Surah Hud-

This is the name of one of the Prophets of Allah swt.

This surah was revealed in the latter part of the Makkan
Period, before the migration of the Prohpet sas. the end
of the makkan period was a time of extreme opposition.
There is a lot of motivation in this surah for the Prophet
sas. there is a lot of encouragement.

The second group of surahs began with surah yunus. This

group will go till surah nur. These are all makki surahs.
After that, there is a group of madani surahs starting with
surah nur.
Surah hud was revealed when the persecution of the
muslims was intense. The Prophet sas is consoled and
reassured.

It has been recorded in Tirmidhi that once Abu Bakr saw

the Prophet sas and said, oh messenger, your hair has
turned gray. Abu bakr became sad [bc this was his
friend]. The prophet sas replied, that surah hud and its
 sisters have turned my hair gray. [this means that the
message that has been given is so intense and
challenging that it has given stress, causing the hair to
turn gray]

            

            

Always Always near from It was then Its verses It was A book
all all wise explained perfected
aware in detail



[huroof muqata’at] these huroof display the miraculous nature of

the quran. Always followed by verses that exalt the status of the
quran]


-(haa,kaaf,meem) from ihkaam, which is to perfect

something; to make something firm and strong. To make something
firm in such a way that there remains no deficiency in it at all.

..this is a book whose verses are perfected
This means either:
1-The verses of this book have been made muhkam, the ayahs of this
book are not abrogated by any other scripture. The other scriptures
were abrogated by the quran. There is no other scripture that will
come to abrogate this book
Or
2-The ayaat of this book have been consolidated and put together.
They are coherent, consistant, precise in their words, they convey the
message with full force, there is no deficiency in its eloquence.


 -(faa,sawd,laam) fasala literally means to separate. Tafseel is

to elaborate or explain something. This book is not just eloquent, but
it is also meaningful. Each and every ayaat, conveys an ocean of
meanings.
Fussilaat is understood in two ways:
1- It is elaborated, or detailed. This book explains what is right and
what is wrong; what brings reward and what brings punishment.
2- Separated. The ayaat of this book are separated. Each ayah is
distinct from the other ayah. It is distinct with regards to its
beginning and ending and also in its revelation.
…then it is [also] detailed






- one who is fully acquainted with the reality of something.

…from the one who is always all knowing and one who is fully aware

Lessons:
The quran is being introduced to us. It is comprehensive and conveys
great meaning in the fewest of words. They are not random, but
precise and to the point. There is no deficiency or error in the quran
at all.

It is uhkimaat bc it is from hakeem and it is fussilat bc it is from

khabeer.

The main them of this book is…




              

             

And a A From For Indeed

bearer warner Him ou I
of glad
tidings


This is also understood as , the ayah are perfected and detailed so
that the people can clearly understand this message…



…that you do not worship other than Allah swt
one must only pray to Allah swt, one must only ask Allah swt for help.
One must not have any intermediary. He must directly worship Allah
swt. He must seek Allah swt’s pleasure. A person must be obedient to
Allah swt. He must fear Him, remember Him and turn to Him. This is
the message of the quran



…indeed I [the Prophet sas] am to you





…from Him a warner and a bringer of glad tidings

Allah swt created man to worship Him swt. He has sent the book as
guidance for mankind. He sent the scripture through the messenger to
remind us of the purpose of our lives.

[Anbiyaa:25]






…and that you seek forgiveness from your Lord


          

          

And he One A term good A He will

will give fixed benefit benefit you
all

 - stop the wrong that is being done now and to turn back [to
Him swt]

…then you all repent to him
What is the difference between seeking forgiveness and doing
tawbah?
istighfaar is to seek forgiveness for a sin that was done in the past.
Tawbah is to repent from sins that one is currently involved in.





