Asalaam alaikum Warahmatulah Wabarakatuh.

Surah Abasa [80] - Dream Tafseer Notes - Nouman Ali Khan

[ Download ri!inal "e#tures in this series b$ Nouman Ali Khan from% &a$$inah.#om'media ]

(onne#tion of )re*ious Surah [Na+i,at -.] to this Surah [Abasa]/ 0n the 1re*ious surah of Na+i,aat - we found 2 t$1es of #ontrastin! 1eo1le near the end. !" " As for him who was rebellious3 [who] disbelie*ed3 and 1referred the life of this world3 Then indeed3 4ellfire will be [his] refu!e. [Na+i,at -./ 5--5.] $& ! " ! % " ( 1 ) . #$ ,+ & * ' 2 / 0 " &ut as for he who feared the 1osition of his "ord and 1re*ented the soul from [unlawful] in#lination3 Then indeed3 )aradise will be [his] refu!e. [Na+i,at -./ 60-67]

0n this surah too there are 2 t$1es of 1eo1le% 1 - The one who doesn,t #are [Istaghnaa]. 2 - The one who fears and #omes to the 8essen!er of Allah runnin!. &elie*er and disbelie*er. We see su#h #hara#ters - from the 1re*ious surah,s des#ri1tions - bein! ena#ted within this surah.

0ntrodu#tion/
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:es1e#tin! Allah,s 8essen!er/ This Surah dis#usses a reall$ sensiti*e to1i#3 so we should be #areful about what we sa$ when talkin! about Allah,s 8essen!er ;sal Allah alaihi wasalam.< 0n 8adani =ur,an ;=ur,an re*ealed in 8adinah< - we see that Allah #riti#i+es the bedouins for >ust talkin! #asuall$ with the 8essen!er of Allah like the$ talk to other 1eo1le. The$ would sa$ when Allah,s 8essen!er was within his home% ; 8uhammad3 #ome outside to us?<

The$ would talk to Allah,s 8essen!er like the$ s1oke to ea#h other - with no disres1e#t intended either. &ut Allah disliked what he saw of them - of not res1e#tin! 4is 8essen!er3 so 4e said% < ; + 3 3 3> @ 6 7 2 : 6 2 ; + 6 7 34 35 3& ? 4 / % 382 9 = 4 9 & 3* ' ...nor s1eak aloud to him in talk as $ou s1eak aloud to one another3 lest $our deeds ma$ be rendered fruitless while $ou 1er#ei*e not. [al 4u>urat 6./2]

3 3D ! @ 3 +%C 3 3 9 2 % A H I 3 ;J A 3*$EF 9 9 39 3 C' EG %B ' # ! - " &! ( ) , * + $ % And know that3 among you there is the Messenger of Allah ;SAW<. 0f he were to obe$ $ou ;i.e. follow $our o1inions and desires< in mu#h of the matter3 $ou would surel$ be in trouble3 but Allah has endeared the Faith to you and has beautified it in your hearts3 and has made disbelief3 wi#kedness and disobedien#e ;to Allah and 4is 8essen!er SAW< hateful to $ou. These? The$ are the ri!htl$ !uided ones3 [al 4u>urat 6./-]

0t be!an with honorin! the 8essen!er of Allah3 and then led to @man ;faith'belief in Allah<
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bein! mentioned neAt to it. This shows how im1ortant it is to honour Allah,s 8essen!er - it is a matter of @man.

There are 2 extremes in regard to how Muslims relate to the Messenger of Allah: 1 - Those who ha*e almost no respect for him or his Sunnah. 0.e. These 1eo1le sa$ thin!s like% "Its only a hadith", "its not in the Qur'an," "his job was to deliver the message and we don't have to follow every small detail he did." 2 - The$ ha*e so much lo e for Allah!s Messenger that they almost" or sometimes actually commit shir# ;asso#iation of 1artners with Allah<. r the$ make different inter1retations of the aa$aat of the =ur,an whi#h are 1er#ie*ed as #riti#al to Allah,s 8essen!er3 - !i*in! them inter1retations whi#h isn,t true to the Arabi# lan!ua!e.

Allah sa$s about the =ur,an/ ! ' C+ ;[it is] in #lear'#larified arabi# s1ee#h< [Shu,ara = ; = L " K + 2B/7.C] So $ou #an,t sa$ Allah said this3 but 4e meant somethin! else. So we ha*e to follow the middle wa$ - the wa$ the #om1anions and salaf ;earliest !enerations of 8uslims< honoured the 8essen!er of Allah. Dollowin! his tea#hin!s sin#erel$ without distortion.

Eolden Standards whi#h we should not (ross/ The 8essen!er of Allah is free from sin3 he does not disobe$ Allah or #ommit sin. This is 1rett$ mu#h 0>ma, ;#onsensus amon!st the s#holars<3 that Allah has purified his heart and made it firm3 and he is the $olden Standard for human character3 so Allah has protected him from sin [F Ma'soom].

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A$ah 7/

1 ' /0 2 .
abasa wa tawal-laa he frowned and turned awa$.

&a#k!round information/ The 8essen!er of Allah was !i*in! dawah ;in*itation to 0slam< to the hi!h ranked of the =ura$sh. Some sa$ ,Gtba bin :abi,a3 or Abu Hahl3 et#. These 1eo1le were the hi!h #lass elite in 8akkah3 and the$,re a#tuall$ talkin! to him ;sal Allah alaihi wasalam<. (om1are this to the other surahs, where the$ are either makin! fun of him3 or bein! sar#asti#3 but it seems the$ were ha*in! a #on*ersation with him this time. So it seems he,s a#hie*in! somethin! in da,wah now. n the other hand3 Abdullah ibn al-8aktoom is the #ousin of Khadi>a. 4e is a blind man3 and one of the earliest 8uslims. So we don,t disres1e#t him either sin#e he is of the SabiIoon ;those #losest to Allah for a##e1tin! 0slam so earl$<.. 0ts known that when a blind 1erson talks3 the$ talk loud so the$ #an 1ut their 1oint a#ross. The$ ha*e a loss of *ision3 the$ #an,t see how 1eo1le rea#t to their *oi#e3 and the$ mi!ht think this is the best method to re#ie*e attention. 4e #omes to the 8essen!er of Allah and said/ A MC' "! "$C' ; 8uhammad? tea#h me from what Allah has tau!ht $ou<.

