بسم الله الرحمن الرحيم

PREFACE

Praise be to Allah, the Lord of the Worlds, Who honored the nation of Muhammad, sallallahu ^alayhi wa sallam, with the Glorious Qur’an and protected it from perversion. We humbly ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi wa sallam, whom Allah sent to call the people and the jinn to the Correct Path. We ask Allah to raise the rank of the kind Al [1] and Companions of Prophet Muhammad, sallallahu ^alayhi wa sallam, and to protect his nation from what he fears for them.

The Science of Tafsir (^Ilm at-Tafsir), which is the knowledge of the interpretation of the Qur’an, is an honorable knowledge with which one is enabled to comprehend the precious meanings of the Glorious Qur’an. The Science of Tafsir leads to the proper deduction of the religious judgments contained in the Qur’an and to the benefit of taking lessons from the stories narrated therein. Moreover, this science explains the reasons behind the revelation of its verses (ayahs), addresses subjects such as whether the verses were revealed in Makkah (Makkiyyan) or in al-Madinah (Madiniyyan), whether they have one clear meaning (muhkam) or have more than one meaning and require a proper deduction of an appropriate meaning (mutashabih), abrogating (nasikh) or abrogated (mansukh), specific (khas) or general (^am), and whether they contain a threat of castigation (wa^id) or a promise of reward (wa^d), and many other benefits.

The honor of the Science of Tafsir is grand and the reward of spreading it is magnificent. We have attempted to translate into the English language the interpretation of the Thirtieth (30^th) part of the Qur’an (Juz’ ^Amma) and the Opening Chapter (Surah al-Fatihah). We relied in our endeavor on precious books of interpretation in the Arabic language. One of which is Al-Bahr Al-Muhit, authored by Ibn Hayyan Al-Andalusiyy. Another text is one of the most competent and reliable interpretation that was compiled by the Research Division of the Association of Islamic Charitable Projects and is entitled “AD-DURR AL-MASUN FI TAFSIR JUZ’ ^AMMA YATASA’LUN.”

We named this book " The Jeweled Interpretation of the Thirtieth Part of the Glorious Qur'an (Juz' ^Amma) and Surah al-Fatihah."

We ask Allah to make our endeavor sincere and acceptable, of widespread benefit, and a reason for our expeditious passage over Assirat [2]and salvation in the Hereafter.

INTRODUCTION

It is Islamically unlawful to translate the ayahs of the Qur’an word for word into other languages. Allah said: {وَكَذَلِكَ أَنْزَلْنَاهُ قُرْءَانًا عَرَبِيًّا} (Surah Taha, 113). This ayah means: [We have revealed the Qur’an in the Arabic language.] In another ayah, Allah informed us that the Qur’an was revealed in an explicit Arabic mother tongue. This meaning is explicit in the saying of Allah: {بِلِسَانٍ عَرَبِيٍّ مُبِينٍ} (Surah ash-Shu^ara’, 195). Moreover, the richness contained in the vocabulary of the Arabic language is non-existent in other languages. For instance, the Arabic word qur' ( (قُرءmay refer to the menstrual period and/or to the cleanliness period of the woman.

Allah revealed many Holy Books to His Prophets. Shaykh Shamsud-Din ar-Ramliyy mentioned in his book, Nihayat Al-Muhtaj Fi Sharhil-Minhaj, that these Books numbered one hundred and four (104). Fifty (50) of these were revealed to Prophet Shith (Seth), thirty (30) to Prophet Idris (Enoch), ten (10) to Prophet Ibrahim (Abraham), and ten (10), other than the Torah, to Prophet Musa (Moses). The last four (4) revealed Holy Books were:

1. The Torah, revealed in the Hebrew language to Prophet Musa (Moses)

2. The Zabur, revealed in the Hebrew language to Prophet Dawud (David)

3. The Injil, revealed in the Syriac language to Prophet ^Isa (Jesus)

4. The Qur’an, revealed in the Arabic language to Prophet Muhammad, sallallahu ^alayhi wa sallam.

Of these books, the Qur’an is the only Holy Book which remains intact and unchanged to this day. It is the lasting miracle revealed to Prophet Muhammad, sallallahu ^alayhi wa sallam, which Allah protected from being perverted.

The complaints of non-Arabic speaking Muslims at large emanate mainly from the absence of reliable interpretations of the Qur’an in their own respective mother tongues. Sadly, most of the available translations are unsatisfactory and dangerous, because the methodologies used in producing these translations deviate from what is permissible under the rules of the Religion.

Because the Qur’an was specifically revealed in the Arabic language does not mean it is meant only for Arabic speaking people to read and understand. On the contrary, Islam, the religion of all the prophets, is pronounced the only true religion for all people [3]; therefore its terms and teachings must also be attainable by non-Arabic speaking people. The religious prohibition is in translating the verses of the Qur’an word for word and claiming these are the expressions revealed by Allah to Prophet Muhammad , sallallahu ^alayhi wa sallam. What is permissible, however, is to explain the meanings of the verses of the Qur'an in other languages.

Interpreting the meanings of the Qur'an require qualified scholars who have the necessary scholastic tools. Many renowned scholars of interpretation have authored precious books. Ibn Hayyan Al-Andalusiyy, for example, authored Al-Bahr Al-Muhit, a text that Muslim scholars hold as highly reputable and credible. Translating similar works constitutes a proper methodology of spreading the meanings of the Glorious Qur'an into other languages.

The overall layout of this book consists of giving a general interpretation of the meanings of each individual verse (ayah) in table form, with the English interpretation in the left column and the corresponding verse in Arabic in the right column. A more detailed interpretation of each verse follows the table format in the body of the book. Transliterated words are italicized and the following transliteration system has been adopted for this work:

Transliteration System

English	Arabic	English	Arabic
‘	ء	T	ط
B	ب	DH	ظ
T	ت	^	ع
TH	ث	GH	غ
J	ج	F	ف
H	ح	Q	ق
KH	خ	K	ك
D	د	L	ل
DH	ذ	M	م
R	ر	N	ن
Z	ز	H	ه
S	س	W	و
SH	ش	Y	ي
S	ص	A	أ
D	ض	A	ءا

To represent the fathah	‘a’ after the letter
To represent the dammah	‘u’ after the letter
To represent the kasrah	‘i’ after the letter
To represent the mad by an alif	‘a’ after the letter
To represent the mad by a waw	‘u’ after the letter
To represent the mad by a ya’	‘i’ after the letter
To represent the shaddah	the letter is doubled

THE ISTI^ADHAH الاستعاذة

أعوذ بالله من الشيطان الرجيم

(A^udhu billahi minash-shaytanir-rajim)

(I seek Allah’s protection from the harm of the deprived and expelled Devil.)

The meaning of the isti^adhah is: I seek the protection of Allah to preserve me against the harm of Satan, who is a deviant and transgressing blasphemer among the jinn.

By scholarly consensus, the isti^adhah, or seeking Allah’s protection from the devil, is not a part of the Qur’an. However, the saying of most of the scholars (jumhur) is that it is liked for one to begin with the isti^adhah before starting to recite the Qur’an. It was mentioned by some that one says the isti^adhah after finishing reciting the Qur’an relying on the saying of Allah in Surah an-Nahl, 98:

{فَإِذَا قَرَأْتَ الْقُرْءَانَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ}

However, the jumhur said that the meaning of this ayah is: [If you want to recite the Qur’an start with the isti^adhah]. The same technique is used in the hadith of the Prophet , sallallahu ^alayhi wa sallam, narrated by al-Humaydiyy and at-Tabaraniyy: << إذا أكلت فسم الله >> which means: <<If you want to eat, start by mentioning the name of Allah.>>

Ar-rajim (الرجيم) means the one who is deprived from any goodness, or the one who is expelled and degraded.

SURAH AL-FATIHAH سورة الفاتحة

Makkiyyan.

Comprised of seven (7) ayahs.

Meaning			Ayah
	1. I start with the name of Allah, Who is ar-Rahman and ar-Rahim.	بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ(1)
	2. Praise be to Allah, the Lord of the Worlds,	الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ(2)
	3. Who is ar-Rahman and ar-Rahim,	الرَّحْمَنِ الرَّحِيمِ(3)
	4. The Owner of the Day of Judgment.	مَالِكِ يَوْمِ الدِّينِ(4)
	5. We worship You and seek Your aid.	إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ(5)
	6. Keep us guided on the Straight Path,	اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ(6)
	7. The path of those on whom You have bestowed the Correct Religion; The path of those whose share is not punishment, and the path of those who are not astray.	صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّآلِّينَ(7)

THE EXPLANATION

1. بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ} {

This verse (ayah) is called 'the basmalah.' According to Imam ash-Shafi^iyy the basmalah is one of the verses (ayahs) of the Fatihah without which the prayer is invalid. Imam Malik and Imam Abu Hanifah do not consider the basmalah to be a verse (ayah) of the Fatihah. Every chapter (surah) of the Qur’an starts with the basmalah except for one, Surah Bara’ah. Moreover, following the methodology of the Qur'an, it became the habit of the salaf [4] and the khalaf [5] to start their written works with the basmalah.

It is recommended (sunnah) and not obligatory (wajib) to start every religiously important matter with the basmalah, excluding those matters that the rules of the Religion prescribed begin with other than the basmalah. Examples of religiously important matters which do not start with the basmalah are the prayer, which starts with the takbir [6], and the supplication, which starts with the hamdalah [7].

