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So now we took three opinions here. We took the opinion that the mursalat are the angels Or the mursalat are the prophets. And what was the third opinion? That mursalat is the wind.
We took one more opinion. That is the opinion of Ibn Jarir that the mursalat is all of them. Everything which Allah Azzawajal sent, even the lightning which Allah Azzawajal sent, or anything else which Allah describes in the Quran that he sent.
The one who created death and life to test you, which of you is the best in deed, and he is the Mighty, the Forgiving. Alhamdulillahi Rabbil Alameen Wassalatu wassalam ala Abdullahi wa Rasoolihi Nabiyina Muhammad wa ala alihi wa sahbihi ajma'in amma ba'd After praising Allah and after asking Allah to exalt the mention and grant peace to our messenger Muhammad salallahu alayhi wasalam And to his family and his companions, I would like to welcome you all to what is At least I see it as the second part of our Tafsir class. And that is because we began in this masjid with the Tafsir of Juzu Amr.
And we started with Surat Al-Fatiha and then we did Surat Al-Ikhlas and Al-Falaq and Al-Nas And we continued up to a point. I don't remember how far we got when we stopped the classes. But the classes continued on YouTube.
And Alhamdulillah recently, not too long ago, a few months ago, we finished the Tafsir of Surat An-Naba and we finished Juzu Amr. This is the next part of that Tafsir class. And that is Juzu Tabarak.
And we're going to be starting from the end. That means we're going to be starting from Surat Al-Mursalat. And we're going to be working our way up to Tabarak Al-Ladhi Bi-Yadihi Al-Mulk And the source for our Tafsir class Insha'Allah Ta'ala is the summary of Tafsir Ibn Kathir Al-Misbah Al-Munir By Al-Mubarak Khuri Rahimahullah Ta'ala He summarized the Tafsir of Ibn Kathir And what we generally do is we use this as a base and we add points in from Tafsir Al-Tabari From the other books of Tafsir Insha'Allah Ta'ala we add points in there But we use as a base, as something for us to read, something for us to be comfortable with And this is widely available in English as well So you can take a copy of the summary of Ibn Kathir and more or less we're going to be reading the same thing More or less It is a great blessing from Allah Azawajal to be able to come back to the Masjid, to be able to come back to Dubai To be able to start the classes again And I would remind you The value of coming to the Masjid not only for the Salah But the value of coming to the Masjid to learn together The Hadith of the Messenger of Allah ﷺ مَاجْتَمَعَ قَوْمٌ فِي بَيْتٍ مِنْ بُيُوتِ اللَّهِ يَتْلُونَ كِتَابَ اللَّهِ وَيَتَدَارَسُونَهُ بَيْنَهُمْ There is no people who come together in a house from the houses of Allah Reciting the Book of Allah and studying it among them إِلَّا نَزَلَتْ عَلَيْهِمُ السَّكِينَ وَغَشِيَتْهُمُ الرَّحْمَ وَحَفَّتْهُمُ الْمَلَائِكَةَ وَذَكَرَهُمُ اللَّهُ فِي مَنْ عِنْدَ أَوْ كَمَا قَالَ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ Except that tranquility will descend upon them And Allah's mercy will cover them And the angels will surround them And Allah will mention them with those who are with him سُبْحَانَهُ وَتَعَالَى This hadith alone, it tells us the virtue of us coming together in the masjid To learn from each other To recite the Qur'an To listen to the Qur'an being recited And to understand some of the meanings of the Book of Allah عز و جل And some of what Allah intended by his speech سُبْحَانَهُ وَتَعَالَى That being said, Insha'Allah ta'ala, we will begin with the tafsir of Surat Al-Mursalat And that is the last surah in Juz Tabarak Now bear in mind, and I will always say this, that it does take quite a long time with the small surahs And that's because in general, as you know, the Qur'an can be divided into two parts The part which we call Al-Mufassal And Al-Mufassal, it means the part of the Qur'an where there are lots of breaks in between the ayat Generally we say from Surah Qaaf approximately, or some of them said from Surah Al-Hujurat These now, what do you see from Surah Qaaf onwards to the end of the Qur'an? You see that the ayat have lots of breaks There is no ayah which is one page, there is no ayah which is half a page The ayat are maybe one ayah on a line, maybe two ayat on a line So you have these breaks, regular breaks Even this Mufassal can be divided into three The longer, Tawar Al-Mufassal, the longer, the surahs which are a bit longer And the surahs which are in the middle in length And Qisar Al-Mufassal, the surahs which are very very small So once you get to Surah Al-Duha approximately, the ayat are very very small, right? Sometimes just one word or two words in an ayah In between Surah Al-Duha until, give or take, maybe Surah An-Naba, maybe a little bit further than that Perhaps you can say all the way up to maybe for example, even Surah Al-Mulk You have these surahs which are about a page, a page and a half long These are the middle length ones Then you start to have the surahs which are three pages, four pages, five pages long These are the longer ones In general the Tafsir of the Mufassal takes longer than the Tafsir of the rest of the Qur'an And that is because the meanings are very very, there's a lot of meaning inside of a few words Whereas when you get to the surahs which are more to do with Ahkam, to do with the halal and the haram What you see is you see that the meanings are, there is a lot more in the ayah And the Tafsir of it is somewhat easier Whereas