Allah,s 8essen!er was bus$ in #allin! these 1eo1le to 0slam. 0t,s not #ommon that all these leaders will sit to!ether and a#tuall$ en!a!e in dis#ussion with Allah,s 8essen!er. Sin#e Abdullah ibn al-8aktoom did not hear a res1onse #learl$3 he thou!ht that Allah,s 8essen!er ma$ not ha*e heard him. So he re1eated his Iuestion re1eatedl$.

Throu!hout histor$3 the elite ha*e re>e#ted 0slam due to their 1ride. "Why should we acce t Islam when the lower class! oor, wea", o ressed are with you, and if we were to become
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Muslims - we would lose our res ect for being with such eo le as our com anions." This was the mindset of the disbelie*in! leaders. So this seems like the situation Allah,s 8essen!er was in when this e*ent o##urred.

Allah,s 8essen!er was #on*e$in! the messa!e of 0slam to them% #a'wah F to in*ite someone to $ou. $ableegh F to !et the messa!e out. This work of Allah,s 8essen!er is tablee!h. 0n this s#enario/ the elite of =ura$sh will >ust about see 0bn-al-8aktoom #omin! #lose to Allah,s 8essen!er3 and the$,ll walk awa$ - ,we don,t want to be seen in the 1resen#e of this blind man.,

The 8essen!er of Allah is !ettin! somewhere in the da,wah so the 0bn-al-8aktoom - who is alread$ a belie*er3 #an wait and ask a!ain later. Sin#e this Eolden o11ortunit$ of the elite listenin! to $our messa!e is not so eas$ to !et. So from the 8essen!er of Allah,s situation - he didn,t a#tuall$ do an$thin! wron!. 0bn-al-8aktoom is blind3 so he #an,t a#tuall$ see an$ frown. And this 1robabl$ wh$ Allah said Ja'maaJ [the blind one] to des#ribe the situation. And if he didn,t see a frown - how is he !oin! to feel insultedK Gff - Allah tells us not to sa$ Gff to our 1arents [see 0sraa, 7-/25]. 0.e. Don,t make a noise to show them $ou,re dis1leased. Let Allah,s 8essen!er ne*er e*en made a sound of dis1leasure to the blind man3 >ust a frown whi#h #ouldn,t e*en be seen.

Wh$ did Allah send these Aa$aatK Allah has different standards based on someones ranks. The ranks rise as $our standards with Allah rise% - Muslim ;one who submits to Allah<
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- Mu!min ;&elie*er who has sta$ed firm in 0man ;belief< e*en after hard trials.< - Muhsin'8uttaIi. ;)erfe#tion in 0man'Allah fearin!<. - Messenger from Allah. The hi!hest le*el. Allah had the hi!hest standard for 4is best 8essen!er. Allah is *er$ sensiti*e to the smallest of a#tions of the 8essen!er of Allah.

Allah saw 4is 8essen!er on#e lookin! at the sk$ in sadness3 so Allah said% # % 6 9 2 <;=/ > % 3 D & 78 ): 4 " C/6 5 M ) $ ? =N I , O L We ha*e #ertainl$ seen the turnin! of $our fa#e3 [ 8uhammad]3 toward the hea*en'skies3 and We will surel$ turn $ou to a Iiblah with whi#h $ou will be 1leased. So turn $our fa#e toward al-8as>id al-4aram [the sa#red 8osIue in 8akkah]. [al &aIarah 2/766]

None of this is #an reall$ be blamed on Allah,s 8essen!er. Wh$K "et,s see%
7< The blind man interrupted the #on*ersation of Allah,s 8essen!er and 1ersisted in that. So reall$3 it would be his error. 2< Allah,s 8essen!er wanted to !i*e dawah [in*itation to 0slam] to a noble from the =ura$sh [elite] be#ause the$ would hardl$ listen to his #all beforehand3 and now that someone,s listenin! - the$ might accept %slam and influence many others to %slam too ;sin#e when an elite member of so#iet$ a##e1ts a truth3 the masses look into that truth and more willin!l$ a##e1t it.< 5< The blind man persisted in as#ing when he had other times to as# too3 whi#h #auses the listener - who is in*ol*ed in an im1ortant 1ro>e#t - to be#ome anno$ed when the$,re in a #han#e for hu!e su##ess. 6< This leads to the !frown! and turnin! awa$3 whi#h reall$ - a blind person can!t e en notice. So is this reall$ an insult to themK C< Let Allah would re eal aa$aat& erses - whi#h would be re#ited for man$ #enturies b$ all 1eo1le - about this s#enario3 to show the high le el of expectations 'e has for 'is Messenger3 and his followers. So that he should not e*en frown and turn awa$ from a blind man ;sin#e Allah is still wat#hin! us<3 and that he should #all the ri#h aswell as 1oor to 0slam eIuall$ without biased 1re#eden#e.

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Now there are man$ words in Arabi# to des#ribe an an!r$ fa#e in the Arabi# lan!ua!e. These are as follows/ Gboos [ noun] - Abasa *[ erb]. ;Drown/ (ulging of forehead only due to anno$an#e.< =alaha - Erindin! Teeth due to an!er. &asar - When the fa#e be#omes u!l$ due to An!er. [also see Surah Muddathir )*:22] &asal - The fa#e made durin! eAtreme an!er in war and fi!htin!.

We see that the least minimum of >ust a frown [uboos] of sli!ht frustration was >ust shown on the fa#e of Allah,s 8essen!er3 $et Allah re*ealed aa$aat'*erses about it to forbid it and to raise the - alread$ !reat - #hara#ter of 4is 8essen!er to the neAt le*el. Afterwards3 whene*er he [the blind man 0bn Gm 8aktum] #ame to him3 the )ro1het would sa$ to him3 ; < %&reetings to him on whose account &od re roached me'(3 and would la$ down his #loak for him. ;Tafseer Halala$n 80/2<

So we learn from this aa$ah'*erse that Allah is wat#hin! e*en the smallest of thin!s that we do3 4e is aware of the subtleties in our a#tions. And 4e will take us to a##ount for them.

