٱ‬believe ‫ٱ‬in ‫ٱ‬the ‫ٱ‬hereafter. ‫ٱ‬So ‫ٱ‬there ‫ٱ‬ are ‫ٱ‬limits ‫ٱ‬set ‫ٱ‬on ‫ٱ‬a ‫ٱ‬human ‫ٱ‬being ‫ٱ‬of ‫ٱ‬the ‫ٱ‬things ‫ٱ‬they ‫ٱ‬can ‫ٱ‬do ‫ٱ‬ and ‫ٱ‬say. ‫ٱ‬Now. ‫ٱ‬just ‫ٱ‬like ‫ٱ‬it ‫ٱ‬was ‫ٱ‬ illustrated ‫ٱ‬in ‫ٱ‬the ‫ٱ‬previous ‫ٱ‬Soorah. ‫ٱ‬Tughyaan ‫ٱ‬is ‫ٱ‬used ‫ٱ‬for ‫ٱ‬oceans ‫ٱ‬when ‫ٱ‬they ‫ٱ‬start ‫ٱ‬ boiling ‫ٱ‬over. ‫ٱ‬We ‫ٱ‬love ‫ٱ‬our ‫ٱ‬freedom. ‫ٱ‬Now. ‫ٱ‬You ‫ٱ‬don’t ‫ٱ‬want ‫ٱ‬any ‫ٱ‬limits ‫ٱ‬put ‫ٱ‬on ‫ٱ‬ you. ‫'ٱ‬Innahu Ţaghá. ‫ٱ‬So ‫ٱ‬he ‫ٱ‬has ‫ٱ‬done ‫ٱ‬tughyaan ‫ٱ‬in ‫ٱ‬two ‫ٱ‬ways ‫ٱ‬that ‫ٱ‬ we’ve ‫ٱ‬learnt ‫ٱ‬of ‫ٱ‬in ‫ٱ‬Quran. ‫ٱ‬You ‫ٱ‬don’t ‫ٱ‬want ‫ٱ‬to ‫ٱ‬be ‫ٱ‬told ‫ٱ‬you ‫ٱ‬can ‫ٱ‬do ‫ٱ‬this ‫ٱ‬you ‫ٱ‬can’t ‫ٱ‬do this. ‫ٱ‬Your ‫ٱ‬real ‫ٱ‬problem ‫ٱ‬is. ‫ٱ‬First: ‫ٱ‬he ‫ٱ‬declared ‫ٱ‬himself ‫ٱ‬rabb. ‫ٱ‬So. ‫ٱ‬your ‫ٱ‬real ‫ٱ‬problem ‫ٱ‬is ‫ٱ‬ your ‫ٱ‬love ‫ٱ‬of ‫ٱ‬rebellion. ‫ٱ‬The ‫ٱ‬ila ‫ٱ‬here ‫ٱ‬illustrates: ‫ٱ‬just ‫ٱ‬get ‫ٱ‬started ‫ٱ‬on ‫ٱ‬this ‫ٱ‬ mission ‫ٱ‬right ‫ٱ‬away. ‫ٱ‬you ‫ٱ‬can’t ‫ٱ‬live ‫ٱ‬like ‫ٱ‬this. ‫ٱ‬like ‫ٱ‬a ‫ٱ‬flood. ‫ٱ‬ Faqul Hal Laka 'Ilá 'An Tazakká .

‫ٱ‬So. ‫ٱ‬ There’s ‫ٱ‬nothing ‫ٱ‬left ‫ٱ‬making ‫ٱ‬da’wah ‫ٱ‬to. ‫ٱ‬it’s ‫ٱ‬a ‫ٱ‬very ‫ٱ‬powerful ‫ٱ‬expression ‫ٱ‬in ‫ٱ‬Arabic. ‫ٱ‬Faqul Hal Laka 'Ilá 'An Tazakká… ‫ٱ‬ Finally. ‫ٱ‬then ‫ٱ‬there ‫ٱ‬is ‫ٱ‬nothing ‫ٱ‬left ‫ٱ‬in ‫ٱ‬you. ‫ٱ‬So ‫ٱ‬that’s ‫ٱ‬not ‫ٱ‬only ‫ٱ‬ my ‫ٱ‬message ‫ٱ‬is ‫ٱ‬convincing. ‫ٱ‬he’s ‫ٱ‬not ‫ٱ‬questioning ‫ٱ‬the ‫ٱ‬goodness.hikmah: tazkiya.