Analysis of Surah Al Rahman with Mufti Abdul Wahab Waheed | Session 3

Session 3: Analysis of Sūrah Al-Raḥmān

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ، الْحَمْدُ لِلَّهِ وَنُصَلِّي عَلَى الرَّسُولِ الْكَرِيمِ، أَمَّا بَعْدُ

Recap: Connections Between Sūrah Al-Raḥmān, Sūrah Al-Qamar, and Sūrah Al-Wāqi'ah

From yesterday, we started off speaking about the first topic of discussion — the connection of Sūrah Al-Raḥmān with the Sūrah before it, which is Sūrah Al-Qamar, and the Sūrah that comes after. I mentioned yesterday that I am a student of understanding the sequence of the Sūrahs of the Qur'an and the sequence of the āyāt.

One of the similarities that we derived was that Allah ends Sūrah Al-Qamar by describing Himself as Malik al-Muqtadir — that Allah, who is all-powerful and is the King of the world on the Day of Judgment, once we get to Jannah. And Malik al-Muqtadir comes off as a very powerful description of Allah that describes His power, His qudrah, His capability over everyone else. So that can come off as strong to someone. Therefore Allah starts off the next Sūrah describing: don't be afraid — that Malik al-Muqtadir who is all-capable and can do whatever He wants, He is also Al-Raḥmān, so He is going to forgive you. That is the first connection that we spoke about.

The second connection we spoke about is that in Sūrah Al-Qamar, Allah speaks about the ease of understanding and learning the Qur'an. So in Sūrah Al-Raḥmān, the first blessing that Allah speaks about is عَلَّمَ الْقُرْآنَ — which is the purpose of our existence.

Then number three: in Sūrah Al-Qamar, Allah starts off the Sūrah speaking about a miracle that took place at the time of the Prophet ﷺ — the splitting of the moon. That miracle was out of anger and out of some form of punishment towards the Mushrikūn of Mecca. They kept asking for it, so Allah said, go ahead and see it. So it was more out of the anger of Allah. In Sūrah Al-Raḥmān, Allah speaks about the greatest miracle — which is far bigger and far more beautiful than the splitting of the moon — which is the miracle of the Qur'an itself. And that miracle comes from the mercy of Allah.

Mirrored Themes Between Sūrah Al-Raḥmān and Sūrah Al-Wāqi'ah

Then we spoke about the similarities between Sūrah Al-Raḥmān and Sūrah Al-Wāqi'ah, and how the themes of Sūrah Al-Raḥmān are exactly mirrored in Sūrah Al-Wāqi'ah — but they're flipped.

The first theme of Sūrah Al-Raḥmān is the beauty of the Qur'an, and that is the last theme of Sūrah Al-Wāqi'ah:

The second theme of Sūrah Al-Raḥmān is the blessings we need for survival. We broke those blessings down into three categories:

1. The blessings that come from above:

2. The blessings of the earth:

3. The blessings of the seas:

In Sūrah Al-Wāqi'ah, the second-to-last theme is also the theme of blessings:

The third theme in Sūrah Al-Raḥmān — which we just began yesterday — is the theme of Jahannam. And the third theme of Sūrah Al-Wāqi'ah is also the theme of Jahannam:

Allah speaks about the people who are unfortunate and wretched — those who will receive the Book of Deeds in their left hand.

The second-to-last theme in Sūrah Al-Raḥmān is Jannah A:

Today I will go into that in detail, and I'm looking forward to that myself, and hopefully you can enjoy it as well. And the second theme of Sūrah Al-Wāqi'ah is وَأَصْحَابُ الْمَيْمَنَةِ, which is a lower level of Jannah.

The last theme in Sūrah Al-Raḥmān is وَمِن دُونِهِمَا جَنَّتَانِ, which is a higher level of Jannah. And the first theme in Sūrah Al-Wāqi'ah is:

Which is a higher level of Jannah. So these are how the themes are mirrored within each other in Sūrah Al-Raḥmān and Sūrah Al-Wāqi'ah.

The Tone of Al-Raḥmān: Mercy, Not Anger

We spoke about how Allah starting off the Sūrah with the word Al-Raḥmān tells us and allows us to understand that all of the details of the punishments of Allah in the Sūrah are coming from a place of mercy. It's coming from a tone of mercy: I am telling you and informing you about these things so you can protect yourself and learn how to remember Me and learn how to worship Me. It is not coming from someone that is angry and upset at us, but rather it's coming from a merciful father or a loving mother saying: please take care of yourself, study hard in school, make sure you work hard — or else this will happen. So this is a form of reinforcement that is coming from Allah. Even the discussion about Jahannam is coming from the fact that Allah loves us and wants us to be protected from that fire.

