تفسير القرطبي | سورة الواقعة (3) للشيخ عبد الكريم عبد الله الخضير

As-salamu alaykum wa rahmatullahi wa barakatuhu. Bismillahirrahmanirrahim. Alhamdulillahi Rabbil Alameen. Sallallahu wa sallamu ala nabiyyina Muhammad wa ala alihi wa sahbihi. Qala al-imam al-Qurtubi rahimahullahu ta'ala. Surah al-waq'i'ah. Makkiyyatun. Wahiya sab'un wa tis'a'una ayah. Makkiyyatun fi qawli al-hasani wa akrimata wa jabirin wa ataa.

وَقَالَ ابْنُ عَبَّاسٍ وَقَتَادَهُ إِلَّا آيَةً مِنْهَا نَزَلَتْ بِالْمَدِينَةِ وَهِيَ قَوْلُهُ تَعَالَى وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ وَقَالَ الْكَلْبِ مَكِّيَّةٌ إِلَّا أَرْبَعَ آيَاتٍ مِنْهَا آيَتَانَ أَفَبِهَذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ

Surah Al-Fatihah

Surah Al-Waqihah

Surah Al-Faqah

فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ كَرَأَ سُورَةَ الْوَاقِعَةِ كُلَّ لَيْلَةٍ لَمْ تُصِبْهُ فَاقَةٌ أَبَدًا This is a Hadith from Hadith of Mas'ud. For the people of knowledge, there is a long speech. And the conclusion is that he is weak. Weak, do not make an argument. And the people who see us working with the weak in the virtues, they see that he is worthy to work in such a door. What do you think about it?

... ... ... ... ... ... ...

Yes.

In the name of Allah, the Most Gracious, the Most Merciful. Allah's saying is, When the event occurs, i.e. the resurrection, and the last breath is meant, and it is called an event because it occurs near, and it is said that for the majority of what occurs therein is of great importance. To achieve its occurrence. To achieve its occurrence. It is called an event to achieve its occurrence. It is an event that has no place. Yes.

وَقِيلَ لِكَثْرَةِ مَا يَقَعُوا فِيهَا مِنَ الشَّدَائِ المستقبل المجزوم به ينزل منزلة الماضي ويواقع في المستقبل لكن لتحقق وقوعها والجزم بها والقطع به قيل واقع كما انوقع بالفعل كما في قوله جل وعلا أتى أمر الله فلا تستعجلوه فالأصل أنه يأتي لكن للقطع بمجيئه ينزل

and the past that has happened in reality. Yes. And in it is the word "Izmar" which means "to remember when the incident has happened" and the Georgians said "if it is connected" which means "when the incident has happened" Connection means that there is no place for it in the Arabs and the words are straight without it. And they express the connection with the + as a metaphor with the Qur'an.

As he said, the hour has come and the command of Allah has come.

But as for the meaning of Iza, the situation of what is to come from time and the reality, which is the resurrection, it is in the future from time. So its meaning is correct and its location is correct. But when they say that it is a connection to connect between Iza, which is for what is to come from time and between the reality.

Yes

وَعَلَى الْأَوَّلِ إِذَا لِلْوَقْتِ وَالْجَوَابُ قَوْلُهُ فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ لَيْسَ لِوَقْعَتِهَا كَاذِبَةً الكاذبة مصدر بمعنى الكذب والعرب قد تضع الفاعل والمفعول موضع المصدر كقوله تعالى لا تسمع فيها لاغية أي لغو

وَالْمَعْنَى لَا يُسْمَعُ لَهَا كَذِبٌ قَالَهُ الْكِسَائِي وَمِنْهُ قَوْلُ الْعَامَّةِ آئِذًا بِاللَّهِ أَيْمَ عَذَى اللَّهِ وَقُمْ قَائِمًا أَيْقُمْ قِيَامًا وَلِبَعْضِ مِسَاءِ الْعَرَبِ تُرَقِّصُ بْنَهَا كُمْ قَائِمًا كُمْ قَائِمًا أَصَبْتَ عَبْدًا نَائِمًا وَقِيلْ الْكَاذِبَةُ صِفَةٌ وَالْمَوْصُوفُ مَحْذُوفٌ

Surah Al-Fatihah

But its consistency with reality is guaranteed. Yes. And the Zajjaj said, ''There is no lie in its occurrence.'' i.e. nothing can be returned to it. And the word of good and good deeds is towards it. And the Thawri said, ''There is no one who denies its occurrence.'' And the Kisa'i also said, ''There is no lie in it.'' i.e. no one should deny it.

Surah Al-Fatihah

This is the obligatory. As for the existence of those who deny the hour of judgment and those who deny the resurrection, this is present. But there are also in the sects of disbelief those who believe in the hour of judgment, even if they do not call it the hour or the reality or the truth. They may call it the destruction of the world. They express this. They call it the destruction of the world and they want the hour of judgment. Yes.

They deny what came to them.

Al-Qur'an and what the Prophet ﷺ brought about his Lord. Some of them deny it. Ignorant of it. And some of them deny it with their tongues. And if that is convinced by his heart. But the denial is present. And the lying is present. Yes. This expression is not legitimate. This expression is not legitimate. I mean, the time of the hour. And it is the reality. And it is the truth. And it is the truth. And it is the truth.

