Al-A'raf 92: It was as if those who denied Shuayb never sat in their homes. The ones who encountered the real loss are those who denied Jethro (Shuayb).

Those who denied Shu'ayb (peace be upon him) were as if they had never dwelt in their homes. The meaning here: people in the material world, within their lifetimes, see that their future times will correspond to a very long time and that these times will come very late. For example, a person's life seems as if it will never end, very long; the future very long; but if he looks at the past, it is as if he has lived nothing, as if. And what does this resemble? A thousand years of this world are like one day of the hereafter. Since a life of sixty, seventy years corresponds to one, one and a half hours, in that case a person, when he truly looks back at the past, it again seems to him like (?).

Just like these one, one and a half hours. This is what we live, I mean, in the world.

Seeing the time ahead of them as long stretches, they are deceived. They think life is very long. Yet when a person looks back, the time behind him is very short, and remembering his childhood and comparing it with his advanced age, they see it as if a few hours have passed. The moment of death is like this too. When death comes upon a person, even if his life were a hundred years, what he did in that time, in an instant, like a film strip, before his eyes comes and passes. His childhood and his age at the moment of death, as if he had not lived, are squeezed into a few hours; not even a few hours, they are squeezed into a few seconds, and a few seconds (?).

and that person lives his whole life within those few seconds. All that he did comes before his own eyes.

Meanwhile the events he lived through vanish before his eyes like cigarette smoke. You know how you see cigarette smoke and a few seconds later it disappears; just like that, since (?), and not a hundred years, not three hundred years, even if you lived five hundred years, a thousand years, like a puff of cigarette smoke (?) it gets squeezed into that interval; everything you did, like a strip, just as it was, comes before your eyes and you are finished.

So the events lived in life, and finally the end of them all with death, their coming to an end: Allah Almighty, meaning this point when He says they were as if they had never lived in their homes, informs in His verse that those who perished lived in the world as if for a moment and departed. As if they had never lived in their homes. Just a moment, I mean.

The real losers are those who denied Shu'ayb, they themselves. In response to the prayer Shu'ayb (peace be upon him) made, between his people and himself making Allah Almighty the arbiter, the prophet Shu'ayb awaits the decision Allah will give. As I said just now, he makes Him the arbiter between himself and his people. That is, there's no 'I am right, what I say is right' and so on. I say it like that too: O my Lord. Maybe I am wrong, I don't know. But according to the verses, this is how I understand it. You know my intention better than I do. But he too is trying to (?) falsehood over the truth, but maybe I understand it that way, I say. Maybe I understand it that way.

You separate between us, I say. The same verses. Yes. So the events lived in life, and finally, with death, the end of them all. Allah Almighty, meaning this point when He says they were as if they had never lived in their homes, informs in His verse that those who perished lived in the world as if for a moment and departed. The real losers are those who denied Shu'ayb, they themselves. In response to the prayer Shu'ayb (peace be upon him) made, between his people and himself making Allah Almighty the arbiter, the prophet Shu'ayb awaits the decision Allah will give. And Allah Almighty gave the decision between them.

Of the one who lies... He destroyed the one who lies. So the real losers are those who denied Shu'ayb.

In a hadith he says: do not make promises to a believer; if you make a promise to a believer, keep it. He says this about believers.

Think: if a saint, a scholar, a friend of Allah, in this way says a word, then woe to that person.

He will not get away without a slap. Surely plots are woven against him, calamities befall him.

Now, that person's destiny was like that. It was going to come upon him. His destiny; (?) comes under destiny. Nothing happens without a cause. It was going to come upon him. And he, in this way, would say to his Lord: separate between us. And within his destiny he would suffer that calamity. The cause will be deserved, right, that calamity will come upon them, right, because his degree is like that. How will he reach that degree? He will reach it like this. How does the edge of an axe get turned? By striking hard rock. So Allah Almighty ties everything to a cause. Those peoples who perished also clashed with Shu'ayb like this.

And Shu'ayb (peace be upon him), by taking refuge in Allah in this way, between them, that is, he does not say I am right; separate between us. If they are right, if I am right, (?) let us know who is right, he says. Yes. Noah (peace be upon him) says so too. But Noah's (peace be upon him) way of saying it is different from Shu'ayb's. Noah (peace be upon him) says: I have been defeated. That is, he knows that he himself is right. As for Shu'ayb, he too knows he is right, but he says: You separate between us. Maybe they are right, he says. But he knows that he himself is right. According to what? According to Allah's command.

He knows he is right. So a scholar too knows he is right according to Allah's command. He knows. Still, of course, he is not like a prophet. There is (?) inside him. What if? And with that 'what if' he submits to Allah. Give Your judgment between us, he says. And he is content with whatever will befall him. And this is the real justice anyway. Yes.