Khutbah Ul Hajja (Sermon of Necessities)

All Praise is due to Allah: We Praise Him: We beg assistance of Him: We ask Him for forgiveness. We have faith in Him: We have reliance on Him.

We fly for refuge unto Him (to deliver us) from the mischief of our minds and from the evil consequences of our actions.

Whomever Allah directs shall not go astray: and whomever He allows to go astray, no one can guide.

We profess that there is nothing worthy of worship except Allah, and we further profess that Muhammad is His Servant and His Messenger.

Oh you who believe! Fear Allah as He has the right to be feared, and do not die except as Muslims.

(O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women, and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) Surely, Allah is Ever an All-Watcher over you). [al Nisei4:1],

(O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth .07 He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger (SAW) he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise). [al-

Ahzaab 33:70]. (Sunan al-Nisaai: Kitaab al-Jumuah, Baab kayfiyyah al-khutbah).

O you who believe! Fear Allh and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allh. Verily, Allh is All-Aware of what you do[]. (18) And be not like those who forgot Allh (i.e. became disobedient to Allh) and He caused them to forget their own selves, (let them to forget to do righteous deeds). Those are the Fsiqn (rebellious, disobedient to Allh). (19) Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful. (20)

Importance of Reflecting on Quran

Brothers and sisters in Islam Allah Tala tells us in the Quran in Surat Saad ayah 29

(This is) a Book (the Quran) which We have sent down to you, full of blessings that they may ponder e over its Verses, and that men of understanding may remember. (29) Also Allah Tala tells us in Surat Muhammad ayah 24:

47:24 Do they not then earnestly seek to understand the Qur'an, or are their hearts locked up by them?

Do they not then consider the Qur'n carefully? Had it been from other than Allh, they would surely have found therein many contradictions. (4:82)

So these and other ayaat tell that we must make ponderous and reflection on the Quraan if we are people of understanding.

Virtues and Importance of Surat Al Mulk

Now before we get into the Surah let us bring to mind the virtues of this surah. Now we all know that the whole Quran is full of blessings and just to read it with sincerity brings blessing from Allah Tala. But there are certain surah from the Quran that our Beloved Rasool SAW mentioned to us that carry specific virtues. With regards to this Surah Our Beloved Rasool Said,

1. Beloveds wish for everyone to memorize it

2. Intercede until saved from Hell and enter Jannah

Abu Hurayrah reports from Rasullah

3. Protection against the punishment of the grave.

4. Intersession for reciter on the day of judgment.

Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger said,

(Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith.''

5. Argues for its reciter until they enter jannah

At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah said,

(There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.))

Period of Revelation and Subject

It is not the known the exact period when this surah was revealed, but the scholars comment that the subject matter and the style indicate that it is one of the earliest Surahs from the Quran to be revealed at Makkah. Surat Al Mulk is the 67th surah from the Quran, and the first surah of the 29th Juzz which is also called Juz Tabarak.

Subject Matter
The 29th juzz begins with the themes of the Greatness of Allah, wonders of the creation, and Da'wah (inviting others) to Allah, the unseen, and the hereafter. Surah Mulk is strong in tone and was revealed during the early stages of Islam. It focuses on Ind-haar (a wake up call of Warning). You don't have forever, you need to realize the true purpose in life and fulfill that purpose, now.

Ayah 1: Allah exclusive has all the kingdom, and power over all.

(67:1) Full of blessings is He *1 in Whose hand is the Kingdom of the Universe *2, and He has power over everything *3;

1.

Tabaraka-Most Blessed
"Blessed" (tabaraka) is a verbal form of the word blessing (Baraka). o So here we learn that Allah Tala is Blessed, notice blessed is in passed tense, and scholars mention that this relates to Allah being always Exalted, Always Glorified, Always Blessed, and this quality only relates to Allah, who is not inside time.

Now the root of Baraka is two, one is that it is long lasting, second is ever increase. The source of these blessings is Allah, and this is why Tabaaraka is used to describe Allah. Tabaaraka is in the in Mubalaghah/hyperbole (hi-PURR-buhlee) - So if say the word fast then this is the normal verb. But if we say the hyperbole of fast then its exaggerated format is fastest

So here the tabaarkara relates to Allah being the most blessed, that does not decease, and is enduring.

2.

Quantity of Allahs Blessing

A hadith in Bukhari Volume 9, Book 93, Number 508 gives a sampling of the quantitiy of Allahs blessings Narrated Abu Huraira: Allah's Apostle said, "Allah's Hand is full, and (its fullness) is not affected by the continuous spending, day and night." He also said, "Do you see what He has spent since He created the Heavens and the Earth? Yet all that has not decreased what is in His Hand." He also said, "His Throne is over the water and in His other Hand is the balance (of Justice) and He raises and lowers (whomever He will)." (See Hadith related hadith in No. 206, Vol. 6)

3.
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Most Blessed is who

After the word , Allah Tala use the word So here scholars comment that Allah Tala did not use His blessed name of Allah explicitly, like in 23:14, , but rather Allah uses, Most Blessed is The One who. The The One who makes the reader to think, to reflect. And reflection is a big theme of this Surah.

4.

Yad Authority or Hand

And all of these blessings are in yad, ie. Authority of none but

Allah. In Arabic "hand" (yad) designates authority and power. Allah has the power to bless and take revenge.

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Commentators say that yad refers to Allah's power (qudra) which is His attribute without interpretation or qualification.

5.

Mulk - Kingdom
Mulk means sovereignty, kingship, dominion, and it is means ownership. It usually refers to this world, the physical world of bodies, whereas Malakut refers to the dominion of the unseen as He says,

"Glory be to Him who has the Dominion (malakt) of all things in His Hand." (36:83)

6.

Order of the Words creates Ikh-tee-sauce (Exclusivity)

Another important point about this ayah is the sentence structure or order of the words. Ikh-ti-sauce (Exclusivity) is used in this ayah. So scholars mention, Al Mulku biYadihee - the Kingdom is in his Hand. This is how one would normally speak. But Allah has said; bi Yadihee al Mulk - In his Hand is the Kingdom, By mentioning Allah's Hand holding the kingdom, it is implying that it is in His hand ALONE where the kingdom lies. Most Blessed is the One in whose Hand (Alone) is the Kingdom (and Ownership). Who could that be? Allah. His Name does not even have to be said, and it let's you ponder over the aayaat of Allah.

7.

Abnormal sentence leads reader to think.

This is an abnormal sentence structure, and this is why it makes the people think for a while when hearing it. Making them reflect on who really is the Most Blessed.

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So as an example the masjid in Chandler is called Islamic Center of East Valley. If I said East Valley Islamic Center this would grab your attention just for the simple reason that I have mixed the word order, because you were expecting the Islamic Center of East Valley. Another example is ACA, so it stands for Arizona Cultural Academy. But when I say Cultural Acadamy of Arizona, again I get your attention, simply because I have swap the word order.

8.

Power over all

And then Allah states,

"He has power over all things" defines His power - it extends to all things without limit. It reinforces the first sentence. Qadeer relates to the word Qudrah which is to have power and control and ability over something. Qadir - one who is capable and powerful and authoritive. QadEEr - PERMANENTLY powerful and capable. Normal Arabic Sentence Structure: wa huwwa qadeerun 'alaa kulli shay'. (and He is powerful over everything). Qur'an ayah (An Abnormal sentence structure to signify Exclusivity to Allah): wa huwwa 'alaa kulli shay'in qadeerun.

Order of words And (only) He is over everything Powerful. o Example is Obama, now he is President, but we know he does not have exclusive power over all matters of government. We have congress, we have the supreme court, the governor at the state level, the board of Supervisors at the county level, and the Mayor at the city level. So Exclusively - Allah has complete authority and full control.

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So this 1st ayah attributes to Allah that He is Exclusively powerful and He has full control over all that He has of ownership.