As-Sakha, it has many names These are legitimate names As for what is said about the destruction of the world Or the end of history Or the corruption of the universe These are all expressions of those who run from the acceptance of what the Messenger of Allah, peace be upon him, came with Yes The words of Allah, the Most High, the Most High He said, O Akrim, the Most High These are knowledge, knowledge that is distorted And all unknown knowledge is received from the Unwanted

فَمَآلُهُ إِلَى الزَّيْرِ وَالظَّلَالِ كل علم غيبي لا يدركه عقل وليس له نظير يقاس عليه ثم لا يأخذ من مصادره الذي يعلم الغيب هو الله جل وعلا فَإِذَا جَاءَ عَنِ اللَّهِ وَعَنْ رَسُولِهِ الْمُبَلِّقَ عَنْهُ الَّذِي لَا يَنْتُقَ عَنْ اللَّهِ فَعَلْ عَيْنُهُ الرَّاسِ يعني من الطرائف التي يمكن أن يتندر بها بل هي محل تندر بل محل اضطراب كبير أن ممن يزعم

Al-Khilaf Yaseer Khatf Sahal Bainahum? Nah 2.5 Trillion Sana Baki Ala Kharab Al-Alam Wathani Yaku Sanat Al-Fainu Thina Aishaan Bada Sanatain Washwayi

كَفَاهُمُ عَيْبًا تَنَاقُضُ قَوْلِهِمْ هل هذا علم؟ هل هذا يمكن أن يستند عليه بشيء؟ يمكن أن يعول عليه بشيء؟ عندنا كتاب الله سلطة النبي عليه الصلاة والسلام فلا نحتاج لأحد لا نحتاج لأحد ولا ظنون عندنا ولا تخرصات علومنا مضبوطة ومتقنة الذي تبلغه عقولنا ونفهمه عن الله جل وعلا نصدق به ونؤمن به

والذي لا نعلمه نكل علمه إلى عالمه إلى الله جل وعلا نعم قال عكرمة ومقاتل والسدي خفضت الصوت فأسمعت من دناء ورفعت من ناء يعني أسمعت القريب والبعيد وقال السدي خفضت المتكبرين ورفعت المستضعفين وقال قتادا نعم ترجع الموازين إلى حقيقته

All the considerations that the balance of the world is subject to end You find a person who does not do anything He is raised in the world above his home in stages and others He is equal to the earth as the first And he is not affected by it and is not attracted to it These are the balances of the world that have disappeared Until the legal balances were correct

It remains that there is something in applying these balances that may not be accurate But it remains that the origin is that the shara'a is the balance People became easier in the shara'a balances So the decrease and the increase happened according to the mood And according to the proximity and the distance from the owners of the decisions And according to their liking and not liking it But if the reality happened, all these considerations will end The shara'a balances remain

Your balance is according to your deeds And according to your truthfulness with your Lord And according to your knowledge As for the other considerations, they all disappear His deeds are delayed, and he does not steal from his descendants Everything ends Other than what the Sharia decides and considers the Sharia The low and the high You find this person raised between people to the eyes of the sky Without anything This is when the reality fell down He went down to his natural location

وَقَالَ قَتَادَهُ

And Muhammad ibn Ka'b said, And Ibn Ata' said,

So, from it is sensual and from it is moral. Once a man asked the Prophet, peace be upon him, and they said, this is so-and-so. And they took him and praised him and praised him. And that he is a pious person who intercedes to intercede.

وَإِنْ خَطَبْ أَنْ يُزَوَّجْ ثُمَ مَرَّ آخَرْ فَسُئِلَ عَنْهُ النَّبِيُّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامِ فَكَأَنَّنْ هُمْ قَلَّلُوا مِنْ شَأْنِهِ وَإِنْ شَافَعْ لَنْ يُشَفَّعْ وَإِنْ إِسْتَأْذَنْ لَنْ يُؤْذَنْ لَهُ وَإِنْ خَطَبْ لَا يُزَوَّجْ فَقَالَ هَذَا خَيْرٌ مِن مِلْءِ الْأَرْضِ مِن ذَاكِ فالعبرة في الميزان الشرعي أما كون الناس أو كون من بيده قرار يرفع ويخفض هذا لا قيمة له

Yes, he lives in this world, and he might be harmed by what he is given from what he does not deserve, he might be harmed by it, he might be lifted above his home, and he will get because of that, from honor and money, what is really a killer for him. And he might be prevented from his position, and his place, and his place, so he will be lifted up in this world and the hereafter. Yes.

Aqwaman Allah. Intahat At-Ta'ah. Intahat At-Ta'ah. Fi Muqabil Al-Azab. Fi Thawab Allah. Ma'am. وَنَسَبَ سُبْحَانَهُ الْخَفْضَ وَالرَّفَعَ لِلْقِيَامَةِ تَوَسُّعًا وَمَجَازًا عَلَى عَادَةِ الْعَرَضِ فِي إِضَافَتِهَا الْفِعْلَ إِلَى الْمَحَلِّ وَالزَّمَانِ وَغَيْرِهِمَا مِمَّا لَمْ يَكُنْ مِنْهُ الْفِعْلِ

They say, "A sleeping night and a fasting day." And in the revelation, "But the purpose of the night and the day is to bring down and raise up the truth. Indeed, it is only Allah. So He raised up His allies in the highest levels, and He lowered down His enemies in the lowest levels." The verb is attributed to the cause. It is said, "The rain has grown."

The reason for the creation and the creation is Allah Almighty. Yes.