now we're going to be talking about a lot of the surahs which are Makkiyah They were revealed to the Prophet ﷺ in the time that he was in Mecca, in the Meccan period And generally speaking they take more effort to make Tafsir of Because the meanings in them are very very very deep and complex inside of a few words Especially when we convert it to English and we try to translate some of the meanings That takes even longer, so bear in mind that we're not going to be going at any great speed It may not be that we finish up to surah al-Mulk for example inside of 3 or 4 months It may be it takes longer than that But we're just going to take our time inshallah and enjoy the process of understanding what Allah Azza wa Jal wants from His speech Subhanahu wa Ta'ala Ibn Kathir, Rahimahu Allah Ta'ala, he said Tafsir of surah al-Mursalat wa hiya Makkiyah He said this is the Tafsir of surah al-Mursalat and this surah is Makkiyah Now we've mentioned in Juz Amma some discussion about a science from the sciences of the Quran Which is the science of al-Makki wa al-Madani Which of the surahs are Makkiyah and which of them are Madaniyah What does this mean? We're not going to repeat all of that now but just to remind ourselves that when we say that a surah is Makkiyah What we mean is that it was revealed in the time when the Prophet ﷺ was living in Makkah Not necessarily he visited Makkah, no The time in the seerah, in the first 13 years of the seerah when the Prophet ﷺ was living in Makkah And when we talk about a surah being Madaniyah, it doesn't mean that it was revealed in the city of Medina But it means that it was revealed in the period in which the Prophet ﷺ was resident in Medina Sometimes you might find there is a disagreement about one ayah or two ayahs You might find that some of the scholars they say for example, there is one ayah in Surat al-Mursalat This ayah came down in Medina But in general, generally speaking, we say that this surah was Makkiyah The other thing that we highlighted from this in Juz Amma is that this should be based on evidence It shouldn't be based on necessarily the topic of the surah That happens a lot You see sometimes in the books of tafsir, they judge whether a surah came down in Makkah or Medina Does it mention zakah? Does it mention the five daily prayers? We know that this came down at this time And they judge it like that But this is not a reliable way of determining when the surah came down Rather, what is reliable are the narrations that support where the surah was revealed Because sometimes Allah speaks about a topic which has yet to be legislated for the Muslims But Allah speaks about it in terms of what we might call a prophecy or telling us what will happen in the future Ibn Kathir, he said, Wahiyya Makkiyah, this surah, it came down in Makkah What is his evidence for this? He said Al-Bukhari narrated from Abdullah bin Mas'ud He said, while we were with the Prophet ﷺ in a cave Some of them mentioned in a cave in Makkah The surah, the entire surah, surah al-Mursalat, it was revealed upon the Prophet ﷺ He said, he was reciting it and I took it directly Abdullah bin Mas'ud says, I took it directly from his mouth As he recited it, I learnt it directly from him And Abdullah bin Mas'ud is from the companions who became Muslim at an early time in the Meccan period His Islam happened in an early part of the time in Makkah And when he says, we were in a cave together in Makkah Then this is a strong evidence that this surah, it came down in the time the Prophet ﷺ was in Makkah This hadith is narrated by Al-Bukhari, it's also narrated by Muslim And Ibn Kathir, he mentions another narration He mentions a narration in the Musnad of Al-Imam Ahmad Abdullah bin Abbas is narrating from his mother Abdullah bin Abbas is narrating from his mother She is Umm al-Fadl bint al-Harith al-Hilaliyah And she is the wife of al-Abbas and all of his six children She was the mother of all of his six children So Abdullah bin Abbas narrates from his mother That she said, سمعت النبي ﷺ يقرأ في المغرب بالمرسلات عرفة I heard the Messenger ﷺ reciting in the Maghrib prayer والمرسلات عرفة And he mentions another narration for this We can take a benefit from this We can take an important issue from this And that is that even though the general sunnah is to recite in Maghrib the small surahs It's not always the case that the Prophet ﷺ would recite the small surahs in Maghrib Sometimes it's narrated that he recited long surahs المرسلات is narrated Even it's narrated that he read at times from al-A'raf, surah al-A'raf is narrated And other surahs that he read in Maghrib So sometimes even though his habit in Maghrib was to read قصار المفصل, the small surahs with the small ayat Sometimes he would read a longer surah in Maghrib And so a person should sometimes vary Not every time in Maghrib they should read For example, قُلْ هُوَ اللَّهُ أَحَجُّ And قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ And وَالدُّهَى And the small surahs Sometimes they should read the longer surahs in Maghrib from time to time Because Umm al-Fadl رضي الله عنها She said I heard the Messenger of Allah ﷺ reciting it in Maghrib In some of the narration she said The last thing that I heard him recite in Maghrib The last thing that I heard him recite in Maghrib Our next topic What is the subject of the surah? Now when we talk about the subject of the surah This is something approximate We're not going to give every single point Because that would be what we're talking about in tafsir But we're going to say that