Allah 4onourin! the (om1anions of 4is 8essen!er/ Allah #omments on this situation be#ause 4is 8essen!er is a role model in man$ thin!s. ne of those roles is bein! a leader. When 1eo1le follow a lo*in! leader3 the$ are firm in followin! him. 0f he makes them feel unim1ortant - the !rou1 breaks down !raduall$ as a whole. 0t is 1ossible that another of the weak #om1anions mi!ht ha*e seen this situation from afar and felt that Allah,s 8essen!er is !i*in! more attention to the =ura$sh instead of the weak belie*er. So Allah would #orre#t su#h doubts for that #om1anion b$ showin! that the belie*in! #om1anions of the )ro1het are better and more worth$ of re#ie*in! the attention3 and that the$ are better in the si!ht of Allah than the elite disbelie*ers of =ura$sh.
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;The s#holars do sa$ howe*er that a 8uslim #an !i*e attention to a non 8uslim who is askin! about 0slam3 in 1referen#e to a 8uslim who mi!ht alwa$s ha*e a##ess to re#ie*in! 0slami# knowled!e - sin#e the non 8uslim ma$ ne*er #ome ba#k if he is left alone without answers.< ' $ 34 P ' 6 7 - don,t turn $our e$es awa$ from them.. [al Kahf 78/28] 3 $ & UT V S / QC 8B ! ' 3 % W M " % 3 3 ' $? $ Z " ) )7 I 3 3 $ 3 V ! %> C R A = J W X & & & " Y , # J ; - So b$ mer#$ from Allah 3 [ 8uhammad]3 $ou were I C ' ,% % ' ! H [ A " C \ ^ ? 3 E A 8 8 V ? ] 3 lenient with them. And if $ou had been rude [in s1ee#h] and harsh in heart3 the$ would ha*e disbanded from about $ou. So 1ardon them and ask for!i*eness for them and #onsult them in the matter. And when $ou ha*e de#ided3 then rel$ u1on Allah . 0ndeed3 Allah lo*es those who rel$ [u1on 4im]. [aal 0mraan 5/7C.]

So we see that Allah honors the #om1anions and orders 4is 8essen!er to take #are of them and be mer#iful to them and to 1ra$ for them3 e*en thou!h the$ err.

Kee1 in mind that Allah ne*er sa$s to 4is 8essen!er% of honour for him.

8uhammad? [$a 8uhammad?] out

Whereas 0bn-al-8aktoom was sa$in! ")a Muhammad" re1eatedl$. And Allah,s 8essen!er didn,t e*en want to offend him b$ sa$in! "Wait." he >ust had some sli!ht bul!es on his forehead due to the tense situation3 and Allah is re*ealin! a$aat about it in the =ur,an. Allah is so 8er#iful to 4is 8essen!er that 4e uses the 5rd 1erson. *basa ;he frowned<3 not '*bas$a ;2nd 1erson< - ,Lou frowned., 0n the arabi# lan!ua!e3 usin! the 5rd 1erson im1lies going easy on that 1erson. When $ou re1rimand them in the 2nd 1erson - $ou are bein! harsh on them. So Allah is bein! 8er#iful.

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Why did he turn away+

A$ah 2/

A@ 1 '6 !( )8 0
an jaa'ahu al a'maa. &e#ause there #ame to him the blind man3 [interru1tin!]. ,ataa and Haa,a F both mean to come. Haa,a is a more hea*$ word in #om1arison to ,ataa. 4e jaa'a #ame rushin! in enthusiasm.

A$ah 5/

D C= ) 1 ' B % "
&ut what would make $ou 1er#ei*e3 [ 8uhammad]3 that 1erha1s he mi!ht be 1urified wa maa yudree"a la'alahoo ya,,a""a $udreeka - adreey - tadree'$adree ;to know< $udreeka - what tool do $ou ha*e to know su#h information. Lou don,t ha*e an$3 $ou didn,t know wh$'with what intent he had #ome to $ou. Allah has not !i*en his 8essen!er the 1ermission'li#ense to >ud!e someones inside.

:e1eatedl$3 this surah has similar themes of the 1re*ious surah Na+i,at. i.e. 8oses went to )haroah3 and after knowin! that he kills3 o11resses3 and #alls himself !od3 he still asked him%

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 ] 6 2 \ ? H M \ 3/ Do $ou ha*e an$thin! [!ood] inside of $ou whi#h mi!ht want $ou to make $ou 1urif$ $ourself ;ta,a""aa<K [Na+i,at -./78]

+a#-#aa - #leanse himself'1urifi#ation. 4e wants to 1urif$ himself3 and that,s wh$ he #ame to $ou - to better and #leanse himself. So we learn that $our aim in !ainin! knowled!e isn,t to know dates3 names or timelines et#. :ather3 $ou learn knowled!e with the intent to 1urif$ $ourself and to be#ome a better 1erson in the si!ht of Allah. ya,-,a""aa - two letters mer!ed [it should ha*e reall$ been yata,a"-"aa] F he would ha*e got atleast some purification. $ata+akkaa is how it should reall$ be in 1erfe#t form. )urified himself full$. &ut this isn,t used3 sin#e he #ouldn,t !et it full$ within su#h a short s1an of time. &ut $a++akkaa3 atleast he would !et some 1urifi#ation.

A$ah 6/

( C E E -
r be reminded and the remembran#e would benefit himK aw yadha"-"aru fa tanfa'a-hudh-dhi"raa aw $adhakkaru - or he would ha*e !ot some reminder for himself.. fa tanfa,ahu - it would ha*e benefitted adh-dhi#ra/ mubala!hah of dhikr - remembran#e3 dhi#rA F 1owerful reminder. The =ur,an itself is a powerful reminder for the one who see#s to benefit from it.
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A$ah C/

F 1 ' G ( )
As for he who thinks himself without need3 ama manistaghna - the one who is heedless and #arefree. !hina F inde1endent from others ' self-enri#hed. the one who feels he is self suffi#ient - $ou turn to him. the 0STi!hna - im1lies that this 1erson T40NKS he is self-suffi#ient without the need of another. This refers to the elite of the =ura$sh who Allah,s 8essen!er was #allin! to 0slam. The word 0STi!hna also im1lies that the 1erson does not reall$ want to learn3 the$ >ust wanted a 1hiloso1hi#al debate ;without a#tuall$ intendin! or desirin! to #han!e.< The blind man ;ibn al 8aktoom< #ame to 1urif$ himself from his sins and to benefit from the reminder of =ur,an. The elite of =ura$sh on the other hand ne*er intended to #han!e themsel*es3 all the$ wanted to do is listen to the messa!e and then 1i#k faults to ar!ue for no 1ur1ose.