Therefore Allah says: وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ — whosoever heeds any form of fear from these punishments, they will get Jannah. So it's coming from a form of mercy. I mentioned yesterday that Allah in the Qur'an speaks about fear 124 times, and Allah speaks about love and mercy 626 times. So there is no comparison in regards to how mercy is discussed in the Qur'an versus how fear is discussed. Of course we should create a balance within ourselves:

The Greatest Blessings: Qur'an, Existence, and Speech

The greatest blessing that Allah has given us is the purpose of our existence, and the purpose of our existence is found within:

Allah taught us the Qur'an. And who is the teacher? Allah is the teacher. Who is the student? Every single person that came after the Prophet ﷺ is referred to in this āyah — because I learned from my teacher, and he learned from his teacher, and it goes back and continues going back until the Ṣaḥābah, then the Prophet himself, then Jibreel ﷺ, then Allah. So the institution that we are graduating from when we learn the Qur'an is a school of Allah that creates a form of nearness and closeness to Him.

The second greatest blessing, as Imam al-Ghazālī says, is الوُجُود — existence itself. The second greatest blessing a human being has is that we are human, because that is the greatest creation of Allah. But a human is only as great as his purpose is being fulfilled. So if we are fulfilling our purpose of learning the Qur'an, we are special. And if we are not fulfilling our purpose of learning who Allah is, then we are not different from other creations. So Allah brings:

Then the fourth āyah is:

You're not learning the Qur'an or learning the deen for your own self alone, but rather you're learning it to teach it to others and preach it forward. That's why عَلَّمَهُ الْبَيَانَ means that Allah has given us the ability to speak — and the greatest form of the usage of our tongue is to bring people closer to Allah:

Ibn al-Qayyim, رحمه الله, the giant scholar, mentions that the greatest usage of a blessing and the greatest usage of a talent is when that talent or blessing is being used to bring people closer to Allah. And if a talent and a blessing is not being used to bring people towards Allah, then it doesn't really remain a talent or a blessing — it's just a field or a science that you have engulfed yourself in.

Why Ālā' and Not Ni'am?

Then we went into the blessings of the skies, the earth, and the oceans. And from there we spoke about:

Why does Allah continue to mention this 31 times? So that people who are stubborn can realize that even if I don't get it the first time, I'll get it the second time, the third time, the fourth time. And Allah chose the word ālā' rather than ni'am. Why?

Ni'am are blessings that you have in your life but perhaps you cannot recognize them until you leave this world. Therefore Allah says:

Na'īm are blessings that yes, they are blessings, but sometimes people don't recognize them as such. That's why the Prophet ﷺ, when he speaks about blessings that we ignore, says:

(Ṣaḥīḥ al-Bukhārī, Hadith 6412)

Two blessings that people tend to ignore: free time and health. But ālā' are blessings that no one can ignore because they are right in front of us and we all know we need them for survival — like the trees of this world which create oxygen and allow us to survive, like water:

That gives life to everything in this world. Like the skies which protect us from the harmful rays of the sun. All of this is shown in ālā'.

Humans as the Greatest Creation

Humans are not only above other creations because of the Qur'an — that is one of many reasons. Jinns have also been given the Qur'an and have also been given Islam, but their fiṭrah leans towards disobedience because their leader is Shayṭān, while our fiṭrah leans towards obedience of Allah. Naturally, Allah had already stamped us as the greatest creation by saying:

Allah gave more honor to Banī Ādam, but our honor remains in fulfilling our purpose — which is to worship Allah. If we don't fulfill that purpose:

Allah says we can be worse than animals. Humans have the potential to be greater than angels, and they also have the capacity to drop below animals. It all depends on how we externalize or internalize our blessings in this life by worshiping Allah.

The Word Al-Raḥmān and Its Uniqueness

Another point from yesterday: Al-Raḥmān is composed of letters from the beginnings of different Sūrahs — حم, the ر from Alif Lām Rā, and the ن from Sūrah al-Qalam. This is the opinion of Sa'īd ibn al-Musayyib, where he says that Al-Raḥmān is a combination of all of these letters that Allah starts certain Sūrahs with.