إِذَا وَقَعَتِ الْوَاقِعَةُ لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ وَقَعَتْ خَافِظَةً رَّافِعَةٌ وَالْقِيَامَةُ لَا شَكَّ فِي وَقُوعِهَا وَأَنَّهَا تَرْفَعُ يعني العامل في الحال مقدر يفسره الفعل السابق لأن الفعل السابق اكتفى فلا يصلط على الحال وقد اكتفى بمعموله

I say, it doesn't matter if the situation is due to the first occurrence. If the first occurrence is due to the state of the universe, then we don't need to estimate it. Yes. And the resurrection, there is no doubt in its occurrence, and that it raises nations and places others on what We have changed. The saying of Allah, Almighty, When the earth is shaken, i.e. it is shaken and shaken from Mujahidah and others,

يُقَالُ رَجَّهُ يَرُجُّهُ رَجَّاءُ أَيْ حَرَّكَهُ وَزَلْزَلَةُ وَنَاقَةٌ رَجَّاءُ أَيْ عَظِيمَةُ السَّنَامِ وَفِي الْحَدِيثِ أن السنام يتحرك ويرتج نعم وَفِي الْحَدِيثِ مَنْ رَكِبَ الْبَحْرَ حِينَ يَرْتَجُ فَلَا ذِمَّةَ لَهُ يَعْنِي إِذَا اضْطَرَبَتْ أَمْوَاجُهُ نعم لأنه يغلب على الظن في الهلاك

Like the one who rides a plane in bad weather, he thinks that it will affect him, so he puts his hand to the sea. This is dangerous. This is when he thinks that the hadith of the sea is a lie. Yes.

"The dog said, "And that is that when Allah Almighty reveals it, it is separated from Allah Almighty."" I mean, it came in a surah, when the earth was shaken and the earth was heavy. He is the one who is referring to them, the one who is shaking here and the one who is shaking there. "The interpreters said, "You are moving as a child moves in the path, until all that is on it is destroyed."

وَيَنْكَسِرُوا كُلُّ شَيْءٍ عَلَيْهَا مِنَ الْجِبَالِ وَغَيْرِهَا قد تحصل الزلزلة قبل القيامة وقد حصلت في مواطن كثيرة وفي أزمان متباينة كل هذا ليراجع الناس أنفسهم استعدادا للزلزلة الكبرى لأنه إذا زلزلت الزلزالة هذا خبر والزلزلة التي تحصل في الدنيا عيان فلنعتبر بما يحصل في هذه الدنيا وإن كان لها نسبة له وإن كان لها نسبة له

In relation to the great earthquakes Because it is an easy thing There is no relation to it So let's consider and remember And let's remember this earthquake And these earthquakes And these earthquakes What will happen from the great earthquakes And the problem In the brain that covers the heart Until it explained These earthquakes As natural phenomena Natural phenomena, normal You want to run

It will be a earthquake in the second and it will end in the second as they said in the story of the sheep and in other stories Natural phenomena There is no lesson or lesson behind it and nothing will happen It is not known that in a second it will cost the thousands of human beings And it will cost money and possessions and destroy crops and fruits Rather than the poet Al-Muftun says, may Allah bless him and grant him health

Al-Murtaziq Al-Akl Bilisanihi Ma Zulzilat Musr Min Kaydin Yuradu Bih Lakinna Raqasat Min Adlikum Taraba Al-Akl Bilisanihi Wallahu Musta'ala Naam Naam Huma Fi Shakka Anna Qad Yaqul Lahu Sabab Malbousu Zahir Qad Yaqul Lahu Sabab Walakin

مَا يَحْصُلْ عَلَى الْبَشَرِ مِن نَقْصٍ فِي الْأَنفُسِ وَالثَّمَرَاتِ كل هذا بسبب الذنوب كل هذا بسبب الذنوب وَلَا يَعْنِي أَنَّ مَنْ حَصَلَ لَهُ هُوَ أَسْوَأ مِمَّنْ لَمْ يَحْصُلْ لَهُ مثل ما حصل قبل أربع أو خمس سنوات في شرق آسيا سنامي اللي سمونه أهلك مئات الألوف من البشر هذا بسبب الذنوب والمعاصي والبعد عن دين الله لكن لا يعني أنهم أسوأ من غيرهم

There is no doubt that the Europeans, Americans, Russians and others are much worse than them. Others are from the sects of disbelief. Muslims are also more severe than them. It doesn't mean that if he is punished for a sin or a sin or a distance from the religion of Allah, he is worse than others. No. The punishment of this world is easier than the punishment of the hereafter. Allah may have given some of the servants of the hereafter more than enough punishments.

What happens to him in this world Yes Yes It is said that the life of people is like that They are committed to the Sharia Yes But in fact, it is because of what your hands have earned But if they did not notice anything Except what happens to people other than the innocent And their religion is apparent And their belief in religion And the others

يُقَرَّفُ دَرَجَاتُ ابْتِلَى مِنَ اللَّهِ جَلَّهُ وَيُقَرَّفُ دَرَجَاتُ ابْتِلَى مِنَ اللَّهِ جَلَّهُ وَيُقَرَّفُ دَرَجَاتُ ابْتِلَى مِنَ اللَّهِ جَلَّهُ وَيُقَرَّفُ دَرَجَاتُ ابْتِلَى مِنَ اللَّهِ جَلَّهُ وَيُقَرَّفُ دَرَجَاتُ ابْتِلَى مِنَ اللَّهِ جَلَّهُ وَيُقَرَّفُ دَرَجَاتُ ابْتِلَى مِنَ اللَّهِ جَلَّهُ وَيُقَرَّفُ دَرَجَاتُ ابْتِلَى مِنَ اللَّهِ جَلَّهُ وَيُقَرَّفُ دَرَجَاتُ ابْتِلَى مِنَ اللَّهِ جَلَّهُ وَيُقَرَّفُ دَرَجَاتُ ابْتِلَى مِنَ اللَّهِ جَلَّهُ وَيُقَرَّفُ دَرَجَاتُ ابْتِلَى مِنَ اللَّهِ جَلَّهُ وَيُقَرَّفُ دَرَجَاتُ ابْتِلَى مِنَ اللَّهِ جَلَّهُ وَيُقَرَّفُ دَرَجَات

