Surah Abasa
Nouman Ali Khan
Introduction and Themes of Surah Abasa :
Important points to consider before getting into the Surah:
عَبَسَ وَتَوَلَّىٰ He frowned and turned away
TaqabAllahu minna innaka antas sameeul aleem!
Important points to consider before getting into the Surah:
- Surah not spoken about properly. Sensitive Matter: How we talk about the Prophet (SAW).
- The Sahaba were rebuked by Allah for talking too casually to the Prophet (SAW). In surah Hujurat, for example, the Bedouins stood outside the home of the Prophet asking him to come out so they could speak to them. They were a bit rough.They brought this roughness with them to Islam and spoke to the Prophet (SAW) in a harsh tone as this was how they generally were and talked. Allah warned these people in Surah Hujurat "Don't raise your voice..". In the same surah, Allah says, "You better know that in your midst is the Messenger of Allah".And in the same ayah, "No doubt Allah has made Imaan beautiful to you".
- Emaan is mentioned in regards to sensitivity towards talking to the Prophet (SAW).
- Two extremes towards approaching the Prophet (SAW) : "It's just a hadith or its not sunnah" v.s loving him so much that it leads to committing shirk explicitly and reinterpreting ayat which are critical towards the Prophet.
- Golden Standard: Prophet (SAW) is free of sin and he cannot disobey Allah. Allah has purified the heart and is the golden standard of human character.
عَبَسَ وَتَوَلَّىٰ He frowned and turned away
- Context: Prophet (SAW) was speaking to the leaders of Quraish (Utbah ibn Rabiah, Abu Jahl etc). Usually they were poking fun of the Prophet (SAW) or being sarcastic but now the Prophet (SAW) was engaged in conversation with them and seemed like they were getting somewhere.
- On the other hand, there is Abdullah ibn umm makhtoom, who is a cousin of Khadija r.a. and so he's close and connected to the Prophet (SAW). He was blind and one of the oldest companions to believe and accept Islam. "The first of the first" - sabiqoon-as-sabiqoon.
- He was blind and some commentators say that when you are blind, you overcompensate for others(in voice) to acknowledge you because you don't know if they see you or not. You don't see yourself as loud. If one sense is taken away, the other gets excited.
- He came to the Prophet (SAW) and said: Teach me what Allah taught you. He said this several times and didn't hear the Prophet's (SAW) response, so he assumed he hadn't heard him.
- The Prophet (SAW) is engaged in this conversation with the 'big guns' of Makkah.
- If we look at the situation from the Prophet's view- Problems: 1) Complaint of leader of disbelievers: Why do you always hang out with the peasants, low lives and lower class? Why should we associate with these people? It takes from our elite status. If you want to talk to us, talk to us separately. So the Prophet (SAW) seems to have gone to them. Tableegh - Going out to them. If they saw Abdullah ibn Umm Makhtoom, they would have left and not wanted to hear anything.
- 2) Issue that the Prophet (SAW) seems to be getting some where and the Sahabi can wait. He's not going anywhere. He will and can come back.His response can wait but this golden opportunity cannot wait.
- If we look at it from this point, there is nothing wrong with what the Prophet (SAW) does.
- We know that Abdullah is blind so when he frowns, he cannot see it. We don't see an verbal frustration from the Prophet (SAW) rather we learn about the frustration on his face. He turns away to finish the conversation but since Abdullah is blind, he didn't' see that either. Two points: 1) The Prophet SAW did not offend a believer. If there's no problem, why are ayat being revealed?
- Standard: You and I have a standard and then there is a standard expected of the Prophet of Allah (SAW)! It is a much much higher standard for a messenger of Allah.
- Allah is very sensitive about every intricate, minute detail and gesture of the Prophet (SAW).
- The Prophet (SAW) looks at the sky and Allah says, "We saw your face turning to the sky in aspiration of missing the Ka'bah". There is a very intricate relationship between messenger of Allah and Allah.
- Our standard: Five Prayers. For Prophet: Mandated him for Qiyam al Layl, half the night at a minimum. It was mandated upon the Prophet (SAW)
- Same with Dawah - The work of dawah for the Prophet (SAW) is all the time unlike us how do it when we have time.
- Zeal for the Quran by the messenger of Allah.
- The Prophet (SAW) knew that he was the last messenger and the implications of his dawah in humanity and years to come. He knew that even an inkling by these big leaders of makkah towards Islam would result in the strengthening and spread of Islam. He was constantly thinking about furthering the mission of Islam. And so this was a golden opportunity.
