Tafsir al Quran 2

سُوۡرَةُ المُلک
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
تَبَـٰرَكَ ٱلَّذِى بِيَدِهِ ٱلۡمُلۡكُ وَهُوَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ (١) ٱلَّذِى خَلَقَ ٱلۡمَوۡتَ وَٱلۡحَيَوٰةَ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلاً۬‌ۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡغَفُورُ (٢) ٱلَّذِى خَلَقَ سَبۡعَ سَمَـٰوَٲتٍ۬ طِبَاقً۬ا‌ۖ مَّا تَرَىٰ فِى خَلۡقِ ٱلرَّحۡمَـٰنِ مِن تَفَـٰوُتٍ۬‌ۖ فَٱرۡجِعِ ٱلۡبَصَرَ هَلۡ تَرَىٰ مِن فُطُورٍ۬ (٣) ثُمَّ ٱرۡجِعِ ٱلۡبَصَرَ كَرَّتَيۡنِ يَنقَلِبۡ إِلَيۡكَ ٱلۡبَصَرُ خَاسِئً۬ا وَهُوَ حَسِيرٌ۬ (٤


“Blessed is He in Whose hand is the Sovereignty (He who has sovereignty over all matter has sovereignty over the blessing we see in life, because they come from within subatomic space), and, He is Able to do all things (bring them about into our life, like something new that is being created from particles). (1) Who hath created death and life (death was in the universe before He created life in it) that He may try which of you is best in conduct (you started from nothing lived and you will return to nothing, the cycle of all matter, and humans are at the peak of this cycle, that of dead matter forming life….something that has worth); and He is the Mighty (powerful over matter), the Forgiving (of your faults in life),

(2) Who hath created seven heavens (seven subatomic depths) in harmony (that rely on each other). Thou canst see no fault in the Beneficent One's creation (look deep sub-atomically it all fits in together because each depth (layer) built itself upon what came before and now, this is how life exists); then look again: Canst thou see any rifts? (can you see any tears in the fabric of subatomic space, what is deeper covers what is closer to you, layer upon layer, light upon light, 24:35, there are no gaps or tears in the fabric of the universe)(3) Then look again and yet again, thy sight will return unto thee weakened (by it’s depth) and made dim (your sight won’t reach it’s end and will become weak). (4)

سُوۡرَةُ الاٴعلی
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
سَبِّحِ ٱسۡمَ رَبِّكَ ٱلۡأَعۡلَى (١) ٱلَّذِى خَلَقَ فَسَوَّىٰ (٢) وَٱلَّذِى قَدَّرَ فَهَدَىٰ (٣) وَٱلَّذِىٓ أَخۡرَجَ ٱلۡمَرۡعَىٰ (٤) فَجَعَلَهُ ۥ غُثَآءً أَحۡوَىٰ (٥) سَنُقۡرِئُكَ فَلَا تَنسَىٰٓ (٦) إِلَّا مَا شَآءَ ٱللَّهُ‌ۚ إِنَّهُ ۥ يَعۡلَمُ ٱلۡجَهۡرَ وَمَا يَخۡفَىٰ (٧) وَنُيَسِّرُكَ لِلۡيُسۡرَىٰ (٨)

87:1 Glorify the name of your Lord, the Most High (spiritual height refers to height in Jannah, the subatomic, this is how Allah taught this matter),

87:2 Who creates (from subatomic particles), then makes complete (makes complete means begins the creation from particles then brings it into our world by finishing the form began with the particles),

87:3 And Who makes (things) according to a measure (according to defined laws in the universe, it isn’t haphazard or an accident), then guides (them to their goal…then guides all aspects of it’s creation until it reaches it’s destined role in this world),

87:4 And Who brings forth herbage (vegetation is an excellent visual representation of how this process occurs from the subatomic. Just like vegetation grows slowly and forms it’s shape and finally it’s role in the ecosystem, all created things follow a similar process from the subatomic, an infant in the womb created from a female egg and sperm grows in a similar way)

87:5 Then makes it dried up, dust-colored (the death of vegetation is likewise an excellent visual example of how life ends and leaves created things).

87:6 We will make you recite (the Quran) so you shall not forget, (the intellect, memory and imagination rely on the subatomic world to function and remember, Allah will bless your mind from the subatomic so it doesn’t forget)

87:7 Except what Allah pleases, surely He knows the manifest (what is seen in the world), and what is hidden (what is more hidden, Yakhfa, Allah knows the subatomic aspect of every creation and He knows how each creation impacts the subatomic, Hence He knows what will cause you to forget and it will only occur as Allah pleases).

87:8 And We will make your way smooth to a state of ease (You will see blessing (baraka, which makes life easier) in your life manifest in this world from the subatomic, it's increase will occur just like plants grow and mature, the way of ease is related to the blessing, baraka, that comes into this world from what is Akhfa to it).