One is forbidden to start prohibited matters with the basmalah. For example, it is sinful for one to say ‘bismillah’ just as one starts to drink alcohol, a prohibited matter. Moreover, some Hanafiyy scholars said if one starts drinking alcohol with saying bismillah, one blasphemes. However, the correct judgment in this matter depends upon the person’s intention in his saying. If ones intention in saying the basmalah when drinking alcohol was to seek blessings, one blasphemes. However, if ones intention was to seek protection from the harm of the alcohol one is drinking, one is sinful for that, but does not blaspheme. On the other hand, starting any disliked (makruh) matter with the basmalah is judged as makruh.[8]

The preposition (al-jar) and its object (al-majrur) in the word bismi (بسم) [ba’ (بَ) and ism (اسم) respectively] of the basmalah indicate either a verb such as abda’ (أبدأ) which means ‘I start’ or a noun such as ibtida'i (إبتدائى) which means ‘my starting.’ So bismillah (بسم الله) means ‘I start with the name of Allah’ or ‘my starting is with the name of Allah.

The word Allah (الله) is the Name of the Creator whose non-existence is impossible to be perceived in the mind. Allah is the One and Only Deserving of all praises. The name Allah (الله) is not derived from another root word.

2. {الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ}

Al-hamd (الْحَمْد) is the verbal praising by the tongue for the optional endowments bestowed upon one. In saying al-hamdulillah (الْحَمْدُ لِلَّهِ) one is praising Allah praises that befit Him for the endowments and generosities He chose to bestow upon us without Him being obligated to do so. Rabbil-^alamin (رَبِّ الْعَالَمِينَ) means the 'Lord i.e., the Owner of the Worlds.' The singular form of al-^alamin (العالمين) is al‑^alam (العالم) and al‑^alam is everything other than Allah. The world was called ^alam (عالم) because it is an indicator (^alamah, علامة), that is, the existence of this world indicates and proves Allah exists.

3. {الرَّحْمَنِ الرَّحِيمِ}

Ar-Rahman الرَّحْمَن)) is among the names exclusive for Allah. It is not permissible to name other than Allah, ar-Rahman. Ar-Rahman means, 'Allah’s mercy accommodates the believer as well as the blasphemer in this world, and He is the One Who will be merciful to only the believers in the Hereafter.' In confirming this meaning, Allah said in Surah al-’A^raf, 156:

{وَرَحْمَتِي وَسِعَتْ كُلَّ شَىءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ}.

Ar-Rahim (الرَّحِيم) is the One Who is merciful to the believers. In confirming this meaning, Allah said in Surah al-Ahzab, 43:

{وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا}.

Ar-Rahman and ar-Rahim are both derived from the root word rahima (رَحِمَ). According to the rules of forming derivations in Arabic, an additional letter in the structure of the word enhances its meaning. The name ar-Rahman has an additional letter in its construction nun (ن) not present in the name ar-Rahim, and as such has a broader meaning.

4. {مَالِكِ يَوْمِ الدِّينِ}

Malik (مَالِك) means 'Allah is the Owner of all His creations and the One Who manages the creations as He wills.' Yawmid-Din (يَوْمِ الدِّين) is the Day of Judgment, i.e., the Day of Reward and/or Punishment. Indeed, Allah is the Owner of this world and the Hereafter. Allah specified that He is the Owner of the Day of Judgment to reflect the importance of that day on which intense horrors take place.

5. {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ}

Allah is the only One Who deserves from one the extreme humbleness and ultimate submission. He is the One to be asked for goodness and for perpetuity of guidance, because the hearts are controlled by Allah. This ayah denotes that one seeks the special help from Allah, i.e., Allah is the One Who creates what is beneficial for His slave in his livelihood. However, this ayah does not mean that it is forbidden to seek any kind of help from other than Allah. This is confirmed by the hadith of the Prophet, sallallahu ^alayhi wa sallam, narrated by at-Tirmidhiyy:

<<والله فى عون العبد ما كان العبد فى عون أخيه>>

This means: <<Allah shall aid the slave as long as the slave indulges in aiding his fellow brother.>>

6. {اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ}

This ayah means: [O Allah, be generous to us by bestowing upon us the continual guidance along the Path of Islam.]

7. {صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّآلِّينَ}

This ayah elucidates that the Path (as-Sirat, الصراط) is the path of the Religion that Allah generously bestowed upon the prophets and the angels {صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ}, and is the path of those whose share is not eternal punishment {غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ} and the path of those who do not go astray {وَلا الضَّآلِّينَ}.

SAYING Amin (ءامين) AT THE END OF RECITING THE FATIHAH

The word, Amin, means ‘O Allah, grant us what we are asking’. Saying Amin at the end of reciting the Fatihah is, by consensus, not part of the Qur’an. Rather it is a recommended (sunnah) matter to do so. Imam al-Bukhariyy and the authors of the books of Sunan narrated the hadith:

<<إذا قال الإمام غير المغضوب عليهم ولا الضآلين فقولوا ءامين>>

This means: <<If the imam says: ghayril-maghdubi ^alayhim, waladdallin

{غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّآلِّينَ}, say, 'Amin.'>>

SURAH AN-NABA’ سورة النبإ

Makkiyyan by consensus.

Comprised of forty (40) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. Concerning what matter are the mushriks inquisitive and arguing?	عَمَّ يَتَسَاءَلُونَ (1)
	2. Regarding the Great News of Muhammad,	عَنِ النَّبَإِ الْعَظِيم ِ(2)
	3. And the Day of Judgment, upon which they cannot agree.	الَّذِى هُمْ فِيهِ مُخْتَلِفُون َ(3)
	4. Verily, the blasphemers shall soon know!	كَلا سَيَعْلَمُون َ(4)
	5. Again, verily, the blasphemers shall soon know!	ثُمَّ كَلا سَيَعْلَمُون َ(5)
	6. Have We [Allah] not made the earth as a cradled carpet,	أَلَمْ نَجْعَلِ الأَرْضَ مِهَادًا (6)
	7. And the mountains as stakes?	وَالْجِبَالَ أَوْتَادًا (7)
	8. And have We [Allah] not created you well-diversified,	وَخَلَقْنَاكُمْ أَزْوَاجًا (8)
	9. And made your sleep for silence and rest,	وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (9)
	10. And made the night silent and as a covering,	وَجَعَلْنَا اللَّيْلَ لِبَاسًا (10)
	11. And made the day useable as a means of your livelihood?	وَجَعَلْنَا النَّهَارَ مَعَاشًا (11)
	12. And have We [Allah] not built over you seven firm skies,	وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (12)
	13. And have We [Allah] not created the shining sun?	وَجَعَلْنَا سِرَاجًا وَهَّاجًا (13)
	14. And do We [Allah] not send down from the clouds abundant water,	وَأَنْزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (14)
	15. That We [Allah] may produce therewith grains and plants,	لِنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا (15)
	16. And orchards of dense growth?	وَجَنَّاتٍ أَلْفَافًا (16)
	17. Verily, the Day of Judgment, when truth will be sorted out from vileness, is appointed as the end of the world.	إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا (17)
	18. The Day that the Horn shall be sounded, heralding the Resurrection and Assembly; and you will come forth in crowds.	يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (18)
	19. And the sky shall be cracked and shall bear crevices,	وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (19)
	20. And the mountains shall be removed from their places and shall completely vanish.	وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (20)
	21. Surely Hell shall ambush the blasphemer and imprison him,	إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (21)
	22. It is the dwelling place for those who transgress in their Religion by blaspheming,	لِلطَّاغِينَ مَآبًا (22)
	23. They will dwell therein perpetually, age after age.	لابِثِينَ فِيهَا أَحْقَابًا (23)
	24. Therein they shall not taste anything cool, nor any drink	لا يَذُوقُونَ فِيهَا بَرْدًا وَلا شَرَابًا (24)
	25. Except boiling water that burns and dense puss;	إِلا حَمِيمًا وَغَسَّاقًا (25)
	26. A severe torture fitting their ill deeds.	جَزَاءً وِفَاقًا (26)
	27. For that they disbelieved in the Day of Judgment and did not fear any account for their deeds,	إِنَّهُمْ كَانُوا لا يَرْجُونَ حِسَابًا (27)
	28. And they treated Our Qur’an as false.	وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (28)
	29. We [Allah] preserved all things, punishable and rewardable, in the Guarded Tablet.	وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (29)
	30. So taste, O blasphemers, the results of your deeds; for We [Allah] will not grant you increase in anything, except punishment.	فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلا عَذَابًا (30)
	31. Verily the righteous shall win Paradise;	إِنَّ لِلْمُتَّقِينَ مَفَازًا (31)
	32. Orchards enclosed with various fruit trees,	حَدَائِقَ وَأَعْنَابًا (32)
	33. And maidens of the same age,	وَكَوَاعِبَ أَتْرَابًا (33)
	34. And a cup full to the brim with pure drink.	وَكَأْسًا دِهَاقًا (34)
	35. No ill words shall they hear therein, nor untruth;	لا يَسْمَعُونَ فِيهَا لَغْوًا وَلا كِذَّابًا (35)
	36. Recompense from their Lord, a gift of ample luxuries,	جَزَاءً مِنْ رَبِّكَ عَطَاءً حِسَابًا (36)
	37. From the Owner of the Heavens and the Earth and everything between, He is ar-Rahman; hence, none is entitled to object.	رَبِّ السَّمَوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَنِ لا يَمْلِكُونَ مِنْهُ خِطَابًا (37)
	38. There on the Day of Judgment, Jibril and the angels will stand in ranks. None shall speak except the one who is permitted by ar-Rahman, and he will say what is right.	يَوْمَ يَقُومُ الرُّوحُ وَالْمَلائِكَةُ صَفًّا لا يَتَكَلَّمُونَ إِلا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا (38)
	39. That is the Day which is sure to come. Therefore, whosoever wills safety, let him take a straight path to be acceptable to his Lord!	ذَلِكَ الْيَوْمُ الْحَقُّ فَمَنْ شَاءَ اتَّخَذَ إِلَى رَبِّهِ مَآبًا (39)
	40. Verily, We [Allah] have warned you of a near punishment; the Day when one will see the deeds which his hands have sent forth, and the blasphemer will say, “Woe unto me! Would that I was dust.”	إِنَّا أَنْذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنْظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَالَيْتَنِي كُنْتُ تُرَابًا (40)

THE EXPLANATION

1. {عَمَّ يَتَسَاءَلُونَ}

Concerning what are the mushriks‑‑those blasphemers of Makkah who associated partners with Allah--inquisitive and arguing? It was narrated that when the Prophet, sallallahu ^alayhi wa sallam, was revealed as the Messenger of Allah, the mushriks started inquiring and arguing among themselves about the reason for his coming and about the subject of his Revelation. Hence, this ayah was revealed. This was narrated by Ibn Jarir from the route of al-Hasan.