Atheist Question Now related to the Allah having power over all, some of the atheist ask a question and say, Can God do Anything? For example: "Can He make a rock so big - nothing can move it?" - If He did make a rock so big nothing could move it, would this mean He couldn't move it too? Or would it be impossible for Him to make something so big He couldn't move it?" Now the scholars tell us that the answer for this type of question, that first we learn as a principal from the Quran, that "Allah is capable of doing anything He Wills to do." It should be noted in Islam we understand Allah never Wills to do anything that would make Him no longer be Allah. That is to say, He would never die as this would mean He is no longer "The Eternally Alive" (one of His characteristics mentioned in the Holy Quran). Therefore, He can make a rock (or anything else for that matter) so large or heavy - nothing in the entire universe can move it. As regards Allah "moving" it, He is not in the universe and He does not resemble His creation. Therefore, Allah is never subject to the Laws of the Creation because He is both the Creator and the Law Giver. Whenever He wants anything done, He merely says "Kun! Fayakun!"(Be! And so it will be!)Speaking about Himself, Allah says:

The Originator of the heavens and the earth. When He decrees a matter, He only says "BE!" - and it is 2:117 So again the meaning of the first ayah is, Most Blessed is the One in whose Hand (Alone) is the Kingdom (and Ownership).

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German Engineer Purpose of Life

A Brother name Mahmoud Mahmoud reported a life event, One day about 30 years ago in the early 80s a young in his early 30s decided to commit suicide, he conclude life is useless, he used to argue with himself, every day I get up, eat, drink go the bathroom, go to work, come home, be with my wife, again and again and then someday I will die and that is it. This is a very boring life whatever I do today, I will repeat tomorrow. And what I did yesterday I am doing today. Then he asked himself, if life continues like this someday I will get old, I will not be able to even help myself, then sooner or l. Why should I not die now and save myself the hardship of living a meaningless live. So this German Engineer decided to take his life. Now some of you might think this German Engineer is crazy. But is he? If life did not have any meaning other than just to eat, drink, sleep and procreate and then die to nothing this guys logic makes sense. Right? So continuing the story the German Engineer went to a store and bought a sharp knife. Subhan-Allah the salesman who sold this knife to the German Engineer was an immigrant from Yemen who upon selling him the knife asked the question why you bought such a sharp and expensive knife. The German Engineer said, I will tell, I bought this to kill myself. The sales person said, what to kill yourself. Are you crazy? The German Engineer replied I am not crazy; I am simply fed up with this aimless, meaningless life. The Yemen immigrant asked him would you like to have a cup of tea or coffee with me before you kill yourself. The Engineer replied and said, Sure I do not mind at all. When they started drinking their coffee, the Muslim asked him, The knife you bought the purpose of this knife is to be used to kill yourself, right so it has a purpose? And you are telling me your whole life has no purpose behind it. The engineer did not respond.

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Ayah 2: Allah purpose for Creation

Aladhee - He is the One who.. khalaqa - created al Mawt - the Death. Mawt is lifelessness not just bio death Now the word Mawt is normally translated as death, but Mawt has a broader meaning than just biological death. Death is part of the meaning of Mawt. Scholars say Mawt is actually the Antonym of Hayaat (Life). So Mawt is 'Lifelessness'. Mawt is a condition before having Life. So even before we were born we were in a state of Mawt.

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The One who created Lifelessness (Mawt) and Life (Hayaat). Disbelief equates to lifelessness 1 In Surah An'am aya 122: - awa man kaana maytan fa ahyaynahu

- could it be the one who was lifeless (maytan) and We gave him life. So here Allah Tala is calling the disbeliever as maytun or lifelessness in the heart, and then Allah gives him life meaning Iman. So disbelief is equated to one being lifelessness. And is that not true, if we did not have Islam, would not life be lifeless, dead. We would be wondering in this life not know who we are, who Created, why are we here, what will happen to us when we die. Condition before this life was lifelessness 2 In Surat Al Baqarah ayah 28:

Earths lifelessness

3yuhyi al arda ba'da mawtiha Know that Alah gives life to the earth after its lifelessness.

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So Allah is saying, He is the One who created Mawt (Lifelessness), and Hayaat (Life).

Lifelessness and Life Created to be tested

So why did Allah created the lifelessness and life. Answer:

Li yaBluwa kum

The Laam

here refers to because or the purpose of.

yaBluw comes from the root word of try to test. Kum is the plural so Allah Tala is creating the lifelessness and life for test all of us. So why are being to tested?

To see, to prove to ourselfves which one is the best in deeds.

wa Huwwa al Azeez ul Ghafoor. And Allah is the firm, position in power and the Most Forgiving.

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Ghafoor means to Cover (sins). GhafOOr - does it ALOT. So He covers your sins when you repent to Him, and will continuously do that if you repent to Him continuously. This shows that He is not testing you as severely because He is continuously forgiving you as you turn to Him in repentance. A form of forgiving someone is a sign of lightly testing them. So this context has more lighter testing because of Allah's Mercy being mentioned near it.

You would think that life is mentioned before Death/mawt. But Allah is speaking to people who are alive, and we will experience death. So we will have life again our Death. So we will experience Death, and then we will be given Life again. So the point is - you better do good deeds, then you will die, and then you will be given life once again to be judged on Judgment Day by the deeds you performed. This is creating Urgency, motivating you to do the best of good deeds. Allah's Messenger said; akthiroo min dhikri haadimi la dhaat. - very frequently remember that thing which destroys the sweetness/taste/pleasure in things (Death). We should remember death and do good before our time is over. And we do not know how close we are to death. 5 before 5 1. Life before you die 2. Youth before old age 3. Wealth before your poverty 4. Leisure time before busy. 5. Health before you become sick.

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Kum - you (plural). Allah mentioned us in the plural because life and death applies to all of us. We will all die. Later in the surah He will talk to us as individuals.

Ayyukum ahsanu 'amala - Who of you is best in actions/deeds. So Allah is making this like a competition for us. Who can get the best of good deeds? The human naturally competes with others. Allah is channeling our natural desires in competition from competing in worldly matters to competing in doing the best good deeds for Allah's sake for that Day. Saari'oo ilaa maghfiratin min Rabbikum wa Jannaat.. (Race to Forgiveness from your Master and Gardens...) Ahsan - Best of good deeds. Allah did not say Akthar - Lots of good deeds. So Ahsan implies the best of good deeds; best in quality, best type of good etc. al Azeez - strength and firmness of Allah. Al Ghafoor - refers to the forgiveness of Allah.

Connection to Previous Surah:

The connection of this surah [Mulk] to the previous surah (Tahreem): Allah mentions in surah Mulk in the second ayah:

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So Allah will test us, who has the most excellent deeds and actions. In surah Tahreem, Allah shows us the 2 types of people and gives examples:

9.

Example of those who failed the test:

Allh sets forth an example for those who disbelieve, the wife of Nh (Noah) and the wife of Lut (Lot). They were under two of our righteous slaves, but they both betrayed them (their husbands by rejecting their doctrine) So they [Nh (Noah) and Lut (Lot) A.S.] availed them (their respective wives) not, against Allh, and it was said: "Enter the Fire along with those who enter!" (10) 1 - People who do not pass the tests - the wife of Prophet Noah, and the wife of Prophet Lut/Lot. She also failed the test and was a disbeliever.

10. Example of those who passed the test:

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And Allh has set forth an example for those who believe; the wife of Fir'aun (Pharaoh), when she said: "My Lord! Build for me a home with You in Paradise, and save me from Fir'aun (Pharaoh) and his work, and save me from the people who are Zlimn (polytheists, wrongdoers and disbelievers in Allh). (11) And Maryam (Mary), the daughter of 'Imrn who guarded her chastity; and We breathed into (the sleeve of her shirt or her garment) through Our Rh [i.e. Jibril (Gabriel)[]], and she testified to the truth of the Words of her Lord [i.e. believed in the Words of Allh: "Be!" and he was; that is 's (Jesus) son of Maryam (Mary) as a Messenger of Allh], and (also believed in) His Scriptures, and she was of the Qanitun (i.e. obedient to Allh)[]. (12)

2 - People who pass the tests - the wife of Pharoah Aasiiaa, how she was severely tested and she was constant in sincerety to Allah. And also Maryam, the mother of Jesus. In a hadith that also tells of the success of Mariam and Aasiiaa, Anas reports that the Messenger of Allaah, salla Allaahu alaihi wa sallam, 21

said: 'The best women of mankind are four: Mariam daughter of `Imraan, Assiya wife of Pharaoh, Khadija daughter of Khuwailid, and Fatima the daughter of the Messenger of Allaah.' [Bukhari and Muslim] Some people fail the test (i.e. The Wives of Prophet Noah and Prophet Lut), some people pass the test (i.e. The wife of Pharoah, and Maryam.) The ones who do evil, Allah is Azeez (Powerful and Firm) with them. The ones who do good, Allah is Ghafoor with them, He forgives/covers their mistakes and enters them into His Paradise. al Azeez also refers to Allah creating Death (Mawt) - He is firm in that, and unchanging in giving death. al Ghafoor refers to Allah creating Life (Hayaat) because during our life - we continuously have the opportunity to seek Allah's forgiveness.