سُوۡرَةُ الحَشر
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۖ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ (١
لَوۡ أَنزَلۡنَا هَـٰذَا ٱلۡقُرۡءَانَ عَلَىٰ جَبَلٍ۬ لَّرَأَيۡتَهُ ۥ خَـٰشِعً۬ا مُّتَصَدِّعً۬ا مِّنۡ خَشۡيَةِ ٱللَّهِ‌ۚ وَتِلۡكَ ٱلۡأَمۡثَـٰلُ نَضۡرِبُہَا لِلنَّاسِ لَعَلَّهُمۡ يَتَفَكَّرُونَ (٢١) هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ (٢٢) هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَـٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَڪَبِّرُ‌ۚ سُبۡحَـٰنَ ٱللَّهِ عَمَّا يُشۡرِڪُونَ (٢٣) هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ‌ۚ يُسَبِّحُ لَهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ (٢٤


“All that is in the heavens and all that is in the earth glorifieth Allah, and He is the Mighty, the Wise.” (1)

"The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymneth His praise; but ye understand not their praise. Lo! He is ever Clement, Forgiving."(17:44)

Allah began the universe with a word, Kun (Be), the response of mater and particles to being created where also words...to praise their Creator...their movement, vibrations or hymn in obedience of His laws are praise of Allah, just as the prophet (saws) explained the orbit of the stars, moon and sun are their prayer (obedience) to Allah, and hence the universe from the first particle to exist, to every particle after it, was built upon the praise of Allah, and upon the praise of the particle that came before it, layer upon layer (light upon light, 24:35) until this earth and everything in it was created from them..."The seven heavens and the earth and all that is therein praise Him"...this universe is nothing but the praise (hymn) of Allah....Hence Allah said about the vibrations of particles "and there is not a thing but hymneth His praise".
“If We had caused this Qur'an to descend upon a mountain, thou (O Muhammad) verily hadst seen it humbled, rent asunder by the fear of Allah. Such similitudes coin We for mankind that haply they may reflect.” (21)

If the Quran is just words in a book how can it humble a mountain…this is the simple thought Allah wants us to reflect upon. The Quran before becoming the revelation given to the prophet (saws) is first given to the Angel Gabriel, a being made of light, the particle called the photon. Allah said about Him, He is an Angel endowed with Might in surah al Najm, this is his quality in contrast to other Angels.

Jibril must embody the Qualities of each verse perfectly in order to carry it as revelation, Allah says had the Angels descended to earth and walked as men, Judgment of people would have been passed instantly upon them (15:8), this is because Angels embody qualities perfectly, while mankind embodies them with crookedness, hence standing in their light would have annihilated the crookedness in us instantly and it would have hurt us spiritually, psychologically and physically, because our body is both physical and spiritual.

 

This is called judgment upon man because He embodied his imperfections through his own actions. The mountain would have crumbled at the sight of the Quran being revealed to it because it is Allah’s qualities embodied perfectly in words, through the Angel Jibril (as). This is exactly the same as when Allah revealed His light to the mountain for Musa (as) that Light wasn’t simply light it was Allah’s qualities embodied in light, the simile is of Angels who are created from light carrying the perfect qualities of Allah and his revelations, the Angels embody the power of the Quran as certain as we know Atoms have tremendous atomic power in them, enough to level a city, which is another simile for the mountain being levelled.

“He is Allah, other than Whom there is no God (there is no one else who knows the universe like him), the Knower of the Invisible (subatomic) and the Visible (physical world). He is the Beneficent, Merciful.” (the one who turns towards his creation and their personal lives) (22)

“He is Allah, other than Whom there is no God (there is no one else who is controlling the universe), the Sovereign Lord (in control of all matter and the laws they obey), the Holy One (unlike the universe He is free from being a mixture of things. The most pure creatures the Angels are created from one particle, the photon), the Peace (being free is the origin of peace, hence He is the originator of peace, salam, hence purifying the self of mixtures, entanglements of the heart is salaam, and tawheed, oneness, is freeing it from other than Allah), the Keeper of Faith (who preserves Iman in the heart, through purity (Al Qudus) and salaam), the Guardian (of people’s heart that houses their Iman, salam, and purity), the Majestic (who dresses mans entire self with the qualities his heart embodies), the Compeller (who subdues all imperfections and impurities in life through mans heart), the Superb (the pure example of perfection and perfect qualities, who raises man to stations only befitting Himself). Glorified be Allah from all that they ascribe as partner (unto Him, nothing is perfect in the same way He is perfect).” (23)

He is Allah (there is no one else who originated everything in the universe), the Creator (of all things from subatomic particles), the Shaper out of naught (who gave all particles the path they would take for everything to form in the universe), the Fashioner (who made the physical world from what He designed with these particles). His are the most beautiful names. All that is in the heavens and the earth glorifieth Him, and He is the Mighty, the Wise.” (24)…the movement, vibrations and hymn of particles in obedience of His laws are praise of Allah, “and there is not a thing but hymneth His praise; but ye understand not their praise”, Allah began this surah with this subject and ended it with this subject, creation is built upon the praise of Allah, we are nothing but the praise of Allah given life.

A more amazing question Allah wants man to ponder over because of this surah, is why will the Quran level the mountain because of it’s power but not man’s heart, understanding the physiology and physics of this opens up the Quran as Allah wanted it to be known.

Bismillahi rahmani raheem, assalamu alaikum.
 
[In this tafsir scholars will find one of the secrets to tafsir, why Allah chooses certain phrases, He is considering the whole picture of History.]
 
Allah says "And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution. But whoever gives [up his right as] charity, it is an expiation for him. And whoever does not judge by what Allah has revealed – then it is those who are the wrongdoers." (5:45)
 
The word ordained in the translation is a very misleading word, because it does not describe what Allah describes.
 
Allah literally says We wrote on them in it a life for a life, an eye for an eye...but what does that expression mean and what is it referring to?
 
Yes you can butcher the language and say Allah ordained, but Allah is teaching you something with this expression. Allah says “He wrote”, this is literally saying He wrote on the universe, but why not say Commanded the universe? because Allah is telling you the mechanism of the command, not just that He did it like the translation says.
 
