Surah Sad - Class Three - (12/10/17)

بسم الله الرحمن الرحيم

22/1/1439H

Allah revealed the Qur'an upon the Prophet ﷺ to be a guidance, mercy, cure for us. And Allah commanded us in the Qur'an to believe in the Qur'an. But who is the true believer in the Quran? The one who recites it حق تلاواته (as it should be recited). 

Generally, the one who ponders over the Qur'an (المتدبر) should:

1) First observe what he is reading carefully. He notices that the names of Allah الواحد القهار (Al-Wahid Al-Qahhar) is mentioned in three consecutive Surahs. There should be a link between them. 

2) Then, he makes Tadabbur. تدبر (Tadabbur) is derived from the word دبر (Dubur)

دبّر الشيء is the end of the matter.

So when you make Tadabbur you reflect deeply until it leads you to the end of your contemplation - which is what Allah wants from you (مراد الله) from that verse and to accordingly act upon it. Allah revealed the Qur'an for our guidance. The goals of Tadabbur are to: 

a) Correct and strengthen our belief 

b) Implement the law 

c) Affect our heart, tongue, limbs. 

The verses should make our hearts move with love, hope, fear, regret, remorse, etc. 

It should affect our tongue; make us say words of supplication, of إستغفار (Istighfar), etc.

And if should affect our limbs; make us give in charity, do good to others, etc.

Only after we read carefully and think considerably will we come to these results, which is the دبر of our pondering.

Continuation: The Names الواحد القهار العزيز الغفار in Surah Sad, Zumar, and Ghafir

الواحد (Al-Wahid) is one of the names of Allah. القهار (Al-Qahhar) is also a name of Allah. When they are combined, they give extra meanings. In order to find out these meanings, we need to study the contexts they have been mentioned in the Qur'an.

-> Surah Sad (Chapter 38)

The names were mentioned after Allah mentioned the dispute of the people of Hell, and before that, as mentioned from Verses 49 to 54, about the people of Paradise. Allah first mentioned the state of the Muttaqeen, then the state of the people of Hell, then after that Allah commanded the Prophet ﷺ to tell the people: 

Say (O Muhammad): "I am only a warner and there is no Ilah (God) except Allah (none has the right to be worshipped but Allah) the One, the Irresistible,

Why is there no Ilah (God) other than Allah? Because He is الواحد القهار (Al-Wahid Al-Qahhar)

"The Lord of the heavens and the earth and all that is between them, the All-Mighty, the Oft-Forgiving."

It is as if Surah Sad is an introduction. It is as if it is said: Do you know that your Lord, who you should love and worship alone, is الواحد القهار (Al-Wahid Al-Qahhar)? He is the Lord of the Heavens and Earth. By His Might, strength, and power He created the heavens and the earth and all what is in it. He is العزيز (Al-Aziz). One of the meanings of العزيز (Al-Aziz) is القهار (Al-Qahhar);-  No one can repel His commands. If He says "Be" to something, it will be. 

الغفار (Al-Ghaffar) came with العزيز (Al-Aziz) to tell you that though Allah is All-Powerful and Strong, He is also Forgiving. We should worship Allah with fear and hope. We should fear Him because He is Mighty, Powerful, and Strong, and have hope in him Him the same time. No matter what sin you have committed, have hope, because He is forgiving.

In Surah Zumar, Allah elaborates and explains who الواحد القهار العزيز الغفار (Al-Wahid Al-Qahhar Al-Aziz Al-Ghaffar) is in detail:

-> Surah Zumar (Chapter 39) 

The names came in refutation of those who ascribe partners with Allah. They take Awliyaa instead of Allah, claiming they do not worship them, but merely seek their intercession through acts of worship because these Awliyaa are righteous and they are sinners. In Verse 4:

"Had Allah willed to take a son (or offspring or children), He could have chosen whom He pleased out of those whom He created. But glory be to Him! (He is above such things). He is Allah, the One, the Irresistible."

Allah is الواحد (Al-Wahid). There is no god besides Him.

If it happened that Allah had a son, the attribute of the son should be the same as the father. But no one is like Allah, He is One. Look into his names and attributes - doesn't this Wali need food, drink, doesn't he die? This mean that he is not like Allah in His attributes. Allah is unique and one and perfect in all His attributes.