A$ah B/

' " * IA J 2 C H
To him $ou !i*e attention. fa anta lahu tasadda.
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then it is $ou who has sadda.

sadda ;saad3 daal3$aa< - from sad$un. sadda F e#ho - hits the wall and #ontinues to boun#e ba#k - >ust like the sound #omes ba#k to $our ears. to !o ba#k to somethin! o*er and o*er a!ain >ust like the sound #omes ba#k to $our ears. Lou ha11ened to !o to them ;the disbelie*ers of =ura$sh<3 then this distra#tion #ame [of the blind man]3 and then $ou returned ba#k to them a!ain. &ut 4e didn,t sa$ fa anta sadda. 4e said% fa anta lahu ,for him- tasadda. anta F it is you who turns ba#k to them. Why is it that they don't turn bac" to you+ ;ithbat 'ala ghayril fa'il<. The$ ha*e 0sti!hna, - thinkin! the$ are self suffi#ient3 thinkin! the$ don,t ha*e to #ome to $ou ; 8essen!er of Allah< - but wh$ should it be this wa$K 0ma!ine a salesman who is sellin! a 1rodu#t and the 1erson doesn,t want it. Who will look lesser in the si!ht of othersK The salesman3 be#ause he is sellin! somethin! to someone who doesn,t e*en want to bu$ it. Allah does not like that 4is 8essen!er be 1er#ie*ed in su#h a wa$3 4e wants 4is 8essen!er to ha*e the u11er hand. So 4e is en#oura!in! 4is 8essen!er to fo#us on those who want the !uidan#e3 and if the elite of =ura$sh ha*e heard the messa!e and still re>e#t it3 then its not ne#essar$ for $ou to make $ourself look like the lower one b$ re1eatedl$ !oin! to them. Allah does not need them3 4is 8essen!er does not need them3 and 0slam does not need them. So don,t make $ourself look des1erate in wantin! them to be !uided if the$ ha*e re>e#ted the messa!e and firml$ #hosen that as their 1ath.

A$ah -/

( % D K =0 1 ' )
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And not u1on $ou [is an$ blame] if he will not be 1urified. wa maa alay"a allaa ya,-,a"aa - it is not u1on $ou. 0.e. There is no sin on $ou if the$ are not !uided. 0t is not $our res1onsibilti$ for them to 1urif$ themself. 0t is u1on them alone to stri*e to 1urif$ themsel*es.

E ! ^ H 5 _ 4 ; M , U 0ndeed in that is a warnin! for whoe*er would fear [ Allah ]. [Na+i,at -./2B]

Allah humiliates these elite disbelie*ers. &$ sa$in! JAllaaJ instead of il-laa - the$,re bein! humiliated. The word Allaa is mentioned3 althou!h il-laa would usuall$ used. il-laa F it is not a sin u1on $ou 0D the$ D N T 1urif$ themsel*es. but instead3 allaa is used to mean% Allaa F [statement of fa#t] it is not u1on $ou ;a sin< - that the$ W0"" N T 1urif$ themsel*es. The 1eo1le $ou are !i*in! da,wah to ha*e no in#lination to 1urif$ themsel*es from their e*il wa$s. The same wa$ )haroah had no in#lination to 1urif$ himself when 8oses asked him% 9 ] ccc 6 2 \ ` ? H M \ ' b a 3/ sa$ to him [)haroah]3 ,Would $ou [be willin! to] 1urif$ $ourself... &ut )haraoh denied and disobe$ed. [Al Na+i,at -./78 M Na+i,at -./27]

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)haroah had i!hna, and thou!ht himself ri#h and free of an$one else. Similarl$3 the #hara#teristi#s are bein! made a11arent in the disbelie*in! leaders of the =ura$sh and other leaders throu!hout histor$.

A$ah 8/

4 @ E L L ( )8 )
&ut as for he who #ame to $ou stri*in! [for knowled!e] wa amaa man jaa'a"a yas'a

yas!a - ;mentioned in Na+i,at -./22< fastl$ walkin! but slower than runnin! [same as sa'ee in ha>> in safa wal marwah]. )haroah was s1eedil$ walkin! to make his 1lans of e*il3 whereas in this surah - the one s1eedil$ walkin! is the [blind] one with intent for !ood. &oth s1eedil$ walkin! in o11osite dire#tions.

A$ah ./

N 1 'M $
wa huwa $akhshaa - and 4@ W4 fears ;Allah<. &$ mentionin! huwa ;he< F he ;ibn al 8aktoom< alone fears ;Allah< in this 1i#ture3 in #om1arison to the disbelie*in! leaders of =ura$sh. )6 I( )$ E _ 5 H B I Lou are onl$ to warn the one who ya"hshaha - fears it. ;Na+i,at -./6C<

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 E ^ H 5 _ 4 ! ; M , U 0ndeed in that is a warnin! for whoe*er would fear [ Allah ]. ;Na+i,at -./2B<

ta#hsha - fear of something greater than yourself.

A$ah 70/

0 IA & H C2 C
Drom him $ou are distra#ted. fa anta 'anhu $alahaa talaha - -ahuw ;"am3 ha waw< - to be busy with something when you could spend that time on something more important. Lou are en!a!ed in talaha - an a#ti*it$ whi#h isn,t as im1ortant as the blind #om1anion Abdullah ibn al 8aktoom. Lou are fo#usin! on a disbelie*in! 1eo1le whose hearts Allah has seen - and the$ ha*e no fear3 no intent to 1urif$ themsel*es3 and who think the$ are inde1endent of an$one elses !uidan#e.

A$ah 77/

2 )7 QP I O E
No? 0ndeed3 these *erses are a reminder% "al-laa inahaa tadh"irah Kal-laa - No? Not at all?
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S#oldin!'+a>ra/ No? not $ou ;o disbelie*ers<3 he doesnt need to waste his time on $ou. No3 ; 8uhammad< the$ are not worth s1endin! time on. 4e,d rather s1end his time on the one who fears and does want to 1urif$ himself. No doubt about it. inaha tadhkirah. [surel$ this is a tadh"irah] trul$ it is an in#redible reminder3 dhi"ra ;mentioned and eA1lained in a$ah C< - a benefi#ial reminder whi#h Allah,s 8essen!er was !oin! to !i*e to Abdullah ibn al 8aktoom. tadh"eer ;taf,eel< - a 1owerful form of a reminder3 but less than tadhkirah. tadhkirah ;4$1erbolised< - the hi!hest form of a reminder. This =ur,an is a 1owerfull$ in#redible reminder. tadhkirah - #an,t hel1 but to remember it.
.ow is the Qur'an a /eminder if its revealed 0ewK &e#ause it attra#ts the human fitrah [natural dis1osition of a human]3 Allah made us bear witness that Allah is ne and that we should ask 4im for hel1.