Allah says He wrote on them in it, translating this properly it says Allah wrote on the criminals, in the universe they exist in, a life for a life an eye for an eye.
 
When Allah speaks He has vision of everything this refers to in the future, so Allah while saying this the verse was also referring to the worst criminals this world will see, the worst criminals this verse will deal with, the occultists of today, and that expression has everything to do with what they practice.
 
When a person does sihr He to writes on the universe what He wants to happen, he can do this in any number of ways sihr has invented, but in the end He is writing on the universe what He wants to occur.
 
The entire verse is about matching the crime with the punishment in exact measure, in exact terms and the era of the occult we face today is the worst oppression this world will see, which is why Allah phrased the verse in reference to the limit of what it will inevitably deal with.
 
The occultists of today have written on it how they want the world to be, how they want people to be, how they want life to be, and what is the retribution for this as Allah phrased the verse?
People in the Akhira will in turn write how they want their Hell/Eternity to Be:
 
"And We have written on THEM in it a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth" (5:45) you will live by the nature of your crimes in the akhira.
 
​Shaykh Rami Al Rifai.

سُوۡرَةُ طٰه
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
طه (١) مَآ أَنزَلۡنَا عَلَيۡكَ ٱلۡقُرۡءَانَ لِتَشۡقَىٰٓ (٢) إِلَّا تَذۡڪِرَةً۬ لِّمَن يَخۡشَىٰ (٣) تَنزِيلاً۬ مِّمَّنۡ خَلَقَ ٱلۡأَرۡضَ وَٱلسَّمَـٰوَٲتِ ٱلۡعُلَى (٤) ٱلرَّحۡمَـٰنُ عَلَى ٱلۡعَرۡشِ ٱسۡتَوَىٰ (٥) لَهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ وَمَا بَيۡنَہُمَا وَمَا تَحۡتَ ٱلثَّرَىٰ (٦) وَإِن تَجۡهَرۡ بِٱلۡقَوۡلِ فَإِنَّهُ ۥ يَعۡلَمُ ٱلسِّرَّ وَأَخۡفَى (٧) ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ (٨)


(1) Ta. Ha. (The Muqataat letters meaning are known to the prophet (saws) who taught some of them, from what He (saws) said we can infer they refer to the building blocks of the universe and life in it, and how these things function and benefit both).

(2) We have not revealed unto thee (Muhammad) this Qur'an that thou shouldst be distressed,(Ta,Ha dispel your distress O Prophet, this Quran was given to you for benefit, not it's opposite.)

(3) But as a reminder unto him who feareth, (Those who fear, are apprehensive and ultimately aware, which is the aim of this fear, to be aware of matters in life and not heedless (ghafla) of everything, this Quran will benefit them).

(4) A revelation from Him Who created the earth and the high heavens, (the first 8 verses have the same context, then the subject changes to the prophet Musa(as), hence their understanding is that the benefit of the Quran is tied to the creation of the earth and High Heavens, not Jannah, but the High heavens, the deepest subatomic depths at the edge of the universe, the next verse affirms this meaning in it's context).

(5) The Beneficent One, Who is established on the Throne.(Allah is istiwah on the throne, Allah established His qualities on the throne so creation can know Allah's qualities through the throne, it is the outer boundary of the universe and Allah (in computer language) "interfaces" with His creation through it, the throne is everywhere in the subatomic universe, this is what sidrat al muntaha means, it surrounds the heavens and the earth like Allah said about the Kursi in 2:255. The Prophet (saws) said if Allah removed this veil of creation between us and Him, creation would be destroyed by his light, hence Allah uses what is in creation to interact and speak with us, but only those who have fear, or are aware in life understand the "language", and take benefit.)

 

(6) Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth, and whatsoever is between them (the subatomic), and whatsoever is beneath the ground. (In this verse Allah continues the subtext and encompasses everything in this list that relates to this knowledge of the Throne...everything that is subject in life, to the fact He Istiwa, established His qualities on the throne).

(7) And if you utter the saying aloud, then surely He knows what is secret, and what is yet more hidden (Akhfa). (Allah is tying these prior subjects to the thing that helps us visualise it most in life, by way of an allusion the educated can understand. If you say your thoughts aloud, this represents the physical world around you, or if you keep them in your mind, this represents the subatomic world within everything, He knows both because He knows every part of the universe, and the Throne (Allah's qualities) encompasses it All and affects it All. The subtext is Allah's qualities, the Arsh and our relationship to it in life, remember this surah began by assuring the prophet (saws) of the Quran's literal benefit to Man, so in these verses Allah is teaching Him the secret behind it. Every verse builds up to the verse about the throne and His qualities in the universe, then Allah affirms this meaning in the next verse by mentioning His qualities directly).

(8) Allah! There is no God save Him. His are the most beautiful names.