And He is القهار (Al-Qahhar). You cannot have two compellers, one should overpower and compel the other. So if Allah had a partner, this partner would be مقهور (subjugated, overpowered) by Allah. So there is no God except Allah; no one deserves to be worshipped except Him. 

Then Allah explained who العزيز الغفار (Al-Aziz Al-Ghaffar) is in detail in Verse 5:

"He has created the heavens and the earth with truth. He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the All-Mighty, the Oft-Forgiving."

By His might and strength He created the heavens and the earth. No one can do that except Allah. And by His might and strength He makes the night enter the day and the day enter the night. Can your Awliyaa do that? He subjected the sun and the moon. Can your Awliyaa do that? Only Allah controls all the creation by His power. He is العزيز الغفار (Al-Aziz Al-Ghaffar)

-> Surah Ghafir (Chapter 40) 

In the previous verse in Surah Zumar: 

"كل يجري لأجل مسمى" - Each running (on a fixed course) for an appointed term

The sun and moon move until an appointed time. What is the أجل مسمى (appointed term)? The answer is in Surah Ghafir [40:15-16]:

"(He is Allah) Owner of High Ranks and Degrees, the Owner of the Throne. He sends the Inspiration by His Command to any of His slaves He wills, that he (the person who receives inspiration) may warn (men) of the Day of Mutual Meeting (i.e. The Day of Resurrection)."

"The Day when they will (all) come out, nothing of them will be hidden from Allah. Whose is the kingdom this Day? (Allah Himself will reply to His Question): It is Allah's the One, the Irresistible!"

- The end term of the moon and sun is the Day of Judgement 

Connection between the Surahs: On the Day of Judgement you will see the impact of Allah's Oneness and Qahr, whom the Prophet ﷺ warned you about in Surah Sad, whose impacts of His Oneness and Qahr you've seen in Surah Zumar. If you still have not believed, although Allah's signs are clear, you will see it on the Day of Judgement. But belief will not benefit a person at that time. Everyone will submit to Allah with humility on the Day of Judgement; all the power of everyone whom you deemed dominant in the world will go away on the Day of Judgement.

The Qur'ans verses are أحكمت; Allah organized the verses perfectly.

In Verses 41-42:

"And O my people! How is it that I call you to salvation while you call me to the Fire!"

"You invite me to disbelieve in Allah (and in His Oneness), and to join partners in worship with Him; of which I have no knowledge, and I invite you to the All-Mighty, the Oft-Forgiving!"

The Connection between two Verses:  

"و تدعونني إلى النار" (while you call me to the Fire!)  -> "تدعونني لأكفر بالله و أشرك به" (You invite me to disbelieve in Allah and join partners in worship with Him)

 "أدعوكم إلى النجاة" (I call you to salvation) -> "و انا أدعوكم إلى العزي الغفار" (And invite you to The Almighty, The Oft-Forgiving) whom you heard about in Surah Zumar.

The way to salvation is to believe in العزيز الغفار (Al-Aziz Al-Ghaffar). And the way to Hellfire is كفر بالله و أشرك به (disbelieve in Allah and commit Shirk)

العزيز الغفار (Al-Aziz Al-Ghaffar) is the One who created the heavens and earth and brings the night into day and the day into night. He is the قاهر (Qahir); everything is subdued to Him. You see the impacts of His عزة (Might) in the Dunya now, when you look at the heavens and the earth. And He is also غفار (Ghaffar). If it happened that you disbelieved in Allah then repented, He is الغفار (Al-Ghaffar). 

Believing in العزيز (Al-Aziz) makes us fear Allah, and fear makes us upright. It makes us obey Allah and refrain from His prohibitions. And believing in الغفار (Al-Ghaffar) makes us repent and not lose hope when we commit sins. Therefore we live with fear and hope in the Dunya; fear because He is العزيز (Al-Aziz) and hope because He is الغفار (Al-Ghaffar). No matter how much you commit of sins, if you return to Allah, He is الغفار.

Allah is telling us to be prepared for the Day of the mutual meeting. If you do not believe that He is الواحد القهار (Al-Wahid Al-Qahhar) and العزيز الغفار (Al-Aziz Al-Ghaffar) you will see the result of that on the Day of Judgement.

After believing in الواحد القهار, how should it impact you? These names should correct our Tawheed and the attachment of our hearts to Allah. We should be attached to the One, who is Al-Qahhar.

Look into your daily life:

-> No matter how many precautions you take, if Allah has written for you to become sick, you will become sick. Allah has compelled us; we are under His control. He made the virus overpower you by His permission. You cannot say no.