This short ayah contains 13 words but contains many facts and realities with regards to our existences: Number one life and death are given by Allah; no one else can grant life nor cause death. That number truth, neither the life nor the death of a creation like man, which has been given the power to do both good and evil, is without purpose. Allah has created him in the world for the test: life is for. him the period of the test and death means that the time allotted for the test has come to an end; Truth #3 that for the sake of this very test the Allah has given every human opportunity for action. The choice to do good or evil is left to the human in order to practically show what kind of human they really are. Truth #4 is that Allah alone decides who has done good or evil; It is not for us to propose a criterion, or standard. Therefore whoever choices, desires, wants to pass the test will have find out what is the criterion of a good deeds. Truth#5 that everyone will be rewarded, recompense or paid back according to his or her deed, for if there was not reward or punishment then the test would be meaningless. 22

Truth#6 that Allah tells the test is to see those best in deed and not those who do the most deeds. Therefore we learn that quality is better than quantity. Meaning one deed could be better than a thousand goods if the qualities of sincerity, following the sunnah, and consistency is there. Also the scholars tell it is for this reason that deeds on the day of judgment are weighted and not counted. In the second part of the Ayah Allah declares:

So here we learn that Allah is the Almighty and in spite of being dominant over all His creatures, Allah is Merciful, and Forgiving for, Allah is exalted above tyranny and cruelty, and Allah full might to punish the evildoers and no one can escape his punishment. The bottom line summary is this Ayah tells us that Allah brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds.

How can you disbelieve in Allah Seeing that you were dead and He gave you life. Then He will give death, then again will bring you to life ( on the Day of Resurrection)) (2:28).

Ayah 3: Each individually reflect on the creation of Allah

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Ayah 2 Vs. Ayah 3 Reflection

The previous ayaat are reflections on ourselves and our life and death. + The qualities of our deeds, did we perform our deeds sincerely in accordance to the Qurran and Sunnah? In the previous ayah we reflected on death or mawt or lifelessness that we do not have much time we will die again. Now ayah three is making us reflect on what is around us. And this method of Allah Tala making us reflect on ourselves and on creation is repeated in other locations in the Quran and example is in Chapter 41, (fus-si-la-ut:

[41.53] We will show them Our signs in all the horizons and in themselves, until it is clear to them that it is the truth. Is it not sufficient that your Lord is witness over everything? '

So in this ayah Allah Tala says,

Now in classical Arabic scholars mentions that samaa-un means anything that is above you.

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Here Allah gives and adjective with regards to the 7 skies and that is, . The implication so the adjective are two:

1 - For something to be one on top of another in other words stacked. 2 - Something being consistent/synchronized. (muttabaqa). An opposite observation in the Quran is the clouds Allah Tala tells us for example in the Surah 24, ayah 41:

So the clouds are described as being ru-kaa-mun heaped, massed, scattered together unlike the synchronization, stacking orderly of the skies. Allah is the One who created the 7 skies in layers and consistently. One on top of each other, in consistency, and Allah draw our attention to the consistency, to harmony, the fixed orbits of this sky:

36:38 And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing. In Surah 21, An-Bee-yah Allah Tala says:

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So all that harmony, appoint orbits and laws are captured in the word

11. Faults in the Creation of Ar-Rahmaan

In the next part of ayah 3 Allah Tala says:

So we will not see any faults in the Creation of Ar-Rahmann. So here the word mean any. Any what, which means faults.

This is in the mu-ba-la-ghaa or hyperbolee, exeragerated form. So not matter how much we look we cannot find any faults, , any type, any amount of shortcomings in the creation of Ar-Rahmaaan.

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Transition from Plural to Signular:

Now there is also in this ayah Allah Tala says, , so the singular, you is used. In the previsous ayah spoke in the plural

. So we learn that when it comes to life and death all of us are going to throught, so the plural form is used.

Here the singular used to challenge us individually with regards to reflecting on the creation of Ar-Rahmaan. Reflection is a personal thing Why, because the reflection, pondering, thinking upon creation is a personal thing. It is different for all of us. One Imaam I was listening to said, I often go to lake and watch the birds and during the fajr and evening times I see the ducks in a V pattern and I think could this be the Imam leading their salah, praying in their special way. Examples of flowers and variation of colors.

So the inspiration is different for everyone and the signular is used. Comparison of Reflection on Human Life and the Sky Another point here is connection between the reflection in ayah 2 which was about human experience of life and death, and here on reflection in the sky. Schalars mention that a theme of the Quran is the comparison of the stages and order of sky and the stages of human life. As an example in surat In-she-qaaq Allah Tala says:

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So we have the sunset, we see the various colors of red, orange, and yellow, then the darkness of the night starts to envelope, spread, and take over the horizon. Then we see the full moon rise up. What does Allah follow this with? Allah Tala says:

You will go through life in stage from stage. So as the moon, the sun, the seasons, the night and the day go through stages, we should realize that we will also go through stages. So that same Creator that puts these stages in the sky, He can also bring you through the stages and finally resurect you on the day of judgement. How can you deny that?

How can you disbelieve in Allah Seeing that you were dead and He gave you life. Then He will give death, then again will bring you to life ( on the Day of Resurrection)) (2:28). So your mother gave birth you, you were a baby helpless, always in need of mom and dad, then you were able to crawl, then walk, then as child you become more independent, then you were a teenager, then an adult and you become independent and you had your own children, then the middle age, golden age, old age, weakness and death.

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So as the stages of the sky are syncornized and consistent then the stage of life are consistent. So no we do not have forever in this life. How can you deny Ar-Rahmaan In the next part of ayah 3 Allah Tala says:

The next thing is that Allah Tala does not sya khal-qil-la (creation of

Allah), but So here the scholars mention that Allah Tala is telling us that the creation is from His Rah-ma, His Mercy. And the impact of this is like let say your mother says can you take your baby brother to the store to buy some shoes. And you might say well mom I am busy, and to make you fell bad about yourself your mom says, but that is your brother. You wont do this for your brother. Similarly Allah Tala is saying that it Ar-Rahmaan that has created all of this how can you deny the Most Merciful. Turn your Vision to the Creation

Fa arji'i al Basar Arji' - return/take back - to the original position. So if I take a bottle of water and move it then return it back to its original position then we understand what Arji means. Basara - (Baab: If'aal) - vision and sight which incorporates, includes has mental, thought, reflection and deep thinking. So we can use the word insight, no not the car Honda Insight, but rather Insight defined again as,

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1. (n.) A sight or view of the interior of anything; a deep inspection or view; introspection; -- frequently used with into. 2. (n.) Power of acute observation and deduction; penetration; discernment; perception. So Allah is telling us to go back and return our Insight on Reflection once again. So we started with

Now Allah is saying go back again and reflect.

Hal TaRaa min Futoor - Do you find any Futoor? Futoor - Gaps/rips/tears.

Ayah 4 Reflect Again

Reflect again after some time

So , so this mean not alony Again or then, but it means After some time again,

Reflect many times and often

So the word is many times translated as, twice, but it more accurately means something that is repeated over and over. Like and in english we say I have a dozens books on my shelf, now that does 30

not mean simply, 12, 24, 36, 48, but means means many time. So again means over and over again.

Vision will return

So we reflect, and then after some time reflect again, and again, and we are sincere and truthfull in seeking Allah then what will happen

our vision our reflection will return? Return how?

So humbled, fatigued put in its place.