سُوۡرَةُ الحَدید
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ (١) لَهُ ۥ مُلۡكُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ يُحۡىِۦ وَيُمِيتُ‌ۖ وَهُوَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ (٢) هُوَ ٱلۡأَوَّلُ وَٱلۡأَخِرُ وَٱلظَّـٰهِرُ وَٱلۡبَاطِنُ‌ۖ وَهُوَ بِكُلِّ شَىۡءٍ عَلِيمٌ (٣) هُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ فِى سِتَّةِ أَيَّامٍ۬ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِ‌ۚ يَعۡلَمُ مَا يَلِجُ فِى ٱلۡأَرۡضِ وَمَا يَخۡرُجُ مِنۡہَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعۡرُجُ فِيہَا‌ۖ وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡ‌ۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ۬ (٤) لَّهُ ۥ مُلۡكُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ (٥) يُولِجُ ٱلَّيۡلَ فِى ٱلنَّہَارِ وَيُولِجُ ٱلنَّہَارَ فِى ٱلَّيۡلِ‌ۚ وَهُوَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ (٦)

(1) All that is in the heavens and the earth glorifieth Allah; and He is the Almighty, the Wise. (In these six verses Allah sets out to make clear in peoples minds what belongs to Him and what He has sovereignty over, among all the things man thinks about in the universe. It is an amazing set of statements if we consider they are revealed in a time when man did not have science, and most people are illiterate. So these would have been very powerful words in the minds of the Arabs, who are being introduced to these subjects for the first time in their History. Allah begins by saying "Glorifying Allah, is everything in the heavens and the Earth. He is the Noble (Almighty), the Wise", because the subject of praise is about all matter in the universe, beginning with subatomic particles and ending with all the inanimate objects on earth and in space, the two Qualities of Al Azaziz and Hakim are mentioned. Al Aziz meaning the noble Al mighty first refers to spiritual elevation, nobility, this is represented by the heavenly or subatomic, and Almighty refers to the power required to create and mould everything in the universe from subatomic particles, then to give it life. We know from nuclear explosions how much power is in the Atom, but we should rather understand that this is also the power needed to create it, which Allah has sovereignty over. Al Hakim, the wise refers to Allah's wisdom in creating what He created, it wasn't created in vein or haphazardly but to represent His Qualities through the knowledge that exists in the creation of everything, and the things they achieve in life).

(2) His is the Sovereignty of the heavens and the earth; He quickeneth (gives life) and He giveth death; and He is Able to do all things. (The verse affirms Allah's sovereignty over all matter by saying He gives it life and ends it, it continues to draw the image of Allah's dominion in the Arabs minds. In surah Al mulk Allah begins by saying blessed is He in whose hand is the sovereignty, here Allah says to Him belongs all sovereignty after mentioning He is the noble Almighty, the meaning is the same because tabaruk, blessing, or to bring about blessing for the things Allah created refers to spiritual superiority over matter. Allah has complete control over all matter and every created thing, and is able to place baraka, blessing in it's life beocuse He is the Sovereign over the universe.)

(3) He is the First and the Last, and the Outward and the Inward; and He is Knower of all things. (Not only is Allah in control over the Universe and the Earth, but time as well, this verse is used to affirm every possible direction man can think of, belonging to Allah. He is the first, before everything else began, and He is the Last after everything ends, meaning all of time is His. His is also the outward world you know of, the east and the west, and the inward subatomic world you have yet to learn about, the world of Angels and Jinn, there isn't a direction, time, or place that isn't His.)

(4) He it is Who created the heavens and the earth in six Days; then He established (Himself on) the Throne. He knoweth all that entereth the earth and all that emergeth therefrom and all that cometh down from the sky and all that ascendeth therein; and He is with you wheresoever ye may be. And Allah is Seer of what ye do.(The context of these verses leads from the world the Arabs knew of, to the heavenly subatomic one they didn't. The Universe was created from the subatomic part first in six stages, then Allah established His qualities on the Arsh (throne), the outer boundary of the universe, sidrat al muntaha, so creation can know Him. The reason Allah goes from the Arsh to knowing everything in creation, in this verse, is because He is referring to every created being and every thing, not just the physical part of this universe but the subatomic with all it's creatures, the Angels created from the subatomic particle the photon (light), and the Jinn created from a smokeless fire (electricity), there are countless other spiritual creatures and worlds that they live on, all created from other subatomic particles and we don't know anything about them, but Allah does, like the Buraq the prophet rode on the night of isra wal miraj, Allah's knowing them establishes His superiority over us in our hearts who know nothing, which is the aim of the verse, so the pagan Arabs can know Him and then worship Him through their knowledge of Him. Allah then mentions every direction that every kind of creature can come from. All that is born on earth, and all that emerges from it, everything that comes down from the subatomic (heavenly), and everything that rises to it. Birds are born on earth and then fly, hence the sky (samawat) here and what comes from it, and space, refers to spiritual beings like the Angels, what rises to it refers to the Jinn and similar beings like the Buraq, born on the various planets in the universe who then live in the spiritual part of that planet. Allah is with us regardless of where we come from or what type of creature we are).

(5) His is the Sovereignty of the heavens and the earth, and unto Allah (all) things are brought back.(Allah affirms everything in the previous verse here, which mirrors verse 2, His is the sovereignty of everything, place and time. This is beocuse Allah just introduced to the desert Arabs, 1400 years ago, every kind of creature and place He looks after and is aware of so they can be aware of it in their life, and take responsibility for knowing it).

(6) He causeth the night to pass into the day, and He causeth the day to pass into the night, and He is knower of all that is in the breasts. (After listing everything in this last verse Allah is telling the Arabs He is also responsible for change in everything....Beocuse by this point after hearing these words most Arabs would be focused internally in wonder and amazement at these words, Allah then talks to them directly where their perception is focused, by saying He also knows what you keep in your hearts, this is the intimate language of Allah in the Quran, to speak to people directly so He can help them understand, in this way by the end of these verses they would be looking directly at Allah in their hearts when He would have spoken to them, and the prophets and saintly men would have seen Him.)

Imam Rumi said "I looked for Allah. I went to a temple, and I didn't find him there. Then I went to a church, and I didn't find him there. And then I went to a mosque, and I didn't find him there. And then finally I looked in my heart, and there he was."