the idea is to give a general overview of the surah The general overview of the surah Is that this surah talks about The day of resurrection And The events that will happen on it The change that will happen to this world and to the heavens And the recompense in terms of reward and punishment The reward of the people of Iman And the punishment of those who disbelieve in Allah عز و جل Generally this is the topic That we're going to be talking about Ibn Kathir He starts by saying قَالَ إِبْنُ أَبِي حَاتِمٍ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ وَالْمُرْسَلَاتِ عُرْفَى قَالَ الْمَلَائِكَةَ وَرُوِّيَ عَنْ مَسْرُوقٍ وَأَبِي الضُّحَى وَمُجَاهِدٍ فِي إِحْدَى الرِّوَايَاتِ وَالسُّدِّي وَالرَّبِيعِ بْنِ أَنَسِ مِثْلُ ذَلِكَ وَرُوِّيَ عَنْ أَبِي صَالِحِ أَنَّهُ قَالَ هِيَ الرُّسُلُ وَثِي رِوَايَةٍ عَنْ أَنَّهَا الْمَلَائِكَةَ وَهَا كَذَا قَالَ أَبُو صَالِحِ فِي الْعَاصِفَاتِ وَالنَّاشِرَاتِ وَالْفَارِقَاتِ وَالْمُلْقِيَاتِ إِنَّهَا الْمَلَائِكَةَ وَالْمُرْسَلَاتِ عُرْفَةً He said الملائكة That the مرسلات here are the angels Now sometimes we have to actually step back a little bit because we have to kind of bring this into English and explain how did Abi Hurairah come to this conclusion The word مرسل is something sent The word مرسل is something which is sent Ibn Jarir, رحمه الله تعالى The great Imam of Tafsir He doesn't specify anything by this He leaves it open Everything which Allah has sent The angels, the prophets The things which Allah عز و جل sent Which is مرسل from Allah Ibn Kathir, he starts by quoting الملائكة The مرسلات here are الملائكة And he also quotes A narration from Abu Saleh That he said the prophets How could someone come to that conclusion That it means the prophets Because the prophets are also sent Only we can point out here That it is unusual For the prophets to be described as مرسلات It's normally مرسلين It's rare that the word would be used مرسلات This is more likely to be used for The angels Because of the fact that this The way it's made plural here مرسلات It's not usual Normally Allah describes the prophets as مرسلون or مرسلين He brings us two opinions here And there is another opinion Which is very common In fact, it's so common It is said that it is the majority opinion And that is that المرسلات here is the wind That المرسلات here is the wind So now we took three opinions here We took the opinion that The مرسلات are the angels Or the مرسلات are the prophets And what was the third opinion? That مرسلات is the wind We took one more opinion That is the opinion of Ibn Jarir That the مرسلات is all of them Everything which Allah عز و جل sent Even the lightning which Allah عز و جل sent Or anything else which Allah describes in the Quran That he sent All of it is included Here we could ask a question What would Ibn Jarir رحمه الله تعالى say about the Shayateen? Didn't Allah عز و جل say At the end of Surah Maryam that he sent أَلَمْ تَرَأَنَّا أَرْسَلْنَا الشَّيَاطِينَ Do you not see that we sent the Shayateen عَلَى الْكَافِرِينَ Here no Why? Because Allah swore by the مرسلات And Allah only swears by something Which is of great significance in his sight As for the Shaytan Allah doesn't swear by the Shaytan Because the Shaytan Is nothing in the sight of Allah سبحانه وتعالى إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا The plot of the Shaytan is weak So we come back to one of these four That it's the angels Or that it's the prophets Or that it's the wind Or that it's all of them Like Ibn Jariyya said Why did Ibn Jariyya say all of them? He said there's no evidence There's no specific evidence to say one or the other So why don't we keep it general Allah made it general And this is a habit of Ibn Jariyya رحمه الله تعالى In his تفسير normally that he does this Where you can keep it general Keep it general But the people who specified the angels Or those who specified the wind Or those who specified the prophets They had a reason for it What was their reason? We need the next word وَالْمُرْصَلَاتِ عُرْثًا So the word Urf Comes with two meanings in Arabic The first meaning of Urf In Arabic is Coming one after the other After the other Something coming one after the other Like they talk about The horses coming one after the other Sometimes the Arabs say things like that So some of them they said This One after the other This supports For example The messengers Because the messengers Allah عز و جل sent them One after the other After the other The angels who come down One after the other also But the meaning that comes to mind Often with regard to Urf is what? What does the meaning Urf Often come in the Quran? خُذِ الْعَفْرُ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ The word Urf comes meaning مَعْرُوف Something good So that would mean The ones that Allah sent with goodness Allah is swearing by Those that he sent with goodness So now Those who said that the word Urf here is goodness Most of them they said it is the angels here It's the angels And some of them said the prophets As we said Some of them said the prophets is less likely Because usually Allah does not Talk about the prophets as Mursalat He talks about them as Mursaleen So we came back to the angels We came back to the wind The wind also comes one after the other And the angels also come one after the other And the wind can bring good And the wind can also bring Can also bring destruction And that brings us to the next ayah فَالْعَاصِفَاتِ Here الْعَاصِفَاتِ More than one of the scholars They brought Ijma' They said there's consensus here That Al-Asifat is the wind But that's