Vision will be Humbled

Now the scholars comment that in classical arabic the root comes from when you are annoyed by a dog and you shoe the dog away, that word is call kha-saaw. So when we reflect, we ponder on creation then our vision, our reflection will become humbled. Why do you shoe or throw a pebble at the dog? You do it to show that dog its place, its position, to humble it. Similar when we reflect on the grandisoe, the majesty, the largness, the perfection of creation then similarily we will be humbled and put in our place.

Vision is fatigued
The second result of reflecting on creation is that we will be fatigued, worn-out, burnout, weakened of looking at something. Let me give you an example of this, I was listening on the radio about a contest on the Phoenix Suns bounce until you drop contest. Now the rules were you can sit or stand, and even eat, just do not stop 31

dribbling with one hand, with one 5 minute break every 2 hours, and the winner get two road trip tickets with the Suns. The contestant that won after over 23 hours of dribbling the ball said the most annoying part of the contest was, dubb, dubb, dubb, dubb of the bounce. So these folks got from the sound and look of the bouncing ball.

Similar when we reflect on creation over and after some time over and over again eventullay we will become and to where we know our place and who we are. In other words will never be able finish looking at the greatness of Allahs creations, this reflection has to put us in our place, and will be impossble for these people to deny Allah Tala.

Ayah 5 Reflection lowest sky

Transition from third person to first person

Now this surah started in the 3rd person narrative, in ayah 5 the surah transitions to 1st person, .

So some western non-Muslim orientalist make comment that the Quran is inconsitence in this transistion. So how do our Muslim scholars explain this change of narratives to 1st, 2nd , 3rd .

Al-it-ti-faat (

) Verbal transitioning

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Well the scholars mention that this a literary mechnism of the arabic language called Al-it-ih-faat which means transitioning and the purpose is to highlight something, in the sound form. Now example in English of a highlight in written is like if we sent an email stating, Come the masjid after maqrib for the tafsir session. If we want people to realize the time we would highlight with bold font or capitial letters or italic, after maqrib. So al-it-ti-faat highlights something not visually but through sound by switching from narrative mode. Scohlars mention that at the time of the Qurran arabic was primiraly a spoken language rather than written language so again the narrative change is a highlight, just like bolding, italic, or capitail letters in written form. So here when Allah Tala talks about being the Master, Lord, Creator, of Owner it is in third person. But when the zeena or beutification is talked about then Allah Tala changes the narrative to 1st person, We have beuatified the sky. Again the purspose the schlars mention is to highlight.

Royal We

Also please note Allah Tala uses, We have beautified. The We here of-course does not refer to Allah being plural, Allah Tala is One, Unique, One of Kind, but here the We refers to royal We similar to a King or President making a law, they do not say, I decrees such and such but rather We decree such and such.

Ayah 5 tied to ayah 3 and 4

The scholars mention that Allah Tala tells us about reflection in ayah 3 and 4, now in Ayah 5 our attention is focused to reflection on the lowest sky. So now we are given a practical example to reflect on and that is the lowest sky, the one we can see.

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Function of the sky beauty and repel

So in this ayah the scholars mention Allah Tala informs us of the beauty of skies. But the skies are not just beautiful, but also they have a function in that lowest sky contains missiles jinn shiateen. that reject the

Stealing knowledge of unseen with lies added

In this ayah we are being told about a knowledge of the unseen world in which the jinn sha-yaw-teen are driven away by celestial missiles because they go up to the lower sky steal heavenly knowledge tell the fortune tellers, the soothsayers about that knowledge with a bunch of lies added to it in order to mess, destroy, dilute the peoples iman.

Shooting at the unseen

The word means to throw at, and the schalars comment that this also refers to people throwing ideas, or conjectures with regards to the unseen world.

Reflection on Stars Guidance and Misguidance

Also schalars comment that the reflection on the stars can be a guidance or misguidance. Example for the believers as we talked about in ayah 3 and 4 Allah mentions that their vision their perpective returns to them in humbled and fatigued and put in their place when they relfect. Others who for example look at he star from astrology use the alignment and position of it to practice fortune telling. For the believers the purpose of the stars are clear, Qataada says: The purpose of the stars are three, beautification of the sky, defense and repelling of the shiateen, and navigation of the land and sea a night.

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Root of Azhaab
So Allah talks about that . The word

has its root, a-zth-boon that means sweet, the explanation is two part: 1. Sometime the root of some word has the opposite meaning of the words that 2. Another expalination is that some root words take on other meanings as other words are developed from those words.

Blazing fire
Now one question that critics of the Quran ask is , How can beings like Jinn who are believed to made out of fire be burned with fire. The schalor answer this question by stating that when is comes to punishing the jinn uses an adjective next to fire which means means great or intense fire, . So great punishment

, or painful punishment is not used when describing the punishment of the jinn, but rather blazing intense fire , similar to the old addage, destroy or fight fire with fire or only iron can cut iron. How consise, precise and perfect are the words of Allah, Sub-hanAllah.

Intro to ayaat 6 to 12
12. From reflection to realization of the test
So now that the reminder of reflecting on creation has been done the scholars comment that Allah Tala tells about those who fail and pass of the test from ayah two . So starting in ayah 6 to ayah 11 the details of those who fail are given. And in ayah 12 Allah Tala tells about those who pass.

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13. Wake-Up call through details of punishment

Now throughout the Qurran in general the scholars mention that more detail is given with regards to the reward than the punishment. But here in Surat Al Mulk 6 ayaat deal with the punishment of the heedless people and only 1 deals with the reward for the believers. Now scholars explain the reason for this is because this surahs tone is strong. And this strong tone the scholars mention is to serve as a wake-up call. This is called in-zhaar or warn. Now this does not mean scare someone, or scare somone away, but to warn someone because you sincerely care for them and do not want them to fall in a disaster. So Allah Tala ordered Muhammad SAW in the 74th Surah:

So the discourse is like, Hey you do not have a lot of time left, wake up realize your Creator, your purpose life, realize that there is accountability for your actions, otherwise there is this dreadful, disasterous ending for the heedless.

Ayah 6 disbelievers wretched destine (part2 47:30)

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So exclusively for the people who have disbelieved is the punishment of the hell, and wreteched is that destination.

1.

Root of Kufr

The root of the word kufr comes from ka-fa-ra, and this is the same root ga-fa-ra both means to cover or hide. But ka-fa-ra has a negative connotation and used for ungratefulness, while ga-fa-ra has a positive connotation and is used for forgiveness. So ka-fa-ra is the one denies the obvious blessings of Allah Tala, which leads that person to disbelieved, because they purposely cover, hide their natural fitra or natural inclination in know Allah Tala.

2.

Disbelieved in their Lord:

Now in this ayah scholars point out states rather BillLaw, in order to develop a sense of connection in the disbeleivers that it is their Lord have disbelieved in. Like the example when your mom asks you to help you little brother, and when you respond oh but I am too busy, she say, But that is your little brother in order to make you feel the connection to him, she says it is your little brother, rather than his name.

3.

Punishment of Hell fire is the worst of destination

In ayah 7 this wake-up call to the horries of the hell fire is further elaborated, further detailed, and further explained:

Ayah 7 The Growling Fire

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1. Not if but when

So here we are told that , not if , but when the disbelievers are

placed in it.

2. Thrown like a bug

And here this is dervide from when place like a bug in a jar, so it signifies humilation.

3. Loud Inhaling Fire

When they place their-in the hell-fire they will hear the hell-fire

which refers to a loud-inhaling Similarily Allah Tala informs us of the fire exhaling and inhaling in Surat Al Hud Ayah 106:

So this fire is like a growling beast, ready to pounce on its prey, with anger, with intensity ready to devour its prey.

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3a. Hell-Fire wants more

Allah Tala also informs us that growling beast of hell will be asked if its full, in the 50th Surah ayah 30:

4. Searing Boiling Fire

So may Allah Tala protect from that hungry beast of hell-fire.

The next word used is, the hell-fires energy.

which refers to intense natures of

5. Example of boiling pot

An example to think of is like when you put a put and turn on the stove and then after some time if you add water to it the water immediatley boils up and makes a seering, explosive sound.

Ayah 8: Bursting fire, painful questions

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Explosions of the hell-fire

refers to something that is blow to bits, that explodes and you shrapnel flying everywhere, similary here the hell fire is refered to as blowing and exploding to bits.