…He will allow you to enjoy good





…until a fixed time
If you seek forgiveness, do tawbah, then Allah swt will let you live
upon this earth until a fixed time [our death]
If one continues in their sins, they are inviting the punishment of
Allah swt.
Some good deeds, the reward comes to him even in this duniya.
For example, Silah rahmi
Some sins, if a person commits, the punishment comes to him
even in this duniya

 



            

            

One A Upon I fear You all His

great punishment you turn bounty
away

 = that which is extra

Thee fadhl is the person who does extra, or more good. He does
more than what is mandatory. He does sunnah and nafl.


…and He swt will give to each possessor of good, is His bounty

More reward refers to reward in addition to what is given in this
world.
Fadhl can also be understood as more opportunities to do good. If
one continues in their sins, he is closing the doors of goodness and
tawfique.



…and if you turn away











…then indeed I fear for you, a punishment of a great day
The Prophet sas was sent as a natheer and a basher.
If we seek forgiveness, we will receive reward. If we turn away, we
will face the punishment of a great day.
 Lessons:
Seeking forgiveness means that one accepts and admits their
mistakes. Bc it is such a difficult thing to do, there is a great reward
in this world and the hereafter. In this world, Allah swt will allow us
to live a good life. when one turns to Allah swt, bearing the
difficulties of this world is easier to bear.
[Nahl:23?] …we will let him live a good life




            

            

They Unquestion Always thing Your

fold? ably all returning
able




…[only to] Allah swt is your return
Whether one does good or bad.
Are we taking some fadhl with us? Are we doing any good? If not ,
what will we take with us.
This life is like we are given 24 boxes…









…and He is upon everything capable.

We must mend our relationship with Him first and foremost. We

must strive to earn His pleasure.





 -(thaa,nun,yaa) literally means to double something. Here, it is

to turn, to fold in
- plural of sabr
…unquestionably indeed they turn their chests away
When the Prohpet sas would convey the message to the mushrikeen,
they would turn away. They would avoid him and turn away from
him. The state of the mushrikeen is being described.

          

          

They conceal Their They try/seek when So that they

garments to cover hide

 - (khaa,faa,yaa) khafee is to hide.

This can be done in two ways:
One can turn their chest away when another is approaching
him to avoid the other.
The other way is that a person folds their shoulders inwards,
with their knees up and he hides his head. For example, when
the salatul jumuah is going on, we are not allowed to sit with
our knees up. It is like this, with our arms wrapped around our
knees, and putting the head down.

The mushrikeen of Makkah, when the Prohpet sas was doing

dawah to them, would turn their chests away, or put their
heads/shoulders down, to hide from him, to avoid eye contact


…so that they can hide from him





 - from ghasha, or to cover


..unquestionbly, even when they [try to] cover themselves with
their clothes

…he knows
 





             

             

The earth Any And The chest With

living not posessor
creature


…what they hide and what they declare








…indeed He swt is aware of that which is in the chests
How can they hide from Him swt? He knows what is in our chests.
When they try to cover themselves with their clothes, Allah swt still
knows what they are doing. They can not hide anything from Him swt.

When the Prophet sas would convey the message to the people, there
were some people who would behave in such a manner. A person has
such an attitude when he wants to ignore someone. This is against
the etiquettes of a majlis. If one is sitting somewhere, he must not
hide. This is one of the ways the mushrikeen would show their enmity
to the Prhpet sas
The people of Nuh did similar to him.
[Nuh:7]

[Baqarah:235]

[Yunus:61]







 -(daal,baa,baa) dabba/yadubbu- to move. It refers to any living

creature. It is usually used for a horse, a donkey, a mule (any riding
animal) but it is not limited to it. It also includes micro-organisms bc
they are living creatures and they move.



…and there is no creature in the earth


          

          

One book in all And its place of Its place of And he Its
clear deposit dwelling knows provision





…except upon Allah swt is its provision
Allah swt is fully aware of every single creature and their needs.