The results are there. By Allah, we ask for his forgiveness. Yes. How did he succeed between the two? How did he succeed between this and his knowledge of the sins of the people? Because these are the consequences. Because he is known when he happens and when he is born. And because he complies with what they said, it does not mean that he will be separated.

Because you may gain or you may return This eclipse may have other things It's a stillness and a flood It happened They came out to see the eclipse What happened to him in Turkey and in Britain Five or six years ago It happened like a disaster And Ibn Abbas The movement is very active, they hear it And the place when it is a target on the alternative From when it happened

وَيَجُوزُ أَن يَنْتَصِبَ بِخَافِظَةُ الرَّافِعَةِ أي تخفض وترفع وقت رج الأرض وبس الجبال لأن عند ذلك ينخفض ما هو مرتفع ويرتفع ما هو منخفض وقيل أي وقعت الواقعة إذا رجت الأرض قاله الزجاج والجرجاني وقيل أي ذكر إذا رجت الأرض رجاء

مصدر وهو دليل على تكرير الزلزلة قوله تعالى وبست الجبال بساء أي فتتت عن ابن عباس وقال مجاهد بدليل ما بعدها فكانت هباء منبثة وإلا جاء ما يدل على أن المراد بالبس هو السير والجبال تسير ترى الجبال تحسبها جامدة ويتمر من رسحها

And the Qur'an explains it to each other But the word here means the opening of Yemen So people went to the east And the opening of the Levant So people went to the east They go to those places As a request for life and provision In the authentic Hadith But the word here explains it to them So it was scattered If it was left to walk on what it was And the word was explained by walking

وَلَهُمَا يُؤَيِّدُهُ لَكِمْ مَا مَعْنَا فَكَانَتْ هَبَاءً مُبَثًا لَوْ قَالَ ثُمَّ كَانَتْ فَقُلْنَا إِنَّ كَوْنَ هَبَاءً مُبَثًا بَعْدَ الْبَسْ لَكِنَّهُ مَعَهُ وَقَالَ مُجَاهِدُ كَمَا يُبَسُّ الدَّقِيقُ أَنْ يُلَتْ وَالْبَسِيسَةُ السَّوِيقُ أَوِ الدَّقِيقُ يُلَتْ بِالسَّمْنِ أَوْ بِالزَّيْتِ ثُمَّ يُؤْكَلُ وَلَا يُطْبَخُ وَقَدْ يُتَّخَذُ زَادًا

Al-Basisa What do you call it now? Is it Basbosa or something else? What? Al-Sawziqa Yes But it is from the Dakiq From the Dakiq The Dakiq mixed with the sweet

sugar and the like.. The simple way is to make a small piece of bread.. and put it in the oil.. then, it is eaten and not cooked. Ahmed Amin, in his book.. about his life.. He said that he used to leave his house before Adhan Fajr.. and he needed to walk for two or three hours.. to go to Azhar and Huttalib.. So, he was on his way.. he took a piece of this bread.. if he had a full meal..

The year of the Bispousa was around 1300.. and a little bit.. i.e. 1311 or 1312.. He took a piece of the Bispousa.. and he put some pieces of it on top of it.. it was a whole piece of it.. and it was without pieces of it. How old was this? 120 years ago.. or 110 years ago. So, it is not surprising that this was present 100 years ago. It was present in the words of the Arabs, before. Yes.

Everything is present.. Everything is present.. There is a book in the book of cooking.. in Bulaq.. in the year of.. 1337.. apparently.. A book in the book of cooking.. and it has the way to prepare.. the shrimp with mayonnaise.. It is present.. What? We don't know what it is.. but it is present.. How long ago? 90 years ago.. The person who didn't give these things.. how can people do that?

No, it is present, everything has a basis They have what they call it with the wafers and the jowarish All of them are shahriyat present now Their components are present now Yes Abu Ubaidah mentioned that he had a piece of wheat He wanted to bake it, but he was afraid to be late for that So he ate it as a dough Which means that it was mixed and became like a sticky dough

Al-Maltut bishay'in minal maa'a Ay taseer al-jibal turaban fayaktalitul ba'adhu bil ba'adhu Wa qala al-Hasan wa busset quliat min aslihaa fadahabat nadhiruh Yansifuhaa rabbi nasfaa Wa qala atiyah bussitat kar ramli wa turab Wa qila al-bassu as-sawq ay siqati al-jibal Qala Abu Zaid al-bassu as-sawq

وَقَدْ بَسَسْتُ الْإِبِلَ أَبُسُّهَا بِالضَّمِّ بَسَّا وَقَالَ أَبُو عُبَيْدُ بَسَسْتُ الْإِبِلَ وَأَبْسَسْتُ لُغَتَانِ إِذَا زَجَرْتُهَا وَقُلْتُ لَهَا بَسْ بَسْ وَفِي الْحَدِيثِ يَخْرُجُ قَوْمٌ مِّنَ الْمَدِينَةِ إِلَى الْيَمَنِ وَالشَّامِ وَالْعِرَاقِ

The second one is the one who left the city. The first one is in Sahih. No, no, this is the opposite. This is the opposite. The first one is the one who left the city and this one is the one who came. Yes.