How Is Man Khalifa Over Ghayb (The Unseen): “And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth, they said: Wilt thou place therein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctify Thee? He said: Surely I know that which ye know not.”(2:30)

The significance of this verse doesn’t lie in the fact the Angels objected to man being placed on earth but that He would be made Allah’s khalifa over it, because the Angels in charge of ghayb, the unseen world, would now be made to follow the lead of the ones in charge of earth. We can see this is what Allah intended from the fact that the Angels didn’t simply say man would cause bloodshed and isn't fit to be on earth, but they continued with the objection and said we are better than Him as custodians of the earth, “while we, we hymn Thy praise and sanctify Thee?” the response was personal to them and their role on earth saying they are better than man in this place, which tells us man’s khalifa of the earth would be in the spiritual domain as well.

So Allah set about to reassure them that man was capable of being in charge of the spiritual domain by showing them Adam (as), the first man, and through Him what mankind is capable of.

“And He taught Adam all the names, then showed them to the angels, saying: Inform Me of the names of these, if ye are truthful.”(2:31)

Mankind has the same physiology and Allah placed in Adams heart the names of all things, and so because this was how Allah reassured the Angels about the whole of mankind, this means mankind would also benefit from what Allah gave Adam (as) as His descendants, if they could be reassured with Adam then too with mankind since the claim of bloodshed and aggression was not against Adam (as) but the rest of mankind.

Allah before showing them the first man challenged the Angels to see if they could know what is in the universe better than Adam and ultimately mankind, both in the seen and unseen domain (which is indicated in a later verse). 

“They said: Glory be to Thee! we have no knowledge but that which Thou hast taught us; surely Thou art the Knowing, the Wise.”(2:32)

The Angels couldn’t name anything they had not seen before or had experience with, to understand the significance of this we have to know the nature of the Angels, because any human can say like the Angels I can’t name anything I have not see before, so then how does Allah giving one prophet (as) the names of all things prove that mankind is fit for the khalifa on earth.

This isn't as hard a question as it may seem because the answer in part lies in the nature of the test Allah set for the Angels, but ultimately one must also know about the Angels themselves. Most know the Angels don’t have freewill/choice while man does, when this is looked at with understanding we will see that Allah didn’t take their ability to choose from them, Angels can make choices like any other creature Allah created but the nature of the place they exist in ghyab (the unseen) and the bodies of light Allah gave them, doesn’t allow them to have much choice.

Our freewill and choice comes from the nature of our heart and physical physiology which allows it, the Angels have bodies entirely made of light (photons) and so subatomic particles like light follow the subatomic forces of the universe (the laws of quantum mechanics) very closely with little buffer between the Angels and the forces that shape the universe which are powerful.

To mankind the bodies of the Angels are the equivalent of the light Allah placed in our heart, Angels are entirely made of light while man isn’t, and so on top of that light Allah gave man a physical body that is almost free from the laws of quantum mechanics (the laws and forces of subatomic space), because these laws and forces only work on subatomic particles while to our bodies we see them as influences in our life responsible for our spirituality and not things that run it. 

But to Angels they don't have enough freedom in the choices they make because they act closely within the forces that shape the universe, this is the essence of mans freedom his physical nature affords him the most freedom of all creatures Allah created but the least power.

So the heart of the Angels experiences less freedom than mans, but at the same time they are closer to Allah than any other creature and have little veils between them and Allah, which is an immense source for power and happiness, so they don’t tire or fatigue mentally.

As the scholars understood and explained, because of their nature Angels don’t dream of distant things or have an imagination that takes them elsewhere, both of these things for man are his ability to sense the spiritual world and because Angels live there they are not in need of dreams or an imagination, they only know what they experience directly and this is the crux of the matter, of the example Allah was setting in front of them.

“And He taught Adam all the names, then showed them to the angels, saying: Inform Me of the names of these, if ye are truthful. They said: Glory be to Thee! we have no knowledge but that which Thou hast taught us; surely Thou art the Knowing, the Wise. He (Allah) said: O Adam! inform them of their names.”(2:31-33)

Insha Allah the nature of the question and the response given should be a lot more clearer after understanding that, man both dreams and has an imagination which the scholars called mans inner or spiritual sight, when this is purified by purifying the heart this is his window to his soul and as Imam Al Ghazali explained the inner sight must see absolutely truthfully, like the Angels sight, of what is there in the unseen world.

 

“And He taught Adam all the names…He (Allah) said: O Adam! inform them of their names. Then when he had informed them of their names, He said: Did I not say to you that I surely know what is ghayb (unseen) in the heavens and the earth and (that) I know what you manifest and what you hide? (2:33)

The Angels who could not name anything they had not seen or experienced before now saw that Adam could name things in the unseen world (ghayb) He had no experience with or seen before. Allah was teaching the Angels about what mans heart can do, it can be inspired to know things it had not seen before, and this is the nature of the revelations that Allah gave to each prophet (as), along with the inspiration He placed in the hearts of His saints and the guidance Allah gives to each believer, meaning a person who lets Allah guide his heart by doing acts that purify it. 

The Angels learnt for the first time that Mans heart can be spoken to by them and given knowledge of anything in the universe and this was the reason why He would be made Khalifa of the earth in every respect, physical and spiritual, and the Angels would have to follow His lead on earth because of it.