 -(qaaf,raa,raa) qarr is to be cold. When things are cold,

they are still. Qarr is to be cold. From this it means to be still.
Mustaqar is a place of stay, a residence, a habitation.
Here it means, its place of residence in this world, while it is
living.
 -(waw,daal,’ayn) wada is to leave something, I’daaa’
is to leave an amana with someone. Mustada’ is a place where
an amana is placed. For example, a bank.
Here, it means that place it resides before it comes to earth and
after it dies, its qabr, where it stays until the DOJ
…and he knows its place of dwelling and its place of storage







…everything is in the clear book [the lawh almahfudh]
This ayah demonstrates the power and knowledge of Allah swt.
The mushrikeen would try to hide from Allah swt but Allah swt
knows everything. How is this possible.

[An’am:38]

         

         

Six And the The heavans The one And

earth He











…and He swt is the one who created the heavans and the earth





…in six days


          
          

In deed Is best So that he

tests you






…and His swts’ throne was on water

Kaana implies, before, so his throne was before on the water.

Some say that it means now. We don’t know. Only Allah swt
knows the reality. How is it on water? We don’t know. We must
remember the size of His swt’s ‘arsh and kursi.







…so that He swt may test you, which of you are best in deeds
This is the purpose of our creation. He swt wants to see and test
us; which of us is best in deeds and actions? Deeds that we
perform in everyday life.When a person is in difficulty, how does
he behave? When a person is in ease, how does he behave? Are
we grateful or ungrateful?





…and if you [the Prophet sas] were to say


         

         

They Ones who will be

disbelieved raised







…indeed All of you will be resurrected after the death











           

          

One A We One A
numbered term delayed clear magic




…and those who disbelieve, they will surely say that this is nothing
but clear magic
They do not take it seriously.
How is it possible that every creature has a purpose to its existence
but man does not? Nothing has not been created in vain. If one
creature is taken out, it will affect the whole ecosystem.

They will mock the quran and the message.

Even when people are told there is an afterlife, they don’t believe

[









…even if we were to delay the punishment from tehm


 - has many meanings. Used for a community, a group, nation. It

is also used for imam, or leader. [Nahl:120] we learned that Ibrahim
was an “ummah”. Ummah is also used for religion or creed [Zukhraf:
]. It is also used for a period of time, like over here.
[Yusuf:45]
- that which can be counted, that which is limited in time.
…to an appointed time

            

           

And it One to be It is not It will It detains

surrounded averted come to it
them



 - habs is to confine something, to constrain something, to

hold it back. Sabr is habs annafs.
…surely they will definitely say [out of mockery], what detains it
[the punishment]







…unquestionably, the day it comes
 -sarf is to change something from one state to another.
Sarraaf is money changer.

…it will not be averted, or turned away from them



…it will envelop them


         

         

A mercy The man We And They mock

made surely
to if
taste





…that which they used to mock at

In this ayah, there is a warning that the punishment of Allah

swt is going to come. When it comes, they will not be able to
escape. Some people become very arrogant and “challenge”
Allah swt to send the punishment. Allah swt tells us that
there is a set time for everything.




 -(thal,waw,qaaf)thawq is to taste. When one tastes

something, it is a very short experience. Thawq gives the
sense that Allah swt gives him only a small experience.

The experience is short-lived. Anything that one enjoys,

whether it is a ride, a food, how many moments will we
enjoy? The life of pleasure is short and temporary. The
blessings of this duniya are short as well. Any blessing
eventually comes to an end. Even look at our youth; we all
will turn old. We may be healthy and then turn ill. We could
be wealthy, but soon enough, we lose our job.

Allah swt wants to test us and see how we behave. The

blessings that Allah swt has given to us are His
anyways…they are a trust. Our children are an amanah to us
from Allah swt. The blessings that He swt gives us are not
ours.

He says that the blessing/the rahmah is “from Us”

Many people think that the blessings of this life are the
ultimate pleasure. The blessings that He swt gives us are only
glimpses of the pleasure that awaits us in the hereafter.

The suffering that one goes through in this life is only a

glimpse of what the hellfire holds.

When we suffer from a difficulty we think that we are very

unfortunate.


