1598
Reminders from the famous works of Ibn Kathir, and his compilation of Quranic exegesis.
Ifṭār in filisṭīn: A message…
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Ibn ʿAqīl al Hanbali (رحمه الله) said,
“I try my very best to limit the time I spend eating, to such an extent that I choose dry biscuit and a sip of water over eating bread, because of the difference in chewing (time) between the two, so as to save my time for reading or writing down some useful ideas. The best thing for the wise man to save is time.”
[Tabaqāt al-Hanābilah (1/145)]
Bitesize Tafsir
“And whoever does an evil or wrongs himself but then seeks Allahs forgiveness, he will find Allah Forgiving and Merciful.”
[an-Nisa 110]
Abdullah Ibn Abbas (رضي الله عنه) said regarding this Ayah;
"Allah informs His servants of His Forbearance, Pardoning, Generosity, Expansive Mercy & Forgiveness.
So whoever commits a sin, whether minor or major, (but then seeks Allahs forgiveness, he will find Allah Forgiving and Merciful), even if his sins were greater than the heavens, the earth & the mountains.''
[Tafseer Ibn Kathir]
قال علي بن أبي طلحة، عن ابن عباس، أنه قال في هذه الآية: أخبر الله عباده بحلمه وعفوه وكرمه وسعة رحمته، ومغفرته، فمن أذنب ذنبا صغيرا كان أو كبيرا (ثم يستغفر الله يجد الله غفورا رحيما) ولو كانت ذنوبه أعظم من السماوات والأرض والجبال
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Lessons from a lift in Makkah
I find it a little awkward and strange being in a lift with other people. You don't know where to stand, where to look, what to do with yourself while you're waiting eagerly for your floor number to arrive on the digital screen that your eyes are fixed on to. You're afraid of looking elsewhere or at someone else and causing an uncomfortable situation.
I was in a similar situation this morning in my hotel lift in Makkah. There was an uncomfortable silence in the lift as we were making our way to our rooms after the fajr prayer.
Apparently depending on the number of people in the lift people take up different areas of the lift. So if there's five people then four would be in each corner and one poor person would be the centre of attention in the middle. I haven't had the opportunity to try and observe this theory because it'll probably end up causing an even stranger situation in the lift with me looking around at everyone's positions in the lift like a nutter.
So anyway there's about 8-9 of us in the lift (I was sort of in the middle with a couple of others if you're interested in the schematic layout of persons in said lift) and we're all trying to act normal desperately hoping that our floor number will come up quickly so we can escape this strange social setting.
No one is speaking. Everyone is silent. Until a brother from the middle of the lift says something thought provoking. He was a young Arab brother with a trimmed beard and wearing a night thoub and someone I had never seen or met before. Just your average person. But what he said stayed with me and caused me to post this from my hotel room in Makkah a couple of hours later.
He said with a smile and almost as if he was talking to himself and reminding himself:
'Subhanallah, this lift is like the dunya. People leave it and people enter it!'
I was relieved he didn't say something useless in the company of strangers in a lift. But he was right; people enter and leave this world at different stages in their life. Some people stay on for a long time and others leave as soon as they're brought into this world.
I learnt some things from this incident in the lift.
1. Life in this world is like a race. People race to get ahead of the pack just like people rushing to get on a lift, unconcerned about how they spend their time while in it.
2. The expensive suites are always at the highest part of the hotel. They overlook the rest of the people who are below them. On the day of judgement it will be said to the one who used to recite the quran in this world: 'recite and rise.' For every ayah that he knows he will be raised in rank in paradise. If he only memorised a few surahs he'll be in the lower levels. Someone who memorised the whole quran will keep rising until he completes the whole quran and he'll be in the luxury suites in paradise! That's the best kind of lift!
3. It's amazing where inspiration and valuable life lessons can come from. I never expected to hear something so thought provoking from a stranger in a lift.
4. That brother probably said something that was on his mind in passing and maybe didn't even realise how it affected some of us on the lift.
5. Allah knows the reward he will receive for what he said even if he's unaware. If you have something beneficial to say then don't hesitate to say it. A person may benefit even if you think no one will. The prophet (sallallahu alaihi wa Salam) said: whoever believes in Allah and the last day then speak good or remain silent.