And they can't bear the truth that the people of Yemen come and the people of Madinah leave. And Madinah is better for them if they know. Yes. In the word, exactly. Exactly. Exactly. And the Qid is said to be like that. In some places, they open the door. Some of them break it. Yes. But the opening was in a great danger. The Qid.

What do you call it? No, you open the door? This is a problem We will find you, come with us Some of the soldiers open it The purpose is that one of the people of this country went to those places He sent a guest to a friend of his And he said to him, you are people who are responsible You are wasting money

He said, I want only rice. I mean, I don't want anything. I mean, I don't want anything. I don't want to ask for anything. Because if you ask for chicken or anything, he doesn't give it to the guest. The point is that he gave him the rice. The guest didn't think it was a rabbit. So he ate. He said, Allah, this is on your condition. Because I was tired of getting it. Then it turned out to him that the mistake is in the order of the word. In understanding the meaning.

لابد أن يكون الإنسان على خبرة بأعراف الناس وعاداتهم وضبطهم للكلمات واختلاف المعاني المعاني لبعض الكلمات يوقع في حرج عظيم نعم والعرب تقول جئ به من حسك وبسك ورواهما أبو زيد بالكسر فمعنى من حسك من حيث أحسسته وبالسك من حيث بلغه بسيرك

And Mujahid said, "The sands are swaying." And Akrimah said, "The hudda is swaying." And Muhammad ibn Ka'b said, "The sands are swaying." And from it is the word of the majority. And from it is the word of the majority of the Ijli. And Al-Hasan said, "The pieces are cut off." I did not mention the word of the majority. It is possible to follow other interpretations.

وَوَجَدَاهُ صَاحِبُكُمْ وَكَمْ تَرَكَ الْأَوَّلِ لِلْأَخِلِ قَوْلُهُ تَعَالَى فَكَانَتْ هَبَاءً مُنْبَثَّى قَالَ عَلِيٌّ رَضِيَ اللَّهُ عَنْهُ

Al-Habā'u al-Munbath, al-Rahaju alladhi yasfa'u min hawāfir al-dawāb bi thumma yadhab, fa ja'alallahu a'mālahum kathālik. Wa qāla Mujahid, al-Habā'u huwa ash-shu'ā'u alladhi yakūnu fi al-kuwati kahay'ati al-ghubār.

وَرُوِيَ نَحُوهُ عَنِ ابْنِ عَبَّاسِ وَعَنْهُ أَيْضًا هُوَ مَاتَ طَايرَ مِنَ النَّارِ إِذَا اتَّرَبَتْ يَطِيرُ مِنْهَا شَرَرُ فَإِذَا وَقَعَ لَمْ يَكُنْ شَيْئًا وَقَالَهُ عَطِيَّهُ وَقَدْ مَضَى فِي الْفُرْقَانِ عِنْدَ قَوْلِهِ تَعَالَى وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا

وَقِرَاءَتُ الْعَامَّةِ مُنْبَثَّا بِالثَّاءِ الْمُثَلَّثَةِ أَيْ مُتَفَرِّقَا مِنْ قَوْلِهِ تَعَالَى وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةِ أَيْ فَرَّقَ وَنَشَرْ وَقَرَأَ مَسْرُوقٌ وَالنَّخَعِيُّ وَأَبُو حَيْوَةٌ مُنْبَتَّا بِالتَّاءِ الْمُثَنَّةِ أَيْ مُنْقَطِعَا

".. from their saying, "Allah has cut it off,".. " "and from it are the dead." "And from it is the dead, who has neither earth cut off nor a back left." Yes. "The dead are their deeds, but they are in the mountains." He says: ".. and their deeds are now dead." The verse is repeating.. "And the mountains are torn apart." So, the mountains are torn apart. "The destroyed."

It is based on the fact that the mountains were crushed. This is the first meaning. And this has nothing to do with the destruction of the mountains. In any case, the meanings are obvious. But since it was crushed, it is the most delicate in this place. Since it was crushed, the mountains are considered solid when the clouds pass. If it was crushed, it is half of that. And the only thing is the walking, as it came in the hadith.

But he was satisfied with his words, and it was a clear abyss. The conscience returned to the mountains. So, the abyss is here, the abyss. Yes. And the mountains are like the abyss. Yes. In any case, they are situations. The first thing is that the mountains are high. Then, they move. People think that they are standing and passing by the companions. They walk. They walk. Then, after that, what happens?

There is no previous mention here. There is no previous mention, but it has a mention in another situation. And we have come to what they did. Yes. And on this saying, the second verse has no connection with the first verse. Yes. And the action is a gift. Yes. We haven't fixed it yet, but it can be collected. It is easy.

This is the explanation I want to give to my brothers.. You see.. all the verses in Qur'an are from the mountains.. from the mention of the mountains.. and they explain each other.. and the same is in the earth.. and in the eyes.. and in the eyes that are felt.. and in the meanings also..

This kind of interpretation is very useful for the scholar of knowledge. It is useful for him to have all the knowledge in the Qur'an and some of it to be explained to him. So that he doesn't get into a mess like here. If we collect all that came in the mountains, we see that they are situations. A situation like this, a situation like that, and a situation like that, and a situation like that, and a situation like that.