 

 - mercy refers to different blessings, whether it is

wealth, health, children
….and if we give man a taste of mercy from us


          

          

Hardship Blessings Surely

one
greatly
despairing

 -(nun,zaa,’ayn) to pull something away. One pulls

something away when the other is not willing to let go.
…then we pull it away [by force]
Mankind will never want to let go of it, so it is “pulled” away..

…then we take it away from him


-(yaa,Hamza,seen) ya’s is to despair, to give up hope. Gives

the sense of one who is very despairing. They give up hope
completely. He thinks that he will never have pleasure in his life
again. He thinks that he is the most unfortunate person

-(kaaf,faa,raa) kufr is used for disbelief and ingratitude. He

is ungrateful for what he did enjoy and experience.
…indeed he is despairing, ungrateful
Allah swt gives blessings to humans and He swt also takes them
away. He does this to see how he reacts.

Ones true inner self comes forth in trial. Is one still grateful when a
blessing is taken away.
How do we look at our situations?

[Qalam?:32]

The believer never loses hope. Allah swt is hopeful from Allah swt.
When a blessing is taken away, we should look at all of our other
blessings. We shouldn’t focus on our problems, focus on the
blessings that we still have.






- such a blessing, whose affect is visible on a person. It can be

seen on a person. It is obvious to him. For example, if a person has
eyes that function and a healthy body, he takes it for granted.
However, if one receives a lot of money as a gift, he is elated.


- some hardship. Could be disease, poverty, insecurity of

life,…
…and surely if we have him taste a blessing after a hardship

           

           
 Surely
greatly
rejoicing


..has touched him




 - plural of sayyiah., that which is bad, evil, problems



…surely he will definitely say, the evil has gone from me

He gets exultant and begins to boast.




 - one who shows off (faa,khaa,raa) fakhaar is used for potters
clay. If you just mention one thing, he shows off.
..indeed he becomes happy and boastful
To him, the pleasures and enjoyment of this duniya is the ultimate
enjoyment. He forgets that it is Allah swt who removed those
difficulties. Many times, a person may be good under normal
circumstances. However, when they are happy, they cross all
bounds.

Is it really bad to say that my problems have left me?

Here it is not being mentioned in the positive sense. He is not
acknowledging that this is a blessing from Allah swt. Otherwise he
would have praised Allah swt. He is not happy in the sense of being
grateful, but in the sense of being boastful.

When Allh swt takes a problem away from us, we must show
gratitude. We must acknowledge that the blessings are from Allah
swt. Alah swt is the one who gave it to us.






        

         

One forgiveness They

great endured
with
patience

-those who control themselves from negative reaction in

times of hardship (a person despairing) and in times of blessing
(one doesn’t show off and become arrogant)

…except for those who are patient

This is an exception to the behavior of the one who becomes
despairing or the one who thinks his problems are over

They are patient when they are struck with some difficulty



…and they perform righteous deeds when they are given some
blessing








…those for them is forgiveness and a great reward

The Prophet sas said by He in whose hand is my soul, no

calamity, wory, distress, grief, or worry, strikes a believer, even
the prick of a thorn, except that Allah swt will expiate his sins
for him.

Anything that afflicts a believer is good for him, as long as he

exerts patience.

The Prophet sas said by He in whose hand is my soul, Allah swt

doesn’t decree any matter for the believer except that it is
good for him. If a blessing befalls him, he is thankful and he
gets reward. If any harm strikes him, he is patient and he gets
reward. If some good befalls him, he

           

          

Your chest One To you It is One So

constricted revealed who perhaps
leaves you/
Then
would
you
possibly



 - (taa,raa,kaaf) this is ism faa’il. One who leaves.

…then perhaps you would leave [you refers to the Prophet sas]
Would you possibly leave? Ie. You should never leave







 …some of that which has been revealed to you
Ie. You would not convey it to the people, out of fear of them.

-(dhawd,yaa,qaaf)dheeq is that which is tight

…and it is constricted



…and your chest is constricted bc of it.