-> Allah overpowered us with sleep. And He overpowered us with death. 

-> You have papers you want to finish at a ministry. They tell you to go to so-and-so. And that person tells you to go to so-and-so who is of a higher status. And that person tells you to go to so-and-so who is of a higher status. All these people are under Allah's قهر (Qahr) they cannot do anything for you without the permission of Allah. So before your heart runs to so and so, resort to Allah, who is الواحد القهار (Al-Wahid Al-Qahhar). Even if the people refuse to do your papers, He is الواحد القهار (Al-Wahid Al-Qahhar). He should be the first one to resort and flee to before we go to anyone else. These names correct our Tawheed.

-> The doctor says your sickness has no cure, you believe that Allah is الواحد القهار. Everything is under His subdual, no sickness can overpower Him. The cure is in the Hand of Allah الواحد القهار who defeats the sickness. This makes our hearts not turn to anyone. 

-> You have a big loan which you cannot pay off. It is as if you are under the قهر (Qahr) of this loan. Allah is القهار (Al-Qahhar); He can overpower the loan.

-> You are under the قهر (Qahr) of your husband, enemies, children. Allah is القهار (Al-Qahhar); He can overcome them. Resort to Him and He will show you His قهر (Qahr), in order for you to strengthen your belief in Him.

These are all examples for the قهر (Qahr) of Allah. We are all under Allah's power; we cannot flee from it. We need to live as one on earth for the One in the heavens. We are not here to please everyone, so focus on pleasing Allah. If Allah is pleased with you, everyone will be pleased with you. But if Allah is not pleased with you, no one will be pleased with you.

And on the Day of Judgement, we will meet الواحد القهار (Al-Wahid Al-Qahhar).

It is important to know the meanings of the names, and live it in our lives. Allah shows us the impacts of His Names in this life in order that we live under its shade.

When you know Allah is الواحد القهار (Al-Wahid Al-Qahhar) who overpowers everything and everyone, then you would know that no one deserves divinity except Him. Only He deserves to be God, and no one else.

Surahs in General: Surah Sad

Beginning - Verse 1:

"Sad [These letters (Sad etc.) are one of the miracles of the Quran and none but Allah (Alone) knows their meanings]. By the Quran full of reminding."

"ص"

ص is a letter whose meaning only Allah knows, and it indicates the miracle of the Qur'an.

"والقرآن" 

Allah swears by the Qur'an.

"ذَي الذكر"

The Quran reminds us of Allah, His names and attributes, the laws of Allah, the Day of Judgement, of everything that benefits us in our worldly matters and our Hereafter.

End - Verse 87:

"It (this Quran) is only a Reminder for all the 'Alamin (mankind and jinns)."

Allah emphasizes the Qur'an in the Surah. He began with the Qur'an and ended with the Qur'an, and mentioned that it is a reminder.

What is the Qur'an a reminder about? 

Theme of the Surah: المخاصمة بالباطل (Disputing with Falsehood) 

It's derivations خصمان، اختصموا، الخصم، تخاصموا are mentioned throughout the Surah. 

I.e. The truth comes to a person but he argues and disputes using false evidences. There is no truth greater than the Qur'an; the word of Allah.

Allah also mentions the obligation of turning to and accepting the truth in this Surah as well as threatening those who dispute.

Verse 2:

"Nay, those who desbelieve are in false pride and opposition."

One of the meanings of عزة ('Izza) is الإمتناع (Denial). The disbelievers refuse to accept the truth because of pride.

The form of their dispute is mentioned in Verse 4:

"And they (Arab pagans) wonder that a warner (Prophet Muhammad) has come to them from among themselves! And the disbelievers say: "This (Prophet Muhammad) is a sorcerer, a liar."

The word منذر is also mentioned at the end of the Surah, in Verse 70:

"Only this has been inspired to me, that I am a plain warner."

Verse 5:

"Has he made the aliha (gods) (all) into One Ilah (God - Allah). Verily, this is a curious thing!"

They wonder at the fact the Prophet ﷺ is calling them to worship one God. At the end of the Surah, in Verse 87:

"It (this Quran) is only a Reminder for all the 'Alamin (mankind and jinns)."

What did they do when they rejected his call? Verse 6:

"And the leaders among them went about (saying): "Go on, and remain constant to your aliha (gods)! Verily, This is a thing designed (against you)!"