2. {عَنِ النَّبَإِ الْعَظِيم}

They were arguing about the great news of Muhammad, the Messenger of Allah, and the Message he brought; the news of the glorious Qur’an, the Resurrection, and the Day of Judgment.

3. {الَّذِي هُمْ فِيهِ مُخْتَلِفُون}

They argued and inquired about the Day of Judgment in which the mushriks of Makkah disbelieved and the believers confirmed its eventual happening.

4. {كَلا سَيَعْلَمُون}

[With certainty, the blasphemers shall soon know.] The ayah starts with Kalla (كَلا). Kalla (كَلا) signifies refuting the blasphemers who deny the Resurrection and the Day of Judgment. The matter which the mushriks shall soon know is not mentioned specifically in the ayah to accentuate their fear of it. The answer to what the mushriks will soon know is the severe chastisement that they will face for denying the Resurrection and the Day of Judgment. This ayah refutes the mushriks and promises them with torture from Allah.

5. {ثُمَّ كَلا سَيَعْلَمُون}

Again, with certainty, the blasphemers shall shortly know the torture that awaits them for denying the Resurrection and the Day of Judgment. The repetition of the words of the previous ayah is of a corroborative nature, and strongly emphasizes the threat of severe punishment awaiting the blasphemer.

The following verses (6-16) reflect the Power of Allah to resurrect and that He is the Creator. Allah started by mentioning what humans occupy continuously.

6. {أَلَمْ نَجْعَلِ الأَرْضَ مِهَادًا}

[Have we not made the earth a cradled carpet?] Allah created the earth for the creation similar to a baby’s cradle, on which to sleep. Allah made the earth easily worked and manageable for man’s use as a habitat.

7. {وَالْجِبَالَ أَوْتَادًا}

Allah created the mountains as stakes or pegs to hold the earth in place so that it does not tilt and throw its occupants off its surface.

8. {وَخَلَقْنَاكُمْ أَزْوَاجًا}

Allah created diverse creations of different colors, shapes, and languages so that the proper lessons would be learned and the favored ones would be thankful and the less-favored ones patient.

9. {وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا}

Allah made sleep the medium for silence and rest so that the people cease their movements that tired them during the day.

10. {وَجَعَلْنَا اللَّيْلَ لِبَاسًا}

Allah made the night a silent cover, veiling the things one does not like to reveal to others.

11. {وَجَعَلْنَا النَّهَارَ مَعَاشًا}

Likewise, Allah made the daytime a time for earning ones living, running ones errands, and carrying out the matters of ones livelihood.

12. {وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا}

Allah created seven (7), perfect, firmly-structured skies.

13.{ وَجَعَلْنَا سِرَاجًا وَهَّاجًا}

Allah created a shining sun, as Imam al-Bukhariyy narrated from the route of Ibn ^Abbas. The sun is excessively hot and is fervidly burning.

14. {وَأَنْزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا}

Allah sends abundant water pouring down from the clouds.

15. {لِنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا}

With that water, Allah enables grains like wheat, barley, and other staple foods, as well as all the other plants (trees and grasses) to grow.

16. {وَجَنَّاتٍ أَلْفَافًا}

Likewise, with that water, Allah enables orchards with densely crowded vegetation to grow.

Once the blasphemers know that Allah has the power to create all these matters, would they not know that Allah has the power to recreate the creation on the Day of Judgment?

After Allah named some of the endowments which He bestowed on His slaves and from which they benefit, Allah said:

17. {إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا}

[The Day of Judgment shall sort out the truth from the untruth.] It is a day predestined by Allah to be the appointed day that reveals the duration of this world and marks its end.

18. {يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا}

On that day, Angel Israfil shall sound the Horn. The reference in this ayah is to the last sound of the Horn which will mark the taking place of the Assembly. The sounding of the Horn marks the beginning of the Resurrection. The people shall rise in multitudes from their graves to the place of Assembly, as was narrated by Imam al-Bukhariyy from the route of Mujahid.

19. {وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا}

On that day the sky shall crack and have crevices. Ibn Kathir, Nafi^, Abu ^Amr, and ^Amir recited futtihat (َفُتِِّحَتِ) with a double ta'. ^Asim, Hamzah and al-Kisa'iyy recited futihat (َفُِتِحَتِ) with a single ta'.

20. {وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا}

The mountains shall be removed from their places and completely destroyed.

21. {إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا}

Surely Hell shall monitor the blasphemer and ambush him. Hellfire now lies awaiting the Day of Judgment when it will inflict its torture on those who deserve it. The blasphemer shall enter Hell and be imprisoned therein forever. May Allah protect us from Hell.

22. {لِلطَّاغِينَ مَآبًا}

Hell shall be the final destination and the everlastingly dwelling place for those who transgress in their religion by committing blasphemy. May Allah protect us.

23. {لابِثِينَ فِيهَا أَحْقَابًا}

Al-Kisa'iyy recited labithina (لبثين) without the alif of extension and the meaning is the same. The blasphemers shall dwell in Hell as long as ages last--and the ages shall not come to an end. When one age lapses, another starts, and so on the case shall be as such perpetually. The term ‘age’ huqb (حقب), the singular form of ‘ages’ ahqab (احقاب) is eighty (80) years. Al-Qushayriyy said: The meaning is that they shall be there forever.

Some people, such as Jahm Ibn Safwan, the head of the Jahmiyyah faction, falsely claim that Hellfire will cease to exist. Some try to use this ayah and the meaning of the word huqb out of its proper context to justify this false claim that Hellfire will cease to exist. There is nothing in the aforementioned ayah or in any other ayah which gives credence to their incorrect statement. On the contrary, many ayahs talk about the perpetuity of Hellfire and the perpetuity of the torture of the blasphemers therein. As such, the Muslim scholars have judged as blasphemers those who claim that Hellfire ceases to exist. Among those scholars is the Hafidh and Mujtahid, Imam Taqqiyyuddin as-Subkiyy. He stated this judgment in his treatise, Al-I^tibar Bibaqa’ Al-Jannah Wan-Nar, in which he refuted Ibn Taymiyah’s claim that Hellfire comes to an end.

Among the other strayings of Ibn Taymiyah is his claim that the kind of the world is eternal. He mentioned this in more than five (5) of his books. His creed is a blasphemous creed by the consensus of the scholars, as was mentioned by az-Zarkashiyy and Ibn Daqiq al-^Id. Other scholars also mentioned the same thing such as the Hafidh Ibn Hajar (in his Explanation of al-Bukhariyy), and al-Qadi ^Iyyad, the Maliki scholar. So do not be deceived by Ibn Taymiyah’s attempt at embellishing his poisonous creed.

24. {لا يَذُوقُونَ فِيهَا بَرْدًا وَلا شَرَابًا}

The blasphemers in Hell shall not taste the enjoyable cold drinks or any other drinks.

25. {إِلا حَمِيمًا وَغَسَّاقًا}

The term illa (إلا) in this ayah gives an exception to the saying of Allah, wala sharaba (وَلا شَرَابًا) (nor any other drinks) in the previous ayah. The meaning is that the blasphemers will only drink continually fervidly-boiling water that burns them and dense puss. Ibn Kathir, Nafi^, Abu ^Amr, ^Amir, and Shu^bah recited ghasaqa (غساقا) with a single sin. Hafs from the route of ^Asim, Hamzah, and Al-Kisa'iyy recited with a double sin (ghassaqa) (غسَّاقا).

26. {جَزَاءً وِفَاقًا}

This torture is commensurate with their ill deeds and their blasphemy.

27. {إِنَّهُمْ كَانُوا لا يَرْجُونَ حِسَابًا}

Imam al-Bukhariyy narrated from the route of Mujahid that this ayah means [they (the blasphemers) did not fear the Day of Judgment.] They did not fear the Day of Judgment because they did not believe in it.

28. {وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا}

They exaggerated in belying the verses of the Qur’an.

29. {وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا}

All the punishable and rewardable deeds are recorded in the Guarded Tablet for requital by Allah. Among the recorded deeds is the blasphemers’ belying of the Qur’an. Likewise, the angels count the sins of the sinners and record them in books.

30. {فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلا عَذَابًا}

Their perpetually increasing torture results from their denial of the Day of Judgment and from belying the Qur’an. The blasphemers are severely scolded in this verse and the severity of the punishment is clearly stated. They will receive nothing but more torture! Ibn Abu Hatim narrated from the route of Abu Barzah al-Aslamiyy that this ayah is the most severe of all the ayahs on the blasphemers and that it clarifies that in the Hereafter the blasphemers have no hope that their torture will lessen or stop.