- Some scholars say: It's more important to teach a non Muslim about Islam then the Muslim because the Muslim can wait but the non Muslim may never come back.There is a higher priority.
- Allah reprimanding the Prophet (SAW) is an indication that the Quran was not from the Prophet (SAW). Why would he reprimand himself?
- After this incident, whenever he saw Abdullah, he would say" Welcome to the one who called me out on." He would make sure he had a seat, see that he was taken care of and had special honor.
- Different words for frowning. Kalihun - Kalih - so upset that you can see your teeth grinding. Basar - When you see teeth grinding, turning into an ugly face due to disturbance. Expression which last between your eyes and none of your face is shown us disturbed = Aboos. (just bulging of the forehead)
- Prophet (SAW) expressed the minimal level of frustration humanly possible towards a blind man and even that Allah noticed and criticized the Prophet.
- Allah comments on this. The Messenger of Allah is a role model in many things. Neighbor, father, judge and in many other capacities. One of those capacities is a leader. He's a leader of those who believed in him at that time. In a cohesive group, followers love the leader. Each of them are convinced that the messenger loves them the most. It is possible that one of the weak or oppressed of the Sahaba might see this and see that the Prophet is showing importance to the elite and undermining the importance of one of their own. So this would undermine his status as a leader so Allah let's the companions know how important they are by confronting the Prophet (SAW).
- Allah comes to the aid of the companions. Happens many times in the Quraan. "Don't turn your eyes away from them". In defense of the companions.
- "It is only by Allah's mercy that you are lenient towards them". You have been charged with leniency towards the companions. If you were hard hearted, they would have run away from you. He tells the Prophet (SAW) to take their consultation. Does the Prophet need consultation? This is to feel sahaba feel included. Even though the decision doesn't lie in consensus.
- High caliber of leadership. That can take in the problems but not make it manifest on his face.
- The Prophet (SAW) doesn't even say: "Wait, give me two minutes". He's that considerate of the Sahaba's feelings. All he does is show some bulges on his face and even that Allah calls him out on.
- Allah is so Merciful to his messenger. He doesn't say: "you frowned and you turned away". He says it in the third person. He's going easy on the Prophet (SAW). Showing him mercy. When Allah uses criticism, he talk in third person.
- Ja'aa = he came with a lot of enthusiasm and came running. He doesn't see what's coming he's ama'.
- Ma yudrika = What means do you have to get information. Allah is saying you have no possible tools whatsoever to try to find out if he's coming with good intent or not.
- Ma Yudrika = The Prophet (SAW) has no license to judge if the person coming has an inclination to purify ones self or not.
- Repeatedly, this surah has similar themes of the previous surah Nazi'at.
- Moses went to Pharoah, and after knowing that he kills, oppresses, and calls himself god, he still asked him;
فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ Do you have anything [good] inside of you which might want you to make you purify yourself (tazakkaa)?[Nazi'at 79:18] - zak-kaa - cleanse himself/purification. He wants to purify himself, and that's why he came to you - to better and cleanse himself.
- So we learn that your aim in gaining knowledge isn't to know dates, names or timelines etc. Rather, you learn knowledge with the intent to purify yourself and to become a better person in the sight of Allah.
- Yaz-zakkaa- two letters merged (should be yatazak-kaa) = He would have to atleast some purification or benefit.
- atazakkaa is how it should really be in perfect form. Purified himself fully.
- But this isn't used, since he couldn't get it fully within such a short span of time. But yaz-zakkaa, atleast he would get some purification,
- aw yadhakkaru - or he would have got some reminder for himself..
- fa tanfa'ahu - it would have benefitted
- adh-dhikra: mubalaghah of dhikr - remembrance, dhikrA = powerful reminder. The Qur'an itself is a powerful reminder for the one who seeks to benefit from it.
- ama manistaghna- the one who is heedless and carefree.
- ghina = independent from others / self-enriched.
- the one who feels he is self sufficient - you turn to him.
- A person who lives in complete luxury they don't need anything.
- the ISTighna - implies that this person THINKS he is self-sufficient without the need of another.
- This refers to the elite of the Quraysh who Allah's Messenger was calling to Islam.
- He doesn't know that they don't care. He doesn't know if they had any good in them or not. He is going to give them dawah but Allah exposes them. They don't care and are reckless in their attitude.
- Compared to modern people who just want to have philosophical discussions at the MSA; who just want to talk for the sake of talking.