               

               

And A An A It was
Allah warner angel treasure sent
down






-(kaaf,nun,zaa) a treasure; a great amount of wealth. It is also used

for wealth that is hoarded. Or such wealth upon which zakat has not
been given
..that why has not been down upon it a treasure








…or angels came with him?






…indeed not but, you are only a warner

Your duty is just to convey the message that has come to you






           

           

Surahs He A guardian
fabricated
it




…and Allah swt is upon all a guardian/trustee
The messenger was commanded to convey everything that was
revealed to him from His Lord. This was not an easy task for the
Prophet sas. He had to convey the quran in its entirety. He could
not leave anything out.

In this ayah, the Prophet sas is being reassured to be patient. The

hostility was increasing and there was tension in the air. The
Mushrikeen of Makkah made such demands, making the Prohpet
sas feel uncomfortable.

[Hijr:70?]

[Yunus] they said to bring another quran or change this one

Elsewhere in the quran, they say why does he [the messenger] eat
food and walk around. Why hasn’t an angel been sent down with
him to be his helper?
They would make demands to prove the Messenger’s truthfulness.

In this ayah, the Prophet sas is being reassured.








…or do they say that he has fabricated it?

These are not his own words.









….say, then you come with ten surahs like it

          
          

Ones
fabricated

- plural of muftarayah

One fabricated











…and call upon those who are able, other than Allah swt



 
…if you are truthful.

This objection of theirs Is completely baseless. If you can

produce something, then tey should also be able to


             

            

With Then you

knowledge all know






…and if they do not respond to you all
This is understood as:
If they do not respond to you all
This is understood in two ways:
You all refers to the mushrikeen. If they do not respond to you,
call upon whomsoever you can besides Allah swt to help you;
when they do not respond to you…
Secondly, if they the deniars don’t respond to you, then know that
this quran is revealed by Allah swt. You should be certain that it is
from Allah swt. The Prophet sas was certain in the quran,
however, when everyone is doubting you, you began to wonder.









…then know that indeed not but it has been revealed with the
knowledge of Allah swt
Allah swt has revealed some of His knowledge in the quran.
Nothing of it is doubtful.
It has also been said that it has been revealed with the knowledge
of Allah swt
 








…and there is no God but Him swt.
When the people call upon the false gods, they do not get any
response. This shows that when the quran has been revealed, it
has been revealed by the one true god, Allah swt.

          

          

We The The life Ones who

will world submit
give in
full





…so will you all submit.












…whoever desires the life of this world.
Any person who desires the life of the world…
 -(zaa,yaa,nun) different levels of zina.
…and its adornment

Iradah is the reason behind the action

He is doing whatever he is doing so that he can get the benefit of

this world. He wants immediate gratification. He wants instant
reward. He wants the results in this life and he also wants fame for
the good that he is doing.

If a person has this goal then…



          

          

They will be
reduced




…we give to them in full their deeds
Meaning, the recompense of their deeds.

..in it [this worldly life]






 - (baa,khaw,saa) bakhs is to reduce someones right.

…and they are not reduced in it at all








            
            

And it They And it

was earned was
nullified wasted











…those for them, they will have nothing in the hereafter except
the fire





 …and lost is what they did

….therein






           

           

A And he A Is then
witness recites it/ clear one
He follows proof who
him


…and worthless is what they did

They will only get the benefit of what they are doing in this life
and not in the hereafter. Whoever’s ultimate goal is the duniya
will get just that. We must strive beyond that.

Ibn abbas said regarding this ayah, verily those people who show
off [[the good deeds they do], will be given the reward in this life
[praise, monetary benefit, trophy,..] they are doing it for the
reward of this life…they will get the reward in this life so that they
are not wronged. If he did good, he wanted reward, he will get it
in this life [and not in the hereafter]

Qatadah said Whoevers’ intention and goal is this life, Allah swt
will grant him in this life, but he will not get it in the hereafter.
However, for a believer, he will get the reward in this life and the
hereafter.

So how do we know if what we are doing is for the duniya or for

the akhirah? How do we respond to praise and criticism?