The next ayahs (31-36) talk about the situation of the pious in the Hereafter.

31. {إِنَّ لِلْمُتَّقِينَ مَفَازًا}

The righteous God-fearing person is the one who fulfills the obligations and refrains from the prohibitions. These righteous God-fearing people shall be victorious winners. They will be lead away from Hellfire and admitted to Paradise.

32. {حَدَائِقَ وَأَعْنَابًا}

In Paradise, the righteous ones shall have orchards filled with various fruit-bearing trees.

33. {وَكَوَاعِبَ أَتْرَابًا}

And young beautiful maidens equal in age.

34. {وَكَأْسًا دِهَاقًا}

And a cup filled to the brim with a pure drink.

35. {لا يَسْمَعُونَ فِيهَا لَغْوًا وَلا كِذَّابًا}

In Paradise, they shall not hear any lies or vanities, and no one shall belie the other. ^Aliyy recited Kidhaba (كذابا) with a single dhal. Al-Kisa'iyy recited both single and double dhal and the rest of the reciters recited double dhal.

36. {جَزَاءً مِنْ رَبِّكَ عَطَاءً حِسَابًا}

Allah shall reward the God-fearing ones with many endowments and luxuries, and this is a generosity from Him.

37. {رَبِّ السَّمَوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَنِ لا يَمْلِكُونَ مِنْهُ خِطَابًا}

Allah, Who is ar-Rahman, is the Owner of the Heavens and the Earth and all what is between them. Hence, the occupants of the Heavens and Earth are not entitled to object to Allah regarding reward or punishment, because they are fully owned by Him. This however, does not conflict with the intercession Allah grants to whomever He willed. Al-Bukhariyy narrated from the route of Mujahid that la yamlikuna minhu khitaba (لا يَمْلِكُونَ مِنْهُ خِطَابًا) means, ‘none shall speak to Him unless permitted by Allah.’

Nafi^, Ibn Kathir, Abu ^Amr and Al-Mufaddal recited with dammah on the ba' in rabbu (ربّ ) and on the nun in Ar-Rahmanu (الرحمنِِ). Read as such the meaning would be, 'Allah is the Lord of Heaven and Earth.'

^Asim and Ibn ^Amir recited with a kasrah on the ba' in rabbi (ربّ) and the nun in Ar-Rahmani (الرحمنِِ). Read as such Ar-Rahmani (الرحمنِِ) would be an adjective to rabbi (ربّ).

Hamzah and Al-Kisa'iyy recited with a kasrah on the ba' and a dammah on the nun. Al-Farra' chose this recitation and a group of reciters concurred with him.

38. {يَوْمَ يَقُومُ الرُّوحُ وَالْمَلائِكَةُ صَفًّا لا يَتَكَلَّمُونَ إِلا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا}

On the Day of Judgment, Jibril and the angels, who are among the highest esteemed and honored creations of Allah, shall stand silently in ranks out of glorification to their Lord. None shall intercede except those who are permitted by Allah among the believers and angels, who say what is correct. Imam al-Bukhariyy narrated from the route of Mujahid that wa qala sawaba (وَقَالَ صَوَابًا) means ‘he said the correct thing in this world and implemented it.’ To those whose hearts are asleep in this life, the happening of the Day of Judgment is a far-fetched matter. However, beyond doubt it will occur. Its happening is a reality. The believers and the blasphemers shall see a record of their deeds, whether good or evil. Proofs of their deeds will be established and presented and will either support or convict the person.

Abu Hurayrah and Ibn ^Umar said: Allah resurrects the animals and the accounts among them will be settled. Then they will be told to turn into soil, and into soil they will turn. The blasphemer shall hope the same for himself, that is, to turn into soil (like the animals). The saying of Allah (Surah at-Takwir, 5) {وَإِذَا الْوُحُوشُ حُشِرَتْ} supports that the animals will be resurrected so that the accounts among them will be settled. Pertaining to the narration of Muslim that the Messenger of Allah said:

<<لَتُؤَدَّنَّ الحقوق الى أهلها يوم القيامة حتى يُقادَ للشاة الجلحاء من الشاة القرناء >>

This means: <<The ones with rights owed to them shall receive them on the Day of Judgment, even the butted hornless lamb shall receive its right from the one with horns which butted him>>, Mujahid said: The animals shall be resurrected and the butted one shall butt the one who butted him, and the poked one shall poke the one who poked him.

The aforementioned ayah and hadith contain the proof that animals do have a soul, whereas plants, although they grow and develop, do not have a soul. Plants do not feel pain when harvested, whereas a lamb will feel pain when slaughtered. The one who claims that animals do not have a soul has belied the Qur’an and the hadith. Allah is wiser and knows best.

39. {ذَلِكَ الْيَوْمُ الْحَقُّ فَمَنْ شَاءَ اتَّخَذَ إِلَى رَبِّهِ مَآبًا}

The Day of Judgment is confirmed and shall definitely occur at its pre-appointed time. Let the one who wants safety in the Hereafter follow the straight path. This ayah does not give a choice, rather it gives a promise of reward if one follows the correct path, and a threat of castigation if one chooses otherwise.

40. {إِنَّا أَنْذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنْظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَالَيْتَنِي كُنْتُ تُرَابًا}

The torture of the hereafter that Allah warned against shall soon occur. On the Day of Judgment the human being shall see his deeds, whether good or evil, affixed in his journal.

This is a reaffirmation of the promise of reward and the threat of punishment and a warning about the torture in the Hereafter.

SURAH AN-NAZI^AT سورة النازعات

Makkiyyan by consensus.

Comprised of forty-six (46) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. I [Allah] adjure by the angels who wrench out the souls of the blasphemers;	وَالنَّازِعَاتِ غَرْقًا (1)
	2. I [Allah] adjure by the angels who gently slip out the souls of the believers;	والناشطات نشطًا (2)
	3. I [Allah] adjure by the angels who glide back and forth on errands, managing the horizons by the orders of Allah;	وَالسَّابِحَاتِ سَبْحًا (3)
	4. I [Allah] adjure by the angels who race forward to Paradise with the souls of the believers;	فَالسَّابِقَاتِ سَبْقًا (4)
	5. I [Allah] adjure by the angels who manage carrying out the commands of their Lord.	فَالْمُدَبِّرَاتِ أَمْرًا (5)
	6. The day the first sounding of the Horn shall quake the mountains and Earth;	يَوْمَ تَرْجُفُ الرَّاجِفَةُ (6)
	7. Followed by the second sounding of the Horn.	تَتْبَعُهَا الرَّادِفَةُ (7)
	8. The hearts of the blasphemers shall be dreadfully agitated;	قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (8)
	9. Cast down in humiliation shall be the eyes of those blasphemers.	أَبْصَارُهَا خَاشِعَةٌ (9)
	10. Mockingly they say, denouncing the Resurrection: “Shall we indeed return to life in the graves?”	يَقُولُونَ أَئِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (10)
	11. “What! When we shall have become rotten, decayed bones?”	أَئِذَا كُنَّا عِظَامًا نَخِرَةً (11)
	12. They mockingly say: “Our return to life would, in that case, be a losing one!”	قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (12)
	13. But verily, it will be but a single sounding of the Horn,	فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ (13)
	14. When they will be brought out to the surface of the earth.	فَإِذَا هُمْ بِالسَّاهِرَةِ (14)
	15. [O Muhammad] has the story of Musa reached you?	هَلْ أتَاكَ حَدِيثُ مُوسَى (15)
	16. Behold, his Lord did call to him in the purely blessed Valley of Tuw a:	إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى (16)
	17. [O Musa] go you to Pharaoh, for he has indeed transgressed by committing blasphemy,	اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (17)
	18. And say to him, “Won’t you accept my call to Islam and purify you from sin?”	فَقُلْ هَلْ لَكَ إِلَى أَنْ تَزَكَّى (18)
	19. And that I guide you to worship your Lord so that you may fear Him?”	وَأَهْدِيَكَ إِلَى رَبِّكَ فَتَخْشَى (19)
	20. Then Musa showed Pharaoh the great miracles	فَأَرَاهُ الْآيَةَ الْكُبْرَى (20)
	21. But Pharaoh belied Musa and disobeyed Allah;	فَكَذَّبَ وَعَصَى (21)
	22. Further, he turned his back on the correct belief, and strived hard in corruption, and against Musa.	ثُمَّ أَدْبَرَ يَسْعَى (22)
	23. Then he gathered his sorcerers and soldiers and made a loud proclamation,	فَحَشَرَ فَنَادَى (23)
	24. Saying, “I am your Lord, most high.”	فَقَالَ أَنَا رَبُّكُمُ الأَعْلَى (24)
	25. But Allah did punish him for his first statement and his last one; and Allah made an example of him.	فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالأُولَى (25)
	26. Verily in this is a lesson for whosoever fears Allah.	إِنَّ فِي ذَلِكَ لَعِبْرَةً لِمَنْ يَخْشَى (26)
	27. What! Are you the more difficult to create, or the sky above? Allah has constructed it,	ءَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا (27)
	28. He raised the sky high over earth and every one of the seven skies over the other--perfectly constructed, smooth, and without defect.	رَفَعَ سَمْكَهَا فَسَوَّاهَا (28)
	29. Its night He endows with darkness, and its Duha (morning sun) He brings out with light.	وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (29)
	30. And the earth has He created before the sky, and made it suitable for habitation;	وَالأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا (30)
	31. He drew out from it its water and its pasture;	أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (31)
	32. And the mountains He has firmly fixed;	وَالْجِبَالَ أَرْسَاهَا (32)
	33. A provision for you and your livestock.	مَتَاعًا لَكُمْ وَلأَنْعَامِكُمْ (33)
	34. Therefore, when the great event of the Day of Judgment comes,	فَإِذَا جَاءَتِ الطَّآمَّةُ الْكُبْرَى (34)
	35. The Day when man shall remember all his deeds that he had forgotten,	يَوْمَ يَتَذَكَّرُ الإِنْسَانُ مَا سَعَى (35)
	36. And Hellfire shall be placed in full view for the one who sees,	وَبُرِّزَتِ الْجَحِيمُ لِمَنْ يَرَى (36)
	37. Then, for the one who had transgressed by disobedience and blasphemy,	فَأَمَّا مَنْ طَغَى (37)
	38. And had indulged in the desires of this life, and ignored preparations for the Hereafter,	وَءَاثَرَ الْحَيَاةَ الدُّنْيَا (38)
	39. The dwelling place will be Hellfire.	فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى (39)
	40. For the one who had attended to the fear of standing before his Lord, and had restrained himself from sins and prohibitions,	وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى (40)
	41. The abode will be Paradise.	فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى (41)
	42. Mockingly, the blasphemers of Makkah, ask you: “O Muhammad When will be the appointed time of the Day of Judgment?”	يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا (42)
	43. For what do they ask you, when you have not been granted such knowledge?	فِيمَ أَنْتَ مِنْ ذِكْرَاهَا (43)
	44. Allah alone knows the appointed time of the Day of Judgment.	إِلَى رَبِّكَ مُنْتَهَاهَا (44)
	45. You are but a Warner for those who fear it, and henceforth, abstain from blasphemy and transgression.	إِنَّمَا أَنْتَ مُنْذِرُ مَنْ يَخْشَاهَا (45)
	46. The day they see it, it will be as if they lived in this world for the duration of a single evening’s dusk, or a single morning’s light of the sun!	كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلا عَشِيَّةً أَوْ ضُحَاهَا (46)