6. The prophet (sallallahu alaihi wa Salam) said: A man will speak a word that is pleasing to Allah while he is unaware of it and Allah will record His pleasure for it until the day that he meets him' (Tirmidhi). Allah will never forget a good deed that you did even if you yourself forgot!
6. Don't hesitate or think twice about doing a good deed.
7. This life is temporary just like your time in a lift. Make every second of your life count.
8.
“Whoever looks for righteousness [in a woman], then Allah will combine both honour and wealth with righteousness for him in her.”
Al-Haafidh al-Mizzi states in Tahdeeb al-Kamaal (11/194):
Yahya ibn Yayha an-Naysaboori said:
I was with Sufyaan ibn ‘Uyaynah when a man approached him and said:
“O Abu Muhammad, I came to complain to you about my wife, I am the most lowly and disliked of things to her.”
Sufyaan remained silent for a while then said:
“It may be that you were only interested in her to increase yourself in honour.”
The man said:
“Yes, O Abu Muhammad.”
Sufyaan said:
“Whoever seeks honour [by marrying a woman] will be tested with lowliness, and whoever seeks wealth [by marrying a woman] will be tested with poverty, but whoever looks for righteousness [in a woman], then Allah will combine both honour and wealth with righteousness for him in her.”
He then told him a story; he said:
“We were four brothers; Muhammad, ‘Imraan, Ibraheem and me. Muhammad was the oldest, ‘Imraan was the youngest and I was in between.
When Muhammad wanted to get married, he was interested in lineage, so he married a woman of better lineage than him, so Allah tested him with lowliness.
‘Imraan was interested in wealth, so he married a woman who was wealthier than him, so Allah tested him with poverty. They took his wealth and did not give him anything.
So I pondered over their affair. Ma’mar ibn Rasheed traveled to us so I spoke to him about the affair and told him of their story. He reminded me of the Ahadeeth that ‘Aa’ishah and Yahya ibn Ja’dah narrated.
As for Ja’dah’s Hadeeth; the Prophet (sallallaahu alayhi wa sallam) said:
“A woman is married for four reasons: righteousness, lineage, wealth and beauty. Marry the one with righteousness and you will be successful.”
‘Aa’ishah’s Hadeeth is as follows; the Prophet (sallallaahu alayhi wa sallam) said:
“The woman with the greatest blessing is the one with the least Mahr.”
So I chose righteousness and a small dowry, following the Sunnah of the Messenger (sallallaahu alayhi wa sallam) so Allah combined honour, wealth and righteousness for me [in my wife].”
Also found in:
Hilyatu Al-Awliya’
Play the Long Game 🕰
لو فرج الله عن يوسف في أول ابتلائه ، لما آلت إليه خزائن مصر... قد يطول البلاء ليعظم العطاء... فثق بالله و لا تستعجل
❝ If Allah granted relief to Prophet Yusuf at the first hurdle of his weariness (and fatigue), then contrast that with the treasures of Egypt that came to him... One's trial/tribulation may be prolonged in order to magnify the gifting... Trust in Allah and do not be in haste. ❞
~ عبد العزيز الشثري
6 months left till Ramadhan. O Allaah allow us to witness and have the best ramadhan.
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May all of your godly celebrations be blessed, and I pray you all, along with your families and loved ones, have the most wonderful day.
Peace and goodwill to all.
Surah Qalam Ayah 8-10
Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path
Allah says, `just as We have favored you and given you the upright legislation and great (standard of) character,'
فَلَا تُطِعِ الْمُكَذِّبِينَ ﴿٨﴾
وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ ﴿٩﴾
So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.
Ibn `Abbas said,
"That you would permit them (their idolatry) and they also would permit you (to practice your religion).''
Mujahid said,وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise with them, so they (too) would compromise with you).
"This means that you should be quiet about their gods and abandon the truth that you are upon.''
Then Allah says,
وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ ﴿١٠﴾
And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).
This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily).
Ibn `Abbas said, "Al-Mahin means the liar.''
Surah Qalam Ayah 5-7
In reference to Allah's statement,
فَسَتُبْصِرُ وَيُبْصِرُونَ ﴿٥﴾
بِأَييِّكُمُ الْمَفْتُونُ ﴿٦﴾
You will see, and they will see, which of you is afflicted with madness.
then it means, `you will know, O Muhammad — and those who oppose you and reject you, will know — who is insane and misguided among you.'