One of the specialties of the word Al-Raḥmān is that it is the only name of Allah in the Qur'an that comes alone, independently from any other name. The general rule Allah implements in the Qur'an is that He always combines two of His names together — غَفُورٌ وَدُودٌ, عَزِيزٌ وَهَّابٌ, and so on. But when He uses Al-Raḥmān, it comes alone three times in the Qur'an, used independently. It is also the key to all other names of Allah.

Āyah 33 Onward: The Day of Judgment — No Escape

We start from āyah number 33. Allah, after speaking about all these blessings, says that all these blessings you recognize as great creations of Allah — there will come a time when they will all be finished and Allah will completely destroy the entire planet and the entire world:

And the only thing that will remain is the deeds of a human being. Allah talks about how everything will be destroyed and only Allah will remain — and on that day, Allah's power, Allah's qudrah, Allah's majesticness will be exposed to the entire world.

The Four Stages of the Ākhirah

I spoke about the breakdown of the Ākhirah: there are four stages — ḥashr, then ṣirāṭ, then ḥisāb, then al-Kawthar. This is the opinion shared by scholars like Ibn al-Qayyim and Imam al-Ghazālī. So Allah is saying: what happens on that day when people will come up? They will run towards a caller and Allah speaks about them being like locusts scattering all over the place:

They will be running around all over the place, lost, not knowing where to go. The caller will call out and everyone will run towards the plain of ḥashr. When they get there, people who were criminals and wrongdoers will realize that this is their fate — they must now face their consequences from Mālik Yawm al-Dīn, from the justice of Allah. But what can they do now?

When the Day of Judgment comes, everyone will know that this is the Day of Judgment. There will be no individual who thinks, "Oh, maybe this is something else." It's like when you smell something — you know: oh, this is definitely biryani. Everyone will know that this is definitely the Day of Judgment; it cannot be anything else.

So when that happens, Allah will say:

"Oh groups of humans and jinn — if you feel that you have the ability to get away now, if you think there is a way out: if you can get beyond the regions or the limits of the heavens and the earth, go ahead. لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ — you will not be able to escape except through the permission of Allah." And as ʿAbdullāh ibn ʿAbbās, رضي الله عنهما, mentions, no one will have that permission.

Except — and I will speak about this later — the sābiqūn: those individuals on the fast track to Jannah who will have no ḥisāb. I shall speak about them when we get to وَمِن دُونِهِمَا جَنَّتَانِ, insha'Allah.

If you try to find a way out: a flame of fire will be thrown at you. Allah says there will be a flame of fire that will be thrown — this is very descriptive and it's there to allow us to recognize the details of Jannah and Jahannam in the Qur'an.

Nuḥās has some interesting tafāsīr and opinions from scholars of the Arabic language. The simplest way I can describe it is that nuḥās is what we call copper. So there will be a flame thrown on them, and then chains made from copper — so hot that when they touch the body, they will melt a person's skin. This is pre-Jahannam. This is not even Jahannam yet. Allah is talking about what they will face before even entering Jahannam.

These chains will cling on them and the angels will pull them back. There will be no one to help them, no one to assist them. At that point they will realize there is no way to get away.

The Sky Split Open: A Description

Allah continues speaking about the people of Jahannam. When the sky splits open — and Allah uses this word multiple times — nothing will remain on the perfect balance that He created. As we spoke about in the beginning of Sūrah Al-Raḥmān yesterday, Allah created everything on a perfect balance, but now that balance will be broken and the skies will split.

What will the sky look like on that day of Yawm al-Ḥashr? Allah gives us a very interesting description:

It will be like a red dye. So if you look up, rather than seeing a blue, beautiful sky, you see a sky which is scorching red. Where does that redness come from? The understanding of this is found in many books of tafāsīr such as Imam al-Ālūsī, where he mentions that the redness refers to when everyone is standing still on the Day of Judgment — unable to move, unable to even stand properly — and then Jahannam will be brought out.

Mujāhid, رحمه الله, the great mufassir, mentions that Jahannam will be brought out with 70,000 angels pulling its chains. When it comes out, that descending Jahannam is what will appear as the red dye in the sky. When humans look up, they will see Jahannam scorching on top of them. The heat of Jahannam is what will make them sweat — and continuously sweat until they start drowning in their own sweat.