- Even if you were to give them the best of arguments. We don't need this. We are just doing this to pass the time.
- The sahabi came : To purify himself/better person. He may take benefit of the reminder. Two powerful reasons to come into the company of the Prophet. The leaders had to such intentions and just wanted to argue for no purpose.
- Then it is you who has sadda.
- sadda (saad, daal,yaa) - from sadyun. sadda = echo - hits the wall and continues to bounce back - just like the sound comes back to your ears.
to go back to something over and over again just like the sound comes back to your ears. - You happened to go to them (the disbelievers of Quraysh), then this distraction came [of the blind man], and then you returned back to them again.
- But He didn't say fa anta sadda.
- He said; fa anta lahu [for him] tasadda.
- anta = it is you who turns back to them. Why is it that they don't turn back to you? (ithbat 'ala ghayril fa'il). They have Istighna' - thinking they are self sufficient, thinking they don't have to come to you (O Messenger of Allah) - but why should it be this way?
- Imagine a salesman who is selling a product and the person doesn't want it. Who will look lesser in the sight of others? The salesman, because he is selling something to someone who doesn't even want to buy it.
- Allah does not like that His Messenger be percieved in such a way, He wants His Messenger to have the upper hand. So He is encouraging His Messenger to focus on those who want the guidance, and if the elite of Quraysh have heard the message and still reject it, then its not necessary for you to make yourself look like the lower one by repeatedly going to them.
- Allah stops him from looking desperate.
- Allah does not need them, His Messenger does not need them, and Islam does not need them. So don't make yourself look desperate in wanting them to be guided if they have rejected the message and firmly chosen that as their path.
- Ala = There will be no fallback on you. It is not your obligation.
- And not upon you [is any blame] if he will not be purified.
- wa maa alayka allaa yaz-zakaa - it is not upon you. I.e. There is no sin on you if they are not guided
- It is not your responsibiltiy for them to purify themself. It is upon them alone to strive to purify themselves.
- إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ
Indeed in that is a warning for whoever would fear [ Allah ]. [Nazi'at 79:26] - Allah humiliates these elite disbelievers. By saying "Allaa" instead of il-laa - they're being humiliated.
- The word Allaa is mentioned, although il-laa would usually used.
- il-laa = it is not a sin upon you IF they DO NOT purify themselves.
- but instead, allaa is used to mean;
- Allaa = [statement of fact] it is not upon you (a sin) - that they WILL NOT purify themselves.
- The person has no inclination to purify himself.
- The people you are giving da'wah to have no inclination to purify themselves from their evil ways.
- The same way Pharoah had no inclination to purify himself when Moses asked him;
- فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ... فَكَذَّبَ وَعَصَىٰ
- say to him [Pharoah], 'Would you [be willing to] purify yourself... But Pharaoh denied and disobeyed.[Al Nazi'at 79:18 & Nazi'at 79:21]
- Pharoah had ighna' and thought himself rich and free of anyone else. Similarly, the characteristics are being made apparent in the disbelieving leaders of the Quraysh and other leaders throughout history.
- But as for he who came to you striving [for knowledge]
- wa amaa man jaa'aka yas'a
yas'a - (mentioned in Nazi'at 79:22) fastly walking but slower than running [same as sa'ee in hajj in safa wal marwah]. - Pharoah was speedily walking to make his plans of evil, whereas in this surah - the one speedily walking is the [blind] one with intent for good. Both speedily walking in opposite directions.
- wa huwa yakhshaa - and HE WHO fears (Allah). By mentioning huwa (he) = he (ibn al Maktoom) alone fears (Allah) in this picture, in comparison to the disbelieving leaders of Quraysh. (not the audience you are talking to)
- إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَ You are only to warn the one who yakhshaha - fears it. (Nazi'at 79:45)
- إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ Indeed in that is a warning for whoever would fear [ Allah ].(Nazi'at 79:26)
- takhsha - fear of something greater than yourself.
- From him you are distracted.
- fa anta 'anhu Talahaa
- talaha - Lahuw (Lam, ha waw) - to be busy with something when you could spend that time on something more important.
- You are engaged in talaha - an activity which isn't as important as the blind companion Abdullah ibn al Maktoom. You are focusing on a disbelieving people whose hearts Allah has seen - and they have no fear, no intent to purify themselves, and who think they are independent of anyone else's guidance.
- Allah has exposed what is in the inside of their hearts.
- Kalla - A zajra - a scolding. "Get lost". Telling the messenger. "No, no more" They are not worth turning to.