Because some of them were broken. It means that some of them were broken and some of them were broken. So, they were dust. The first thing to explain is what the author said. Because they were broken. Yes. Yes. This is a sign that they are behind the earth. It is a sign that they are behind the earth. There is no evidence here. Because the context is that they are behind. What?

The context is that it is in the hereafter.

وَأَصْحَابُ الْمَيْمَنَةِ هُمُ الَّذِينَ يُؤْخَذُ بِهِمْ ذَاتَ الْيَمِينِ إِلَى الْجَنَّةِ وَأَصْحَابُ الْمَشْأَمَةِ هُمُ الَّذِينَ يُؤْخَذُ بِهِمْ ذَاتَ الْشِمَالِ إِلَى الْنَّارِ قَالَهُ السُّدِّي وَالْمَشْأَمَةُ الْمَيْسَرَةُ وَكَذَلِكَ الشَّأْمَةُ وَأَصْحَابُ الْمَيْمَنَةِ هُمُ الَّذِينَ يَأْخُذُونَ الْكِتَابِ بِأَيْمَانِهِمْ وَأَصْحَابُ الْمَشْأَمَةُ هُمُ الَّذِينَ يَأْخُذُوا الْكِتَابِ بِشِمَالِهِمْ وَيَبْقَى الَّذِي يَأْخُذُوا الْكِتَابَ مِنْ وَرَاءِ ظَهْرِهِ

Yes

يُقَالُ قَعَدَ فُلَانٌ شَأْمَةٌ وَيُقَالُوا يَا فُلَانُوا شَاءٍ بِأَصْحَابِكِ أَيْ خُذْ بِهِمْ شَأْمَةٌ أَيْ ذَاتَ الشِّمَالِ وَالْعَرَبُ تَقُولُ لِلْيَدِ الشِّمَالِ الشُّؤْمَةِ وَلِلْجَانِبِ الشَّمَالِ الْأَشْأَمِ وَكَذَلِكَ يُقَالُ لِمَا جَاءَ عَنِ الْيَمِينِ الْيُمْنِ وَلِمَا جَاءَ عَنِ الشِّمَالِ الشُّؤْمِ

وَقَالَ ابْنُ عَبَّاسٍ وَالسُّدِّي أَصْحَابُ الْمَيْمَنَةِ هُمُ الَّذِينَ كَانُوا عَنْ يَمِينِ آدَمٍ حِينَ أُخْرِجَتِ الذُّرِّيَّةُ مِنْ صُلْبِهِ فَقَالَ اللَّهُ لَهُمْ هَٰئُلَٰئِ فِي الْجَنَّةِ وَلَا أُبَالِ وَقَالَ زَيْدُ بْنُ أَسْلَمُ أَصْحَابُ الْمَيْمَنَةِ هُمُ الَّذِينَ أُخِذُوا مِنْ شِقِّ آدَمَ الْأَيْمَنَ يَوْمَئِذٍ

وَأَصْحَابُ الْمَشْأَمَةِ الَّذِينَ أُخِذُوا مِنْ شِقِّ آدَمَ الْأَيْسَرِ وَقَالَ عَطَاءٌ وَمُحَمَّدُ بْنُ كَعْبٍ أَصْحَابُ الْمَيْمَنَةِ مَنْ أُوْتِيَ كِتَابَهُ بِيَمِينِهِ وَأَصْحَابُ الْمَشْأَمَةِ مَنْ أُوْتِيَ كِتَابَهُ بِشِمَالِهِ وَقَالَ بْنُ جُرَيْجِ أَصْحَابُ الْمَيْمَنَةِ هُمْ أَهْلُ الْحَسَنَاتِ وَأَصْحَابُ الْمَشْأَمَةِ هُمْ أَهْلُ السَّيِّيَاتِ

وَقَالَ الْحَسَنُ وَالرَّبِيعُ أَصْحَابُ الْمَيْمَنَةُ الْمَيَامِينُ عَلَىٰ أَنفُسِهِمْ بِالْأَعْمَالِ الصَّالِحَةِ وَأَصْحَابُ الْمَشْأَمَةُ الْمَشَائِيمُ عَلَىٰ أَنفُسِهِمْ بِالْأَعْمَالِ السَّيِّئَةِ الْقَبِيحَةِ

And in Sahih Muslim from Hadith al-Isra'i about Abi Dharr, about the Prophet, peace and blessings be upon him, he said, "When the heavens were covered with the world, a man from his right was black and from his left was black. He said, "When he looked at his right, he laughed, and when he looked at his left, he cried."

And the hadith says,

وَقَالَ الْمُبَرِّدُ وَأَصْحَابُ الْمَيْمَنَةِ أَصْحَابُ التَّقَدُّمِ وَأَصْحَابُ الْمَشْأَمَةِ أَصْحَابُ التَّأَخُرِ وَالْعَرَبُ تَقُولُ اِجْعَلْنِي فِي يَمِينِكَ وَلَا تَجْعَلْنِي فِي شِمَالِكَ أَيْجْعَلْنِي مِنَ الْمُتَقَدِّمِينَ وَلَا تَجْعَلْنَا مِنَ الْمُتَأَخِرِينَ

وَالتَّكْرِيرُ فِي مَا أَصْحَابُ الْمَيْمَنَةِ وَمَا أَصْحَابُ الْمَشْأَمَةِ لِلتَّفْخِيمِ وَالتَّعْجِيبِ كَقَوْلِهِ الْحَاقَّةُمَا الْحَاقَّةُ وَالْقَارِعَةُمَا الْقَارِعَةُ كَمَا يُقَالُ زَيْدٌ مَا زَيْدٌ وَفِي حَدِيثِ أُمِّ زَرْعٍ رَضِيَ اللَّهُ عَنْهَا مَالِكٌ وَمَا مَالِكٌ

Al-Fatiha.