Some mufassirūn like ʿIkrimah, رحمه الله, say that not only will Jahannam descend upon the creation, but just as some people will go to Jannah on a fast track, there will also be people that, when this fire of Jahannam descends, it grabs them and pulls them in — those who have no need for ḥisāb because they have already failed. And Jahannam, like Allah says in Sūrah Qāf, is a living creation that can speak and respond to Allah:

In the Ākhirah, things that were unable to speak in this world will be able to speak. This is ḥashr. Jahannam will come out and grab people, pulling them in. So people will be able to see Jahannam. This is why one of the opinions of the mufassirūn is that every single person who stands on Yawm al-Ḥashr will see Jahannam on the earth: the believers will know what they were saved from, and the non-believers will be shown it and told that this is their abode.

Falling to One's Knees Before Jahannam

When Jahannam is brought down, every single person will drop to their knees. It is mentioned that when ʿUmar ibn al-Khaṭṭāb, رضي الله عنه, and other Ṣaḥābah encountered this āyah, every single person would fall to their knees. The only people who will be able to stand are those who have a special reward in the eyes of Allah. And when Ḥasan al-Baṣrī, رحمه الله, explained this, he said: the only people who will be able to stand are those who were able to forgive in this world. And when ʿUmar read this verse, he would cry until his voice could be heard from the back of the masjid.

Nonetheless, Allah says: this is the Jahannam that you never believed in, this is the Jahannam that you denied, that you said, "How can there be an afterlife? We have never seen it." We believe that seeing something is not necessary for us to believe in it. We believe because we trust in Allah. There are three types of conviction:

1. ʿIlm al-Yaqīn — we believe in something because we heard it from a person we trust. If someone tells me it is snowing outside and I trust that person, I will say, "I need to wear my jacket." That is ʿilm al-yaqīn.

2. ʿAyn al-Yaqīn — and Allah speaks about this in Sūrah al-Takāthur — we believe in something because we see it with our own eyes. A person says, "I have to see it for myself," and then goes outside and sees the snow. That is ʿayn al-yaqīn.

3. Ḥaqq al-Yaqīn — they only believe it when they experience it. They look outside, they see it, and then they go out to actually feel it. That is ḥaqq al-yaqīn.

Allah in Sūrah al-Takāthur tells us that the way for us to benefit in the Ākhirah is to rely on ʿilm al-yaqīn — whatever knowledge and information Allah has given us, that in itself should be enough for us to believe in it. Imam al-Nawawī, رحمه الله, mentions: الْإِيمَانُ إِيمَانٌ بِلَا عِلْمٍ وَبِلَا حُجَّةٍ — Imān is Imān without having to see things, because that is what ʿilm al-ghayb is: we believe in things that we cannot see.

But the people who could not believe in this are told: "This is the Jahannam you didn't believe in. Now look at it — it's standing right in front of you." In Sūrah al-Aʿrāf, Allah talks about a very detailed conversation between the people of Jannah and the people of Jahannam:

The people of Jannah will announce to the people of Jahannam: "We indeed found the promise of Allah to be true for us — did you also find that Allah's promise was true for you?" They will say: "Yes, we did," and then:

"I wish I had prepared for this life." "I wish I could go back and do one more good deed." This is why the Day of Judgment — one of its 34 names that Allah uses for it in the Qur'an — is Yawm al-Ḥasrah: the day of complete regret. Ḥasrah is not normal regret. Ḥasrah is like crying over spilled milk — there is nothing that can undo it, no way to go back and fix it. That is what the Day of Judgment will be.

Therefore Allah says: this is the Jahannam that you thought was not real — now look at it, it's right in front of you. The believers will also be there, because they will be able to see the punishment of the non-believers and recognize what they were saved from. As one of the principles and maxims of our Sharīʿah states: الْأَشْيَاءُ تُبَيَّنُ بِأَضْدَادِهَا — things are recognized by their opposites. We are able to recognize the blessing of Jannah because we see the punishment of the people of Jahannam. This is also why we must cross over Jahannam in order to get to Jannah — it is a psychological way of explaining: you were saved from this, so be extremely grateful to Allah.

Descriptions of the People of Jahannam

The beauty of the Qur'an is that Allah rarely speaks about the descriptions of the people of Jahannam in exhaustive detail — He leaves it somewhat open-ended to give us a preview, to instill some fear, yet without making us so fearful that we stop doing acts of goodness. As ʿUmar, رضي الله عنه, would say: "If an angel announced that every single one of you was entering Jahannam except for one person, I would hope that one person is me. And if the angel announced that every single person is entering Jannah except for one person, I would fear that that one person is also me." So that is the balance we should have.