- kal-laa inahaa tadhkirah
- Kal-laa - No! Not at all!
- No, (O Muhammad) they are not worth spending time on. He'd rather spend his time on the one who fears and does want to purify himself.
- No doubt about it.
- inaha tadhkirah. [surely this is a tadhkirah]
- truly it is an incredible reminder.
- dhikra (mentioned and explained in ayah 5) - a beneficial reminder which Allah's Messenger was going to give to Abdullah ibn al Maktoom.
- tadhkeer (taf'eel) - a powerful form of a reminder, but less than tadhkirah.
- tadhkirah (Hyperbolised) - the highest form of a reminder. This Qur'an is a powerfully incredible reminder.
- tadhkirah - can't help but to remember it.
- The most powerful reminder is the Quraan.
- Fee Suhufim Mukarammah - This reminder is in scriptures.
- Suhuf - saheefah- spread out like paper that you are supposed to write on.
- Talking about the Quraan in its original Loohul Mahfooz. Something that is very high and these people are so low. If they aren't accepting it, you shouldn't be desperate. This is far too high to be showing arrogance.
- Mukarammah - The most noble, honorable of the scrolls.
- Allah exalts the ayat, quran and dawah.
- That attitude of zilla (powerlessness) should only be exacted towards the Muslims but not when dealing with the kafireen.
- It has integrity.
- Tadhkira = strongest possible word for reminder. Done for someone who can't help but remember.
- Why is Quran a reminder? A reminder is something old and been said before. This is understood by understanding that all human beings made a covenant with Allah (Surah Araf - alas tu bi rabbikum)
- We are pre programmed to worship Allah (SWT); to seek guidance from him. We forget our nature.
- Every newborn is born at a predisposition of fitra. Hadith of fitra (Nawwawi)
- This fitra, over the course of your age, you are made into christian, jews etc. People force this on you but in your fitrah you seek to worship Allah (submission)
- The Qur'an is calling you back to your fitrah; this is why it is called a reminder.
- People that were described had no inclination of faith and they didn't felt the need to have a lord and so if this Quran, this reminder is not of any benefit to them, Allah says to leave them.
- Don't think the message is lacking. This is one of the most powerful reminders there can be. Gives the Prophet encouragement.
- Why is it so elevated? It is a divine reminder. The elevated status.
- Elevated, purified (adjectives for the Suhuf) Scholars refer to this as the Luhul mahfooz.
- The fact that you get to listen to this classified, high documented reminder, it should be enough for you.
- This is to elevate the message and belittle the Kuffar since they take the message casually and the messenger is trying to present it to them, they may seem like they have the upper hand but Allah is changing that around now.
- Safaarah = 'sifr' = scribe; book that unveils things. Revealed from Luh Mahfooz to the prophet (SAW)
- Some say this is referring to all those who record the Quran - i.e. the manuscripts of the Sahaba and the Prophets (SAW)
- Majority opinion is that it is referring to the angels.
- Bararah is the give away = (Barr) = plural = goodness and someone extremely good. It is a hyperbole form. Multitudes in plural.
- Abrar = plural of barr but not a more powerful form.
- Applicable to the angels. Righteous of the angels.
- The entity that gets to handle this are the highest rank of angels.They are the most noble. This is the same message you are getting to hear so if you don't benefit from this, its your loss, no one else's.
- Passage elevating the status of revelation.
- GEM: Even with the Munafiqoon (Even if you ask to forgive 70 times, Allah will not forgive them) I will ask more than seventy times. It is this concern that the Prophet (SAW) had with humanity.
- Maa Khutil = May he be killed or human being has destroyed himself. How incredible is his disbelief?
- Ma Akfara = To express shock, amazement at someone.
- How incredible is his capacity to disbelief? What made him to disbelief like this?
- In previous surah, Allah showed how horrible disbelief can get with the example of Firawn who said, Ana Rabukumul Ala"
- Allah gave the worst example of Kufr. In the next ayah, Allah is showing the legacy that human are following with Firawn.
- In naziat, Musa showed him the enormous signs yet he still disbelieved. In this surah, he showed him tazkirah, he still did kufr. There is the staff, here is the Quran. How amazing capacity of human to disbelief.
- Both surahs, this disbelief had to do with arrogance. The same arrogance returns here.
- next ayah - From what exactly does he think he was made of? Min Nutfatin - from a dirty fluid that people wash off from their clothes. That fluid is from which you were created.
- Taqdeer is related to Qasarah, which means to make a wild projection.