THE EXPLANATION

Allah adjured by certain things in the first five (5) ayahs to confirm to us that the Day of Judgment is a true matter:

1. {وَالنَّازِعَاتِ غَرْقًا}

Allah adjures by the angels who violently wrench out the souls of the blasphemers,

2. {وَالنَّاشِطَاتِ نَشْطًا}

Allah adjures by the angels who gently slip out the souls of the believers,

3. {وَالسَّابِحَاتِ سَبْحًا}

Allah adjures by the angels who glide back and forth to the horizons to run the errands of managing and carrying out the orders of Allah,

4. {فَالسَّابِقَاتِ سَبْقًا}

Allah adjures by the angels who are keen to race the souls of the believers forward to Paradise,

5. {فَالْمُدَبِّرَاتِ أَمْرًا}

And Allah adjures by the angels who manage the rain, clouds, and plants as their Lord commanded them.

Allah cleared the angels from the element of femininity [9] and rebuked the blasphemers who said that the angels are females in ayah 19 of Surah az-Zukhruf:

.{ وَجَعَلُوا الْمَلائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَنِ إِنَاثًا }

Hence, the previous verses are in reference to the matters carried out by the angels while clearing them from the element of femininity. In the first five (5) ayahs, Allah adjured by the aforementioned angels. Al-Farra’ said, 'The answer statement which clarifies the subject matter of the adjuration is not mentioned, however, its innate meaning is that Allah adjures by those angels that the blasphemers shall surely be resurrected and judged. Allah left out stating this meaning because the meaning is insinuated in the text and is easily comprehended by the listener'.

Ash-Sha^biyy said, 'The Creator adjures by whatever He wills among His creations. However, the created one adjures only by the Creator. Allah adjured by some of His creations that stand out in the eyes of His creations, to make His Power known to them. The things that Allah adjured by indicate and prove the existence of Allah. Moreover that they are the subject matter of Allah’s adjuration is a sign that they contain benefits for the slaves of Allah. For example, Allah adjured by at-tin (the figs) and az-zaytun (the olives). This is an indication that they contain benefits for the slaves of Allah.'

The Hafidh Ibn Hajar said in Fath Al-Bari:

Ash-Shafi^iyy said, ‘I fear that it may be sinful to adjure by other than Allah (which means that it is extremely disliked).’ The Imam of al-Haramayn said, ‘Our school confirms that adjuring by other than Allah is disliked.’ Others gave details on the subject. If one believes that what he adjures by is exalted as Allah is exalted, then it is forbidden to adjure by it and indeed it is blasphemy to adjure by it. This is the context of the hadith narrated by at-Tirmidhiyy:

<<من حلف بغير الله فقد كفر او اشرك>>

This means: <<The one who adjures by other than Allah commits blasphemy or shirk>>. However, if one adjures by other than Allah and aggrandizes it in a befitting manner, one does not blaspheme, but his oath is invalid.

6. {يَوْمَ تَرْجُفُ الرَّاجِفَةُ}

The term ar-rajifah (الرَّاجِفَةُ) refers to ‘the first sounding of the Horn' as mentioned by Ibn ^Abbas. When it is sounded, the earth and the mountains will quake.

7. {تَتْبَعُهَا الرَّادِفَةُ }

Ar-radifah (الرّادفة) is 'the second sounding of the Horn.' There are forty (40) years between the first and the second sounding. Ibn ^Abbas said: The two (2) soundings are the two (2) screams. The first shall make everything die by the Will of Allah. The second shall follow to quicken everything with life by the Will of Allah.

8. {قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ}

On that day the hearts of the blasphemers will be extremely frenzied and dreadfully agitated.

9. {أَبْصَارُهَا خَاشِعَةٌ}

The eyes of the blasphemers shall be cast downward in humiliation because of the dreadfulness they observe.

10. {يَقُولُونَ أَئِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ}

Ibn ^Abbas said: "In mocking and denying the Resurrection, the blasphemers shall say, ‘shall we indeed return to life in the grave!?" Their tone reflects that they believe this will not happen.

Ibn ^Amir and the people of Al-Kufah recited with two light hamzahs on 'a'inna (أَئِنَّا) to reflect the interrogative context.

11. {أَئِذَا كُنَّا عِظَامًا نَخِرَةً}

Al-Qurtubiyy said: The blasphemers, in denying the Resurrection said, ‘What! We shall be resurrected when we shall have become rotten decayed bones!’

Hamzah and Abu Bakr from ^Asim recited nakhirah (نَاخِرَةً) and Al-Farra' said both recitations have the same meaning.

12. {قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ}

Not believing that the Resurrection will happen, the blasphemers mockingly and denyingly said, ‘If this return to the life happens in our graves, it shall be a losing affair for us.’

13. {فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ}

Ar-Rabi^ Ibn Anas said that it means, 'But verily, it will be but a single sounding of the horn (in reference to the second sounding) that signals the beginning of the Resurrection and all will be alive again.' This ayah shows that creating the Resurrection is an easy matter for Allah. By this, Allah countered the blasphemers’ denial of the Resurrection in ayah 10 by confirming how easily will be created.

14. {فَإِذَا هُمْ بِالسَّاهِرَةِ}

All creations shall gather on the surface of earth, brought up--after having been dead--from the belly of the earth. Ibn Mas^ud said:

أرضا كأنها فضة لم يسفك فيها دم حرام و لم يعمل عليها خطيئة) (تبدل الارض

This means, ' The earth shall change into a silver-like earth clear of any bloodshed or committed sins'. The Hafidh Ibn Hajar said: Al-Bayhaqiyy narrated it in Ash-Shu^ab and the chain of narrators qualify it as sahih.

15. {هَلْ أتَاكَ حَدِيثُ مُوسَى}

The meaning was stated by Al-Qurtubiyy and others. They said it means: 'O Muhammad, you have received the story of Musa and the rebellion of Pharaoh, and how Musa was rescued and Pharaoh was destroyed.' The underlying message is consoling the Prophet, sallallahu ^alayhi wa sallam, and putting him at ease--giving him the good tidings that he shall be saved from the harm of the mushriks, and that they shall be destroyed.

16. {إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى}

Al-Hasan said Tuwa (طُوًى) is a valley in Palestine. Ibn ^Abbas said: The name of that valley is Tuwa, which means 'saved', that is, 'purified and blessed'. Allah called to Musa in the pure and blessed Valley of Tuwa. Ibn Kathir, Nafi^, and Abu ^Amr recited Tuwa-dhhab ( اذْهَبْ طوى) and the rest recited Tuwan (طُوًى) with a tanwin.

17. {اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى}

Allah informed Musa that Pharaoh transgressed by committing blasphemy. Pharaoh was the title of al-Walid Ibn Mus^ab, the King of Egypt. In the Arabic language, as was mentioned by al-Jawhariyy, every arrogant, sly snob is called 'pharaoh'. The term 'pharaohnism' in Arabic refers to shrewdness and arrogance.

18. {فَقُلْ هَلْ لَكَ إِلَى أَنْ تَزَكَّى}

Allah ordered Musa to say to Pharaoh: “Won’t you accept my call to Islam and purify yourself from sin?” That is, 'I call on you to become Muslim, to do good deeds, to embellish yourself with merits, and to purify yourself from sins.' Ibn Kathir and Nafi^ recited tazzakka (تزكى) with a double zay.

19. {وَأَهْدِيَكَ إِلَى رَبِّكَ فَتَخْشَى}

(And for Musa to tell Pharaoh): 'I guide you to know Allah through proofs so that you may fear Him and thereby perform the obligations and refrain from the prohibitions.' This ayah clearly denotes that believing in Allah takes precedence over other acts of obedience because Allah mentioned the guidance first. Mentioning the fear of Allah came next, making it a consequence of being guided.