The Prophet (saws) said “In the nations before you were people who were spoken to (muhaddathun) though they were not prophets. If there is anyone in my Community, it is `Umar ibn al Khattab” (Bukhari, Muslim) Ibn Wahb explained "spoken to" as meaning "inspired" (mulhamun)," and this is the majority's opinion according to Ibn Hajar in Fath al-Bari (7:62:#3689) who adds "spoken to" means "by the angels."

Earth was mans domain now, both physical and spiritual, and the Angels would be asked to learn from him, “Did I not say to you that I surely know what is ghayb (unseen) in the heavens and the earth” and mankind would also come to know these things even if they reside on earth and never travel the universe to see them.

Adam had lived in Jannah but mankind had not and so Allah was teaching the Angels that mankind would know about the unseen world (ghayb) through inspiration placed in their hearts.

“and (that) I know what you manifest and what you hide” Allah here is referring to the work of the Angels in the unseen, the unseen being the context of the prior statement. What they manifest are the things Angels bring from the unseen world to earth, it makes better sense if we say from the subatomic world to the physical world beocuse this has to do with every living things reliance on the subatomic world, which is related to baraka we receive in life. 

What you hide means what is taken deeper into the unseen (the subatomic), and that refers to the things Angels put a distance between it and the physical world. 

All of this is talking about the qualities we see or don't see in things Allah created (we usually say "their is something about this thing", or "I have a feeling about this"), which the Angels make apparent or hide from people as either guidance or punishment.

 

Allah is telling the Angels that man would have influence over this as well by making it part of the example He is setting for them.

After Allah conclusively taught the Angels about the nature of man’s heart and what He will impact on earth He asked them to prostrate to Adam, the prostration in this context means follow His lead with Iman (faith), this is the meaning of this kind of prostration, it means you may not see where everything is coming from in the universe but have faith in what you see with him and learn from it.

Allah through man would teach the Angels about everything in the universe so they would know it completely before the end and in the next world they will act in it with complete knowledge and experience of what had created, which all of creation will benefit from at that time. 

“In time We shall make them (man) fully understand Our messages [through what they perceive] in the utmost horizons [of the universe] and within themselves [the microscopic and subatomic], so that it will become clear unto them that this [revelation] is indeed the truth.” [Qur'an 41:53] 

Before this promise mankind did not have knowledge of the universe and before them neither did the Angels, but through man Allah would bring the far reaches of the universe in front of them to learn from;

The Prophet (saws) said: "Utitu mafatiha kulli shay'in illa al-khams”, “I was given the keys to everything, except the five”.

But unfortunately this event in Adam’s life was also the point in time when Iblis (Allah’s curse be upon him) learnt He could whisper to man’s heart which caused Him to become Arrogant thinking He could dominate Adam, so why should He prostrate or follow Him, 'I can tell Him what to think He should be following me';

“And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever.” (2:34)

يَٰـأَيُّهَا ٱلنَّاسُ ٱعْبُدُواْ رَبَّكُمُ ٱلَّذِي خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
 
There are many different Translations and Tafsir’s to this verse some right some wrong but all are incomplete.
 
“O MANKIND! Worship your Sustainer, who has created you and those who lived before you, so that you might remain conscious of Him.”
 
“O mankind! worship your Lord, Who hath created you and those before you, so that ye may ward off (evil).”
 
“O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness;”
 
“O people of Mecca worship profess the oneness of your Lord Who created you made you when you were nothing and created those that were before you; so that you may be fearful of His punishment by worshipping Him la‘alla ‘so that’ is essentially an optative but when spoken by God it denotes an affirmative.” (Tafsir Al Jalalayn)
 
You will usually find in translations and tafsir’s at the end of the verse the subject of the verse is neglected, that is, the reason why Allah created mankind which is the aim of the verse.
 
Some translate this verse to say Allah’s aim in creating mankind is so that they fear him, which is the wrong use of the word Taqwa, fear does not lead anywhere let alone closeness to Allah.
 
Fear is the lowest form of awareness it is the thing used when a person is incapable of functioning properly, fear is useless when you are already doing the right thing, while Taqwa the word used at the end of the verse is the highest form of awareness it means with your certitude (Yaqeen) of Allah you are able to overcome any obstacle in life because you know Him.
 
“Lo! verily the friends of Allah are (those) on whom fear (cometh) not, nor do they grieve?” (10:62)
 
Fear of Allah is not what is driving you but knowing, Maarifah, sight of His presence. Understanding this you then see that in the verse Allah is saying something immense regarding the aim of mans creation.
 
The verse is an argument meant to persuade you as to why you should worship Him; “O MANKIND! Worship your Sustainer, who has created you and those who lived before you, so that you might reach Him (reach the highest place with Him).”
 
Allah is saying He created man to learn taqwa, learn the Yaqeen that can overcome hardship, because that is the quality that will help man surpass all His other creatures, the maarifah that comes from it is the thing that gives man His place in the universe.
 
Angels can’t have experience with the same Taqwa as man, they only learn it from their struggles in their place of existence but man learns from the Taqwa that is taken from earth where they do not reside or have Maarifah.
 
What is the difference between the two? because of of this the Angels can only ever see an aspect or sliver of Allah’s face at a time, while man sees Allah’s face in a complete way.
 
This is something Rasul Allah (saws) taught us about Angels, the Angels of mercy can only have taqwa with mercy and only see Allah’s face of Mercy, the higher Angels who encompass more and are like man in their complete sight are still limited to the spiritual qualities and lack Maarifah with the physical struggles of life on earth and the Qualities gained from them.
 