Angry fire

referes to something that so angry, it is just ready to blow up with intensity and rage.

People moved in Regiments

refers to regiments like in the army, that are move in order, and quickly. Similary the groups of the people hell will also be move in this controled manner, like prisioners, like subjected, defeated, conquered people.

Psycological torture
So if it was not bad enough to know that the hell fire is the worst destination from ayah 6, that people will be humilating throw in it, that growls like a beast, sears and boils up, now we are told in Ayah 8 that there will the taunting questions in the hell-fire. So there will be physical, and psysological torment.

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How are they psysologically tortured, well think of it this way, You know when you mess up with something, you know how you feel bad, you feel down, and it sucks. Now that is bad. But you know what is worse is the I told you so like when your parents tell you, I told you not to do it, did I not tell that was going to happen? Similarly the people of the hell fire are going to be asked did not someone who was dearly invested cared about you, come and warn you?

What answer will the people of hell give to this question? The next ayah details the answer:

Ayah 9: Answer to the psycological torture

So these people who were arrogant, prideful, boostful now in the hell-

fire will admit and answer Yes indeed

a warner did come to us,

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but we choose to reject him.

4.

Allah calls out the foolishness and error hell-fire people

So the scholars comment that here Allah Tala is calling out these people in this world that you are all living in this foolishness, this delusion, this great error. So in the next ayah the people of hell will admit their level of mistake.

Ayah 10: Had we but listened or thought!

5.

Past tense, They Said

Now note that these passages with regards to the details of what will

happen to the people of the hell-fire stared with,

so the Qurran

refers to the futures, but here the past tense verb is used , or They said meaning it is a forgone conclusion, make no mistake, have no doubts that this will happen. In fact it is so certain that this will happen that the passed tense is used.

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So the people of hell will admit first had they just would not be in that worst .

listened they

6.

Just Listened

In the Quran we find many examples of people getting into trouble because they did not listen. An example is the People of Noah (AS):

71:7 "And every time I have called to them, that You may forgive them, they have (only) thrust their fingers into their ears, covered themselves up with their garments, grown obstinate, and given themselves up to arrogance. So this the worst type of not hearing. Where the message is told to people but they trust their fingers in their ears and walk away with arrogance and pride. So Allah Taala warns of the people who just say they are listening but do not:

7.

Had we used our intelligence

The So here the or thought or used intellegence comes from the root word of aa-qil which comes from holding back, restrain or tie down. So for example fortress. ma-qil refers to a

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So our intellengce is restrict, restrain, protect us from trouble, keep use root to principles, to morility, or goodness. But what has happened now-a-days is so many people put their minds aside and are simply go towards their lusts, and desires so we see so many problems with regards just only going after the materialisic world.

8.

Amongst verus from

So these people of hell-fire that will admit if they had but lisened or used their intellect then they would be.

Now the scholars point our that typically when Allah Tala talks a

people be from a group he uses

which means from

the companions or people, but here Allah Taa does not use

but rather which means in or inside of. So the people of hell are saying they are amongst or inside of other people that are part of the hell. So misery loves company. So not only is the hell-fire the worst destination, is there audio torture, visual torture, psocolgical torture, but also the worst company or the worst neigborhoods that could exist.

Ayah 11 Fling the losers to hell:

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I-te-raaf refers to the people of hell will recognize or admit their guilt or sin . What sin is it? Here the scholars mention that this refers to the sin mentioned in Ayah 6,

So the fact that they disbelieved in their Master, Lord, Cheresher the One who made, created them, bestow upon them countless blessings, their provider, their noursher they believed in that One that is the ultimate sin.

, refers to their sins, and the word of sin in arabic has the same root has zun-nub which means tail. So just like a cat or dog where their tale follows them everywhere so the tail of a sinner is the sin. Scholars tell that the mindset or psycologiy of a sinner is that they create this false sense of comfort around themselves in order to get comfortable with their sin. So the sinner basically moves away from the place of local of the sin and thinks they have run away from it. But here we learn that sin follows you just like a tail, now matter where you run to the tail follows you. And the only way to get rid of this tail is to cut it off. And how is that done it is done through tou-ba or sincere repentance to Allah Tala. Stopping the sin, being regretful for it, and make a resolution to not commit the sin again, and if the rights of others are violated then going making that right.

is translate as so away but it is more exagratted than that it means like get rid or, throw away, that is gross, take that away.

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The

in classical arabic the scholars tell us is like an exclamiation

point. So is like take away, throw away, the gross, useless, no good, companions of the fire. May Allah Tala protect us all from such a destination. So the opposite of this non-hearing, non-thinking people is to be like as Allah describes in Surah 39 (Az-Zumar)

Ayah 12 the Ones Who Pass the Test

So going again back to ayah number 2 where Allah Tala said:

So in Ayah 12 now we are told about the people who pass that test. So these are the ones who applied their intellect, they reflected, they look

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at the creation, its magnifiesnce, its beauty, its perfection and believe. And these people followed up their beliefs by correct actions, and correct choices. What will happen to them? So in Ayah 12 Allah Tala states:

So the

give us assurance, faith, make no mistake that those who fear, mindful, do not want to displease, are

afraid of -

So the here has two meanings. 1. First the schalor mention that it refers to those people who fear their Lord/Master even though they do not see him. And this colloborated, or supported in Surat Al Baqarah when Allah Tala states when talking about the believers that:

So even though they did not see Allah, they believed. They look at everything in creation for Allahs signature and believed with having seen Allah.

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2. The second way to understand this , is to take it to means not present, absent, alone, secluded. So these people feared their Master in absences. a. So darknes of night in the the middle of the night, your are in your bed, the door is locked, the curtains are drawn, everyone else is asleep, the lights are off, no one knows what your are doing and in that state your iman shows and you fear Allah. You feel that Allah is Ar-Raqeeb, meaning the Ever Watchful. b. So the old adage, When the cat's away the mice will play does not apply to these people. c. Meaning these peoples iman shows in public and in private. In both circumstances they are the same they fear their Master. d. Now there is stark warning for Muslims that behave differently in public and private. e. As an example Ibn Majah reports from Abu Hurairah: The Prophet said: People will come on the Day of Judgment with good deeds like the mountains of Tihamah and Allah will make their deeds like scattered dust. The Companions asked: Will they not be Muslims? He replied: of course! They will have prayed as you pray, they will have fasted as you fast, they will have spent in charity from their excess wealth and will have given their portion of the night (tahajjud) however, when they were alone they would violate the Sanctuary of Allah (i.e. trespass into what is unlawful). f. So true iman the scholars tell manifest, shows up both when we are in front of the people and when we are alone, and we do everything for the sake of Allah. g. So what has been promised for these people:

h. So the

here means exclusively, only for them.

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i. Now now let us look at . So this this is not ghafa-rah which means forgiveness or to cover-up. But this is is more, it means a complete, all enveloping, cleaning of the slate forgiveness. j. Now look how AAllah Tala meantions first maqfirah from ajar-oon. Schlars comment here and mention the wisdom is that just like a watch that is dirty you need to wash it first before you beutify it. i. In other words before you can be reward i.e. posishing the watch you need to clean it, and it is what forgivniess, does it is the process in which Allah Tala wipe clean and purifies the souls. ii. And Allah Tala tells in Surat Shams that he soul that is purified is surely successful:

iii.

Ayah 13:Hidden and apparent are know to Allah

9. Transition of Surah from 2nd , to 3rd, to 2nd person

So the Surah started out in the 2nd person in Allah Tala mentioned , then the Surah transition to third person

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, and also transitions back to 2 person person in ayah 13.

nd

, now the surah

So here Allah Tala is addressing in the 2nd person and saying, Hide your speech or proclaim is out loud, but know that Allah is well aware of everything you have in deep within yourself.

10. Nothing Escapes Allah

So Allah everything is equal hidden or not. So this a very powerful message making us to reflect, that do not think that choices we make can escape Allah Tala. Allah is Ar-Raqeeb the Ever Watchful, and we will be answerable to our choices whether good or bad, right or wrong. So scholars comment that the narrative is switched back to the second person in order to make us reflect, to think , to ponder.

