‫رمحه ه ٰاّلل ه‬

EXPLANATION OF SHAYKH SALIH AL- UTHAYMEEN ‫تعال‬

TAFSIR OF JUZ 'AMMA

THE 30TH JUZ OF THE QURAN

BY USTADH ABU MUADH TAQWEEM ASLAM ‫حفظه للا‬

16 Ramadan 1441
5/10/2020

Transcribed by Bint Sikander and Bint Sharfuddin

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 TAFSEER
SURAH AL- QARI’AH

pg. 1
 ﷽
‫ س بحانه و ه‬begins by saying:
Allah ‫تعال‬

pg. 2
In this particular chapter then, Allah begins by saying:
‫ َما ٱلْقَا ِرعَ ُة‬،‫ٱلْقَا ِرعَ ُة‬
‫ ٱلْقَا ِرعَ ُة‬is a name for the day of judgment, ‫ ٱلْقَا ِرعَ ُة‬- meaning the striking hour.
‫ ٱلْقَا ِرعَ ُة‬- The striking hour ( meaning the day of judgment),
‫ َما ٱلْقَا ِرعَ ُة‬- What is the striking hour?
‫ َو َما َٱد َ ىْره َك َما ٱلْقَا ِرعَ ُة‬- And what will make you know what the striking (Hour) is?
ِ ‫ون ٱلنَّ ُاس َكلْ َف َر ِاش ٱلْ َم ْبث‬
‫ُوث‬ ُ ‫ي َ ْو َم يَ ُك‬- On the day whereon mankind will be like scattered
moths,
‫ون ٱلْجِ َب ُال َكلْ ِعه ِْن ٱلْ َمن ُف ِوش‬
ُ ‫ َوتَ ُك‬- And the mountains will be like carded wool,
‫فَأَ َّما َمن ثَ ُقلَ ْت َم َ َٰو ِزينُ ُهۥ‬- Then as for those whose balanced (of good deeds) is heavy,
‫فَه َُو ِِف ِعيشَ ٍة َّر ِاض َي ٍة‬- Then they will live a pleasant life (in paradise).
‫ َو َٱ َّما َم ْن َخفَّ ْت َم َ َٰو ِزي ُن ُهۥ‬- But as for those who weighing scales (of good deeds) are
light,
‫فَأُ ُّم ُهۥ هَا ِويَة‬- Then his home will be in the Hawiyah (meaning like a pit from the
hell fire).
‫ َو َما َٱد َ ىهْر َك َما ِه َي ْه‬- And what will cause you to understand what that is?
‫َنَ ر َحا ِم َية‬- It is a blazing fire.

pg. 3
So, in this Surah you can see that it discusses the affairs and the events of the
day of judgement. It is a warning within this Surah regarding the day of
judgement approaching and what will occur on that day.
Allah begins by saying ‫ َما ٱلْقَا ِرعَ ُة‬، ‫ٱلْقَا ِرعَ ُة‬- The striking hour. What is the striking
hour?
Striking meaning that it will strike into your hearts, it will strike at your hearts
and that is in reference to when the horn is blown on that day. We know that
the Angel Israfeel will blow the horn on that day as a signal for the beginning
of the day of judgement. So, when that horn is blown, then that is what will
strike the fear into the hearts of the people, striking fear into those who hear
that.
As Allah mentioned in the Quran that when on that day, the horn is blown
then what occurs?
ٌّ ُ ‫ َوي َ ْو َم يُن َفخُ ِِف ٱ ُّلص ِور فَ َف ِز َع َمن ِِف ٱ َّلس َم َٰ َ َٰو ِت َو َمن ِِف ٱ ْ َْل ْر ِض ا ََّّل َمن َشا َء ٱ َّ ُّلل ۚ َو‬1
‫ُك َٱت َْو ُه َدَٰ ِخ ِر َين‬
ِ
Then they will be in a state of fear and fright those upon this earth and in the
heavens except for those whom Allah wills.
So, that striking hour, that blowing off the horn- it will cause that fear, striking
the hearts after it initially strikes the hearing of the people. This striking that
will occur at that time, it is a tremendous striking that will occur, no striking
comparable to it has ever occurred before that. This will be a tremendous
striking that will occur, no comparison to the likes of it has occurred before.
And this is as a consequence one of the names of the day of judgement ‫ٱلْقَا ِرعَ ُة‬
and there are many other names for the day of judgement, many of them
mentioned in the Quran. So, when Allah says ‫ َما ٱلْقَا ِرعَ ُة‬،‫ٱلْقَا ِرعَ ُة‬- What is this
striking? And this question here is being asked in this way to indicate greatness
and loftiness and elevation of that affair, to indicate the magnitude of it, the