The sahabah would get worried when the world was put before
them. If one gets all of the reward now, what will he get in the
hereafter







 - a clear evidence, proof

…is the one who is upon clear evidence



…from his Lord
This is understood in many ways:
1- Man refers to the believer and his innate nature is upon
tawheed, he is haneef. He is upon this bayyinah from the
tawfique of his Lord. The Hunafa had left idolatry.
2- Man refers to the Prophet sas and he was on the clear
evidence which demonstrates his truthfulness. Every prophet
was given some clear evidence. When he presented this quran,
a witness followed him. The shaahid here refers to a believer
from the people of the book. He is a shaahid bc he testifies to
the truthfulness of the messenger sas. waraqah ibn Nawfal
was a follower of the previous scriptures. Later in madinah,
Abdullah ibn salam, a jew, also testified to the truthfulness of
the messenger. The witnesses were from the ahlul kitaab.
Before the messenger came, there was the Torah, which told
the people the signs of the last messenger. Those here, refers
 to those among the jews and Christians who believed in the
Prophet sas.
3- Man refers to those of the ahlul kitaab were upon the fitrah
they accepted the Prophet sas when he came.
4- Man refers to the prophet sas and yatluu is he recites it .
jibreel is the shaahid. He brought revelation to him.
-(taa,laam,waw) tal’ is to follow. Tilawah is recitation.
Tilawah is such recitation where the action follows..each letter
follows the next. Here it means, he follows him
 - refers to the Messenger. He is called shaahid bc he
testifies to the truthfulness of the bayyinah…the PRohpet sas
brought the same religion of the haneef.

…and a witness follows him from his Lord


            

            
 They those And a As a
believe mercy guide


…and from before it [the revelation of the quran or the coming of
the final messenger]




…the book of Musa [the Torah]




…a guide and a mercy

When the Prophet sas came, it is not that people didn’t know what
to do. The Book of Musa existed.



 

…those, they believe in Him [in the messenger, the shaahid]

Those people who are already on bayyinah, on fitrah, on tawheed.
It is those people who believe. Those who have destroyed the fitrah,
they don’t accept the message.





…and whoever denies it [the quran]

              

              

The Indeed From Any So His

truth it it doubt do promised
not place


 -(haa,zaa,baa) – refers to the various groups of people

that are upon the earth; different creeds, different religions.
…from among the various groups of people
Any person who disbelieves in the messenger of Allah swt, no
matter what group they belong to…




…then the fire is his promise







 - such a doubt that leads to arguments. To make a reality, an

established fact, doubtful. One may doubt a fact when there is a
lot of debate and argument regarding it.
 

so you [the Prophet sas] should not be in any doubt concerning it








…indeed it is the truth from your Lord

          

          

He Is And They believe most

fabricated more who
unjust









…but most of the people do not believe

When the prophet sas brought the quran, those who were upon
fitrah, accepted it. Those who didn’t accept it, had a problem with
themselves.

The message that the Prophet sas brought, was universal; it was
meant for all people. It is for the people of the book, to the
mushrikeen, to those who don’t believe in anything.

The Prophet sas said , by he whose hand is in my soul. There is not

a person who doesn’t believe in me, except his abode is jahannam.

Anyone who denies the Prophet sas can not enter jannah.












        

        

Their They will be

rabb presented




….and who is more unjust than the one who fabricates a lie
against Allah swt
This means to ascribe a partner or child to him, ascribing
statements to him


 -‘ardh is to display, to present




…those they will be presented before their lord


 - plural of shaahid. One who is a witness, one who

testifies. Here, they are referring to the angels. The angels
will say that these people lied against their Lord. The angels
conveyed the Message to the Prophets of Allah swt who
conveyed it to the people. If people still do not accept, they
are blameworthy. The angels are also ashaad bc they
record the deeds of the people.
The ashaad also refers to the Prophets and to the believers
            

           

Those who curse Against They

are unjust lied











…those they are the ones who lied against their Lord
It is thes people who fabricated statements and attributed them to
ther Lord








…unquestionably the curse of Allah swt is upon the ones who do
wrong


         

         

Crooked And they They stop

want it?