- Taqdeer - make a projection based on extremely precise calculation. Allah took this fluid and made Taqdeer. Your eye color, how tall will you be, your life expectancy, diseases etc.
- All of it is precisely calculated when you were this fluid.
- Allah says to this kafir, look at where you came from and you are still oblivious and disbelief.
- In naziat as well, Allah put the human in his place, Are you toughter in creation or the sky that we created. He compares us to the sky. Now he puts the arrogance into place by reminding where humans came from.
- Allah made the path easy. Some ulema says this in reference to the passage of the baby from the womb. Also, this sabeel, this path is referring to guidance. Allah made the path to guidance easy by placing messengers, the predisposed fitrah in you as well as other ingredients all around you leading you to the right direction yet how amazing your disbelief to be oblivious to all this.
- Then, after making the path easy (guidance, world, growth) then he caused him to die. Youre not in control of your death either just as you aren't in control of your life.
- Then he placed you in to the grave. Fa Aqbara means being put into the earth so whether you are cremated, fed to sharks, put into the coffin - all this will lead to decay and will end up in the earth.
- You came from something pathetic fluid and into soething we wash away - dirt.
- Whenever he wants, ansharah - this is for certaintiy - He will raise him by up and that too in immediacy. In our growth, there are certain processes, infancy, toddler and so forth but for our resurrection, Allah can raise him immediately without going through these processes.
- Three words for resurrection. Ahya - To take something dead and bring it back to life. Ba'asa = To raise something and send something forward. Allah will raise us and gather us towards the place we are to meet. Ansharah - to spread. The corpse has been dispersed. Decays and remains spreads into the land. Allah says he will raise you and will spread you. (Into the Hashr, where we are to gather)
- Kalla - No not at all..He is not yet done justice or fulfilled. Qada - To do a responsibility and do it in a way where you are no longer responsible.
- Allah says human being has not done his responsibility. Humanity has been on this earth for so long to get his act together. What he was commanded to do , he did not yet fulfill. Still yet, after all of these facilitation, he has not got his act together. Yet, Allah says, there is still hope for you. He provides a positive reinforcement. Let the human being look at his food. Stare and observe at the food on your plate. Why does Allah want you to stare at it? To remind you of your responsibilities.
- Ta-am =food more particular to human beings as oppose to Akl = any kind of food.
- You are looking at this orange or grape. He poured abundant water (Saab = bucket full of water) i.e. rain. Allah pours heavy rain. We send that water down.
- Shaqq - cut or rip something which we don't think of as cutting or ripping. When you cut those kind of things, shaqq is used. i.e. when Allah uses shaqq for sky, rocks, earth. These are grand things which Allah cuts, tears open.
This ties back to Naziat - Dahaha, Marhahah he smoothed the earth and then after this, he brought out pastures, Now he's bringing more explicit. The tafseer of those ayat are coming here. - When we cracked it open, we sprouted in it and allowed the growth of grain (Habban) Ambaath - ensure the growth of something meticulously. also used for child raised who matures quickly. Used also for maryam (a.s) her maturity came quickly so imbaath is used for her.
- Important vegetation is mentioned first (grain) Grapes and then all kinds of vegetation which grow under the earth. Animals and humans both take from this.
- Zaytoon - Nakhl - dates and olives. These are luxurious and exotic food.
- Qhul , plural of Aghlab which means they are thick. Gardens in which the trees are thick and the branches are intertwined. Lush gardens.
- Fakiha - delicious food. Overjoyed. Fakiheen - people in Jannah who will be overjoyed (by eating delicious food)
- Abba - Grass, Pasteur. General kinds of vegetation that all animals enjoy. Out of all the things, the most particular for animals is Abba. Most of what is mentioned is for human beings.
- Quran is very subtle in how it addresses things. Here the priority was given to human food. Other places, you will find Zar'an which is used for animal food first. When animal food is mentioned..when Allah mentions Mataa, he will mention the animal first and us second. But here since the priority is humans, he says mata'al-LAKUM , it is provisioned for you and also for your cattle. Cattle is is put into secondary position because the passage preceding is in a secondary position.
- Allah executes this intricacy in his words.
- Previous passage was a threat to the human being. How dare you disbelief. Towards the end, however, (amara) he didn't yet do justice (there is kind of hope and then there is positive reinforcement) Look at your food, animal. So your gratitude should lead you to islam.
- Even if this is not enough, the inzar comes up, the warning.