S )I 1 R )> 2 !( ( ; T , Y ? 7 S1 " ( U ( )I B V U ' =T ' =0 7# X T R 3 T H 7 $" 7B $ E -I( B 3 T % # , ) W 7 ' $ 0 E = ) )Z And [mention] when $our "ord took from the #hildren of Adam - from their loins - their des#endants and made them testif$ of themsel*es3 [sa$in! to them]3 JAm 0 not $our "ordKJ The$ said3 JLes3 we ha*e testified.J [This] - lest $ou should sa$ on the da$ of :esurre#tion3 J0ndeed3 we were of this unaware.J [al A,raf -/7-2]

When $ou re#ie*e the messa!e3 if $ou ha*e an$ !ood fitrah left with $ou - it will be a li!ht whi#h !uides $ou to the truthful reli!ion whi#h the soul is ori!inall$ in#lined to.

Who will benefit from the reminderK

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7B 9 ) a ! e

The ones who ha*e e*en a little amount of fitrah inta#t left within them. Sin#e the fitrah [whi#h is from Allah] in#lines to the wah$'re*elation [whi#h is also from Allah]. Allah also shows that those who ha*e heard the tadhkirah'!reatest reminder and still don,t benefit from its !uidan#e - then there,s no hel1 left for them3 sin#e the$ don,t fear3 the$ don,t want to 1urif$ themsel*es. So "ea*e them alone. Don,t think that there is somethin! missin! in $our messa!e3 there is nothin! wron! in $our #on*e$an#e - sin#e this is the !reatest and #learest of messa!es - its u1to them if the$ will take benefit in this reminder and internalise it3 or if the$ will re>e#t it. 0t is not a human tadh#irah3 but a .i ine one from Allah.

A$ah 72/

@ U 6 3 d )#
So whoe*er wills ma$ remember it. fa man shaa'a dha"arah1 then whoe*er wants ma$ take remembran#e from it 8as#uline< - 4u F it F the entire /ur!an. ,b )N R)T " ? 0 [ ! X ..remind b$ the =ur,an whoe*er fears 8$ threat. [al =af C0/6C]

Whoe*er wants will take remembran#e from it - so ; 8uhammad< - your duty is only to con ey the message and it is u1to the 1eo1le if the$ will remember or benefit from it.

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A$ah 75/

; ] 4 \
[0t is re#orded] in honored sheets3 fee suhufin mu"aramah. this reminder is in suhuf - s#ri1tures'sheets's#rolls. suhuf - saheefah - s1read out like 1a1er s#rolls and written on it. mukaramah - takreem - honored This =ur,an is 1reser*ed so hi!h in the -awh al Mahfoodh ;The Euarded Tablet with Allah #ontainin! information of @N@:LT40NE< - mukaramah - eAalted in status and noble - then don,t feel saddened [dhillah] that these 1eo1le aren,t benefittin! from its :eminder. The$ are the ones in loss3 not this loft$ noble &ook whi#h is !uarded so hi!hl$ with Allah. adh-dhillah - this feelin! of humbleness after eAhaustion in da,wah ;#allin! to 0slam< should not be shown to those who re>e#t 0slam. :ather3 it should onl$ be with other 8uslim belie*ers. We should be 1owerless when dealin! with 8uslims3 and we should show stren!th3 #onfiden#e3 inte!rit$ and self res1e#t when dealin! with non 8uslims.

A$ah 76/

@Aalted and 1urified3

P 0 7 ;

marfoo'atin muttaharah marfoo,atin - raised ' ele*ated muttaharah - 1urified Des#ri1tion of The s#rolls with Allah - the "awh al 8ahfoodh where the :e*elations are 1rote#ted. The disbelie*ers are listenin! to this 8akkan =ur,an too - so the fa#t that $ou #an hear this se#ure and hi!h ranked messa!e is !reat enou!h for a human - but if this messa!e isn,t !oin! to ha*e an effe#t on $ou3 then what willK
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This is honorin! the messa!e and belittlin! their disbelief. &efore the$ would #asuall$ re>e#t it and Allah,s 8essen!er would be des1erate for them to a##e1t it. Now Allah is honorin! the messen!er and the messa!e3 while belittlin! those who re>e#t it.

A$ah 7C/

[(arried] b$ the hands of messen!er-an!els3 bi aydee safarah in the hands'dis1osal of safarah's#ribes.

Safarah - sifr - book that un*eils thin!s.

S#ribes that take re#ord from the -awh al Mahfoodh and un*eil it to the 8essen!ers, throu!h re*elation. thers sa$ it refers to the s#ribes of the 8essen!er of Allah - his #om1anions3 who hear the =ur,an from Allah,s 8essen!er and trans#ribe it. 8a>orit$ *iew is the An!els3 based on the neAt a$ah.

A$ah 7B/

Noble and dutiful. "iraamin bararah.

bararah - 1lural of barr ;without alif in the middle<. F !oodness and someone extremely good.
baar

[with alif in the middle] - someone who is good3 but not as !ood as barr

The 1lural of baar

F abraar

8ore 1oweful 1lural of baar F bararah

.
7. 9 ) a ! e

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bararah Abraar

- jam'u "athrah. ;alot<

- jam'u 2ilah. ;a few<.

The An!els are !rou1ed as bararah3 and humans as abraar be#ause there are alot more an!els who are !ood in #om1arison to few !ood humans. An!els are @ntirel$ ri!hteous. The most noble and ri!hteous of an!els are the =ur,ans s#ribes. This is the same messa!e [=ur,an] $ou [disbelie*ers] hear3 and if $ou don,t benefit from it - $ou are in loss3 not those who are better than $ou. This is a re1l$ of Allah to 4is 8essen!er who is alwa$s at eAtreme !rief be#ause the$ do not belie*e. Allah is #ontinuousl$ ensurin! him that if the$ don,t want to belie*e3 the$ are the ones at loss. After !i*in! the u11er hand to the messa!e itself3 we return ba#k to the matter of the human bein!.