Ayah 14: Creator know His Creation

The here is for asking a question a rhetorical question. Recall a rehetorical question is a question in which the question itself provides the answer. So for example if someone asked you Are you going to jump off the bridge? and if you reply back in with a rhtorical quesiton you would say, Do you think I am crazy? So your question gave them the answer. 50

Here Allah Tala is telling us, look the Should not the one who created you, made you, fashioned you, proportion you, put you together, should he know you best.

11. Intellectual Imaan

So people ask the question can you logically or rationally understand Imaan. Imaan is faith. And I am sure you heard especially amongst many Christain faith is blind there is not proof for it. But as Muslim we actually believe in intelligent imaan, non blind faith, but faith based on thought, reflection, intellect. As Allah Tala says Qurran in Surah Muhammad ayah 19:

So know (O Muhammad SAW) that L ilha ill-allh (none has the right to be worshipped but Allh)[], and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allh knows well your moving about, and your place of rest (in your homes). (19) So think about it for a second Allah created the heavens the earth, the perfect systems in ourelves, the moon the the sun, the trees, the beasts, so should not Allah know the in an out it. For example I am an engineer. So the message is use your aqil your mind think the one who creates, is the one who best knows who you should live. He gave you life, and He gave your purpose.

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12. Ayah 13&14 Addresses Losers and Winners

Another point with regards to these ayah 13 and 14 is that it addresses both the people that will pass and fail the test. How? Well let us take the case of , the discourse, the message is, Dont think you can excape from the punishment of Allah, Allah knows when you speak in secret or open, Allah knows everything that goes on in your heart. Of course Allah should, Allah created you, fashioned you, designed you. Nothing escapes Allah, so beaware, wake up, realize what you are doing?

Talking to the winners

Also Ayah 13 and 14 speak to the ones who pass the test to understand let us an the work analogy: You see when you are at work one primary concern you have is to make sure your boss knows what you are doing, so you might clock in, you might keep a log of what you did for the day, you cc your boss on emails. Why do you do all that? You do it to bascially let him know, hey look I am putting in all this work, give me credit, give me credit what is due to me. Do not underestimate my work. So Ayah 13 and 14 are speaking for the people of according to scholars, Dont fret, dont frown, dont worry in the world you have to put effort to let people know your work, your effort, but wth Allah it is different. Whether you speak along, or in secret, Allah is well aware of all that you do, and none of your effort will go to waste, you will be fully compensated to point like when Allah Tala, states for the believers, So the believers will be given the rewards that too much, overflowing, exceeding.

The work of Believers is never lost

And Allah Tala tells us in Al-Imrran that the work of the believers will never be lost: 52

Ayah 15: Establish of what been said already

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Earth is easy for benefiting

So Allah Tala is telling that exclusively for us Allah, has made the earth , which means something that is submissive, some thing that is low, something that easy, something that soft, and manageable. And subhan-Allah see how easy Allah Tala has made the earth Look at the ground it is easy to cultivate, soft to dig wells, easy to pull out its soil, minerals, metals to benefit us.

Explore all sides of the earth

So walk in its . The word comes from the root of mun-kab or shoulder. Walk on its shoulders, what does that mean? Scholars comments and say that this an expression. The root of the word shoulder is na-ka-ba which means sides of something. So there is a reference to walk on all sides of the earth, it is strong, it is for your benefit, look at the greatness of Allah. Also Ibn-Abbas comments that the word refers to the mountains. So Ibn-Abbas is telling us that this refers that the earth at is highest, and strongest points meaning the mountains is accesssable to us, and for our benefit.

Verbal Idiom: Strong yet humble

Another comment on this phrase of refers to the verbial idiom of camel that is an animal that is so strong and powerful, but it is at the same time so humble that when you want to get on its back, it lowers itself and you literally walk on its shoulders to climb on its back.

Eat/Consume of Allahs Provisions

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So here the scholars comment that the word rizq refers not only to the food, but all the benefits that we get from the earth. From its, water, plants, animals, farmland, metals, minerals, and so on.

Go and work and benefit from the earth

Scholars also comment that this and working to benefit oneself. also refers to going out

In a Hadith by Rasullah who said Allah loves the believers who work with their hands, in other words the person who is not idle but applies the talents bestowed upon him by Allah.

Omars RA Def of Those who put their trust

In another hadith reported Tirmidi, Omar past by a group of people who passed by a group of people who ask who are you people. They responed by saying that we those who put trust in Allah. Omar RA said, No you are not people who have trust in Allah, but people who sit around waiting to get something from others, in others you are free-loaders. And Omar then said who is the one who puts their trust in Allah? It is the one who plants the seed in the earth, and then he puts his trust in Allah Tala.

Rasullah SAW example of tawkal

Similarily Anas (radi Allahu anhu) reported that a person asked Rasul Allah (sal Allahu alaihi wa sallam), Should I tie my camel and have Tawakkul (trust in Allah for her protection) or should I leave her untied and have Tawakkul. Rasul Allah (sal Allahu alaihi wa sallam) replied, Tie her and have Tawakkul. (Hasan) [Jami AtTirmidhi]

Return back to reflection

So after Allah Tala tells to that He has made the earth managable, tractable, easy for us to us, and go and explore all its tracts, all its

55

corners, and benefit from its bounties, Allah then says, . So our attention is again returned back to the hereafter.

Resurrection is like unfolding

So the root of refers to spreading, to unfold. And so the day of resurrection is when we are go through hashr gathered together in one huge crowd, and then nashr or spread into our various groups. Also from an indivdual basis, when we are compacted in our graves, and out bones and flesh turn into dust, then on the day of judgment those same bodies will come together and be spread into our normal form. So the discourse or reflection is, you are walking around this earth you are benefitting from it, you are exploring it, you are enjoying from all of its bounties, but realize that you will die, into that same earth, and one day you will come back out of that same earth, to your Creator Allah Tala, and all this benefit you are getting has a conclusion, and realize who is giving you these benefits it is Allah Tala, and you will held accountable by Allah, again -

Ayah 16 Same Earth can swallow you

Have you found a sense of security (do you feel completely secure) that the One in the

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heavens [Allah], that He would something.

which refers to compress, envelope, suck

This is a harsh word, even by its pronunciation. It can imply and refer to the Eclipse (i.e. Khasaf al Qamar [Lunar eclipse]). So this eclipse is slowly and gradual. combined with the word 'Ardd (earth) refers to the Earth sucking someone in. Think of quick sand as example. But here it refers that this falling into a quicksand as punishment. An example from Surat Qasas ayah 81 talks about Qaroon being punished by being swallowed by the earth:

fa KhasafNa bihee wa bi dharihee al 'Ard (then We sucked him [Qaroon] and his wealth into the Earth) - surah Qasas 28:81. So this ayah of this surah is implying; Do you feel safe, that the One who is in the heavens will not make you suck into the Earth?

In the expression latching and pulling you down.

the letter ba refers to the earth fully

- then it will quickly move.

Spoon in sugar jar anology

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So in order to understand this the scholars give the example imagine you have a jar of sugar and you put a spoon in it. When the spoon is partially in what would you do to have the spoon fall all the way into the sugar? You would shake it. You would shake to have spoon totally enveloped by the sugar. This is something imaginable and it is clear that is is an extremely violent punishment. The earth will swallow them violently so they cannot be seen anymore.

Connection with Ayah 15

In the previous ayah (ayah 15) - we saw that the Earth has been made humble to us , humble and so we are told to walk in its paths,

and Eat of provisions that Allah has given us. So we mine the earth, we cut the earth, we manufacture our homes, roads, bridges, and countless other benefits. But if you disobey Allah - then that same humble Earth, the same earth that we take for grant, that earth will behave violently against you and destroy you, so obey Allah.

Ayah 17 Punishment from above

(or have you gained some security that the One in the heavens will not rain down upon you Haasiban..)

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So here the continuing.

refers to Or which is tells that the same line of questioning is

Stones from the sky and example Lut AS people

So the scholars

refers either of two things.

First could refer to a stones falling from the sky as a punishment. As an example we find in Surat Al Qamar (54:34) the people of Lut, who violated the boundaries of Allah by inventing, pioneering, starting the sin of homosexuality. And after continuous warnings about stopping this immoral act, so one of the punishments came down including the raining down of stones from the sky, as Allah informs us: .