If Angels never tire how can they know the qualities that relate to tiredness and the salam (peace) that comes from relief, and so they are limited in what they are able to see of Allah because Allah says He is Salam and all Salam is from Him.
 
“Allahumma Antas-Salamu wa minkas-Salamu, tabarakta ya dhal-jalali wal-Ikram.”
 
“Allah, You are the Perfect Peace and peace comes from you. Blessed are You, O Owner of majesty and honour.”
 
Because of this Angels are missing out on the realty of this dua for example and every Quality that is mentioned in it; Allah’s complete face turned towards you in complete and perfect Salam, Salam in its perfect form, the type of Tabaruk that comes from it and Control (Taali) of Majesty and Honour relating to it, which are all tied together in their existence since they are mentioned together.
 
Man who combines the two, both spiritual and physical struggles (Taqwa) gains the full spectrum of qualities and so man gains the ability to see all things in a complete form while Angels only ever see partially, this is the difference between the sight of Angels and man.
 
This is the greatness of this verse, this is how Allah is honoring man in the argument He is placing in front of people as to why you should make the effort of worshiping Him, this is what Allah is trying to persuade you with.
 
If you don’t understand what Allah is placing in front of you then you end up seeing the verse as just another verse, no verse is just another rather your understanding of every verse is lacking.
 
Allah each time is saying something immense but you do not see, here Allah is saying He created us to learn this taqwa so we can surpass all other creatures and gain the sight to see His complete face.
 
Why stay something lowly when the hight of creation is placed at your feet, you just have to walk and have taqwa while doing so.
 
Shaykh Rami Al Rifai.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُوا سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
 
Assalamu alaikum.
 
Sayyidna Ibn 'Abbas (ra) said the Prophet (saws) said “Allah Almighty has sent forth these two verses out of the treasures of Paradise and Al Rahman had already written them by His own hand two thousand years before the creation of all things and beings. One who is able to recite them after the Salah of 'Isha', they will stand for Tahajjud in his case (you should recite them in your night prayers).
 
In the Mustadrak of al-Hakim and in Bayhaqi, the Prophet (saws) said that “Allah Almighty has concluded Surah al-Baqarah with these two verses, which have been given to me in His grace from out of the special treasure that lies under the 'Arsh' (meaning they connect your heart to the Arsh, so recite them in Tahajud to achieve “Sirat al Mustaqeem”, the straightest path). Therefore, you should make effort to learn these verses, and at the same time, teach your women and children how to recite them.”
 
Sayyidna Umar and Sayyidna Ali (Rrah) said that they thought that anybody who has any sense in him would never go to sleep without having recited these two verses.
 
Allah declared in surah al Baqarah “The messenger believeth in that which hath been revealed unto him from his Lord and (so do the) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying.” (2:285)
 
Allah begins this verse with the word Amana (they believed, they reached certainty, Al Yaqeen), which is both an assertion and a declaration in the past tense, meaning they have achieved. The order in which words occur in the Quran is very important, which is why reading English translations may give the meaning but the spirituality is lost, the spiritual reality of something is what connects you to it in the universe and translations are like guiding to the general area of something and not the exact spot.
 
The first person Allah mentions is the prophet (saws) then Allah outlines His (saws) achievements, He (saws) has certainty in everything Allah has sent down, and so did the believers with Him (saws), they followed His (saws) sunnah and achieved al Yaqeen like Him (saws). The word Iman in this verse is used in this capacity as if Allah is saying they have Yaqeen, this is because the next verse outlines something other than simply believed, as you may think the word Iman means here, rather it means they have achieved its reality, then Allah tells you what they witnessed spiritually.
“Each one (sees) Allah, His angels and His scriptures and His messengers”, that is the implication of the word Iman. You find this is so because of the verses context, Allah is slowly drawing a larger picture, “We make no distinction between any of His messengers”, Allah indirectly included the believers in this reality because the verses are tied together in the argument Allah is making for you.
 
That is, they began to see like the messengers of Allah saw, the spiritual path to Allah may be as varied as the stars but once you arrive there is only one truth to see, this is why Rasul Allah (saws) said the people of the highest Jannah will be upon the same heart, prophet and non-prophet, women and man.
 
The Messenger of Allah (saws) said “The (members of the) first group that would be admitted to Paradise would have their faces as bright as full moon during the night. They would neither spit nor suffer catarrh, nor void excrement. They would have their utensils and their combs made of gold and silver and the fuel of their braziers would be aloes and their sweat would be musk and every one of them would have two spouses (so beautiful) that the marrow of their shanks would be visible through the flesh. There would be no dissension amongst them and no enmity in their hearts. Their hearts would be like one heart (that is upon the heart of the prophets), glorifying Allah morning and evening.” (Muslim)
 
The prophet (saws) explains about these two verse “which have been given to me in His grace from out of the special treasure that lies under the 'Arsh'”, meaning they make the heart reach the Arsh which is the end of the spiritual path the Awliyah talk about, and the end result for those who complete this Journey is they will have hearts like the hearts of the prophets which we have seen reported in many ahadith about the Awliyah.
 