‫ٱ‬purification ‫ٱ‬was ‫ٱ‬one ‫ٱ‬of ‫ٱ‬the ‫ٱ‬core ‫ٱ‬components ‫ٱ‬of ‫ٱ‬ the ‫ٱ‬work ‫ٱ‬of ‫ٱ‬the ‫ٱ‬messengers. ‫ٱ‬that ‫ٱ‬are ‫ٱ‬evil.We’ll ‫ٱ‬conclude ‫ٱ‬after ‫ٱ‬this ‫ٱ‬aayah. ‫ٱ‬but ‫ٱ‬one’s ‫ٱ‬ desire ‫ٱ‬to ‫ٱ‬bring ‫ٱ‬out ‫ٱ‬that ‫ٱ‬goodness. ‫ٱ‬in ‫ٱ‬that ‫ٱ‬ it ‫ٱ‬illustrates ‫ٱ‬not ‫ٱ‬just ‫ٱ‬the ‫ٱ‬presence ‫ٱ‬of ‫ٱ‬goodness. ‫ٱ‬Hal Laka 'Ilá 'An Tazakká: ‫ٱ‬the ‫ٱ‬closest ‫ٱ‬thing ‫ٱ‬to. ‫ٱ‬There ‫ٱ‬has ‫ٱ‬to ‫ٱ‬be ‫ٱ‬something ‫ٱ‬inside ‫ٱ‬you ‫ٱ‬for ‫ٱ‬the ‫ٱ‬ two ‫ٱ‬lights ‫ٱ‬to ‫ٱ‬come ‫ٱ‬together. ‫ٱ‬we ‫ٱ‬can ‫ٱ‬figure ‫ٱ‬in English. ‫ٱ‬We’ll ‫ٱ‬conclude ‫ٱ‬the ‫ٱ‬Soorah ‫ٱ‬ after ‫ٱ‬the ‫ٱ‬salah. ‫ٱ‬Do ‫ٱ‬you ‫ٱ‬have ‫ٱ‬any ‫ٱ‬voice ‫ٱ‬or ‫ٱ‬reason ‫ٱ‬inside ‫ٱ‬ you ‫ٱ‬that ‫ٱ‬wants ‫ٱ‬to ‫ٱ‬make ‫ٱ‬you ‫ٱ‬a ‫ٱ‬better ‫ٱ‬person? ‫ٱ‬Meaning ‫ٱ‬the ‫ٱ‬ messengers: ‫ٱ‬their ‫ٱ‬mission ‫ٱ‬was ‫ٱ‬yathloo alaihim aayaathi… wa yuzakkihim wa u’allimuhum al-‘azaaba wa al. and ‫ٱ‬to ‫ٱ‬cleanse ‫ٱ‬oneself ‫ٱ‬of ‫ٱ‬them. ‫ٱ‬So ‫ٱ‬the ‫ٱ‬question ‫ٱ‬Musa ‫ٱ‬AS ‫ٱ‬ asks ‫ٱ‬Firaun ‫ٱ‬is ‫ٱ‬the ‫ٱ‬same ‫ٱ‬question ‫ٱ‬that ‫ٱ‬is ‫ٱ‬now ‫ٱ‬to ‫ٱ‬be ‫ٱ‬put ‫ٱ‬to ‫ٱ‬ the ‫ٱ‬people ‫ٱ‬who ‫ٱ‬fear ‫ٱ‬or ‫ٱ‬who ‫ٱ‬don’t ‫ٱ‬fear ‫ٱ‬the ‫ٱ‬hereafter. ‫ٱ‬ Then ‫ٱ‬say ‫ٱ‬to ‫ٱ‬him. ‫ٱ‬hall laka maylun ‫ٱ‬first ‫ٱ‬of ‫ٱ‬all. ‫ٱ‬The ‫ٱ‬ real ‫ٱ‬question ‫ٱ‬is ‫ٱ‬do ‫ٱ‬you ‫ٱ‬find ‫ٱ‬any ‫ٱ‬voice ‫ٱ‬or ‫ٱ‬reason. ‫ٱ‬Part ‫ٱ‬of ‫ٱ‬the ‫ٱ‬da’wah ‫ٱ‬is ‫ٱ‬what ‫ٱ‬is ‫ٱ‬the ‫ٱ‬goodness ‫ٱ‬that ‫ٱ‬is ‫ٱ‬ inside ‫ٱ‬of ‫ٱ‬you: ‫ٱ‬that ‫ٱ‬is ‫ٱ‬clicking ‫ٱ‬with ‫ٱ‬the ‫ٱ‬message ‫ٱ‬that ‫ٱ‬I ‫ٱ‬am ‫ٱ‬ giving ‫ٱ‬you. ‫ٱ‬they ‫ٱ‬deny ‫ٱ‬that ‫ٱ‬ . ‫ٱ‬What ‫ٱ‬does ‫ٱ‬tazkiya ‫ٱ‬mean? ‫ٱ‬ Purification. ‫ٱ‬It ‫ٱ‬is ‫ٱ‬to ‫ٱ‬take ‫ٱ‬the ‫ٱ‬elements ‫ٱ‬of ‫ٱ‬one’s ‫ٱ‬ personality ‫ٱ‬that ‫ٱ‬are ‫ٱ‬flaws. ‫ٱ‬coz ‫ٱ‬Allah ‫ٱ‬put ‫ٱ‬ goodness ‫ٱ‬inside ‫ٱ‬of ‫ٱ‬every ‫ٱ‬human ‫ٱ‬being. ‫ٱ‬that ‫ٱ‬are ‫ٱ‬rebellious. ‫ٱ‬any ‫ٱ‬ conscience ‫ٱ‬deep ‫ٱ‬buried ‫ٱ‬inside ‫ٱ‬yourself ‫ٱ‬that ‫ٱ‬tells ‫ٱ‬you ‫ٱ‬that ‫ٱ‬ you ‫ٱ‬should ‫ٱ‬become ‫ٱ‬a ‫ٱ‬better ‫ٱ‬person? ‫ٱ‬Is ‫ٱ‬that ‫ٱ‬little ‫ٱ‬bit ‫ٱ‬of ‫ٱ‬ voice ‫ٱ‬still ‫ٱ‬alive ‫ٱ‬because ‫ٱ‬if ‫ٱ‬it ‫ٱ‬is ‫ٱ‬then ‫ٱ‬there ‫ٱ‬is ‫ٱ‬hope ‫ٱ‬for ‫ٱ‬you? ‫ٱ‬ But ‫ٱ‬if ‫ٱ‬that ‫ٱ‬voice ‫ٱ‬is ‫ٱ‬gone. ‫ٱ‬as ‫ٱ‬far ‫ٱ‬as ‫ٱ‬this ‫ٱ‬word ‫ٱ‬the ‫ٱ‬Hal Laka 'Ilá. ‫ٱ‬and ‫ٱ‬this ‫ٱ‬statement ‫ٱ‬is ‫ٱ‬very ‫ٱ‬powerful. ‫ٱ‬So ‫ٱ‬Musa ‫ٱ‬is ‫ٱ‬asking ‫ٱ‬ Firaun. ‫ٱ‬and ‫ٱ‬my ‫ٱ‬message ‫ٱ‬has ‫ٱ‬good ‫ٱ‬ reason. ‫ٱ‬noorun ala noor. ‫ٱ‬there’s ‫ٱ‬a ‫ٱ‬word ‫ٱ‬ understood ‫ٱ‬here: ‫ٱ‬do ‫ٱ‬you ‫ٱ‬have ‫ٱ‬any ‫ٱ‬inclination ‫ٱ‬inside ‫ٱ‬you ‫ٱ‬at all ‫ٱ‬that ‫ٱ‬you ‫ٱ‬want ‫ٱ‬to ‫ٱ‬cleanse ‫ٱ‬yourself ‫ٱ‬of ‫ٱ‬the ‫ٱ‬filth ‫ٱ‬that ‫ٱ‬you ‫ٱ‬ are ‫ٱ‬infested ‫ٱ‬with. ‫ٱ‬insha ‫ٱ‬Allahu ‫ٱ‬Tha’ala.

. ‫ٱ‬ but ‫ٱ‬there ‫ٱ‬still ‫ٱ‬might ‫ٱ‬be ‫ٱ‬hope ‫ٱ‬for ‫ٱ‬you. ‫ٱ‬He’s ‫ٱ‬saying ‫ٱ‬do ‫ٱ‬you ‫ٱ‬ have ‫ٱ‬any ‫ٱ‬desire ‫ٱ‬left ‫ٱ‬in ‫ٱ‬you ‫ٱ‬to ‫ٱ‬let ‫ٱ‬that ‫ٱ‬goodness ‫ٱ‬in ‫ٱ‬you ‫ٱ‬ flourish.goodness. ‫ٱ ٱ‬Insha ‫ٱ‬ Allahu ‫ٱ‬tha’ala ‫ٱ‬with ‫ٱ‬this ‫ٱ‬we ‫ٱ‬take ‫ٱ‬a ‫ٱ‬break Subhanaka Allahumma wa bihamdik. ash hadu an la ilaha illa antha asthagfiruka wa athoobu ilaik. ‫ٱ‬That’s ‫ٱ‬a ‫ٱ‬separate ‫ٱ‬story. ‫ٱ‬and ‫ٱ‬you’ve ‫ٱ‬rebelled ‫ٱ‬beyond ‫ٱ‬all ‫ٱ‬reason. ‫ٱ‬I’ve ‫ٱ‬given ‫ٱ‬you ‫ٱ‬all ‫ٱ ٱ‬ the ‫ٱ‬da’awa ‫ٱ‬I ‫ٱ‬could. ‫ٱ‬if ‫ٱ‬you ‫ٱ‬will ‫ٱ‬let ‫ٱ‬your ‫ٱ‬ own ‫ٱ‬conscience ‫ٱ‬be ‫ٱ‬the ‫ٱ‬better ‫ٱ‬judge ‫ٱ‬of ‫ٱ‬the ‫ٱ‬truth. ‫ٱ‬This ‫ٱ‬is ‫ٱ‬basically ‫ٱ‬the ‫ٱ‬last ‫ٱ‬resort.