20. {فَأَرَاهُ الآيَةَ الْكُبْرَى}

Prophet Musa went to Pharaoh and conveyed what his Lord had ordered him to convey, but Pharaoh demanded a proof. So Musa performed the great miracle. Imam al-Bukhariyy narrated in his commentaries that Mujahid said: 'The great sign was the miracle of his [Musa’s] staff and hand.'

21. {فَكَذَّبَ وَعَصَى}

Pharaoh belied Musa and disobeyed Allah after witnessing the miracle which proved the truthfulness of Musa.

22. {ثُمَّ أَدْبَرَ يَسْعَى}

Pharaoh turned his back on the correct belief, endeavored to commit much corruption, and travailed in scheming against Musa.

23. {فَحَشَرَ فَنَادَى}

Pharaoh gathered his sorcerers and soldiers to obstruct the truth and delivered a loud speech to them.

24. {فَقَالَ أَنَا رَبُّكُمُ الأَعْلَى}

Pharaoh told them, “I am your Lord, the glorified.” We seek refuge with Allah from this abhorrent statement.

25. {فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالأُولَى}

Allah punished Pharaoh and made an example out of him for his first statement: عَلِمْتُ لَكُمْ مِنْ إِلَهٍ غَيْرِي} مَا} (Surah al-Qasas, 38) which means: [I do not know any other Lord for you but me,] and for his second statement made forty years later: {أَنَا رَبُّكُمُ الأَعْلَى} (Surah an-Nazi^at, 24) which means: [I am your Lord the glorified.] Allah punished Pharaoh in this life by drowning, and he shall be severely tortured in the Hereafter in Hellfire.

26. {إِنَّ فِي ذَلِكَ لَعِبْرَةً لِمَنْ يَخْشَى}

That which happened to Pharaoh stands as a lesson for the one who fears Allah.

27. {ءَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا}

In this ayah, Allah addressed the people of Makkah (who disbelieved in the Resurrection) scolding and refuting them, telling them: According to you, which is more difficult, recreating you after death considering that you are weak or creating the sky considering its obvious perfect and lasting expanse. In truth, creating both matters has the same standing in relation to the Power of Allah because His Power is perfect and is not lacking.

28. {رَفَعَ سَمْكَهَا فَسَوَّاهَا}

Allah describes the sky as a sound structure that He created above us. Allah made the skies very high. A walking distance of five hundred (500) years separates the surface of the earth from the first sky, and likewise each successive sky to the next, up to the seventh sky. Each sky has a thickness to it, which is the distance between its bottom surface and upper surface, as stipulated by the interpreter of the Qur’an, Abu Hayyan, in his interpretation An-Nahr al-Madd. Allah created the sky smooth and level without any defects, clear of any elevations or depressions. It is well-made and masterly built.

29. {وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا}

Allah made the sky’s night dark and brought out its morning sunlight. Al-Qurtubiyy said: Allah attributed the duha (ضحى) time which is the light of the sun prior to noon to the sky, because it contains the reason for darkness and daylight which is sunset and sunrise. In this ayah Allah attributed both the layl (night) and the duha (pre-noon sunshine) to the sky. The layl is a result of the sun setting and the duha is a result of the sunrise. Both of these matters are due to the sun which travels within the domain of the sky.

30. {وَالأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا}

Allah created the earth before the sky. He created seven skies. Ibn ^Abbas said: Allah made the earth suitable for habitation.

31. {أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا}

Allah drew out from the earth its water, springs, and the plants of the pastures.

32. {وَالْجِبَالَ أَرْسَاهَا}

Allah has firmly moored the mountains on earth to keep the earth stationary.

33. {مَتَاعًا لَكُمْ وَلأَنْعَامِكُمْ}

Allah created that as a benefit for you and your livestock among camels, cows, and sheep as stipulated by an-Nawawiyy when he was proof‑reading the terms of the book of At-Tanbih.

34. {فَإِذَا جَاءَتِ الطَّآمَّةُ الْكُبْرَى}

Allah elucidated how He created the earths and the skies to prove He has the Power to create death and resurrection. When Allah established this and that the resurrection is intellectually permissible, Allah informed us about its happening. Al-Mubarrad said: At-tammah (الطّامّة) means ‘the unbearable one.’ Ibn ^Abbas said: At-tammah al-kubra (الطَّامَّةُ الْكُبْرَى) means ‘the Day of Judgment’ and Allah deemed its events as great.

35. {يَوْمَ يَتَذَكَّرُ الإِنْسَانُ مَا سَعَى}

On that Day, one shall remember the good and bad deeds he performed during this life. One will see what is written in ones journal. One will see the things he had forgotten all about, either because of ones extreme negligence about the matters or because they happened long time ago.

36. {وَبُرِّزَتِ الْجَحِيمُ لِمَنْ يَرَى}

Hellfire shall be placed fully visible, fervidly burning, for everyone with sight. The believer shall be thankful to Allah for His endowments. Ibn ^Abbas and Mu^adh recited limar-ra'a (لمن رأى) with a hamzah between the ra' and the 'alif.

37. {فَأَمَّا مَنْ طَغَى}

Then, for the one who had transgressed and committed sins and blasphemy,

38. {وَءَاثَرَ الْحَيَاةَ الدُّنْيَا}

And had indulged in the desires of this life by following ones personal desires while neglecting preparing for the Hereafter,

39. {فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى}

Hellfire will be his dwelling place.

40. {وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى}

As to the one who had attended to the fear of standing before his Lord for judgment of his deeds, and had restrained himself from the sins and the prohibitions,

41. {فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى}

Paradise shall be his abode.

42. {يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا}

Mockingly, the blasphemers of Makkah ask you Muhammad when the appointed time of the Day of Judgment will occur.

43. {فِيمَ أَنْتَ مِنْ ذِكْرَاهَا}

Why do they ask you, O Muhammad, when you have no knowledge of its time? In this ayah Allah denounced the mushriks for asking Prophet Muhammad, sallallahu ^alayhi wa sallam, when the appointed time of the Day of Judgment is.

44. {إِلَى رَبِّكَ مُنْتَهَاهَا}

Allah alone knows the appointed time of the Day of Judgment. No one else has such knowledge. Allah said in Surah Luqman, ayah 34:

{ إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ }

Which means: [Allah alone has the Knowledge of the appointed time of the Day of Judgment.]

45. {إِنَّمَا أَنْتَ مُنْذِرُ مَنْ يَخْشَاهَا}

O Muhammad, those who will benefit from your warning are those who fear the Day of Judgment and therefore abstain from blasphemy and transgression. Although Prophet Muhammad, sallallahu ^alayhi wa sallam, is a Warner for every mukallaf (accountable person), the ones who will benefit from his warnings are those who fear the Day of Judgment. Abu Ja^far recited mundhirun (منذر) with tanwin.

46. {كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلا عَشِيَّةً أَوْ ضُحَاهَا}

Ar-Raziyy said in Mukhtar Assahah, “When the blasphemers see the Day of Judgment, it will be as if they lived in this world for a single evening’s dusk or a single morning’s pre-noon sunshine.” Also he said that ^ashiyyah (عَشِيَّةً) is from the time of the Maghrib prayer until Nightfall.

Muhammad Murtada Az-Zabidi said: ' duhaha (ضُحَاهَا) is when the sun rises. What is meant is that at these times the world seems little in the eyes of the blasphemer.'

SURAH ^ABASA سورة عبس

Makkiyyan by consensus.