1
Surah An- Naml: 87
pg. 4
greatness of it, this question is being asked in that context. The striking hour
and what is the striking hour? To indicate the greatness of it, the tremendous
nature of it, that is the purpose of presenting this type of question regarding it.
And then Allah says further,
‫ َو َما َٱد َ ىْره َك َما ٱلْقَا ِرعَ ُة‬- What will make you understand what ‫ ٱلْقَ ِارعَ ُة‬is?
What will cause you to understand what that striking hour will be?
How are you going to perceive that? How are you going to understand that,
what will make you understand it?
This is again a question being mentioned here in order to indicate the greatness
of that hour, that striking that day of judgement, that resurrection. That what
will make you understand, how are you going to understand what that is?
That is to indicate the greatness of that day, the tremendous nature of that day.
‫ َو َما َٱد َ ىهْر َك َما ٱلْقَا ِرعَ ُة‬What is it that will make you understand what that striking
hour is?
So, this puts fear into a person, that a person does not yet fully comprehend
and perceive the terror and the fright of what will be upon resurrection. And
similarly, it indicates the tremendous and great nature of that striking and that
resurrection that we do not yet fully perceive.
Then after that, after mentioning: ‫ َو َما َٱد َ ىهْر َك َما ٱلْقَا ِرعَ ُة‬,‫ َما ٱلْقَا ِرعَ ُة‬,‫ٱلْقَا ِرعَ ُة‬
Talking about the striking hour and what is that striking hour, what will make
you understand what it is? All of that to indicate to you the great and
tremendous and fearful nature of that striking of the hour.
Then Allah tells us, what the state of affairs will be when it occurs? what will
be the state of affairs? How will things be at that time when the striking of the
hour occurs. So, Allah tells us how things will be at that time when this
striking hour occurs, when the striking blowing of the horn occurs, what will

pg. 5
things be like at that time?
It mentions Allah says,
ِ ‫ون ٱلنَّ ُاس َكلْ َف َر ِاش ٱلْ َم ْبث‬
‫ُوث‬ ُ ‫ي َ ْو َم يَ ُك‬- On that day the people they will be like scattered
moths.
Like scattered moths everywhere, when everybody is resurrected from their
graves then that is the example being given of what it will appear like, that they
will be resurrected from their graves and everybody they will be like scattered
moths everywhere.
The Scholars they said that the people are going to be like scattered moths
everywhere, this is in reference to those small moths and small flying insects
that all gather around light when they see it during the night, moths they will
come together around light, they will go towards light, when they see it during
the night and they are a very weak, fragile creature flying around, and when
the light appears at night and they all go towards it, perhaps from their fragile
and weak nature all of them scattering around the light they may go and fall
into it, particularly if it was a fire and actual fire light, they may go around and
some may actually end up falling into it from their weak and fragile and
scattered nature that they fly around, and some may end up falling into that
fire. So, just like at night when you see these small moths in the darkness, you
put a light up all of them were scatter around that light, left, right, this way,
that way, flying around all mixed up everywhere, hitting on to that light. That
is the example given of how mankind will be on that day when they are
resurrected, that they will all be scattered around and left, and right, forward
and back, and in all directions without recognizing and realizing what to do,
where to go, just like the moths into that light in the night, scattering around
and going towards this way, that way, that is the example given of the mankind
on that day when they are resurrected, they are being compared to the moths