They advised each other to be patient on worshipping their false deities. They think that belief in one God is something designed against them. This was the state of Pharoah as well when he rejected the call of Musa عليه السلام.

Verse 7:

"We have not heard (the like) of this among the people of these later days. This is nothing but an invention!"

This is another excuse. This is the attitude of those who dispute with falsehood. All that they say is weak proofs which do not repel the truth. 

Verse 8:

"Has the Reminder been sent down to him (alone) from among us?" Nay! but they are in doubt about My Reminder (this Quran)! Nay, but they have not tasted (My) Torment!"

The attitude of these who dispute with falsehood is that in order to reject the truth, they'll come up with anything.

Allah mentions why they are rejecting the truth: "بل هم في شك من ذكري" - Nay! but they are in doubt about My Reminder (this Quran)!

Allah then mentions the previous nations who were arrogant and rejected the call of their Messengers in Verses 12-15:

"Before them (were many who) belied Messengers, the people of Nuh (Noah); and 'Ad; and Fir'aun (Pharaoh) the man of stakes (with which he used to punish the people),"

"And Thamud, and the people of Lout (Lot), and the dwellers of the wood; such were the confederates."

"Not one of them but belied the Messengers, therefore My Torment was justified,"

"And these only wait for a single Saihah [shout (i.e. the blowing of the Trumpet by the angel Israfil Sarafil)] there will be no pause or ending thereto [till everything will perish except Allah (the only God full of Majesty, Bounty and Honour)]."

Allah then mentions the intense stubbornness of the disbelievers in Verse 16:

They say: "Our Lord! Hasten to us Qittana (i.e. our Record of good and bad deeds so that we see it) before the Day of Reckoning!"

After Allah mentions that, Allah commands the Prophet ﷺ to be patient and reminds him of the stories of three Prophets:

a) Dawud عليه السلام

b) Sulayman عليه السلام

c) Ayyub عليه السلام

How they were patient and how they turned back to the truth. So, O Muhammad ﷺ, be patient like them.

Verse 17: 

"Be patient (O Muhammad) of what they say, and remember Our slave Dawud (David), endued with power. Verily, he was ever oft-returning in all matters and in repentance (toward Allah)."

ذا الأيد - Dawud was strong in his body and he was strong in his worship. 

The Prophet ﷺ said regarding Dawud عليه السلام to fast like him and pray the night prayer like him

أواب - This means رجاع. He would always go back in repentance to Allah with love, fear, submissiveness, worship, etc. This shows us that he was attached to Allah.

Allah mentioned this attribute for all the three Prophets. This should draw your attention.

Verse 18:

"Verily, We made the mountains to glorify Our Praises with him [Dawud (David)] in the 'Ashi (i.e. after the mid-day till sunset) and Ishraq (i.e. after the sunrise till mid-day)."

Verse 19:

"And (so did) the birds assembled: all with him [Dawud (David)] did turn (to Allah i.e. glorified His Praises)."

Because Allah is العزيز (Al-'Aziz), He subjected the mountains to glorify Him with Dawud عليه السلام. When Dawud glorified Allah, the mountains would glorify Allah with him with an audible sound. When the birds flew and heard Dawud عليه السلام glorify Allah, they would stop and say it with him.

Verse 20:

"We made his kingdom strong and gave him Al-Hikmah (Prophethood, etc.) and sound judgement in speech and decision."

Allah gave Dawud عليه السلام the kingdom. Part of his day was dedicated to judging between the people, and the other part of his day was dedicated to worshipping Allah. Allah gave him حكمة (Knowledge and Prophethood). 

And فصل الخطاب; meaning he would judge between two opponents during a dispute.

Verse 21:

"And has the news of the litigants reached you? When they climbed over the wall into (his) Mihrab (a praying place or a private room,)."

Verse 22:

"When they entered in upon Dawud (David), he was terrified of them, they said: "Fear not! (We are) two litigants, one of whom has wronged the other, therefore judge between us with truth, and treat us not with injustice, and guide us to the Right Way."

Allah wanted to test Dawud عليه السلام. One day, while he was worshipping in his Mihrab, two litigants jumped into His praying place. His door was closed, and they jumped, so he was afraid. So they said, "لا تخاف" (Fear not!)