Surah Al-Fatihah

The Prophet said: "And the previous ones, the previous ones" The Prophet said: "And the previous ones, the previous ones" This is the general meaning of the word "Preserved" So the right-handers are the right-handers, the left-handers are the left-handers, the right-handers are the right-handers, the right-handers are the right-handers, the left-handers are the right-handers, the right-handers are the right-handers, the left-handers are the right-handers, the right-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are the right-handers, the left-handers are

As-salamu alaykum As-salamu alaykum

There is no doubt that the prophets preceded people in the religion, in the adherence to the religion. They are the first of every nation. They are preceding.

And the first to believe in them and believe in them, he believes in them that he is one of the previous ones. And the first of the first of the immigrants and the Ansar.

And the Mujahid and others said, "They are the first to go to Jihad, and the first people to go to Salat." And Ali said, "They are the first to go to the five Salat." And the Dhahhaq said, "To go to Jihad." And Sa'eed ibn Jubair said, "To repent and do good deeds." Allah Almighty said, "And hasten to forgiveness from your Lord."

Then He said to them, "Those are the ones who hasten in good deeds, and they have precedents." And it was said, "Indeed, they are four of them." What is precedence? Precedence is imagined in every good deed and every worship. A person should make an initiative when he is called to do good deeds. If he is called to do good deeds, he should be one of the precedents to do good deeds. And he should not be lazy. And if he is successful in the end, but...

He is keen to be an initiative, a fast, a competitor, a competitor in goodness To enter this group If he is late, this description will come to him So he will come with the duty and leave the forbidden And if he is not from the previous, he will be a survivor, God willing Thus, the two will be rewarded And between them is a strong bond This speeds up all the call to do good And that does good, but it is

يتريث ولا يستعجل فرق بين من أمر بذبح ابنه فتله للجبين ابنه ما عنده خيره وبين أمة تؤمر بذبح بقرة فذبحوها وما كادوا يفعلون فرق بين امتثال وامتثال من سلف هذه الأمة من مكث سنين لا يؤذن لصلاة الله في المسجد ويذكر عن بعضهم أنه كان يقول أن الذي لا يأتي إلى الصلاة حتى يدعى لها إنه رجل سوء

and the covenant will be extended and the time will continue until we rejoice in those who pray even if they do not know anything from the prayer. And Allah is the All-Musta'aan. And it was said, And it was said, There are four of them, the predecessors of the nation of Moses, and he is Hizqil, a believer of the family of Pharaoh.

But Abu Bakr is a former prophet. He was the first to believe in the Prophet, peace be upon him, from the men. But Umar delayed his Islam. He delayed his Islam. And in this regard,

Yes, he is the best Ummah after her Prophet and Abu Bakr, and there is no problem with that. He is one of the first predecessors who prayed to the two Qibla, and there is no problem with that. And with him, Allah has honored the religion and showed the religion on his hands. But the precedents, if the intended is the absolute precedents, then he is not one of the predecessors. Rather, the precedents are Abu Bakr from the men, and from the women Khadija, and from the slaves.

Yes

Yes, but Harun is considered a prophet. So he is one of the followers. Yes. What happens? It becomes a relative precedence. It is not an absolute precedence. He meant the absolute precedence. So Omar was called by a group of companions. So if it was a relative precedence, then the Muslims became the fastest people. This is true.

Yes. Who? My ancestors. My ancestors, well known. Yes.

Surah Al-Fatihah

Surah Al-Fatihah

And the Zajjaj said, the precedents were raised by the beginning, and the second is his news. And the meaning is, the precedents to the obedience of Allah, they are the precedents to the mercy of Allah. Those who are close to their character. And it was said, when they came out, when they came out,

وَقِيلَ إِذَا خَرَجَ رَجُلٌ مِّنَ السَّابِقِينَ الْمُقَرَّبِينَ مِن مَنْزِلِهِ فِي الْجَنَّةِ كَانَ لَهُ ظَوءٌ يَعْرِفُهُ بِهِ مَنْ دُونَهِ قَوْلُهُ تَعَالَى ثُلَّةٌ مِّنَ الْأَوَّلِينَ أَيْ جَمَاعَةٌ مِّنَ الْأُمَمِ الْمَاضِيَةِ وَقَلِيلٌ مِّنَ الْآخِرِينَ أَيْ مِمَّنْ آمَنَ بِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمُ

Allahumma, aj'alna minhum bikaramik.

Or Allahumma, make us among them with your generosity. Among them or with them. Because this description can be understood by anyone. When the remembrance of the companions comes and the supplication upon them.