pg. 6
in terms of their weakness, mankind will be in a state of great weakness, they
have been compared to the moths in terms of them all, congregating around
and flocking around, as the moths they would do around the light, they are
being compared to the moths in terms of the confusion, a light appears in the
darkness, the moths all in confused format, in a confused way just head
towards the light this way, that way, hitting into it, so the mankind on that day
when it is resurrected will have this great confusion upon them also. That they
will not just be moths but like scattered moths everywhere, scattered
everywhere. So, they will all be spread about everywhere.
Ash Shaykh Al Uthaymeen ‫تعال‬ ‫ رمحه ه ٰاّلل ه‬says: If you think about that, you
imagine what is being said here about how the people are going to be
resurrected like scattered moths, confused and here and there and everywhere,
that is the type of example being given of them, if you could think about that
then certainly you imagined and thought about something that has no equal or
comparison to it, how that day will be when the people are raised up.
All of mankind/people from the time of Adam ‫ عليه الصالة والسالم‬up until when
the hour is established, every single one of them will be resurrected, resurrected
simultaneously in one go, not just the people buried right now as we speak, but
all of the people from the time of Adam ‫ عليه الصالة والسالم‬up until the future
when the day of judgement occurs, everybody will be resurrected
simultaneously in one go, from all of the various graves across the world, from
the east of the world to the west of the world, everybody resurrected
simultaneously. Even the people who were never buried, wherever they died, if
they drowned in the sea or they were eaten by wild animals, wherever they
died, they will be resurrected, and they will be brought up again. Everybody
will be resurrected in that one go simultaneously.

pg. 7
Then after that, after Allah tells us about the state of mankind and how they
will be when they are resurrected, Allah then goes on to tell us about some of
the other situations on that day, so Allah tells us:
‫ون ٱلْجِ َب ُال َكلْ ِعه ِْن ٱلْ َمن ُف ِوش‬
ُ ‫ َوتَ ُك‬- And the mountains will be like carded wool,
That the mountains, these great and tremendous and solid mountains, so all of
these great and solid and heavy and grounded mountains will become like
pieces of wools scattered around, they will become like pieces of wool and what
are they right now? The complete opposite of that in their strength and power
this huge mountains, and they will become fluffs of wool on that day. So, when
you have these fluffy bowls of wool, you flick them around and they break off
and they go off into the wind, that is the type of example been given of how
the mountains will become on that day, like fluff balls with that minutest of
touches they will break up and they flow away in the wind, that will be the
example of those mountains on that day.
So, Allah tells us: ‫ون ٱلْجِ َب ُال َكلْ ِعه ِْن ٱلْ َمن ُف ِوش‬
ُ ‫َوتَ ُك‬
Here we have been given descriptions in these 2 ayahs of how the people will
be on that day, what their state will be, what the state of the world will be? All
of the people will be resurrected simultaneously, and that they would be like
scattered moths in their weakness and their confusion, and the mountains,
these solid and strong mountains will become like fluffs of wool on that day,
spread and so easily broken into the wind, that will be the state of what is
occurring.

pg. 8
Then Allah tells us: ‫فَه َُو ِِف ِعيشَ ٍة َّر ِاض َي ٍة‬, ‫فَأَ َّما َمن ثَ ُقلَ ْت َم َ َٰو ِزينُ ُهۥ‬
Then as for those whose weighing scales are heavy, (with good deeds on that
day). Then they will be in the pleasant life (meaning Paradise).
But then it mentions also right next to it,
‫ َنَ ر َحا ِم َية‬,ْ‫ َو َما َٱد َ ىْره َك َما ِه َيه‬,‫ فَأُ ُّم ُهۥ هَا ِويَة‬,‫َو َٱ َّما َم ْن َخفَّ ْت َم َ َٰو ِزينُ ُهۥ‬
Those people whose weighing scale is light (with good deeds, they have very
few good deeds, and their weighing scale is very light in their good deeds).
Then those individuals, their end result will be that fire, they will be in the pit
of the fire.
These ayahs at the end of this chapter are clarifying to us the end result of
people on that day. When the resurrection occurs and then the accountability
occurs, in the end the people will be categorized into the various categories.
Overall, this Surah mentions that there are 2 categories:
1. Either those whose good deeds are heavy or
2. Those whose good deeds are light meaning their bad deeds are heavy.
So, the first category, those whose good deeds are heavy meaning heavier than
their bad deeds, then those are the ones being mentioned ‫فَأَ َّما َمن ثَ ُقلَ ْت َم َ َٰو ِزينُ ُهۥ‬-
those whose good deeds are heavy i.e. their good deeds outweighs their evil
deeds.
The second category, ‫ َو َٱ َّما َم ْن َخفَّ ْت َم َ َٰو ِزينُ ُهۥ‬are those whose evil deeds outweigh
their good deeds or there will be those of course who do not have any good
deeds at all in the first place, and that is in reference to the Kuffar, a kafir has
no good deed, any good deeds the Kuffar do right now (kuffar may do good
deeds right now- they may be charitable, they may help the poor, they may do
some good deeds right now) but what happens with that then? If on the day of
judgement, they come, and nothing counts as good deeds for them?