1) "فاحكم بيننا بالحق" - Judge between us with truth 

2) "و لا تشطط" - Treat us not with injustice 

3) "واهدنا إلى سواء الصراط - And guide us to the right way 

They commanded Dawud عليه السلام, the Prophet of Allah, and yet Dawud عليه السلام did not become angry with them. From this we learn that if someone comes and advises you, then regardless of what your status is, accept the advice with a good heart. Many mothers get angry when their children come to them with suggestions, because they see their children as inferior to them. And Dawud عليه السلام did not say anything, although they entered upon him without permission and scared him. Although he was able to punish them, he did not do anything. 

This verse shows you how Dawud عليه السلام was أواب and whenever the truth came to him he accepted it.

One of them then spoke, and said:

Verse 23: 

Verily, this my brother (in religion) has ninety nine ewes, while I have (only) one ewe, and he says: "Hand it over to me, and he overpowered me in speech."

Although there was a dispute between them, he called him his brother. This teaches us that no matter what is between us and our brothers of disputes, they are still our brothers in Islam.  

Without listening to the other person, Dawud عليه السلام said as mentioned in Verse 24:

"[Dawud (David)] said (immediately without listening to the opponent): "He has wronged you in demanding your ewe in addition to his ewes. And, verily, many partners oppress one another, except those who believe and do righteous good deeds, and they are few." And Dawud (David) guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance."

"و ظن دَاوُدَ أنما فتناه" - And Dawud (David) guessed that We have tried him

Here, Dawud عليه السلام realized it was a test from Allah. How could he have judged without listening to the other person? So immediately, because he was أواب:

"فاستغفر ربه و خَر راكعا و أناب" - so he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance

Whenever you know the truth accept and ask Allah forgiveness, because He is غفار. 

In Verse 25:

"So We forgave him that, and verily, for him is a near access to Us, and a good place of (final) return (Paradise)."

Do not think that mistake will diminish from his prophethood and status, rather when he asked forgiveness, his state after forgiveness is higher than his state before the forgiveness. "و إن له عندنا لزلفى و حسن مئاب" - and verily, for him is a near access to Us, and a good place of (final) return (Paradise).

Verse 26:

"O Dawud (David)! Verily! We have placed you as a successor on earth, so judge you between men in truth (and justice) and follow not your desire for it will mislead you from the Path of Allah. Verily! Those who wander astray from the Path of Allah (shall) have a severe torment, because they forgot the Day of Reckoning."

Then Allah mentions that He created the heavens and earth and so on until He mentioned the story of Sulayman عليه السلام in Verse 30:

"And to Dawud (David) We gave Sulaiman (Solomon). How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us)!"

How was Sulayman عليه السلام Awwab? In Verse 31-33:

"When there were displayed before him, in the afternoon, well trained horses of the highest breed [for Jihad (holy fighting in Allah's Cause)]."

And he said: "Alas! I did love the good (these horses) instead of remembering my Lord (in my 'Asr prayer)" till the time was over, and (the sun) had hidden in the veil (of night).

Then he said "Bring them (horses) back to me." Then he began to pass his hand over their legs and their necks (till the end of the display).

At Asr time the highest breed of horses were displayed standing on three legs whilst one leg was up. Sulayman was busy looking at these horses until he missed the prayer. He realized what happened and it was said that he wiped over the neck of the horses to release them or it means that he slaughtered them. And Allah knows best.

"And, indeed We did try Sulaiman (Solomon) and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while) but he did return (to his throne and kingdom by the Grace of Allah and he did return) to Allah with obedience and in repentance."

There was another Fitnah for Sulayman عليه السلام. 

The Prophet ﷺ said: 

أَنَّ نَبِيَّ اللَّهِ سُلَيْمَانَ ـ عَلَيْهِ السَّلاَمُ ـ كَانَ لَهُ سِتُّونَ امْرَأَةً فَقَالَ لأَطُوفَنَّ اللَّيْلَةَ عَلَى نِسَائِي، فَلْتَحْمِلْنَ كُلُّ امْرَأَةٍ وَلْتَلِدْنَ فَارِسًا يُقَاتِلُ فِي سَبِيلِ اللَّهِ، فَطَافَ عَلَى نِسَائِهِ، فَمَا وَلَدَتْ مِنْهُنَّ إِلاَّ امْرَأَةٌ وَلَدَتْ شِقَّ غُلاَمٍ‏.‏ قَالَ نَبِيُّ اللَّهِ صلى الله عليه وسلم ‏ "‏ لَوْ كَانَ سُلَيْمَانُ اسْتَثْنَى لَحَمَلَتْ كُلُّ امْرَأَةٍ مِنْهُنَّ، فَوَلَدَتْ فَارِسًا يُقَاتِلُ فِي سَبِيلِ اللَّهِ ‏"‏‏.‏