actually not true There's not agreement on it There's some disagreement about it Still some people said the angels Still some people said the angels Because they said the angels Sometimes bring destruction from Allah And sometimes the angels They drive the wind which brings the clouds And Allah decrees for them To bring the raindrops So some of them said like this The goodness Even if it is the wind It's still Allah Azzawajal Drives it from the angels In reality it doesn't really It's not really really important For us to choose one or the other But it's important to understand Where it came from So if we said that Al-Urf here It means a Tataabu' One after the other after the other So this leads us in a particular direction And if we say that Al-Urf here Is Al-Ma'ruf Then the ones that were sent with goodness Are the angels And the messengers Alaihimussalatuwassalam The Faa here is important Fal'aasifati Asfara Because the Faa gives you the idea That it's connected And this is why some of the people They brought that the first one Is the wind Because they said look at this Faa here It's like these two ayaat are talking about The same thing Wal-Mursalati Urfa Fal'aasifati Asfara It's as though they are talking about The exact same topic So if they're talking about the same topic Then what is it that we can describe As being a violent wind The wind And then Al-Mursalati Urfa We can say that it is the wind That is sent with good And the Asifati Asfara Is the wind that is violent That is sent with destruction Or if we talk about the angels We can say the angels who come With the good commands from Allah And the angels who bring destruction And the command of destruction from Allah Subhanahu wa ta'ala Notice that then Allah Azzawajal says Wannashirati Nashra So it's as though the change in topic again Because the Faa didn't come So it's like the Faa is linking those two But it's not linking the rest And that's why some of them When they said the first two are the angels And the first two are the wind And the last three refer to the angels And this is a very common opinion In fact some of them quoted it As the opinion of the majority That the first two refer to the wind And then everything after that refers to Refers to the angels As we said It is not really important for us to choose But what is important for us Is to understand where it came from So those that are sent with good And that which is sent with a violent wind Like we said Most of the scholars here said the wind Some of them said the angels that drive the violent That drive the violent wind And we explained the meaning Or the meanings that brought us to that point Fal'asifati asfa As we said Some of them said Every one of the scholars said it's the wind And we said that's not necessarily That's not necessarily the case Ibn Jalil kept it open And said everything that can be said about it We say about it Ibn Kathir he then says وقال الثوري عن سلمة ابن كهيل عن يسلم أنه قال سأل ابن مسعود Or he said سئل ابن مسعود He said سأل ابن مسعود عن والمرثلات عرفة قال الريح قال وهذا قول الجمهور Ibn Kathir he says Ibn Mas'ud was asked about والمرثلات عرفة He said the wind And Ibn Kathir he says This is what the majority of them said والناشرات نشراء He says إنها الريح كذا قال ابن عباس ومجاهد وقتاد وقطع ابن جرير بأن العاصفات عصفة هي الريح He said both العاصفات والناشرات refers to the wind And he calls Ibn Jalil in this Now we come to والناشرات نشراء He said وتوقف في الناشرات نشراء هل هي الملائكة أو الريح وعن أبي صالح أن الناشرات نشراء هي المطر والأظهر أن المرثلات هي الرياح كما قال تعالى وأرسلنا الرياح لواقح He says As for الناشرات نشراء It is said they are the angels And it's said it's the wind So what is الناشرات نشراء It's what spreads something out What spreads it out And نشر Is to spread something out So once again they said The wind Because the wind spreads out the clouds And spreads out the rain And some of them said the rain And some of them said The angels And the angels who spread The rain Because the rain is what spreads out the clouds Or the wind is what spreads out the clouds Ibn Kathir he says وَقَوْلُهُ تَعَالَى فَالْفَارِقَاتِ فَرْقًا فَالْمُلْقِيَاتِ ذِكْرًا عُذْرًا أَوْ نُذْرًا He says الملائكة قاله ابن مسعود وابن عباس ومسروق ومجاهد وقتادة والربيع والعنس والسدّي والثوري ولا خلافها هنا He says Ibn Kathir As for الفارقات فرقا فَالْمُلْقِيَاتِ ذِكْرًا He says here This is the angels This is the angels Some of them said الفارقات فرقا are the scriptures Why? What does الفارقات mean? It means the things that separate between people That separate between people So some of them said it is the angels And some of them said it is the scripture As for المُلْقِيَاتِ ذِكْرًا Here You almost will not find another opinion than المُلْقِيَاتِ ذِكْرًا Here is the angels The angels who They bring Allah's revelation Upon those that Allah عز و جل chooses from His creation So let's go back again We have وَالْمُرْسَلَاتِ عُفَّاء We have the wind that brings goodness Or the angels that bring goodness فَالْعَاصِفَاتِ عَصْفَة The violent wind or the angels that bring destruction And we have We have وَالْنَاشِرَاتِ نَشْرَا We have the thing that spreads out So either it refers to the angels And some of them said It refers to the angels And others said no This refers to the wind that blows the clouds فَالْفَارِقَاتِ فَرْقًا Those things which separate And they said either it is the angels Or it's the scripture of Allah that separates between truth and falsehood As for المُلْقِيَاتِ ذِكْرًا These are the angels The ones who bring Allah's revelation