Comprised of forty-two (42) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. The Prophet frowned and turned his face away,	عَبَسَ وَتَوَلَّى (1)
	2. When the blind man came to him.	أَنْ جَاءَهُ الأَعْمَى (2)
	3. But O Muhammad, how could you know he might, by your words, purify himself!	وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (3)
	4. Or that he might receive admonition from your preaching, and the reminder might benefit him!	أَوْ يَذَّكَّرُ فَتَنْفَعَهُ الذِّكْرَى (4)
	5. As for the one who does without the belief and Qur’an because of one’s wealth,	أَمَّا مَنِ اسْتَغْنَى (5)
	6. To him do you attend!	فَأَنْتَ لَهُ تَصَدَّى (6)
	7. Although it is no blame on you if the blasphemer does not purify himself with Islam.	وَمَا عَلَيْكَ أَلا يَزَّكَّى (7)
	8. But as to the one who hastened to you seeking goodness and knowledge,	وَأَمَّا مَنْ جَاءَكَ يَسْعَى (8)
	9. And was fearful of Allah,	وَهُوَ يَخْشَى (9)
	10. Of him you were pre-occupied!	فَأَنْتَ عَنْهُ تَلَهَّى (10)
	11. After this time do not do the same, for the Qur’an contains preaching and is enlightening to the creations.	كَلاَّ إِنَّهَا تَذْكِرَةٌ (11)
	12. Therefore, whoever wills does memorize the Qur’an and learn from its lessons.	فَمَنْ شَاءَ ذَكَرَهُ (12)
	13. Enlightenments contained in books held in great honor,	فِي صُحُفٍ مُكَرَّمَةٍ (13)
	14. Dignified and kept pure and holy,	مَرْفُوعَةٍ مُطَهَّرَةٍ (14)
	15. Written by the hands of the copying angels,	بِأَيْدِي سَفَرَةٍ (15)
	16. Honorable, pious, just, and obedient to Allah.	كِرَامٍ بَرَرَةٍ (16)
	17. Woe to the blasphemer! How severe is his blasphemy!!	قُتِلَ الإنْسَانُ مَا أَكْفَرَهُ (17)
	18. From what material has Allah created him that made him act arrogantly?	مِنْ أَيِّ شَيْءٍ خَلَقَهُ (18)
	19. From a sperm-drop Allah has created him and then molded him in due stages;	مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (19)
	20. Then Allah made the path of his delivery smooth for him;	ثُمَّ السَّبِيلَ يَسَّرَهُ (20)
	21. Then Allah causes him to die and be buried;	ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (21)
	22. Then, when Allah wills, He will quicken him again.	ثُمَّ إِذَا شَاءَ أَنْشَرَهُ (22)
	23. By no means has the blasphemer fulfilled the orders of Allah.	كَلا لَمَّا يَقْضِ مَا أَمَرَهُ (23)
	24. Then, let man take lessons by looking at how Allah provided his food.	فَلْيَنْظُرِ الإنْسَانُ إِلَى طَعَامِهِ (24)
	25. For that Allah pours water abundantly from the clouds,	أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (25)
	26. And Allah makes the plants split the earth as they emerge,	ثُمَّ شَقَقْنَا الأَرْضَ شَقًّا (26)
	27. And produces therein staple grains,	فَأَنْبَتْنَا فِيهَا حَبًّا (27)
	28. And grapes and dates,	وَعِنَبًا وَقَضْبًا (28)
	29. And olive and date trees,	وَزَيْتُونًا وَنَخْلا (29)
	30. And enclosed gardens, dense with trees,	وَحَدآئِقَ غُلْبًا (30)
	31. And a diversity of fruits and forages,	وَفَاكِهَةً وَأَبًّا (31)
	32. A provision for you and your livestock.	مَتَاعًا لَكُمْ وَ لأَنْعَامِكُمْ (32)
	33. But when the second sounding of the Horn comes, heralding the Day of Judgment,	فَإِذَا جَاءَتِ الصَّآخَّةُ (33)
	34. On that Day man shall flee from his own brother,	يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ (34)
	35. And from his mother and his father,	وَأُمِّهِ وَأَبِيهِ (35)
	36. And from his wife and his children:	وَصَاحِبَتِهِ وَبَنِيهِ (36)
	37. Each one of them shall be occupied by his own concerns over the concerns of others.	لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (37)
	38. The faces of the believers on that Day shall be beaming,	وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ (38)
	39. Laughing and rejoicing.	ضَاحِكَةٌ مُسْتَبْشِرَةٌ (39)
	40. And the faces of the blasphemers, on that Day, will be dust-stained with sadness,	وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ (40)
	41. Covered with darkness.	تَرْهَقُهَا قَتَرَةٌ (41)
	42. Such will be the blasphemers, the doers of iniquity.	أُولَئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (42)

THE EXPLANATION

1. {عَبَسَ وَتَوَلَّى}

At-Tirmidhiyy, al-Hakim, and Ibn Hibban reported from the route of ^Aishah that she said: This ayah was revealed about the blind man, Ibn Umm Maktum. His name was ^Amr Ibn Qays (another saying was that it was ^Abdullah Ibn Qays). He was Lady Khadijah’s maternal cousin. Az-Zabidiyy said: The Prophet frowned. Al-Bukhariyy said: The Prophet, sallallahu ^alayhi wa sallam, turned his honorable face away.

2. {أَنْ جَاءَهُ الأَعْمَى}

Ubay Ibn Ka^b, al-Hasan and Abu ^Imran recited 'an ja'ahu (ءانْ جَاءَهُ) with one extended hamzah with a fathah. Ibn Mas^ud recited 'a'an (اان) with two non-extended hamzahs with fathahs.

Al-Qastalaniyy (in his explanation of al-Bukhariyy) and others said that the ayah refers to the blind man, ^Abdullah Ibn Umm Maktum, who came to the Prophet when several prominent figures from Quraysh were present with the Prophet. They were ^Utbah and Shaybah, the sons of Rabi^ah, Abu Jahl ^Amr the son of Hisham, and Ubayy and Umayyah, the sons of Khalaf. Ibn Umm Maktum said, 'O Messenger of Allah, teach me from that which Allah taught you'. He repeatedly requested that of the Prophet without knowing that the Prophet was occupied calling those leaders of Quraysh to Islam. The Prophet was very keen in calling those people to Islam because he was hopeful if they embraced Islam, their tribes would follow their lead. This information was mentioned by al-Qurtubiyy. The Prophet, sallallahu ^alayhi wa sallam, disliked that he was interrupted, so he frowned and turned his honorable face away from Ibn Umm Maktum. The Prophet was mildly reproved for that.

Mentioning he was blind highlights his excuse for interrupting the Prophet and points out the gentleness and attendance due to him. Ath-Thawriyy said: After this incident, the Prophet used to invite Ibn Umm Maktum to sit next to him on his carpet and tell him,

<<مرحبًا بمن عاتبنى فيه ربى ويقول له هل لك حاجة>>

This means: <<I welcome the one because of whom Allah mildly reproved me; and would ask him if he needs anything.>> The Prophet appointed him twice to lead the people in prayers in al-Madinah when the Prophet was occupied in two of his battles. Ibn Umm Maktum used to call the adhan along with Bilal and others, may Allah raise their ranks.

3. {وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى}

O Muhammad, what makes you know his situation!? He could have purified himself from the sins by what he hears from you. Al-Baydawiyy said: This ayah insinuates that the Prophet, sallallahu ^alayhi wa sallam, did not pay immediate attention to Ibn Umm Maktum, so that he may purify the others who were in his session from their sins.

4. {أَوْ يَذَّكَّرُ فَتَنْفَعَهُ الذِّكْرَى}

Or Ibn Umm Maktum might have received admonition from your preaching and the reminder might have benefited him.

5. {أَمَّا مَنِ اسْتَغْنَى}

Some said that the wealthy people were meant by this ayah. Ar-Raziyy said that this interpretation is invalid in this context, because the Prophet did not pay special attention to them because they were wealthy. Rather, the meaning pertains to those who do not acknowledge the belief and the Qur’an because of their wealth. Ata’ mentioned this as well. The ayah refers to those people whom the Prophet was occupied inviting to Islam--when the blind man interrupted him. Those same people were killed in battles later on and died as blasphemers while fighting the Muslims. ^Utbah and Shaybah, the sons of Rabi^ah, Abu Jahl ^Amr the son of Hisham, and Umayyah the son of Khalaf were killed during the Battle of Badr. Ubayy, the son of Khalaf, was killed in the Battle of Uhud by a dart the Prophet, sallallahu ^alayhi wa sallam, threw at him.

6. {فَأَنْتَ لَهُ تَصَدَّى}

O Muhammad, you attend to the blasphemer and turn your face toward him. Scholars of recitation recited tassadda (Nafi^ and Ibn Kathir), tasada (^Asim, Abu ^Amr, Ibn ^Amir, Al-Kisa'iyy), tatasadda ('Ubayy Ibn Ka^b and Abu Al-Jawza'), and tusda (Ibn Mas^ud and Al-Jahdariyy).

7. {وَمَا عَلَيْكَ ألا يَزَّكَّى}

As degradation to the blasphemers Allah tells the Prophet 'You are not blamed if the blasphemer whom you invite to Islam does not purify himself by embracing Islam. The guidance is created by Allah and you are only to convey.' After the revelation of this ayah, the order of Allah to fight the blasphemers was revealed.

8. {وَأَمَّا مَنْ جَاءَكَ يَسْعَى}

Whereas the one who rushed to you--in reference to Ibn Umm Maktum--seeking goodness and knowledge for the sake of Allah,

9. {وَهُوَ يَخْشَى}

Who is fearful of Allah,

10. {فَأَنْتَ عَنْهُ تَلَهَّى}

From him you were pre-occupied. Scholars of recitation recited tatalahha (Ibn Mas^ud, Abu Al-Jawza' , Talhah Ibn Masraf) and tulha ('Ubay Ibn Ka^b, Al-Jahdariyy, Ibn as-Samayfi^)

11. {كَلاَّ إِنَّهَا تَذْكِرَةٌ}

O Muhammad, do not do the same incident after that one. However, what the Prophet did was neither an enormous sin nor a small sin. Those who said it was a small sin were wrong. (إِنَّهَا تَذْكِرَةٌ) means, ' the ayas of the Qur'an contain preachments and enlightenment for the creation.'

12. {فَمَنْ شَاءَ ذَكَرَهُ}

Therefore, the one who wills will remember to memorize the Qur’an and consequently, will learn from the lessons contained therein.

13. {فِي صُحُفٍ مُكَرَّمَةٍ}

This reminder (the preachments contained therein) is affixed in honorable books. Ar-Raziyy and an-Nasafiyy said: They are honorable books copied from the Guarded Tablet. It was also said that these are the books revealed to the prophets as in the saying of Allah in Surah al-’A^la 18, 19:

{ إِنَّ هَذَا لَفِي الصُّحُفِ الأُولَى)(18)صُحُفِ إِبْرَاهِيمَ وَمُوسَى(19)}

It was also mentioned that what is meant by the honorable books is the Guarded Tablet.

14. {مَرْفُوعَةٍ مُطَهَّرَةٍ}

These books are of sublime status and are kept pure and holy. They are touched only by the purified creatures--the angels.

15. {بِأَيْدِي سَفَرَةٍ}

Ibn ^Abbas and others said: These pure and honored books are in the hands of the honorable angels who copy.

16. {كِرَامٍ بَرَرَةٍ}

These angels are honorable, pious, just, and always obedient to Allah.