A$ah 7-/

(ursed'Destro$ed is man% how disbelie*in! is he? 2util al insanu maa a"farah. this is *er$ shar1 and s#oldin! in #ritiIue. ma$ the human be destro$ed - 1assi*e [fu'ila F it has ha11ened]3 )ast tense. "iterall$ meanin! ,the human bein! was killed,. the human has destro$ed himself.

ma a"farah how ama+in! his disbelief. 4ow ama+in! his #a1a#it$ to den$. usloob at-ta,a>ub. Showin! ama+ement at somethin!. 4ow ama+in! his kufr ;un!ratefulness and disbelief< is. 0f it was 8aa al mawsoolah F What made him disbelieve+ The ma>orit$ is the first *iew/ .ow ama,ing the humans denial and ungratefulness is. The human has destro$ed himself in his disbelief in un!ratefulness.

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0n the 1re*ious surah3 we saw how the un!rateful the human #an !et3 with )haroah #allin! himself a !od [Na+i,at -./26]. Allah !a*e the worst eAam1le of kufr ;disbelief< in the 1re*ious surah and in this surah 4e eA1lains how the worst of mankind follow in his footste1s of disbelief and un!ratefulness3 >ust like he ;)haroah< did when the messa!e #ame to them.

The Ereatest Si!n/ 0n Na+i,at - 8oses showed )haroah the a$at al kubra'the !reatest si!n [Na+i,at -./20]. 4e saw the !reat si!ns but still did kufr're>e#tion ;disbelief and un!ratefulness<. 0n Abasa - )ro1het 8uhammad ;sal *llah alaihi wasalam< showed the !reatest of si!ns ;the honored3 raised and 1urified &ook< $et the un!rateful still re>e#ted it. 4ow ama+in! un!ratefulness and disbelief the human has. The people after seeing the clear proof only disbelie e due to arrogance. So Allah re1lies to su#h an attitude/

A$ah 78/

$ %& ' ! " #

from what material was he #reatedK min aya shay'in "hala2ahu+

A$ah 7./

% + $ %& ' ( ) * ,
Drom a s1erm-dro1 4e #reated him and destined for him% min nuttfah "hala2ah fa2adarah

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from that filth$ fluid ;that we wash off from our #lothes in embarrassment<.

#hala/a hu - 4e #reated him.

fa /adarah - ta2deer - make a 1ro>e#tion based on extreme - precise calculation. 0ts anton$m'o11osite is #harasa ;wild 1ro>e#tion'!uess<. =adarah - ;what will $ou be3 how will $ou look like3 who will $our #hildren be3 when will $ou die et#. All this was #al#ulated while $ou were a nutfah<. Allah is sa$in! how ama+in! it is that $ou disbelie*e while $ou were 1lanned out and desi!ned in s1e#ifi# detail3 and e*er$thin! $ou ha*e has been #al#ulated for $ou3 $et $ou still ha*e the auda#it$ to disbelie*e and be un!ratefulK

2 1 + [ N UC Y 2 $ . 3 2 / 382 L Are $e the harder to #reate3 or is the hea*en that 4e builtK [Na+i,at -./2-]

A$ah 20/

, /0 1 , -. ,
Then 4e eased the wa$ for him% thuma as-sabeela yas-sarah.

sabeel F 1ath.
What 1athK The 1assa!e of the route throu!h whi#h $ou #ame out of and were born. "ook how weak $ou are ; human< - that $ou #ouldn,t e*en be born inde1endentl$. Then Allah made the 1ath in life of !oin! throu!h lifes different sta!es eas$ for him. This 1ath is also talkin! about the 1ath to !uidan#e bein! eas$ for $ou/ with $our fitrah [natural dis1osition] in#linin! $ou to the truthfulness of the messa!e3 the truthful 8essen!er3 and the #lear messa!e with its warnin!s and !lad tidin!s. Allah made the 1ath eas$ for $ou to benefit from the messa!e.
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A$ah 27/

0 + $ , -.
Then 4e #auses his death and 1ro*ides a !ra*e for him. thuma amaatahu fa a2barah thuma amaatahu - then Allah #aused him ;the human bein!< to die. fa aIbarahu - 4e had him 1la#ed in the !ra*e.

/abr - to be 1la#ed into the earth ;whether $ou are buried3 burnt3 or eaten b$ a shark< - $ou will end u1 in the
@arth. So you were made from 0utfah [fluid]" and you will turn into dirt - both things you try to wash off from your clothes. That,s what you are made from.

A$ah 22/

4 ! 3 , -. 2 #
Then when 4e wills3 4e will resurre#t him. thuma idhaa shaa'a ansharahu

shaa!a - when 4e wants3 not when $ou want ; human<.

4e will brin! $ou ba#k u1 Iui#kl$. We won,t !o throu!h sta!es like this life3 rather we are brou!ht ba#k to life full$ like we were in this @arth without !oin! throu!h the !radual sta!es of this life. 5 words for :essure#tion in =ur,an. *hya/ Dead to life. 3a'ath - raise somethin! and sent it forward. ;i.e. 4e will !ather us and send us forward to the 1la#e 4e will >ud!e us.<

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0asharah - to s1read. ;We will be !athered and then be spread out in the #ourt of Allah<.

A$ah 25/

5 , 6 ,1
No? 8an has not $et a##om1lished what 4e #ommanded him. "al-laa lam-maa ya2ddi maa amarah

#al-laa - No3 not at all? (ertainl$ man has not fulfilled what was fulfilled. /addaa - fulfillin! a res1onsibilti$3 on#e its done the Iaddaa - the res1onsibilit$ is finished.
the human being did not fulfill his duty, even u till now.

lam-mAA F still not. &ut there is still 4 )@.

After all these reminders3 man still has not fulfilled what was #ommanded of him. &ut he still has ho1e. [)ositi*e reinfor#ement.]

A$ah 26/

3 $ ; < : 91 78 /& +
Then let mankind look at his food fal yandhurul insanu 'ila ta'amih.

yandhur - nadhr - stare #arefull$ at somethin! in detail. Think about it. ;to remind the human he has
res1onsibilities<.

ta!am

; < - food whi#h is more suitable for human bein!s.

26 9 ) a ! e

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akl

- an$ t$1e of food.

A$ah 2C/

0 = ! 0 0 = 8 , 1 > 6
that We 1our down water3 from the #louds3 1lenteousl$% in-naa sababnaa al-maa'a sabban

sabb F Water u1on water. ;also used for bu#kets of water.<

A$ah 2B/

% > # ? @ % % # , -. 8
Then We broke o1en the earth3 s1littin! [it with s1routs]3 thuma sha2a2naa al ardda sha22a

sha/: rip&cut open something ;shaI<. 0e. 1enin!'#uttin!'tear something you wouldn!t thin# of cutting i.e.
:o#ks3 the sk$3 the earth et#. These are not normall$ #ut o1en b$ the 1eo1le3 so ShaI is for su#h #uttin!.