عُذْرًا أَوْ نُذْرًا They bring Allah's revelation And they bring Allah's revelation which contains عُذْرًا أَوْ نُذْرًا It contains كِيَا الْعُذْر I wouldn't say to say that it means an excuse But more it means a validation Yani that what some people are doing is correct And that what others are doing they are warned against it So some of them are praised for what they do And others are warned against what they are doing And that is what Allah sent the prophets with And that's what Allah sent the scripture with And that's what Allah عز و جل His message contains It contains a بُشْرَة Glad tidings And it contains a warning It contains glad tidings It contains a warning عُذْرًا أَوْ نُذْرًا He says here Ibn Kathir He says فَإِنَّهَا تَنْزِلُ بِأَمْرِ اللَّهِ عَلَى الرَّسُولِ تُفَرِّقُ بَيْنَ الْحَقِّ وَالْبَاطِلِ وَالْهُدَى وَالْغَيْبِ وَالْحَلَى وَالْحَرَامِ He said the angels They come down with Allah's commands to the prophets Making the difference between truth and falsehood And what is guidance and what is misguidance And what is halal and what is haram وَتُلْقِي إِلَى الرُّسُلِ وَحْيَا And they give revelation Upon the prophets And this revelation فِيهِ إِعْذَارٌ إِلَى الْخَلْقِ وَإِنْذَارٌ لَهُمْ إِقَابَ اللَّهِ إِنْ خَالَفُوا أَمْرَاهُ This, it contains The إِعْذَار And the إِنذار It contains glad tidings For those who do the right thing And it contains a warning For those who go against the command of The messengers عَلَيْهِمُ الصَّلَاةُ وَالسَّلَامُ As for Ibn Jarir رحمه الله تعالى He kept upon the same methodology as before He said that We can make it general It can refer to the angels And it can also refer to the scriptures Because both of them contain glad tidings and warnings And even the prophets also Came with glad tidings and they came with warnings What is important to note Is that Allah عز و جل Swore by these things And Allah عز و جل Only swears by something that is very very important So we learnt the importance of The wind And that this is an ayah from the ayat of Allah عز و جل That it brings good and it also brings destruction We learnt the importance of the angels And that the angels are given commands by Allah From the commands the angels are given is to bring good And from the commands the angels are given is to destroy And from the commands the angels are given is to spread out The clouds And to place the drops of the rain And from the jobs that the angels are given Are to distinguish between what is true and what is false And from the jobs that the angels are given Is to bring the revelation Upon the messengers عَلَيْهِمُ الصَّلَاةُ وَالسَّلَامُ And it is possible to say That all of these things are true Because in reality these things don't contradict each other, right? And we spoke a lot about this in Juz Amna That really these things don't contradict And so if something doesn't contradict There's not really a need for you to say One over the other Just to absorb all of the meanings that are taken from These ayats عُذْرًا أَوْ نُذْرًا We mentioned already And then Allah عز و جل He brings what we call جَوَابَ الْقَصَم Why did Allah swear by all of these things? Why is it that Allah swore by all of these things? What was the reason for it all? What does it all come down to? إِنَّمَا تُوعَدُونَ لَوَاقِعًا Indeed, what you have been promised Is certainly going to happen And here, the word what you have been promised It is general, right? Everything that you've been promised From the things that will happen From the affairs of the Qiyamah Which Allah is going to mention in the coming ayat إِنَّمَا تُوعَدُونَ لَوَاقِعًا And this is important because Allah swore by all of those things And made you think about all of those points So that He can show you that for certain The Day of Judgment And all of the things that are related to it Are certainly going to happen Now remember, this is one of the core themes of the Surah Makkiyah The Surahs that came in Makkah One of the main themes of it And the main reasons or the main themes and topics That Allah Azza wa Jal speaks about In the Surahs that came in Makkah Is the Day of Resurrection You have been promised that the resurrection will happen You've been promised the horn will be blown You've been promised that the bodies will be resurrected You've been promised that the first of mankind And the last of them will all be gathered on a single plane You've been promised that each person Will be given the reward or the punishment that they deserve All of this is going to happen لَوَاقِعًا And this word واقع It gives you a benefit The way that Allah said it It is something that has to happen In fact, Allah speaks about it as though it has already It's already happening now That's how certain it is إِنَّمَا تُوعَدُونَ لَوَاقِعًا This is certainly and definitely going to happen Then Allah Azza wa Jal tells us about Some of the things that will happen At the time of the blowing of the horn And the time of the Qiyamah فَإِذَا النُّجُومُ طُمِسَتْ When the stars, their light will be extinguished He said أَيْ ذَهَبَ ضَوْقُهَا The light of the stars will go away And we've already heard about this وَإِذَا النُّجُومُ انْكَدَرَتْ وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ And we've already mentioned this In the previous Tafseer of Juz Amma That the stars will be extinguished وَإِذَا السَّمَاءُ فُرِجَتْ What's the meaning of فُرِجَتْ انْفَطَرَتْ انْشَقَّتْ The meanings already came again in Juz Amma So if you go over the videos and you revise The same meanings will be in your mind إِذَا السَّمَاءُ انْشَقَّتْ إِذَا