This is like Allah's statement,
سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ
Tomorrow they will come to know who is the liar, the insolent one! (54:26)
Allah also says,
وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِى ضَلَـلٍ مُّبِينٍ
And verily (either) we or you are rightly guided or in plain error. (34:24)
Ibn Jurayj reported from Ibn Abbas, it means
"You will know and they will know on the Day of Judgement.''
Al-`Awfi reported from Ibn `Abbas;
بِأَييِّكُمُ الْمَفْتُونُ Which of you is Maftun (afflicted with madness) means which of you is crazy.
This was also said by Mujahid and others as well.
The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means,
`so you will know and they will know,'
or `you will be informed and they will be informed, as to which of you is afflicted with madness.'
And Allah knows best.
Then Allah says,
إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ ﴿٧﴾
Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.
meaning, `He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'
Surah Qalam Ayah 2 - 3
Swearing by the Pen refers to the Greatness of the Prophet
Allah says,
مَا أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ ﴿٢﴾
You, by the grace of your Lord, are not insane.
meaning — and all praise is due to Allah — `you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.'
وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ ﴿٣﴾
And verily, for you will be reward that is not Mamnun.
meaning, `for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.'
The meaning of غَيْرَ مَمْنُونٍ (not Mamnun) is that it will not be cut off.
This is similar to Allah's statement,
عَطَآءً غَيْرَ مَجْذُوذٍ
a gift without an end. (11:108)
and His statement,
فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
Then they shall have a reward without end. (95:6)
Mujahid said, غَيْرَ مَمْنُونٍ (Without Mamnun) means
"Without reckoning.''
And this refers back to what we have said before.
Surah Mulk Ayah 30
Reminding of Allah's Blessing by the springing of Water and the Threat of It being taken away Demonstrating how merciful He is to His creatures,
Allah says;
قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا ...
Say:
"Tell me! If your water were to sink away...''
meaning, if it were to go away, disappearing into the lowest depths of the earth, then it would not be reachable with iron axes nor strong arms.
غَوْرًا Gha'ir' (sinking) as used here in the Ayah, is the opposite of springing forth. This is why Allah says,
... فَمَن يَأْتِيكُم بِمَاء مَّعِينٍ ﴿٣٠﴾
who then can supply you with flowing water?
meaning, springing forth, flowing, running upon the face of the earth.
This means that no one is able to do this except Allah. So, it is merely out of His favor and His grace that He causes water to spring forth for you, and He makes it run to the various regions of the earth in an amount that is suitable for the needs of servants, be it little or abundant. So Allah's is all the praise and thanks.
This is the end of the Tafsir of Surah Al-Mulk and all praise and thanks are due to Allah.
Surah Mulk Ayah 25-27
Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said;
وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ ﴿٢٥﴾
They say:
"When will this promise come to pass if you are telling the truth''
meaning, `when will this gathering after separation that you are informing us of, occur'
قُلْ إِنَّمَا الْعِلْمُ عِندَ اللَّهِ ...
Say:
"The knowledge is with Allah only...''
meaning, `no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.'
... وَإِنَّمَا أَنَا نَذِيرٌ مُّبِينٌ ﴿٢٦﴾
and I am only a plain Warner.
meaning, `I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.'
Then Allah says,
فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا ...
But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.
means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil.
This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them.
وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُواْ مَا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ لاَفْتَدَوْاْ بِهِ مِن سُوءِ الْعَذَابِ يَوْمَ الْقِيَـمَةِ وَبَدَا لَهُمْ مِّنَ اللَّهِ مَا لَمْ يَكُونُواْ يَحْتَسِبُونَ
وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَـسَبُواْ وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ
and there will become apparent to them from Allah what they had not been reckoning. And the evils of that which they earned will become apparent to them, and that which they used to mock at will encircle them. (39:47,48)
This is why it will be said to them in order to scold and reprimand them,
... وَقِيلَ هَذَا الَّذِي كُنتُم بِهِ تَدَّعُونَ ﴿٢٧﴾
This is what you were calling for!
meaning, that you were seeking to hasten.
I was in taxi in Madinah and noticed that the driver was a young, clean shaven man. Despite that he was repeatedly doing dhikr. He also requested some silence till he was done with his all the adhkār.
I asked him:
May I ask as to what fruits you see in your day to day life as a result of these adhkār? Have you seen special bounties from Allah in return for these adhkār?