Hudhayfa ibn Yaman (ra) said: “The Abdal in my community are in Syria, and they are 30 men on the way of Sayyiduna Ibrahim (as)… And the group (of righteous Awliya) in Iraq are 40 men… 20 of them are on the way of Sayyiduna ‘Isa ‘alayhi salaam, and 20 of them have been given some of the instruments which the Khalifa Sayyiduna Da’ud (as) was given.” (Hakim at-Tirmidhi in Nawadir al-Usul (Asl. #51))
 
From Abu Hurayra radhi Allahu ‘anh: “Verily, there are supports (Awtad) for the Masajid, whose sitting companions are the angels, seeking them out. So if they are in need, they (the angels) help them; and if they fall ill, they visit them” … and when they are present (in the Masajid), they say, “invoke Allah, may Allah invoke you.” (Imam Ahmad and many others)
 
‘Abdullah ibn ‘Amr (ra) narrated that the Prophet (saws) said: “In every generation of my community, there will be Sabiqun (forerunners, those who surpass others in Ihsan).” (Abu Nu’aym in his Hilyat al-Awliya’ (1:8 Sahih, 8:278), Daylami (Musnad Firdaws, 3:140 #4375), and Hakim at-Tirmidhi (Asl #72,#144).)
The prophet (saws) is the perfect mirror of Allah so He (saws) said “A Muslim is a mirror to another Muslim”and “None of you [truly] believes until he loves for his brother that which he loves for himself ” (Bukhari, Muslim) and “Never was anything revealed to me that I did not pour into the heart of Abu Bakr”, this is the reality of what this verse is saying for the people of the highest part of Jannah.
 
The Prophet (s) said “Everything has its polish and the polish of hearts is dhikrullah”, these two-verse recited in Tahajud are what will make you reach that Jannah.
 
“And in some parts of the night offer the Salah (prayer) with (recitation of the Qur’an that include these two verse of Al Baqarah) as an additional offering for you (O Muhammad صلى الله عليه وسلم). It may be that your Lord will raise you to Maqam Mahmud (the highest station with Allah, sirat al mustaqeem, the straightest Maqam)” (al-Isra’ 17:79)
 
The people who have reached this, this is what their hearts truly say, “and they say: We have heard, and we pay heed (give all our attention). Grant us Thy forgiveness, O our Sustainer, for with Thee is all journeys' end!” Allah ends the verse with a statement of peace for the hearts that read it, He is now connecting your heart to what is in the hearts of the highest people with Him so you can take from them.
 
Allah begins the verse by saying Amana, they have believed, they have seen and ends it by saying they have heard and given all their attention and focus to it.
 
Rasul Allah (saws) was forgiven His (saws) future and past faults, so he could reach Allah in every respect of Allah’s being. That is, Because Allah’s real nature is timeless, not bound by time, He does not exist in a way that has a future, past or present, to truly approach Allah with out veils between you and Him you need to be faultless in every direction of time.
 
Al-Mughirah ibn Shu’bah reported: The Prophet, peace and blessings be upon him, would pray until his feet were swollen. It was said, “Why do you do this when Allah has forgiven your past and future faults?” The Prophet said, “Shall I not be a grateful servant?” (Muslim)
 
Aisha reported: When I saw the Prophet, peace and blessings be upon him, with a cheerful face, I said, “O Messenger of Allah, supplicate to Allah for me.” The Prophet said, “O Allah, forgive Aisha for her past and future sins, in secret and in public.” Aisha laughed so much that her head fell from his lap. The Prophet said to her, “Does my supplication make you happy?” She said, “Why would your supplication not make me happy?” The Prophet said, “By Allah, it is my supplication for my nation in every prayer.” (Ṣaḥīḥ Ibn Ḥibbān)
 
The people of the highest jannah are likewise forgiven all their sins and faults but still their hearts say “Grant us Thy forgiveness, O our Sustainer”, because we know “for with Thee is all journeys' end!”, we know we will be close to you in the Akhira (in the same way the prophets are).
In the next verse (2:286) Allah begins to explain to you how they achieved this so future generations of Muslims can follow them.
 
“Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.” (2:286)
 
Allah does not place a burden on a person greater than they can live with, each person’s scope is different and He knows them all, better than any person knows because He knows where each soul began and what it earned of qualities before coming into this life.
 
Allah then explains “For it (is only) that which it hath earned”, and upon each sole of hardship and suffering “and against it (is only) that which it hath deserved”.
 
Allah then continues to tell you what is in the hearts of His elect, teaching people what they have to say because this is one of the most important prayers with Allah, “Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.”
 
The dua begins with the most significant thing that causes His elect to be in fault, forgetfulness, this with a people characterised by remembrance, the other is varying from the straight path in matters, missing the mark, missing the point.
 
Allah is teaching you something deeper here, you see the verse begins by teaching you the balance of the universe, how its forces work for you or against you, when there is imbalance in this system for any subtle reason, it causes imbalance in the nafs and the first thing the people of Allah suffer from is forgetfulness then missing the mark and point of things, these are sings of the nafs beginning to slightly diverge from sirat al Mustaqeem.
 
Allah then tells you He knows the world is changing and the balance of evil in the universe is increasing making it harder to stay entirely on sirat al mustaqeem in every respect so He asks you to ask Him “Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector”.
 
Allah then ends the verse and surah al Baqarah by telling you who is at fault for this imbalance in the universe and to ask Him to reinforce you against them, “Help us against those who stand against faith", against the people who stand against everything we have described in this Tafsir.
The meaning of the word Kafiroon is used in this verse, not the label, because Allah intendeds to highlight the opposite of the word He began these two verses with, Amana. So, in reality with these two verse Allah is highlighting the two forces that affect the balance, Mizan of the universe (its Karma), what makes them work, what brings you close and what takes you away.
 
They are the force of Iman, seeing, al Yaqeen and the force of Kufr, which results from people working against the reality of “Amana” in the world, both result from people’s actions and how they live their lives.
 
Shaykh Rami Al Rifai.