السَّمَاءُ انْفَطَرَتْ The same meaning comes again وَإِذَا السَّمَاءُ فُرِجَتْ Like Allah Azzawajal said وَفُتِحَتْ السَّمَاءُ فَكَانَتْ أَبُوَابًا And in a Qira'ah وَفُتِحَتْ السَّمَاءُ فَكَانَتْ أَبُوَابًا The sky will be broken, will be opened up It will be opened up, cleaved open And it will become a gateway to the heavens وَإِذَا الْجِبَالُ نُصِفَتْ نُصِفَتْ it means ذُهِبَ بِهَا It means it's gone away And this Allah Azzawajal mentioned it also in Surah Taha in ayah number 105 وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْصِفُهَا رَبِّي نَسْفَةً They ask you about the mountains Say that my Lord will make them disappear This word نَسْفَةً or نُصِفَةً or نُصِفَتْ This word is used when the outside of something becomes the inside Or the inside of something becomes the outside A complete change And if you think about what Allah said about the mountains Allah Azzawajal describes different stages the mountains will go into They will be taken from their place Allah Azzawajal he said وَبُسَّتِ الْجِبَالُ بَسَّةً Allah Azzawajal told us the mountains will become هَبَاءً مُنْبَثَّةً Just like scattered dust And Allah said وَسُيِّرَتِ الْجِبَالِ The mountains will be made to move And they will become like clouds وَهِيَ تَمُرُّ مَرَّ السَّحَابِ They will move like clouds And all of this is what happens at the time of The blowing of the horn Here I will just mention an important point Which sometimes we make a mistake in And I mentioned it also in the Tafsir of Juz'ahna As well That sometimes we make a mistake By applying something That the scholars of Tafsir applied to Yawm al-Qiyamah And taking the literal meaning in this world And this is a problem because These ayat when the scholars of Tafsir spoke about them They didn't speak about them in relation to this world we are in now So some of them for example they took this statement وَتَرَى الْجِبَالَ You see the mountains تَحْسَبُهَا جَامِدًا وَهِيَ تَمُرُّ مَرَّ السَّحَابِ You believe that these mountains are fixed But they are moving like the clouds Some people said this is an evidence that the earth is spinning Why is this not an evidence that the earth is spinning? Because this ayah was not revealed about this time now that we are in So we cannot take an ayah that was revealed about Yawm al-Qiyamah And that comes in the context of Yawm al-Qiyamah And apply it to the world today Because this is a mistake in terms of Tafsir So just be careful Because sometimes when people They love to find the scientific miracles in the Qur'an They love to mention them And sometimes people exaggerate by taking the Tafsir In a way that the Qur'an didn't come with it like that And applying it to something And we mentioned it in Surah At-Tariq We said that this word At-Tariq It didn't come traditionally in Arabic to mean knocking Tariq meant coming at night So when people say it's a pulsating star The word in Arabic doesn't carry that meaning Yes in Arabic today it carries that meaning But it doesn't carry according to the Arabic of the Qur'an It doesn't carry that meaning Tariq is the star that comes out at night As for pulsating stars and things like that The meaning isn't there in Arabic In classical Arabic, the Arabic of the Qur'an So we have to be careful about Sometimes when people go into scientific miracles That they go further than the Tafsir of the Qur'an allows So be careful about that And as we said this meaning of the mountains Dissolving and being moved from their place It came in many ayat In Surah Al-Kahf for example وَيَوْمَ نُسَيِّرُوا جِبَالَ وَتَمَنْ حَارضَ بَارِزَةً وَحَشَغْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا And then Allah Azzawajal said وَإِذَا الرُّسُلُ أُقْلِتَتْ The word أُقْلِتَتْ Here it can be said in two ways أُقْلِتَتْ And in outside of the Qur'an You can also say أُقْلِتَتْ And the meaning of أُقْلِتَتْ Is given a particular وقت Given a time أُقْلِتَتْ here It means given a particular time And some of them said جُمِعَتْ And they'll be gathered together In any case if the meaning is That the prophets will be gathered together Then the original meaning of the word Is to be given a particular time That's what the word أُقْلِتَتْ means To be given a specific time And Allah Azzawajal has told us That يوم القيامة Is a time that is fixed With Allah Subhanahu Wa Ta'ala And the statement of Allah Azzawajal يَوْمَ يَجَمَعُ اللَّهُ الرُّسُلُ On the day when Allah will gather together The messengers Ibn Kathir he mentions أُقْلِتَتْ it means وَعِدَتْ And he's given a موعد Given a specific appointed time Given a specific appointed time For this they quoted the ayah In Surah Az-Zumar That Allah Azzawajal said وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا The earth will be enlightened With the light of its lord وَوُضِعَ الْكِتَابِ And the book will be placed وَجِعَ بِالنَّبِيِّينَ And the prophets will be brought وَالشُّهَدَاءَ And the martyrs وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ And they will be judged between them in truth وَهُمْ لَا يُظْلَمُونَ They said this is an example Of what is meant by وَإِذَا الْرُّسُلُ أُقْلِتَتْ When the messengers will all be Gathered together on a specific time And all of them will be brought To testify before Allah Azzawajal The Hamza here comes As we said with the meaning of Awaw Given a particular waqt وَإِذَا الْرُّسُلُ أُقْلِتَتْ Gathered together At a specific time That they have been given And it is said here That the meaning of this Is that those people Who show enmity to the prophets Remember this surah came down in Makkah Where many