Allah's Prophet Solomon who had sixty wives, once said, "Tonight I will have sexual relation (sleep) with all my wives so that each of them will become pregnant and bring forth (a boy who will grow into) a cavalier and will fight in Allah's Cause." So he slept with his wives and none of them (conceived and) delivered (a child) except one who brought a half (body) boy (deformed). Allah's Prophet said, "If Solomon had said; 'If Allah Will,' then each of those women would have delivered a (would-be) cavalier to fight in Allah's Cause." [Al-Bukhaari]

The sins of the Prophets are natural mistakes which occur because of their human nature, but they considered their sins great and asked Allah for forgiveness. No matter what your mistake or sin is, be أوبين and return to the truth. 

Verse 35: 

He said: "My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me: Verily, You are the Bestower."

Verse 36:

"So, We subjected to him the wind, it blew gently to his order whithersoever he willed,"

Verse 37:

"And also the Shayatin (devils) from the jinns (including) every kind of builder and diver,"

Verse 38:

"And also others bound in fetters."

Verse 39:

[Saying of Allah to Sulaiman (Solomon)]: "This is Our gift, so spend you or withhold, no account will be asked."

Allah who is العزيز (Al-'Azeez) subjected the wind for Sulayman عليه السلام and the Shayateen worked for him.

These are all impacts of the Name of Allah الوهاب (Al-Wahhab)

Verse 40:

"And verily, he enjoyed a near access to Us, and a good final return (Paradise)."

Allah said regarding Ayyub عليه السلام in Verse 41:

"And remember Our slave Ayub (Job), when he invoked his Lord (saying): "Verily! Shaitan (Satan) has touched me with distress (by losing my health) and torment (by losing my wealth)!"

Out of the good manners of Ayyub عليه السلام with Allah was that he attributed the sickness to Shaytan, although nothing can occur without the permission of Allah.

Verse 42:

"(Allah said to him): "Strike the ground with your foot: This is a spring of water to wash in, cool and a (refreshing) drink."

The Scholars deduced from this verse that taking a bath with cold water or drinking cold water is a means of healing for the sick person. 

Verse 43:

"And We gave him (back) his family, and along with them the like thereof, as a Mercy from Us, and a Reminder for those who understand.".

Verse 44:

"And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath . Truly! We found him patient. How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us)!"

Ayyub عليه السلام got angry with his wife and was upset about something she had done, so he swore an oath that if Allah healed him, he would strike her with one hundred blows. When Allah healed him, how could her service, mercy, compassion and kindness be repaid with a beating So Allah showed him a way out, which was to take a bundle of thin grass, with one hundred stems, and hit her with it once. Thus he fulfilled his oath and avoided breaking his vow. This was a type of dispute between husband and wife.

Verse 49-54 - What Allah prepared for the believers 

The word ذكر is mentioned profusely in the Surah.

Verses 55 to 58 - The Punishment of the Disbelievers 

Verses 59 to 64 - The Dispute of the People of Hell

At the end of the Surah, Allah mentioned another type of dispute, of the Angels. In Verse 69:

"I had no knowledge of the chiefs (angels) on high when they were disputing and discussing (about the creation of Adam)."

This dispute is mentioned in Surah Baqarah [2:30]:

And (remember) when your Lord said to the angels: "Verily, I am going to place (mankind) generations after generations on earth." They said: "Will You place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks (Exalted be You above all that they associate with You as partners) and sanctify You." He (Allah) said: "I know that which you do not know."

Iblees refused to prostrate to Adam عليه السلام, and he disputed with falsehood to try and justify that, as mentioned in Verse 76:

[Iblis (Satan)] said: "I am better than he, You created me from fire, and You created him from clay."

Mud is better than fire. Mud is the place of gardens, trees, fruits. Fire burns trees and greenery. But because of Shaytans  arrogance he disputed in falsehood. Iblees is the symbolism of those who dispute with falsehood and show arrogance. The Surah ended with an example of someone who refused to comply with the truth.

Assignment: Do the same with Surah Zumar and Ghafir