تَقُلْ اللَّهُمَّ اجْعَلْنَا مِنْهُمْ وَلَّا اجْعَلْنَا مَعَهُمْ مَا يُمْكِنْ تَصِيرْ مِنْهُمْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا يُمْكِنْ مَا

This is what he realizes and he can call upon every successful person Even if he was in the end of time If he was called to any door of the door of the good, he would have been one of the previous ones But if he does not mean the absolute previous one who was granted by the one who responded to the first command He continued on that Yes I mean by the approach Yes, by the approach, there is no description of them

وَسُمُّوا قَلِيلًا بِالْإِضَافَةِ إِلَىٰ مَنْ كَانَ قَبْلَهُمْ لِأَنَّ الْأَنْبِيَاءَ الْمُتَقَدِّمِينَ كَثُرُوا فَكَثُرَ السَّابِقُونَ إِلَىٰ الْإِيمَانِ مِنْهُمْ فَزَادُوا عَلَىٰ عَدَدِ مَنْ سَبَقَ إِلَىٰ التَّصْدِيقِ مِنْ أُمَّتِنَا

وَقِيلَ لَمَّا نَزَلَ هَذَا شَقَّ عَلَىٰ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمُ فَنَزَلَتْ ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَثُلَّةٌ مِّنَ الْآخِرِينَ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمُ إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ بَلْ ثُلُثَ أَهْلِ الْجَنَّةِ بَلْ نِصْفَ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمْ فِي النِّصْفِ الثَّانِيِ

And its meaning is fixed in the Sahih of Muslim from the Hadith of Abdullah ibn Mas'ud

And as if he wanted it to be copied, and it is more likely that it is a judgment because it is news. And because of that, in two different groups, Al-Hasan said, they preceded the

Surah Al-Fatihah

Surah Al-Fatihah

Surah Al-Fatihah

This is narrated by Abu Bakr al-Siddiq, may Allah be pleased with him. Abu Bakr, may Allah be pleased with him, said,

and it is like what He said, so some of them are unjust to themselves, and some of them are stubborn, and some of them are good with good, by the permission of Allah. And it was said, a third of the first, i.e. from the first of this nation, and a little of the last, rushes in obedience until he reaches the first level. And for this, he, peace be upon him, said, Your best is my generation,

Surah Al-Fatihah.

قَوْلُهُ تَعَالَىٰ عَلَىٰ سُرُرٍ مَوْضُونَةٍۚ اَيِّ السَّابِقُونَ فِي الْجَنَّةِ عَلَىٰ سُرُرٍۚ اَيِّ مَجَالِسُهُمْ عَلَىٰ سُرُرٍۚ جَمْعُ سَرِيرٍ مَوْضُونَةٍۚ قَالَ ابْنُ عَبَّاسٍ مَنْسُوجَةٌ بِالذَّهَابِ وَقَالَ عَكْرِمَةٌ مُشَبَّكَةٌ بِالدُّرِّ وَالْيَاقُوتِ

وَعَنِ ابْنِ عَبَّاسٍ أَيْضًا مَوْظُونَةٌ مَصْفُوفَةٌ كَمَا قَالَ فِي مَوْضِعٍ آخَرٍ عَلَى سُرُرٍ مَصْفُوفَةٌ وَعَنْهُ أَيْضًا وَعَنْ مُجَاهِدٍ مَرْمُولَةٌ بِالذَّهَابِ وَفِي التَّفَاسِيرِ مَوْظُونَةٍ أَيْمًا سُوْجَةٍ بِقُضْبَانِ الذَّهَابِ مُشَبَّكَةٍ بِالدُّرِّ وَالْيَاقُوتِ وَالزَّبَرْجَدِ

وَالْوَظْنُ النَّسْجُ الْمُضَاعَفُ وَالنَّظْدُ يُقَالُ وَظَنَ فُلَانٌ الْحَجَرَ وَالْآجُرَ وَظَنَ فُلَانٌ الْحَجَرَ وَالْآجُرَ بَعْضَهُ فَوْقَ بَعْضٍ فَهُوَ مَوْظُونٌ وَدِرْعٌ مَوْظُونَةٌ أَيْ مُحْكَمَةٌ فِي النَّسْجِ مِثْلُ مَصْفُوفَةٍ قَالَ الْأَعْشَاءُ وَمِن نَّسْجِ دَارٍ إِنَّا كَانَتْ بَعْضُهَا فَوْقَ بَعْضٍ فَهِيَ مَصْفُوفَةٍ

As it was explained in the verse, "On a folded bed." And the first thing that is explained in the Qur'an is the Qur'an. The word may come in one place and be explained in another place. And as we said, it is not explained unless we have all the places in one place. And we have seen the context as well. But the combination of the words in one place, which are related to one topic..

This solves big problems. Yes.

Surah Al-Fatihah

مُتَّكِئِينَ عَلَيْهَا أي على السُّرُرِ مُتَقَابِلِينَ أي لا يرى بعضهم قفى بعض بل تدور بهم الأسرة وهذا في المؤمن وزوجته وأهله أي يتكِئون متقابلين قاله مُجاهد وغيره وقال الكلبي طول كل سرير ثلاثمائة ذراع

فَإِذَا أَرَادَ الْعَفْدُ أَن يَجْلِسَ عَلَيْهَا تَوَاضَعَتْ فَإِذَا جَلَسَ عَلَيْهَا ارْتَفَعَتْ i.e. its height is 300 dhira. The height of the bed is 60 dhira. So how can the bed be 300 dhira and the height of the one sitting on it is 60 dhira? He says, فَإِذَا أَرَادَ الْعَفْدُ أَن يَجْلِسَ عَلَيْهَا تَوَاضَعَتْ فَإِذَا جَلَسَ عَلَيْهَا ارْتَفَعَتْ

Allahumma salli ala Muhammad wa ala alihi wa sahbihi wa sallim.