A$ah 2-/

8 0 B A 0 + /+ >
And #aused to !row within it !rain fa anbatna feehaa habban

anbata - nabat F somethin! brought up meticuously and with care. 0.e. (hild who matures Iui#kl$ due to
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#are !i*en to it. Same with 1lants whi#h are treated with #are and !row well Iui#kl$.

habban F all sorts of !rain ;a sour#e'sta1le food<

A$ah 28/

D 0 F C 0 8 E C D
And !ra1es and herba!e wa 'inaban wa 2addban

inaba - !ra1es Iadb - foods whi#h !row under the !round. So the animals eat what is on to1 of the !round and we eat the
food !rown under!round.

A$ah 2./

5 I C H C DG D
+aytuna - oli*e. 0a#hl - dates "uAuries. 8o*in! from basi# sta1le foods [!rain] to luAurious foods [oli*es and dates].

A$ah 50/

J K B C
And !ardens of dense shrubbery wa hada'i22a ghulban

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hada,iI. - well !uarded !ardens. ;hada,ikan is not there be#ause it has an alif there/ hadAA,ik so it has no Noon [tanween] there<. ghulban - 1lural of aghlab. - lots of thic# full trees whose bran#hes are intertwined. "ush !ardens.

A$ah 57/

DA C ( + C >
And deli#ious fruits and 1asture. wa faaIihah - deli#ious fruits. DaIiha - to be o*er>o$ed [in #lassi#al arabi#]. When someone eats a deli#ious fruit3 the$ are o*er>o$ed.

0 X )6 B B & ^ E 7T $)> 7T $)2 5 4 ? T ! @n>o$in! what their "ord has !i*en them [in Hannah')aradise]3 and their "ord 1rote#ted them from the 1unishment of 4ellfire. [at-Toor C2/78]
faIiha - lin!uisti#all$ eA#ludes !ra1es3 1ome!ranates and dates - this is wh$ the$ ma$ ha*e been mentioned earlier.]

abban F !rass3 1asture3 !eneral *e!etables liked b$ all animals.

A$ah 52/

- L ; 1 C - L1 , E , D
[As] en>o$ment for $ou and $our #attle. Mataa'ala"um wa li an'aami"um

The =ur,an is eAtremel$ subtle/ Gsuall$ 1ar!an 2 Animal food&crop.

When Allah mentions animal food ;,ar'an< - 4e will mention the animal 7st and then us 2nd.

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&ut now we humans are bein! dis#ussed. F ur human food is bein! mentioned3 so we are 1la#ed 7st and animals 2nd. 4rovisions for you and your cattle. This is 1art of the intri#ate details of the =ur,an.

)s$#holo!$ to 0n#line the human to 0slam/ The 1re*ious 1assa!e was% - Ne!ati*e reinfor#ement [a$ah 7-] ;Allah,s an!er on how ama+in! the kufr the human has?<3 - then somethin! to think about [a$ah 25] ;man has not fulfilled his dut$< - then )ositi*e reinfor#ement is !i*en [a$ah 26] ;let man look at the food he eats - $ou should ha*e !ratitude for the blessin!s $ou ha*e.<

The Dinal Warnin!/

A$ah 55/

M , ( 'P O! + , 1 N 2
&ut when there #omes the Deafenin! &last fa idha jaa'atis-saa"hah.

_ 3 #" ` 3 9 ; U @ )8 e &ut when there #omes the !reatest #atastro1he ;i.e. the Da$ of :e#om1ense3 et#.<3 [Na+i,at -./56]

0n Na+i,at -./56 - )haroah had arro!an#e3 Allah surrounded him with water ;and drowned him<. $aama F a calamity which surrounds you from all sides. That #alamit$ on Hud!ment Da$ will surround 1eo1le from all sides.

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0n this surah [Abasa] - 1eo1le who listen3 $et the$ don,t reall$ listen to the messa!e ;remember the disbelie*ers of =ura$shK<. The saa"hah F the deafenin! noise. Lou #an a*oid the messa!e now3 but $ou will not be able to flee from it on that Da$.

A$ah 56/

$/' ! 61 G *
yawma yafirrul mar'u min a"heehi. The da$ when a man will flee'es#a1e from his [own] brother. Words des#ribin! :unnin!/ - :ahaba - AbaIa - Darra.

Farra - runnin! awa$ from somethin! that terrifies $ou. Mar!u - man
min akheehi - from his brother.

A man #an be #alled :a>ul or 8ar,u/ 3a4l: related to bra ery and manhood. Mar!u 5 iMri!in - 8ar,

- muru'a F chi alry" selflessness.

The one who was selfless in this life3 tr$in! to hel1 others in 1referen#e to himself - e*en he3 on that Da$ - will be #areless of others.

Wh$ will $ou then run awa$ from $our famil$ on this Da$K Damil$ is the one $ou ha*e #onta#t with the most3 so $ou ha*e more 1roblems in life with them. Lou mi!ht not ha*e !i*en them their full ri!hts in this life3 so $ou flee from them before the$ sa$ $ou were un>ust to them.
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A$ah 5C/

$/ C $ C
wa umihee wa abeehi/ And his mother and his father. The 1arents mi!ht ask their #hild for their !ood deeds be#ause of their #are for their #hild and the fa*ours the$ did for them in this life.

A$ah 5B/

$ 0 B= C
wa sahibatihi/ The one who he would share a bed with in this life3 the one who he would turn to for emotional su11ort - he runs awa$ from her.

$/8 C
wa baneehi/ the one who $ou would lookafter and s1end $our mone$ on. The one who $ou would #are for3 thinkin! the$ alwa$s would need $ou. When the$ need $our deeds the most - $ou are fleein! from them.

0n the be!innin! there was istighna ;0 don,t need an$one else3 0 don,t #are about them< - but we !raduall$ realise that this is a serious matter3 a Da$ when $ou realise the #onseIuen#es of what $ou do3 and how $ou deal with $our lo*ed ones will affe#t $our out#ome on that Da$.

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 8E . b 4 3 L 3? B " G E % The Da$ when man shall remember what he stro*e for3 [Na+i,at -./5C]
So man will remember his stri*in! and efforts ;of this life< in full. 4e won,t #are about an$one else eA#e1t his own self.