Ṭawāf Between Fire and Boiling Water

If we are going for ʿUmrah or Ḥajj, we have an act called ṭawāf — going around something. Allah is saying they will go in circles. بَيْنَهَا refers to Jahannam: they will go back and forth from the fire of Jahannam. Ḥamīm refers to the boiling water that will be given to the people of Jahannam to drink. When they drink it, it will boil over their intestines and make them burn from the inside. Allah says:

Allah speaks about the food and drinks of the people of Jahannam — that it will totally burn up what is inside their intestines and stomachs. This word ḥamīm is used in many places in the Qur'an. For example:

Ḥāmiyah again refers to the boiling point of the water of Jahannam. In Sūrah al-Aʿrāf, Allah speaks about how the people of Jahannam will be in such hardship that all they want is some water. The people of Jahannam will turn to the people of Jannah and say:

"Oh people of Jannah, please give us some water — because the water we have just eats us up internally, it boils and burns us." Allah also says in Sūrah al-Ghāshiyah:

They will be flung into a fire that will not only burn them externally but will also burn them internally — both parts of the body.

The Meaning of Ānin

The word آنٍ, as many mufassirūn have described, refers to the exact boiling point that the water reaches — the point where if it boiled any further it would become steam, but at this point it is at the maximum temperature where it can burn external skin and also burn a person from inside. Allah says:

They will be made to drink from water that is always at its exact boiling point — not hot 10 minutes ago and now cooling off, no. It is always at the highest point of heat. So they will go back and forth: burning on the outside, they think perhaps some water will cool them down — but that water makes it worse. Like eating extremely spicy food and drinking hot soda — it makes it harder to survive. These people burning in the fire will say, "Let me cool off internally, let me drink that water," but it will burn them from the inside. Then they will go back to Jahannam, and it will burn them from the outside. Allah is saying this is what they will be dealing with for eternity.

They will scream but the angels of Jahannam will not be able to help them. There will be no aid, no assistance. And Allah will say to them: "Today I have forgotten you, as you have forgotten Me before." We believe this is the ʿadl of Allah — this is not a punishment made for us. Jahannam is made for people who commit shirk with Allah. May Allah protect us. This should allow us to have some form of concern and worry — and also motivate us to help others come closer to Allah, because we don't want anyone to go through this.

When the Prophet ﷺ was sitting and a janāzah was passing by him, he stood up and began to cry. The Ṣaḥābah around him said: "Yā Rasūlallāh, this is the janāzah of a Jewish person, why are you crying?" In Medina, the Jews had tried to assassinate the Prophet multiple times — yet imagine standing up for people who are trying to assassinate you and crying over their death out of love for them. No one could feel this way except a truly merciful person who had absolutely no motive in his love for people except the fact that Allah had placed love in his heart for them to come closer to Allah. He began weeping and said: "Is he not a human being? I want him to also go to Jannah. I also want them to be protected from the fire of Jahannam."

No One Will Be Asked About Their Sins — Reconciling Apparent Contradictions

On that day, no one will be asked about their sins. This is interesting because in other parts of the Qur'an, Allah says:

So how do we reconcile this? One way, as I spoke about earlier yesterday, is that on Yawm al-Ḥashr there will be no questioning — some will go directly to Jahannam with no ḥisāb, and others will pass through stages, and when they get to ḥisāb, then the questioning will begin.

The second interpretation is that this āyah is talking about the fact that people will not be able to speak — because what will speak on their behalf are their own body parts:

The human beings will speak to their body parts and say, "Why are you speaking against us?" The body parts will say: "Allah, who gave speech to all things, gave us speech." The tongue will not speak, but the hands will speak, the feet will speak — exposing the deeds.

So even in the darkest room in this world, remember that we still have three witnesses:

Number one:

Allah knows what we are doing.

Number two:

The angels write what we are doing.

Number three: Our body parts will also be a witness for us or against us. And within the body parts — and even the earth itself — we find:

The earth will speak. The walls will speak: "These people committed such-and-such crimes within us." This is why the Prophet ﷺ would say: when you travel and no one is around you, call the adhān out loud, pray in places where people are not praying — because perhaps those blades of grass and those trees will be a witness, a shāhid, for us on the Day of Judgment: "These people performed acts of goodness, please forgive them." So creations that cannot speak in this world will be either a ḥujjah for us or a shāhid against us. May Allah protect us.