Tornado storms down

A second meaning of is like a tornado that picks up the stones, homes, people, livestock, trees and then rains them back down the earth. So it could be like stones falling from the sky, or a strong tornado picks up the stones from the ground and pelts them at you. So the question is do we feel secure from that.

The second part of this ayah is: Then you will soon come to know how My warning was. These people who took the message as a joke - they will truly realize that Allah's punishment is real. Then they will cry to Allah to give us one more chance. But then it will be too late. So the warning of the hereafter, the wakeup call is repeated, and Allah is giving us the warning from different angles. Earlier in the chapter we were details of the hell fire, and blazing, breathing fire. Now we are warned from the perspective of the earth below us and the sky above us. To remind us not to forgetful our true purpose of life, and our accountability that is coming in the next life.

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Ayah 18 Allahs surprise punishment

In ayah 18 the conclusion of the two rhetorical questions of Ayah 16 and 17 is given:

And indeed those before them belied (the Messengers of Allah), then how terrible was My Unexpected punishment!

Hitting hand on the table

So the Lam here is used for emphasis. And the used in classical Arabic refers to a thump, or when you hit your hand on the table and then make a statement. So when I hit my hand on the table what does this signify? It means I am serious, I mean business, I am not playing around. So if I slam my hand on the pulpit and say Absolutely not talking during the khutbah, it is haram, then you know I am serious.

Also note how just sounds powerful. You know ask your Quran teacher and they will tell that Qaaf is a heavy letter, a full mouth letter, and daal with sukoon gives you the quality of qal-qa-la or bouncy sound. So here we have a heavy letter combined with a bouncy letter and becomes a power sounding word that delivers a punch.

So there were those in the past who denied.

And indeed without a doubt

So how terrible was My rejection of them. 60

Kadh-dhaba - someone Denies something or accuse someone of Lying.

Nakeer = Surprise Punishment

Scholar also comment that the word root means something that is

undefined. So here unannounced.

refers to punishment that comes out of nowhere,

And so this word is used here rather than adhaab, because when you are walking on the street you do not expect that the ground will suck you up, or when you look at the sky you do not expect that stones could rain down upon you.

Transition from 2nd person to 3rd Person:

In aayaat before this (ayah 18), Allah is talking to them in the 2nd person [You]. Then Allah changes transition (iltifat) - to 3rd person. There were people who did bad, and how Unexpected (nakeer) was my punishment. This transition shows Allah's anger that; He is so angry that He will not even talk to them directly.
It also implies that look - there were people who did do bad, and they were punished. You could face an Unexpected punishment (Nakeer) if you follow their example.

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Conclusion Discourse of Ayah 15, 16, 17, and 18:

The discourse or narrative in ayah 15 starts out by telling us that the earth has been created easy, soft, manageable for us, so we have our way with. So then go and explore all of its tracts, work, and earn the substance that Allah has put in it, but remember that in the end you will die, and after you die you will be returned to your Creator so obey Allah. In ayah 16 the narrative continues that same earth that you have your way with know that Allah could make to where it swallows you up, as what happened to Qaroon who rejected the message of truth, and so the earth was ordered to swallow him and his wealth. In ayah 17 the narrative continues that the sky that is above you that you enjoy, its beauty, the sun shining from, the cloudy floating in it, know that same sky could turn into a violent tornado or you could be pepper with stones, like what happened with the people Lut who invent homo sexuality and when they became insistent on this sin, then stones started raining down on their town. The next ayah keeps our attention to sky above us detail of another aspect of Allah creation that occupies the sky:

Ayah 19: Creation of Birds:

Now some points to notice:

Spreading wings in noun format vs. folding in verb format

Here the spreading of the wings of the birds is in noun format when Allah Tala states, , but when the retractraction, pulling in, is used.

folding of the wings is described then the verb

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The schlars explain the wisdom is that noun are used when something is done consistanelty, versus verbs are used when something is being done seldom. So when you observe the birds during flight the normal action is for the wings to be spread, and the retraction is done to change direction, or change spead. Therefore we must note the approporate usage of words of the Quran. Subhan-Allah. Now a similar ayah appears in Surah Nahl ayah 79 when Allah Tala says:

Now there are two main differences in these two ayatain: 1. First Allah uses , 2. The use of versus versus ,

The scholars point that word usage is consistent with the theme of the Surah. In surat Nahl the theme at this point of the surah is emphanise on Tawheed, the ones, the power, the control of Allah. So the of the birds is stressed, and Allah is used versus Ar-Rahmaan. Here in Surat Mulk one theme that is to impress of the majesty of the creation of Allah, , so at the most appropriate word usage of the Qurran. . So again look

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Ayah 20: What army can stop punishment of Allah

First note, that the use of next.

Who is so a question is being presented. Also note Um indicates that a transition of one topic to the

Scholars mentioned that from this ayah to the end of the surah the transition is to Divine scourge.

1.

You and what army

So the new line of topic relates to Who is this that is your army? This is similar like in english when you want to present a challenge to someone who not backing down and not accepting and you challenge them and say Oh yes, you are going to disobey me, you are not going to listen to me, You and what army. So who can if Allah wanted to destroy a nation, destroy a people, or destroy a region bring a standing army, or force. No army or force could stop Allahs decree. The next portion of the ayah states, in other words, that the disbelievers are nothing except in delousion.

2.
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Total Engrossed in delousion

The here refers to them being totally engrossed, surround, in a bubble of delusion.

3.

Root of gho-roo-rr

The root of , comes from someone assumes or is deluded into the action that they are taking are good, and they continue to deceive themselves. But the reality is that their action are nothing but bad for them.

4.

Life in this word is nothing but delusion

Scholars of islam mention that one theme related to this delusion is that the life of this world is nothing but tools of deception. As an example Allah Tala states in 185 of Al-Imraan:

Ayah 21: Allah holds back all forms of benefit

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Scholars comment that in Ayah 21 Allah Tala continues his line of rhetorical questioning in which now , could be held back.

Rizq means all that benefits you:

Here they comment that simply does not mean food, or water that we eat and drink, but everthing that we benefit from, including air, relationships, everthing that benefits us is rizq. Scholars also comment that we must understand that the control of rizq is with Allah, and no complete estimation can be made of it. Aisaha RA mentioned that ones iman is not complete until one come to understanding, conclusion, realization that rizq with greater than what one has. Who is it that could possibly provide for you, if He (Allah) was to hold back His Rizq from you [now and in the future]?

..Bal lajjoo fee utoowin wa nufoor. Allah is expressing His disappointment with the disbelievers in this part of the ayah. After giving so much examples and warnings to the disbelievers in the previous aayaat, what did they do? Bal refers to Rather Lajja = to insist on something arrogantly, stubbornly and persistently. Scholars describe the use of this word when describing a scene in

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court, and the person is insisting on their point and not budging from their view. (=Lajja). Three levels of insistence Words in Qur'an meaning: To insist on something; 1 - The first level of insistent is to be persist in it.

2 The next level is that insisents on wrong turns into a habit, and word used in the Quran is . As an example we find

in Ayah 101 in Surat At Toubaa: , they become insistent upon their hypocrisy. - Qur'an. they know they are wrong, but they have developed it as a habit (to be a hypocrite). 3 - The third and worst level is is Lajja - Arrogance and Insistence and stubborness upon disbelief. The worst kind of Insistence. So in this level not only the person insists on wrong, develops a habit of staying on wrong, but he is willing to go to any lengths on this stubborness and insistence upon wrong. He is not going to listen. Think about all the 20 aayaat before this, and now think - if this person does not even consider reflecting on getting close to Allah after seeing these aayaat, the proofs, the challenges, then they are extremely stubborn in their misguidance.

Fee - In.