0n this surah%

A$ah 5-/

$/8 U # R S G -A 8 Q L1 T
@*er$ 1erson that da$ will ha*e a matter to 1reo##u1$ him li "uli amrin manhum yawma idhin sha'nun yughneeh

sha!nun - sha'n - a matter3 an affair3 a situation is so im1ortant to $ou so it kee1s $ou bus$. @*er$ 1erson will
ha*e somethin! to kee1 him bus$ on that Da$3 that thin! will be man rememberin! all that he did in this life.

$ughneehi ;same root as istighnaa mentioned earlier< - somethin! so im1ortant that it 1reo##u1ies $ou and
makes $ou for!et an$thin! else.

n that Da$ - 1eo1le will be en!a!ed in rememberin! their deeds of this life - that the$ won,t ha*e an$thin! else to think about. 0n the be!innin! of the Surah - some 1eo1le ;i.e. =ura$sh leaders< were too 1re-o##u1ied ;ista!hna< to hear the messa!e. Now on this Da$3 man is too 1reo##u1ied ;$u!hneeh< with what he s1ent his life on.

A$ah 58/

R S G C T * TGN
[Some] fa#es3 that Da$3 will be bri!ht wujoohuy yawma idhin musfirah.

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57 9 ) a ! e

Some fa#es - es1e#iall$ on that Da$ - will be lit u1 ;as thou!h a smile was *eiled u1 and has been un*eiled<.

musfirah - safara - to un*eil.

"ar!e books are #alled Safr be#ause the$ un*eil knowled!e. safeer - ambassador3 he un*eils the intent of his kin!'#ountr$. Safr - tra*ellin! - un*eilin! new lands and territories. 8a$be he li*ed a life of diffi#ult$ in this life - so his smile was *eiled in this life.

d; 3" L ! b 3 T @ G c ^ 3 R2 E Eb " Eb , EF )M E ), 3_ 3 )? a R 3 7> e %$ ! C! + ) ! &eautified for those who disbelie*e is the life of this world3 and the$ ridi#ule those who belie*e. &ut those who fear Allah are abo*e them on the Da$ of :esurre#tion. And Allah !i*es 1ro*ision to whom 4e wills without a##ount. [al &aIara 2/272]

The worldl$ life is beautiful to the disbelie*ers3 and the$ 1oked fun at those who disbelie*ed.

H 8E 3" ] " & + ^ And whene*er the$ 1assed b$ them [the belie*ers]3 used to wink one to another ;in mo#ker$<% [al 8utaffifeen 85/50]
So the fa#es of the belie*ers are usuall$ *eiled u1 in this life% due to hardshi1 the$ fa#e from the disbelie*ers3 and due to the fear of where the$ will end u1 in the neAt life. &ut on this Da$ - the smiles will be un*eiled. No 1roblem will be left for them3 their worries ha*e been remo*ed.

A$ah 5./

T L BV T * (
"au!hin!3 re>oi#in! at !ood news. ddaahi"atun mustabshirah.

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daahikatun - daha" - un#ontrollable lau!hin!. Teeth showin!. Noise et#.

tabassum F smile.

0n the 1re*ious Surah Na+i,at3 hearts and e$es were mentioned.

f #4 3 3D 2 f#)O f %C 3 ` Y + 1 = g" E a b % ;Some< hearts that Da$ will shake with fear and anAiet$. Their e$es #ast down. [Na+i,at -./8.]
0n this surah Abasa - Da#e and eA1ressions. "au!hin! and re>oi#in!.

istabshirah - to be full of deli!ht be#ause of !ood news that #omes to $ou.

bishr - skin. Also means to 1eel skin. 0.e. )eelin! oran!e skin. So the sadness from the fa#es ha*e been 1eeled off to un*eil the ha11iness and >o$ be#ause of the !ood news !i*en to them. Gn*eiled and Gn1eeled and ha11iness.

A$ah 60/

0 W A /& E R S G C C T TGN
And [other] fa#es3 that Da$3 will ha*e u1on them dust.

ghabara - dust that flies around and lands on somethin! and is hard to #ome off.
not 1h$si#al dust3 but be#ause of the sadness and de1ression their fa#es ha*e be#ome bla#k and dirt$ lookin!.

Names of Dust/ Naq'an F #loud of dust ;see Aadi$at 700/6<. Habaa'an F minute dust whi#h $ou #an,t see eA#e1t in the sun ra$s. ;i.e. dust 1arti#les floatin! are habaa,an<.

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A$ah 67/

%X Y A
*er#ast3 #o*ered3 with !loom3 dar#ness and blac#ness. tarha2uhaa qatarah

6atarah - #limb o*er their affairs. (lac# smo#e that comes from fire.
The arabs #all a #hea1 1erson a =aatir be#ause when he in*ites $ou to his house3 $ou onl$ see the smoke from his o*en but nothin! else [the$ don,t !i*e $ou food]. The blac# smoke will #limb on their fa#es.

A$ah 62/

[ 1 L1 -X Z S1 :C
Those are the worst deniers and worst disbelie*ers. ulaa i"a hum ul "afaratul fajara.

8B $ ! " 2 " As for him who thinks himself self-suffi#ient3 [Abasa 80/C]

!" c c " So as for he who trans!ressed. And 1referred the life of the world. Then indeed3 4ellfire will be [his] refu!e. [al Na+i,at -./ 5--5.]

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al Da>ara - the one who disbelie*ed in the worst and most *iolent rebellious wa$.
Fa4r - tear through i.e. A sanctuary. Da>r is #alled fa>r be#ause the sun li!ht tears throu!h the ni!ht sk$. The$ sin o1enl$ and *i#iousl$3 all the wa$ in 1ride F al fa>arah.

The humiliation of the face is the worst type of humiliation in the arabic language3 so Allah humiliated them in the worst of ways due to their fa4arah.

The &e!innin! of the Surahs, :elation to its @ndin!.

We found the one in istighnaa [inde1endentall$ and #arefree] - lau!hin! at the belie*ers in this life. We found the one in need for the truth - fearing and wanting to purify himself. Allah,s 8essen!er said%

" !

"!#

JThe world is a 1rison to the 8uslim and )aradise for the disbelie*er.J [Sahih 8uslim]

The istighna [#arefree] #hara#ter lau!hed at the belie*ers and is now - on this Da$ - in fear3 dread and worried about what he did. The one who feared this Da$ - now - he is lau!hin! un#ontrollabl$. 4is 1urifi#ation has 1aid off. 4e has a#hie*ed the !reat su##ess of )aradise.

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