- In Nazi'at 79:34 - Pharoah had arrogance, Allah surrounded him withwater (and drowned him). Taama = a calamity which surrounds you from all sides.
That calamity on Judgment Day will surround people from all sides. - In this surah [Abasa] - people who listen, yet they don't really listen to the message (remember thedisbelievers of Quraysh?).
- The saakhah = the deafening noise. You can avoid the message now, butyou will not be able to flee from it on that Day.
- The day on which amr = man ..will escape. Different words used for running: Rahaba, abaqa, farra. Farra is used when you run away from something which terrifies you.
- You will be terrified and run away from your brother, mother, wife, child. These are usually the people we go for comfort but Allah is flipping the scenario so on this day human being will run away from his own brother.
- This is because your family is the one you stay in contact with the most and when you deal with someone more, you are more likely to violate their rights more and more. Its easy to be nice to people you barely know.
- Violation of rights happens more in the family. Husband and wife and the parents.
- On the DOJ, all relationships would be cut off and everyone cares for themselves. Every breastfeeding mother would drop whatever she used to feed as if to say she has even forgotten what she is feeding.
- He's also running away from his mother and father. They all might ask for your good deeds.
- His own wife and child..he would run away from them both.
- Everything has been turned around on this day. SubhanAllah.
- In the beginning there was istighna - you didn't care but now Allah is showing the gravity of the matter. This isn't just intellectual exercise, this is a serious matter. A day when you realize the consequences of what you do and how you dealt with your loved ones will affect your outcome on that day.
- In the previous ayah, Allah stated, "That day the human being will remember everything he work towards" and he will not care about anyone except his own problems. Rajul = manhood or bravery is highlighted. Imru-un- comes from Muru-a- = chivalry, selflessness, nobility of a man. Allah says this man who was so chivalrous, on that day he will sha'an - an affair that is very important for you and appropriate to you. This word is used for Allah - He is involved in an important task. Allah says on that day, everyone will be involved in such an important task - remembering what they were working towards in the previous surah. They will be so involved, they will be Yughni - something so important that it makes you obsessed with it and you forget everything else. On that day people will be so engaged in an important matter, everything else will become un-important.
- Contrast to the beginning where the Kafir had Istighna but now he will have Ighna. He will be unconcerned with everything else.
- Some faces will be lit up. Safarah - unveil. Large books are safr because they unveil important knowledge. Safeer - unveils the intent of his king or country - ambassador. Safr - unveils new territory. Allah describes a believer who might have lived a life of difficulty and that his smile was unveiled but now it will be unveiled. There will be no worries.
- Dha-hikatum = laughing uncontrollably. Tabasaama - smiling Dahika - laughing with sound
- Previous surah was a description of the hearts, then eyes. Now its description of the face. They are complementary. What's going on the inside and what's going on the outside. Two scenes.
- Istibshaar - full of delight because of a good news that comes to you. Bishr= skin. Bashara - peel skin of orange. You would be so happy that it would peel the sadness of you and your smile is revealed.
- Some other faces will have ghabara. Ghabara = dust which lands on things and its difficult to clear. They will look dirty and disheveled Not just physical dirt but depression, sadness. Blackened by depression.
- Different words for dust. Nakh-an = cloud of dust when horses run really fast. Haba-an - minute dust you can't see only visible in sunlight. Kuffar will come with their good deeds, we will turn it into habaa. You can't even catch it.
- Ra-haq - something forcefully overshadowing something. This Qatara will climb over them. Smoke that comes out of burning wood; black smoke that comes out of fire. Qaatir - cheap person. When you invite him to his house, you see the smoke only. Doesn't feed you anything.
- Dust and black smoke that will climb.
- Those are the worst kind of deniers. Who are these disbelievers? Go back to the beginning. They are the one who think they are of no need.
- Fajara - disobey Allah in the most violent type of fashion; fujoor - rip opens darkness. They don't even sin. They sin openly and viciously.
- How introduction is tied to the conclusion:: In the beginning, we saw two types of people. One free of need and one who came running out of fear of Allah. Wanted to benefit by reminder and cleanse himself as a person. In the end, Allah describes what is going to happen two these two groups of people. Those who were afraid in the dunya, at the end, he has bright smile etc He is concerned in dunya and in the end he has a huge smile when he sees his report card. Those who has big smile now and doesn't take anything seriously, that day his face will have sadness etc.
- Tried to undermine Islam and the Prophet, Allah humiliates them. The humiliation of the face in the Arabic language is the worst type of human language.
TaqabAllahu minna innaka antas sameeul aleem!