 -(sawd,daal,daal) to stop






…those who stop from the way of Allah swt
They prevent, discourage others from accepting the deen.

The leaders who knew the truth of the Prophet sas;when they
did not accept, they discouraged the masses



…and they seek it [the religion of Allah swt] to be crooked
They do this to create doubts in the people.
They present the religion as crooked, as something that
doesn’t make sense and it discourages them. They do this to
extinguish the light of islam.

The mushrikeen were trying to do such




 

          

          

The earth Ones who make

helpless


…and they are those who are disbelievers







 - plural of mu’jiz




…they can never at cause failure [to Allah swt] in the earth
Whatever they do, they can never be successful in defeating the
plan of Allah swt. ALla swt will make His religion superior. During
the end of the Makkah period, when the Prohpet sas went to Taif
and came back, it was a point where it felt like the light of Islam
would vanish







            

            
 They are It will be Any close
capable doubled/ protecting
multiplied friends











…and they will not have besides Allah swt any close protecting
friends
 -(dhawd,’ayn,faa)





…the punishment will be doubled for them







        

        

They lost They see


…they were not able to hear [they disliked the truth so much
that they couldn’t bear to hear it]





..and they were not able to see it
They could not see the truth. Such people will have double
punishment. They did not listen and they stopped others from
listening.

[Fussilat:56? 26?]

[Anam:26]

They will have regrets on the DOJ.

In surah Mulk, we learn that they will have regrets…










…those are the ones who have lost themselves
They have suffered the ultimate loss
            

           

They From And it

fabricate them was lost




…and it was lost from them





…what they used to fabricate
They invented their false gods thinking that they would help
them



-
La plus jarama gives the meaning of assuredly
Appears five times in the quran and is followed by anna..
Together it gives the meaning that this is the absolute fact








        

        

The righteous The greatest losers

deeds
 - this is the superlative. Akhsar, one who suffers the
greatest loss.
…indeed they will be the greates losers in the hereafter
They are the akhsaroon bc they will lose themselves to the
hellfire. They will have no peace, comfort, happiness, joy,
friends,..freedom











…indeed those who believed and did righteous deeds
 - khabt is low and soft ground (khaw,baa,taa)


            

           

Ones who Companions

abide
eternally


…and they became very humble to their Lord
They directed their fear, their humility, their dedication to Allah
swt.






…those they are the companions of paradise





…they will abide in it eternally





…the example of the two groups [the believers and the
disbelievers]

         

         

And the And the And the Like the blind

hearing seeing deaf
 - from ‘umyon, one who is most blind

 - from soom, one who is most deaf

 - used in contrast to ‘amaa. One who can see very well

 - one who can hear very well. They listen to the
reminders and they take heed
…is like the blind and the deaf
…and the seeing and the hearing
The example of the one who is deaf and blind is like the one
who is blind and deaf to the truth
They are blind and deaf to His swt’s revelation
In their hatred, it is as if they are blind. They are unable to
understand anything

This is a test; if one blessing has been taken away, there are
still so many other blessings.


 -(seen,waw,yaa)

…can they ever be equal in example.
Can we say that the blind and the deaf is the same as the
seeing and hearing?
Will we not consider? If they are not the same, then the
believing and the disbelieving are not the same. Being grateful
and ungrateful are not the same. Being hopeful and despairing
are not the same. Being patient and impatient are not the
same.

In the previous ayaat, is the one whose focus is the duniya the
same as the one whose focus is the akhirah?



 

 

You all take heed


…then will you not take heed?
The believing and the disbelieving are not the same. Being
grateful and ungrateful is not the same. Being hopeful and
despairing is not the same.

The person whose focus is the duniya, his end will be

different from one whose focus is the akhirah

The people of fire and the people of paradise are not the
same.

We are being invited to reflect.

We must reflect and use our mind. obeying and disobeying

are not the same.

In order to attain guidance, one must open their eyes and

their ears. He must not shut his faculties off