So what this āyah also means is: there is no need to speak. When someone really messes up — you don't need to tell me what you did. Everyone knows. It's on the big screen. It's clear like the sun, clear like the moon on the 14th night. You don't need to say what you did.

Criminals Recognized by Their Signs

Because you can recognize a criminal through the way he looks at you. You can recognize a criminal by how he hides his eyes and cannot make eye contact. This will be the description of the people of Jahannam — خَاشِعَةً أَبْصَارُهُمْ — they will be looking down, stealing glances from the corners of their eyes, not having the confidence to make eye contact, because they know if they look up, they will be in trouble. Like a child when the father is upset — if the child looks up, he knows the father or mother will not be pleased.

Bisimāhum doesn't only mean their foreheads. It means by all of their signs. What are the signs? Allah says:

On that day, some faces will be lit up and others will be dark. Allah says in Sūrah al-Ḥadīd:

Believers will have light on the body parts they performed wuḍū' with, and on the body parts they performed sajdah with. And the munāfiqūn will have no light — they will ask the believers for light: انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ — "Give us some light." And Allah will say: there is no light for you.

So they will be recognized by the darkness — the ẓulmah — on their faces and bodies, the hollowness, and how they are hiding from Allah. Just by seeing them, even angels who had no prior knowledge of their deeds will know these are the criminals — because they are hiding. You can tell from their faces that they are disbelievers, or people who committed major sins and did not seek repentance.

Seized by Their Foreheads and Feet

Imam Fakhr al-Dīn al-Rāzī, رحمه الله, mentions the opinion of Ibn ʿAbbās, رضي الله عنهما, where he says there will be a chain locked on their foreheads and that same chain locked on their feet — and they will be grabbed by that same chain, their bodies literally snapped almost in half. Some scholars say no, they will be grabbed by one or the other — either their foreheads or their feet.

Why does Allah specify foreheads and feet? When Allah speaks about the forehead in the Qur'an, He uses a specific word: nāṣiyah — which refers to the frontal lobe. The frontal lobe is where our decision-making ability comes from, where our rationale stems from — all of our decisions come from the frontal lobe. So nāṣiyah means that part of the brain where we thought of doing sins and chose to. Where we thought of not believing in Allah and chose not to. So Allah says: you used your ʿaql and your logic to disbelieve in Me — that's where I will grab you from. That's where you will be pulled from and thrown into Jahannam.

The word يُدَعُّونَ — daʿʿa — means to push someone who cannot fight back, who cannot give you a response. Allah says:

They will be thrown into Jahannam with force. And the aqdam — the feet — are mentioned because we use our feet to walk towards the disobedience of Allah. May Allah forgive us and protect us from such a punishment.

Truly, when we look at the fire of this world, we recognize its heat. We should realize from that what ʿUmar ibn ʿAbd al-ʿAzīz, رحمه الله, would say when he would see fire: "Oh Allah, my body cannot survive this fire — so please do protect us from the fire of the Ākhirah."

A Du'ā for Protection from Jahannam

One of the most comprehensive du'ās is what Allah speaks about in the Qur'an:

"Our Lord, give us good in this world and good in the Hereafter and free us from the punishment of the Fire." We should constantly make this du'ā. We know that Jahannam is not made for us — but rather, Allah is telling us about it so we can understand the greatness of the blessing of Jannah. Because a blessing is being saved from Jahannam, and a blessing on top of that is going to Jannah. That is how Allah is explaining these āyāt.

Recap of the People of Jahannam and Transition to Jannah

As a recap of Jahannam: the first group out of the three groups on that Day will be the people of Aṣḥāb al-Mash'amah, Aṣḥāb al-Shimāl — they will be put into Jahannam. These will be people who thought there was no Jahannam — i.e., they were non-Muslims. In Jahannam they will have nowhere to run, no refuge, no safe haven:

Their sanctuary will be Jahannam, and they will have to stay there — خَالِدِينَ فِيهَا أَبَدًا.

Then after speaking about this, Allah opens up the details and blessings of Jannah. In the last hour of this class, we will speak about that insha'Allah. Hopefully it will allow us to understand the greatness of Jannah, and allow us to understand the blessing of being protected from Jahannam and going to Jannah. Insha'Allah. Let's take a five-minute break, like yesterday, and we will be back in five minutes.