pg. 9
It is mentioned by the Scholars, they have some goodness decreed for them in
this world as a consequence of that goodness that they have done, whatever
goodness they may have done in this world because it is not goodness upon
Tawheed, they are upon Shirk and Kufr it will count for nothing in the
hereafter, but in this world Allah may decree some goodness for them,
something in the decree in favor of them, in recompense for any goodness they
have done right now, as for the hereafter when they arrive then they arrive
with nothing to show of goodness in the afterlife, any goodness they had, they
are given some due rewards now in this world.
So, when Allah says:
‫ فَه َُو ِِف ِعيشَ ٍة َّر ِاض َي ٍة‬،‫ فَأَ َّما َمن ثَ ُقلَ ْت َم َ َٰو ِزينُ ُهۥ‬That is in reference to paradise.
‫ ِعيشَ ٍة َّر ِاض َي ٍة‬- Meaning that a person will have a pleasure of a life, a life of
pleasure, a life of happiness and existence and a living, a righteousness, of
happiness, then that is in reference to those who enter Paradise, they will have
that life and existence of goodness and of pleasure.
As for the others ‫ َم ْن َخفَّ ْت َم َ َٰو ِزينُ ُهۥ‬those whose weighing scales are light, and that
will be either a Kafir, who obviously has zero (0) good deeds to begin with, so
the Kuffar on that day they will have no good deeds because whatever
goodness they did they get recompense for that now in this world and they will
have nothing in the hereafter or it is possible that those whose weighing scales
are light on that day may be from the Muslims. There may be those from the
Muslims whose weighing scales are light on that day. So, it could be a Muslim
but he wasted himself and his evil deeds outweighed and were far more than
any good deeds that he did, then in that case for those people ‫فَأُ ُّم ُهۥ هَا ِويَة‬, ‫ُٱ ُّم ُه‬
meaning his ultimate abode, his end result, that is the meaning of ‫ ُٱ ُّم ُه‬in this
context, his end result will be ‫ هَا ِويَة‬and ‫ هَا ِويَة‬is one of the names of the Hellfire.
So, this it is saying that those whose deeds are light then their end result will
pg. 10
be the Hellfire. It has also been said in terms of the meaning of ‫ ُٱ ُّم ُه‬that it
actually refers to the mind, the brain. In that Tafsir or in that understanding
when it says ‫ فَأُ ُّم ُهۥ‬that his ‫ ُٱم‬will be in the fire, upon the first understanding we
said it means his end result will be the fire. Upon this other statement of some
of the Scholars, the ‫ ُٱم‬here refers to the core, your head, your mind, your brain.
In that Tafsir it therefore means that you will be cast into the fire upon your
faces and heads. You will be cast into the fire upon your heads.
When you have an example of two different possible meanings of an ayah and
those two meanings are not in contradiction of each other, they can
harmoniously work together, if that is the case, it is the generally accepted
practice that you therefore combine and harmoniously take both meanings
together, and this is an example of that, the first meaning or understanding was
that his end result is the Hellfire. Second one was that he will be cast upon his
head into the Hellfire. Both of those can work perfectly well together and you
can say that the Tafsir of the ayah is that those whose good deeds are light on
that day, their bad deeds are heavier, then their end result is the Hellfire, which
they will be cast into upon their heads, both work in the Tafsir of the ayah
together, their end result is the fire that they will be cast upon their heads into.
And then after that Allah says:
‫ َو َما َٱد َ ىهْر َك َما ِه َي ْه‬- What will bring you to understand the reality of what that fire
is?
What will cause you to understand what is it that's going to bring you to a
recognition of what that fire really is? And this again is a type of question, in
order to indicate the greatness of that fire, that what is it that's going to be
able to make you understand how tremendous that fire is?, This is to indicate
the greatness, the tremendous nature of this fire.
Allah asks what is it? What is it? Do you know what it is? Do you know what