of the people Of Quraysh were showing hatred And enmity to the prophet ﷺ That there will be A day and a time when Allah Will gather you people together With that prophet that you Showed enmity to ﷺ And Allah will judge Between you in the things That you did to him And Allah will ask you about them And Allah will reward the people deserving Of reward and punish the people Deserving of punishment This is an appointed Time that you have And many times when Allah Addresses the disbelievers From Quraysh Allah tells them About this fixed time You have a time on this earth You have a time appointed The hour has been given To you at a specific time You will not be able to escape it And this is part of The fear that is cast Into their hearts for them to Realize that their actions Against the prophet ﷺ Will have consequences Not only for them in this world But consequences For them at the time when Allah will bring all of the messengers Together ﷺ He said A specific time in this world The prophets Are sent for a specific time in this world And they will be gathered at a Specific time in the Akhirah And I think that's the time for us To stop insha'Allah ta'ala for the adhan We will take some small questions after the Adhan insha'Allah ta'ala for about 5 minutes or 10 minutes then we give people time To go and make wudu and so on before the time Is up.
We have some time? Okay Ibn Katheer he says that, we can move on to the next Ayah لَيَّ يَوْمٍ أُجِّلَتْ لَيَّ يَوْمٍ أُجِّلَتْ Which day Has this time Been delayed until This is actually important in relation To the tafsir of the previous ayah So as we're learning tafsir one of the things We're learning is that to get The tafsir accurate you have to look At the ayat before and after To get the context of what's being said So some of the people said وَإِذَا الرُّسُلُ أُقِتَتْ The meaning is every prophet Is sent to this world for a fixed time They said Every prophet is sent to this world For a fixed time. The problem with This is the next ayah doesn't go with it لَيَّ يَوْمٍ أُجِّلَتْ When has this appointment been delayed It has been delayed Until يَوْمِ الفَصِر لِيَوْمِ الفَصِر It has been delayed Until the day when Allah will Separate between the people And we said that الفصر It means separation right To be separated and this is The day one of the names of يوم القيامة Is يوم الفصر because it separates Between the people Of Jannah and the people of Jahannam فَرِيقٌ فِي الجَنَّم وَفَرِيقٌ فِي السَّعِيَّة A group of people in paradise And a group of people in the hellfire So this next Ayah لِيَوْمٍ أُجِّلَتْ It tells us that the first Ayah is not talking about this world Every prophet is sent at a time In this world but what the ayah Is telling us is that every prophet Will be given a time يوم القيامة Where they will face the people Who are enemies to them and those Who disbelieved in them and those who mistreated them Exactly as Allah Said in surah المائدة يَوْمَ يَجْمَعُ اللَّهُ الرَّسُولُ On the day when Allah will Gather all of the prophets together And Allah will say to them مَاذَا أُجِلْتُ Allah عز و جل Will say to those prophets Who answered you and who didn't Who believed in you And who didn't, did you deliver The message, what was The response of those people to the message That you gave لِيَوْمٍ أُجِّلَتْ What day will this happen on It will happen on the day of separation The day when Allah will separate Between the people Of truth and those of falsehood The people of Jannah and those of the hellfire That's a good place For us to stop insha'Allah And next week we will start From the statement of Allah عز و جل وَمَا أَدَرَاكَ مَا يَوْمٍ خَصِّي What we'll do now is stop Give time for the adhan And then insha'Allah We will have some small questions and answers insha'Allah For about 10 minutes after that And then we will give time for everyone To prepare for the salah So in Arabic It's called المسباح المنير It's called المسباح المنير في تهذيبي تفسير ابن كثير It's called المسباح المنير في تهذيبي تفسير ابن كثير By al-Mubarak Furi رحمه الله تعالى However, as I know in English If I'm not mistaken It is just called a summary Of Ibn Kathir In fact, most books of Ibn Kathir That you buy are summarized Generally speaking تفسير ابن كثير is really big So there's only one which is Printed in full, in which all the rest Are the summary, so if you get Ibn Kathir And it's only in like Two volumes or something like that Then this is the summarized version And all of the summaries of Ibn Kathir are similar Because what they did is they took out They took out the Israiliyat The narrations from Benin Israel They took out some of the longer points They took out Some of the weak narrations and so on And they basically summarized What Ibn Kathir They took parts of what Ibn Kathir said And not all of what Ibn Kathir said I'm not aware of The best publication from the top of my mind For the Arabic copy I will check it for next time But for the English copy as far as I know I remember Dar Es Salaam had a publication Of it, but I'm not sure if anybody else Did it after that, but I know that Dar Es Salaam's Summary of Ibn Kathir is the summary Of the Mubarak Furiyah As far as I am aware What we meant by the statement of Ibn Jarir, that it's everything That it's everything that is sent That is deserving of being sworn by So Ibn Jarir didn't include the Shayateen In it, he included it As everything which is sent Which deserves Qasam, which deserves for Allah To swear by it, so if we take The opinion of Ibn Jarir that Al-Mursalat Is everything which Allah