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These people have made a bubble an alternative reality around themselves, and they are deeply immersed IN it. They refuse to see themselves outside of this bubble of disbelief. So what is this reality that they have created, well it is made of two elements, 'Utuw - to be arrogant. To refuse, to disobey based on arrogance, on pride, on belief that I cant be wrong. Nufoor - something being spread. In this ayah, it has an implication of; somebody having a very severe aversion to something. Someone freaking out. This person is nervous, he is trying fly away, run away from the truth. Sheik Yusuf Estes may Allah keep him on Islam explains this refusual to believe with the train story that I like to share with everyone. He said let say you are walking home and cross the railroad tracks and you notice someone has place a tent over the tracks so you are like O My God what is going on who would do that. So you run over to the tent and yell out hello anyone here, the guy inside yells back Yes what you want, excuse you run to them and say

When the truth is presented to them; they are either; 1 - very arrogant. 2 - they want to run away from you. These people have become very severe in opposition to the truth due to their pure arrogance, because they are not willing to listen and obey the Messenger out of arrogance. They are very severe in wanting to keep their status in society. They run and flee from the truth because it goes against everything 68

that they desire to do. They become accustomed to living life in a certain way that they are not willing to change. This reaction is very similar to us Muslims these days, it is really scary. Allah's Messenger told us; There are 4 characteristics of hypocrisy (and if the person has all these 4 - he is a pure hypocrite, and if he has 1 - he has attributes of hypocrisy within him); Abd-Allaah ibn Amr (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: " : : : . - ) 85 ( ) 7232 ( There are four (characteristics), whoever has them is a hypocrite, and whoever has one of the four has a characteristic of hypocrisy unless he gives it up: 1 2 3 4 when he speaks, he lies; when he makes a promise he breaks it; what he makes a pledge he betrays it; and when he disputes he resorts to foul language.

Narrated by al-Bukhaari, 2327; Muslim, 58.

After two challenge question the results of the choice explained

So in again in ayah 20 and 21 Allah Tala gave us two very clear questions and challenges for those who choose to follow their desires. Again Allah tells us in Ayah 20: Which army is going to help you against Allah, and who is going to provide you with sustenance if Allah holds it back from you?

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No, rather these people are living a persistent life of falsehood and deceit. And Ayah 21: If Allah were hold back His rizqs, sustenance, all the blessings in your live then who could sustain you, who could perserve, who could nourish you. The obvious answer is no-one. But these people contin in their persistent of arrogance, and fear of the reality, they live in a false bubble.

Results of the Choice

Now in ayah 23 the end game, the conlusion, the results of the choices you make is presented. So very clearly our purpose has been layed what the reality of our existence is Ayah 2, what you have to do, now the choices you make what is the end results:

Ayah 22: Walking upside down or upright

comes from the root of kab-ba which refers to the a bowl that you wash and then what you do. You turn is upside down in the washed dish rack so it dries out. Kab-ba literily means to turn over, upside down. So Allah Tala is talking about the person who walks upside down, Allah is asking is that person who walks upside down

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more rightly guides than the one who word of

. So the

refers to one who is proper, straight, upright on the path .

So which one do you want to be the one who is walking on their face upside down, or the one is walking upright. Now some might have the question how can someone walk on their face and the Sahab also had the same question so in one Hadith that comes to us from Bukhari and Muslim so it is Mut-fa-qa-in Alay or Agreed Apon. So to the question of how can one walk on their face? Rasullah asked a question back where he said is it possible for Allah who created us to make us where we walk on our faces. So the the Sahab said yes, it is possible to make us like that. In other words we might not understand exactly how, but we realize it is something Allah be glorified can make us do. Another understanding of this walking on this face is to understand the next Ayah.

Transition from direct address to address through Prophet

In ayah 23 a transition happens where Allah Tala is directly adressing the dis-believers to where Allah Tala now tells the Prophet SAW by saying Qul. The reason for this transition the scholars mention is two: 1. Displeasure, like when the father is mad at his child he says to the mom let him know such, and such. The father does not directly address the child even the child might be in the same room.

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2. In the Qurran Allah Tala gives us the answer of us the Qul or Say to Rasullah, in Surat Dukaan( ) Ayah 58:

That we have made this the Qurran, this reminder, easy on your tongue, so that maybe these people will take head, will accept, will be reminded. So this is telling us the gift that Allah had given to Rasullah that he is a very powerful, elequent, very clear speaker.

Ayah 23:Use of hearing sight and heart to know the truth.

So the Ayah tells Muhammad SAW to tell them:

a. Allah is the one who then made you grow.

produced, created you and

b. And made for you all the ability ability to hear the ability to hear, c. Allah is the one who gave us the ability to have visions

sum-ma-aa the

ba-saw-raw the

d. Allah made al-af-id-dah, hearts that have feelings, emotions, ambitions and passions.

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do you give thanks.

Little, very very few, or little to nothing

Why only hearing, seeing and understanding mentioned?

Now one question that arises is the human sense are five seeing, smelling, touch, taste, and hear. But in this ayah the little thanks do you give only refers to hearing, seeing, and then understanding senses. And the sholars explain this by saying that this surah is talking about presenting the truth, and the main senses that we use for understanding the truth is the hearing, seeing and understanding in the heart the truth. You do not taste, touch, or smell the truth. So how perfect is the word choice of Allah in his perfect book.

The hearing, seeing, and understanding tied to ayah 22

The scholars mention the one who walks on their face, is like the example of a dog who puts its nose, its face on the ground and justs follows its senses of smelling and taste and does not care about what is around it is just following its basic senses to lead it. Verses the one who is walking upright see the big picture, listens, sees and ponders/thinks and ponders.

Conclusion on Ayah 23
So in conclusion are we the ones who walk with our faces on the ground and just smelling, tasting after our desires. As one Lexus car

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billboard said, A strong desire is a justifiable need. Or do we walk upright, listening, looking, understanding the truth.

Ayah 24 Allah created, multiplied, and will gather

So here Allah Tala is telling us about how Allah is the one who has created, multipled all of us and exclusively Allah is the one who will gather us. A point to note on the last phrase where Allah Tala states, To Him you will be gathered. Now other places in the Qurran state instead To Him you will be returned. So this a case of tamato, tomaatoe, patato, potaatoe. No, subhan-Allah the word choice is perfect. As an example if we look at Surat Al Baqarah Ayah 245, Allah Tala state:

So here the ayah is talking about giving a loan, and concludes with returning to Allah. Now when we invest what is one of the things we calculate? We calculate the Rate of Return. But in in Mulk Ayah 24 Allah Tala is talking about creating all the humans and then multiplying them and then what gathering them instead of the returning to Allah we are gathered back to Allah.

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So again how perfect is the word selection of the Qurran Allahs direct word.

Ayah 25 When will the Hour come?

So after we are told about the resurrection, Allah Tala quotes the reaction of the non-believers about being resurrected.

They did not ask this question in order to know the time and date of Resurrection so that if they were told the year, the month, the day and time of its occurrence, they would accept it. But, in fact, they thought that Resurrection was impossible, and its occurrence remote from reason, as in Naaziaat the non-Muslims are quoted as saying:

So they asked this question in order to have an excuse for denying the resurrection. They meant to say: When will this strange story of Resurrection and gathering together, that you are telling us, materialize? What for has it been put off? Why dont you make it appear forthwith so that we are assured of it? As for the date of its occurrence only an ignorant person could raise such a question about it, for even if it is told, it does not make any difference. The unbeliever would say: Well, when it does occur on the date you tell, I shall then believe in it; how can I believe today that it will actually occur on that very day? (For further explanation, see (E.N. 63 of Surah Luqman); (E.N. 116 of Surah AlAhzab); (E.Ns 5, 48 of Surah Saba ) (E.N. 45 of YaSeen).

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Ayah 26: Response to the Question of when the hour will come

So in ayah 25 the non-believers said ok you are telling us about this resurection you are warning us, ok tell us when will it happen. And Allah teaches the Prophet SAW. That look the when is only with Allah, I am only a clear warner. Now look at how the answer teaches some lesson on how to respond to insincere questions. 1. First there is no emotion involved, the answer is level headed, very confident, very direct, Look the time is with Allah, I am simply here to warn you clearly. That is all. 2. The exact answer is not given back, because the question itself is insincere. I mean if you told someone that Ok the hour is such and such a date. Will not most of them will not believe. They will say well I will wait until day, then if it happens then I will believe.

Ending Admonition

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O servants of Allah verily Allah commands justice and the doing of good and the giving unto kindred (what shall be necessary) and he forbids wickedness, iniquity, and oppression

He admonishes you that you may remember (Him). And indeed the commemoration of Allah the Almighty is the loftiest of Actions, preferable, powerful, majestic, perfect, and most important and the grandest of all things.

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