pg. 11
this fire is and the reality of it? It is something tremendous, ‫َنَ ر َحا ِم َية‬- it is a
blazing hot fire.
In the hadith, the Prophet ‫ ﷺ‬had mentioned that the Hellfire, it is superior in
strength and heat to any fire of this earth by 69 times more. There are 70 levels
the Hellfire being 69 levels more than anything of the Fires of this world. If
you were to think about all of the various fires in this world, whether it is wood
fire, a fire made of burning wood or a fire from paper burning or a fire from
chemicals, flammable chemicals of whatever nature or more severe than that
even, fires of wood, of paper, of petrol, of various types of chemicals or means
or even more severe than those types of fires, whatever you can think of in the
most severe type of fire of this world then know that the fire of the Hellfire is
69 parts greater than that.
So, in this Surah we are being told or we are being caused to understand and to
recognize and to gain some fear and warning regarding the day of judgement,
and that on that day there are going to be two (2) categories of people:
1. The category whose good deeds are heavier than their bad deeds.
2. And the category whose bad deeds are heavier than their good deeds.
The ones whose good deeds are heavier than their bad deeds then they enter
Paradise. The ones whose bad deeds are heavier than their good deeds they
enter Hellfire.
But the ones whose bad deeds are heavier than their good deeds we said could
be two types:
1. Kafir, whose going to have no good deeds or
2. Muslims, whose bad deeds outweigh their good deeds.

pg. 12
Do Muslims whose good bad deeds outweighs their good deeds go to Hellfire
as a consequence or is this Surah more about the Kuffar?
Eventually we know that yes, eventually the people of Tawheed if they have
more bad deeds than good deeds and end up in the Hellfire because of that,
because they were a people of Tawheed though in the end, that means in the
end they will be taken out and place into Paradise.
But to start with a person of Tawheed, on the day of judgement ends up with
more bad deeds then good deeds, what is the ruling on him?
Goes to Hellfire first, because his bad deeds are more than his good deeds and
then eventually comes out into Paradise, that is the opinion of some of the
Scholars, that certainly if your bad deeds outweigh your good deeds, you got to
go to Hellfire, but if you are a person of Tawheed eventually, you will come
out and go to Paradise.
There is an opinion of some other Scholars they say that if your bad deeds
outweigh your good deeds but you are a person of Tawheed, then it is possible
that you may be forgiven still, you are a believer, you are a person of Tawheed,
there could be other reasons, the Shafa’ah which occurs on that day maybe, as
a consequence of the Shafa’ah, you are excused, maybe by the mercy of Allah
excuses you, there are various intercessions, there are various reasons maybe.
But many of the Scholars they say if you got more bad deeds then good deeds
then initially you will go to Hellfire first, then after you are cleansed and
purified, you then enter Paradise.
The only thing that remains is what happens if on that day when the
accountability occurs your good deeds and your bad deeds are exactly equal,
the number of good deeds you have is exactly the same as the number of the
bad deeds you have, so then what is your judgement? So, the people whose
deeds are exactly equal then they neither go to Paradise, neither go to Hellfire
initially, initially they go to Al A’raaf, a place between Paradise and Hell, and
pg. 13
they wait there as long as Allah decrees for them to wait there, as long as Allah
wills for them to wait there, and then eventually they are taken out and placed
into Paradise, not in the Hellfire. If they were put into the Hellfire it would be
oppression because they did not have more evil deeds than good deeds, they
were exactly equal, therefore they are not deserving of the Hellfire.
You can argue well in that case they are not deserving of Paradise, but that is
‫س بحانه و ه‬, they are then allowed straight into Paradise
by the mercy of Allah ‫تعال‬
but it would not be justice to put them into Hellfire, and Allah does not
oppress anybody on that day. So those who have exactly equal they go to Al
A’raaf and then after that they will enter Paradise.

pg. 14