sent Including the angels The wind, the prophets But it has to be something That is deserving of being sworn by As for Allah Azzawajal Sending the Shayateen upon the Kafireen This is not deserving of being Sworn by, so This is how we can remove it from the List, otherwise Ibn Jarir Kept it open, this is Also another way of looking At it You can look at it in two ways You can take the specific meanings that are given For example, some of the scholars said The first three refer to the angels And The first three refer to the wind and then After that refers to the angels, and some said the first Two to the wind and the rest to the angels You can take each one by itself And just benefit from the reason Behind it, okay I see, the angels They bring goodness, they bring Al-Ma'uz And you can say that I can see that How though did the angels bring this Violent wind Some of them said the angels drive The wind, but others said it's the wings Of the angels, when the angels Quickly ascend And descend between the heavens and the earth This is the meaning of That's for those who brought it to them The meaning of the angels, even Though, as we said, some of the scholars Said there is consensus on the issue that it is That is the wind I think this word consensus, you have to be A little careful, sometimes people use it And they don't mean Ijma' What they mean is that Almost everybody said it, not Quite everybody, so you can take Each meaning individually and benefit Or you can take the way that Ibn Jarir Took it and say that all Of these meanings are found within the Ayah, the angels, the wind, the prophets The wind brings good and the wind could be A destructive wind, the angels bring Goodness and the angels quickly move Between the heavens and the earth The angels, the Wind brings the, drives the clouds Which spreads out the rain, but also The angels come with that Command from Allah Azzawajal to Drive the clouds and to bring the raindrops upon The places where Allah Azzawajal Said for it to come, so you can take Each meaning individually and benefit from it And you can also take the general meaning Of it that Allah Azzawajal didn't Specify in the ayah, he didn't say That this is specifically The angels or specifically the wind Rather Allah Azzawajal kept It to everything that is sent with goodness Or everything that is sent Mutatabi'an, one after the other One after the other, and Allah knows best Yes I feel like we need to explore The connection between Why I've mentioned it This is very true, we need to Talk about the connection between these Things that Allah swore by And between the day of Judgment, so this then we go Back to look at what it is That Allah Azzawajal is swearing by So if we take for example, we looked At three main things We looked at the wind The angels and the prophets And their scripture, the prophets And scripture together, so As for the angels And the scripture Then the connection with the day of judgment Here is clear, the requirement To believe in the angels, the fact that The angels bring the commands of Allah The fact that the angels bring Goodness but also There are times when Allah commands them To bring destruction And the fact that They are the ones giving the Revelation to the prophets and the need To believe in this before the coming Of the Qiyam That's one aspect But even when we talk about Al-Reeh, many times There are two options here Many times Allah speaks about His creation and His lordship As a means of Proving to you the need to Worship Him alone, this is very common in the Quran That Allah talks about the wind And Allah talks about the signs and the sun The moon and the stars As an evidence for worshipping Allah Because it is Allah who Sends that Wind with goodness, with the rain With the plants that grow Some of them said with regards to That it refers to When the Rain falls and the plants grow Up from the ground That this is only from Allah, and if this is only From Allah and your idols don't have any Connection to this, so you must worship Allah Azzawajal alone and believe in Him And single Him out for worship Because nobody else Controls this universe except Allah Subhanahu wa ta'ala, it's also an indication Of punishment because Allah spoke About And this is the violent Wind that destroys people and Quraysh knew from the people who came Before that there were those that Allah Azzawajal destroyed with a violent Wind, and there were Those that Allah subhanahu wa ta'ala Sent the angels down to Destroy them, and they knew Of these things, they had heard of these things These things were mentioned in the Quran So it's again a reminder Of them for the Coming of the day of resurrection, those are some Points that any Seems to me to be Important in this, but also bear In mind the messengers and the message as well Because the messengers and the message That Allah swears by is again Something which they are required to believe in Before the coming of the day of Judgment, on that day when the messengers Will be given their fixed time And those who oppose the messengers Will be brought before Allah subhanahu wa ta'ala To answer for their disbelief So that seems to me To be where it comes together and Allah Azzawajal In that case I think this is a good place for us To stop, to give everyone some time To go and prepare for the salat To make wudu and so on And insha'Allah ta'ala we will continue next week That is what Allah Azzawajal made easy for me To mention, Allah knows best Wassalatu wassalamu ala nabiyyina Muhammad Wa ala aalihi wa sahbihi ajma'in