His reply was:
Whomsoever thinks in this manner is a businessman, not a slave. A businessman gives only to wait in expectation to get a greater return, whereas a slave is a servant carrying out his role; if he receives anything from his Master, he thanks Him.
Advice:
Your level of humility determines the extent of how much kindness you receive.
Shaikh Ali Tantawi رحمة الله عليه says he was wondering if Allah loves him? So he checked the Qur'an to see what are the characteristics of the people that Allah has mentioned He loves them for.
So he found that Allah loves Al-Muttaqeen (the pious), he says "I wouldn't dare consider myself one of them".
Then he found that Allah loves As-Sabireen (the patient). So he remembered; "How impatient I am."
He found that Allah loves Al-Mujahedeen (those who strive in HIS path), so he remembered how lazy and powerless he was.
Then he found He loves Al-Muhsineen (those who do good deeds). So he remembered how far he is from that.
He says:
"So I stopped searching to avoid more disappointment. I reflected on my good deeds, I found most of them are mixed with laziness, coldness, flaws and sins.
Then it came to my mind that Allah loves the at-Tawwabeen (those who repent). I just figured out it is the one for me and for others like me.
So I started saying "Astaghfirullah Wa Atoubu Elaih" in abundance so I could be one of the ones Allah loves.
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Some lifts and waiting rooms in saudi have stickers on the wall saying: 'use this spare time making istighfar.' This is like the example of people who spend this short and temporary life remembering Allah and worshipping him. While others stare idly at the screen waiting for their time to come to an end not knowing what to do with the time they've been blessed with.
May Allah accept all our deeds; big and small in this month and after this month and may he give is the strength to continue our good deeds outside of ramadhan. Ameen.
Ustaadh Aqeel Mahmood
Try speaking to people at the same pace that you recite Al-Fatiha in prayer, and look at the reactions that you’ll get.
This is exactly how you’ve been speaking to Allah.
Slow down. This isn’t how kings are addressed.
What then of the King of them all?
The believer awaits Ramaḍān like he awaits someone dear who has gone missing; he becomes concerned at its absence, worrying that he may not see it again, and becomes concerned at his deeds if he does see it.
“O Allah, deliver us to Ramaḍān, deliver Ramaḍān to us, and receive it from us having accepted it!”
Al-Ājurri said:
Whoever ponders over the Qur'ān understands the Lord The Mighty and Exalted, he understands the greatness of his authority and power, he understands the greatness of the preference He has over the believers, and he understands the mandation of worship placed upon him, so he attaches himself to the obligation and warns himself over that which His Most Honourable Protector has warned against, he places his hope in that which He instructed to place hope in, and whosoever has these qualities whilst reciting the Qur'an and listening to it rather than other things then the Quran will be a cure for him...his anxiety during recitation of the Surah when it is opened: When will I heed what I recite? He does not mean: When will I finish the Surah?! He means:
When will I rationalise that Allah is addressing me?
When will I startle?
When will I understand?
For his reciting of the Quran is worship, and worship cannot be done with heedlessness.
We endeavour to resume the Tafsir once again
We apologise for the inactivity
Eid has been announced for tomorrow (Friday)
May Allaah accept it from all of us and allow us to continue on the path to righteousness.
Less than 30mins to enter into Ramadan. May God allow us to worship him to the very best of our ability and make this a Ramadan of change and goodness unlike any other we have witnessed Ameen
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Surah Qalam Ayah 4
The Explanation of the Statement: "Verily, You are on an Exalted Character.''
Concerning Allah's statement,
وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ ﴿٤﴾
And verily, you are on an exalted (standard of) character.
Al-`Awfi reported from Ibn `Abbas,
"Verily, you are on a great religion, and it is Islam.''
Likewise said Mujahid, Abu Malik, As-Suddi and Ar-Rabi` bin Anas. Ad-Dahhak and Ibn Zayd also said this.
Sa`id bin Abi `Arubah reported from Qatadah that he said concerning Allah's statement, وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character).
"It has been mentioned to us that Sa`d bin Hisham asked `A'ishah about the character of the Messenger of Allah, so she replied:
`Have you not read the Qur'an'
Sa`d said: `Of course.'
Then she said: `Verily, the character of the Messenger of Allah was the Qur'an.'''
Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length.
This means that he would act according to the commands and the prohibition in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it.
Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said,
"I served the Messenger of Allah for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: `Why did you do that'
And he never said to me concerning something I had not done: `Why didn't you do this'
He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah. And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah.''
Imam Al-Bukhari recorded that Al-Bara' said,
"The Messenger of Allah had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short.''
The Hadiths concerning this matter are numerous. Abu `Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama'il.
Imam Ahmad recorded that A'ishah said,
- "The Messenger of Allah never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah.
- And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people.
- He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah.''
Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah said,
إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاق
I have only been sent to perfect righteous behavior.
Ahmad was alone in recording this Hadith.
Surah Qalam Ayah 1
We have already discussed the special letters of the Arabic alphabet at the beginning of Surah Al-Baqarah. Thus, Allah's saying,
ن ..
Nun, is like Allah's saying, ص (Sad), and Allah's saying, ق (Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. This has been discussed at length previously and there is no need to repeat it here.
The Explanation of the Pen Concerning
Allah's statement,
... وَالْقَلَمِ ...
By the pen,
The apparent meaning is that this refers to the actual pen that is used to write. This is like Allah's saying,
اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ
الَّذِى عَلَّمَ بِالْقَلَمِ
عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ
Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not. (96:3-5)
Therefore, this statement is Allah's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained.
Thus, Allah continues by saying,
... وَمَا يَسْطُرُونَ ﴿١﴾
and by what they Yastur.
Ibn `Abbas, Mujahid and Qatadah all said that this means,
"what they write.''
As-Suddi said,
"The angels and the deeds of the servants they record.''
Others said,
"Rather, what is meant here is the pen which Allah caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth.''
For this, they present Hadiths that have been reported about the Pen.
Ibn Abi Hatim recorded from Al-Walid bin `Ubadah bin As-Samit that he said,
"My father called for me when he was dying and he said to me: `Verily, I heard the Messenger of Allah say,
إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ،
قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟
قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَد
Verily, the first of what Allah created was the Pen, and He said to it: "Write.''
The Pen said: "O my Lord, what shall I write''
He said: "Write the decree and whatever will throughout eternity.''''
This Hadith has been recorded by Imam Ahmad through various routes of transmission.
At-Tirmidhi also recorded it from a Hadith of Abu Dawud At-Tayalisi and he (At-Tirmidhi) said about it, "Hasan Sahih, Gharib.''
Surah Mulk Ayah 29
The Death of the Believer will not save the Disbeliever, so let Him reflect upon His Deliverance
Allah says,
قُلْ ...
say,
`O Muhammad to these idolators who are associating partners with Allah and denying His favors,'
... أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَن مَّعِيَ أَوْ رَحِمَنَا فَمَن يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ ﴿٢٨﴾
Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment?
meaning, `save yourselves, for verily, there is nothing that can rescue you from Allah except repentance, turning to Him for forgiveness and returning to His religion. Your hopes that torment and exemplary punishment will strike us, will not benefit you. Whether Allah punishes us or has mercy on us, there is no escaping from Allah's punishment and painful torment that you will suffer.'
Then Allah says,
قُلْ هُوَ الرَّحْمَنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا...
Say:
"He is the Most Gracious, in Him we believe, and upon Him we rely.
meaning, `we believe in the Lord of all that exists, the Most Gracious, the Most Merciful, and upon Him we rely in all of our affairs.'
This is as Allah says,
فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ
So worship Him and rely upon Him. (11:123)
Thus, Allah continues saying,
... فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُّبِينٍ ﴿٢٩﴾
So, you will come to know who it is that is in manifest error.
meaning, `between Us and you, and to whom the final end (ultimate victory) will be for in this life and in the Hereafter.'
Surah Mulk Ayah 23-24
Allah's Power to create and It being an Evidence of the Final Abode
Allah says,
قُلْ هُوَ الَّذِي أَنشَأَكُمْ ...
Say it is He Who has created you,
meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing).
Then He says,
... وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ...
and endowed you with hearing and seeing, and hearts.
meaning, intellects and powers of reasoning.
... قَلِيلًا مَّا تَشْكُرُونَ ﴿٢٣﴾
Little thanks you give.
meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions.
قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ ...
Say:
"It is He Who has created you on the earth...''
meaning, He has spread and distributed you all throughout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms.
... وَإِلَيْهِ تُحْشَرُونَ ﴿٢٤﴾
and to Him shall you be gathered.
meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you.