17. {قُتِلَ الإنْسَانُ مَا أَكْفَرَهُ}

Ibn Al-Mundhir related from the route of ^Ikrimah that he said: ' this ayah was revealed about ^Utbah Ibn Abu Lahab when he said { كفرت برب النجم} which means, ' I disbelief in the Lord who created the star.' This ayah means, ' damned is the blasphemer; how severe is his blasphemy!!' The linguistic form of the term qutila (قُتِلَ) in Allah’s saying appears to be a form of supplication; however, Allah is clear of supplicating. Thus, the intended meaning is the severe dispraise of the blasphemy of the blasphemers. Likewise, the linguistic form of the term ma ‘akfarah (مَا أَكْفَرَهُ) in Allah’s saying appears to reflect wonder; however, Allah is clear from wondering. The intended meaning of the ayah is to make everyone appalled by the severity of the blasphemy of the blasphemer. Hence, the meaning therein is: It is duly rightful to say about the blasphemer ‘He is damned’ for his blasphemy is utterly severe. Damned here means he is deprived and ostracized from any goodness. Wonder is an emotion that occurs when one is ignorant of or is in awe of a certain thing. Some wise men said: Wonder is the thing whose cause is ambiguous. This is why scholars, like al-Raghib al-Asbahaniyy, said it is non-befitting to attribute wondering to Allah because Allah is the One Who knows all the unforeseen and nothing is hidden from His Knowledge.

18. {مِنْ أَيِّ شَيْءٍ خَلَقَهُ}

The ayah brings to light that the blasphemer has no reason to act arrogantly. ‘Did he not see what he was created from?’ It is an interrogatory format to establish that he was created from a very insignificant thing.

19. {مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ}

The Messenger of Allah said in part of his hadith narrated by al-Bukhariyy and Muslim from the route of Ibn Mas^ud:

<<إنَّ أحدَكُم يُجْمعُ خَلْقُهُ فى بطنِ أمهِ اربعينَ يومًا نطفةً، ثم يكونُ علقةً مثلَ ذلك، ثم يكونُ مُضْغةً مثلَ دلك، ثم يُرْسِلُ اللهُ اليه الملك فينفُخُ فيه الروحَ، يؤمَرُ باربع كلبماتٍ بكتبِ رزقِهِ وعملِهِ وأجَلِهِ وشقيٌ أو سعيد.>>

which means: <<The creation of one of you starts as a nutfah (نطفة) a sperm-drop, for forty (40) days in his mother’s womb, then as an a ^alaqah (علقة) (a thick coagulated blood clot, for the same duration, and then as a mudghah (مُضْغة) (looks in size like a bite of meat, for the same duration of time. The angel is then sent by Allah to blow the soul into him and is ordered to write four (4) matters: the person’s sustenance, his deeds, his death time, and whether he is among the People of Paradise or the People of Hellfire. Al-Fayyumiyy mentioned that the nutfah is the sperm drop from which man is created, the ^alaqah is a stage of the sperm drop developed into a thick coagulated blood clot, and the mudghah is a stage when it turns into a bite's sized -like piece of meat.

The meaning of the ayah is that arrogance and tyranny are not suitable for the one whose origin is a nutfah and then ^alaqah and then mudghah. Allah molded the person in due stages until he was completely created. Allah molded his hands, his feet, his eyes, and the rest of his body parts--beautiful or ugly, tall or short--and foreordained him whether he is among the dwellers of Paradise or Hellfire.

20. {ثُمَّ السَّبِيلَ يَسَّرَهُ}

Allah created the cervix as the outer end of the womb to facilitate the exit path of the human being. When the time of his delivery comes near, Allah inspires the fetus to turn his body around so that his head is down after it was towards the upper part of his mother’s abdomen. Praise be to Allah, the Creator of the human being and his form.

It was said by Al-Hasan and Mujahid hat the ayah means, 'Allah facilitated for him the knowledge of the routes of goodness and of evil.'

21. {ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ}

Allah causes him to die and be buried in a grave instead of lying on the surface of the earth to be eaten by scavengers and beasts.

22. {ثُمَّ إِذَا شَاءَ أَنْشَرَهُ}

Then after his death, Allah quickens and resurrects him. Allah is the only One Who knows the appointed time of the Resurrection.

23. {كَلا لَمَّا يَقْضِ مَا أَمَرَهُ}

The term kalla (كلا) in the ayah denotes severe scolding and reprimanding of the blasphemer for his blasphemy, for he did not obey Allah’s orders to believe in Him and be obedient to Him.

24. {فَلْيَنْظُرِ الإنْسَانُ إِلَى طَعَامِهِ}

Let man be pensive about how Allah created food for him and how that food enters and exits his body. This is an invitation for the heart to think about the greatness of the Power of Allah.

25. {أَنَّا صَبَبْنَا الْمَاءَ صَبًّا}

^Asim, Hamzah and Al-Kisa'iyy recited 'anna whether continuing after or stopping at the recitation of the previous verse.

Ibn Kathir, Nafi^, Abu ^Amr and Ibn ^Amir recited 'inna. Azzajjaj said reciting 'inna is in the context of commencing and continuing the recitation, and reciting 'anna is in the context of an exchangeable term for food (الطعام). The ayah means, ' Allah makes the rain pour down abundantly from the clouds.'

26. {ثُمَّ شَقَقْنَا الأَرْضَ شَقًّا}

And causes the plants to emerge splitting the earth apart as they surface.

27. {فَأَنْبَتْنَا فِيهَا حَبًّا}

Allah creates all the staple grains on Earth such as wheat and barley.

28. {وَعِنَبًا وَقَضْبًا}

Also Allah creates grapes and dates. Ibn ^Abbas said the al-qadba (القضب) are the dates because the branches that bear them are cut off the date trees.

29. {وَزَيْتُونًا وَنَخْلا }

[Allah creates] olives and date trees.

30. {وَحَدَائِقَ غُلْبًا}

Likewise Allah creates many walled-in orchards dense with lofty trees, as mentioned by Azzajjaj.

31. {وَفَاكِهَةً وَأَبًّا}

And Allah creates fruits of different kinds and forages for the animals as was mentioned by Ibn ^Abbas. It was said the ayah refers to the moist fruits.

32. {مَتَاعًا لَكُمْ ولأََنْعَامِكُمْ)

The aforementioned ayahs (27-31) state things Allah created for the benefit of mankind and his livestock, among which are the camels, cows, and sheep.

33. {فَإِذَا جَاءَتِ الصَّآخَّةُ}

It is in reference to the second sounding of the Horn on the Day of Judgment. Al-Khalil Ibn Ahmad said: as-Sakhkhah (الصَّاخَّةُ) is a scream that deafens the ears from its heavy impact. As-Samin said: It is an intermitted scream that ruptures the hearts of those who hear it. Abu Hayyan and others said in further explanation of the ayah: On that Day every person shall be totally occupied with his own situation.

34. {يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ}

On that Day--a result of its intensity--the human being shall not pay heed to any of his relatives. Not to his brother,

35. {وَأُمِّهِ وَأَبِيهِ}

Not his mother or father,

36. {وَصَاحِبَتِهِ وَبَنِيهِ}

Not his wife or children.

37. {لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ}

Each one among them shall be too occupied with his own situation to pay heed to others. Abu ^Abd Ar-Rahman As-Sulamiyy, Az-Zuhriyy, Abu Al-^Aliyah, Ibn As-Sumayfi^ and Ibn Muhaysin recited ya^nih.

38. {وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ}

The faces of the upright, righteous people shall be illuminated on the Day of Judgment because they know of the goodness and luxury that awaits them.

39. {ضَاحِكَةٌ مُسْتَبْشِرَةٌ}

Their faces shall be delightful and gleaming with happiness due to the generosity that Allah endowed upon them.

40. {وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ}

As to the faces of the blasphemers, they shall be dusty and ridden with sadness.

41. {تَرْهَقُهَا قَتَرَةٌ}

And their faces shall be covered with darkness. Ubayy Ibn Ka^b said about Surat al-Haqqah, 14: {وَحُمِلَتِ الأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً} that the mountains and earth shall demolish into dust that covers the faces of the blasphemers but not the faces of the believers. Ayahs 40 and 41 of Surat ^Abasa support this meaning. Al-Hakim narrated Ubayy Ibn Ka^b’s saying and classified it as sahih. Adh-Dhahabiyy concurred with him.

42. {أُولَئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ}

Those are the faces of the blasphemers and doers of iniquity.

SURAH AT-TAKWIR سورة التكوير

Makkiyyan by consensus.

Comprised of twenty-nine (29) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. When the sun loses its spacious light and darkens out;	إِذَا الشَّمْسُ كُوِّرَتْ (1)
	2. When the stars scatter and fall, losing their glitter;	وَإِذَا النُّجُومُ انْكَدَرَت ْ(2)
	3. When the mountains are wrenched out and leveled;	وَإِذَا الْجِبَالُ سُيِّرَتْ (3)
	4. When the she-camels, ten months pregnant, are left untended;	وَإِذَا الْعِشَارُ عُطِّلَتْ (4)
	5. When the beasts are herded together for requital;	وَإِذَا الْوُحُوشُ حُشِرَتْ (5)
	6. When the oceans completely dry out;	وَإِذَا الْبِحَارُ سُجِّرَتْ (6)
	7. When the souls are paired together, each with its alike;	وَإِذَا النُّفُوسُ زُوِّجَتْ (7)
	8. When the female infant who was buried alive, is asked,	وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (8)
	9. For what sin was she murdered;	بِأَيِّ ذَنْبٍ قُتِلَتْ (9)
	10. When the journals recording deeds of men, good or bad, are spread open;	وَإِذَا الصُّحُفُ نُشِرَتْ (10)
	11. When the sky is vigorously scraped;	وَإِذَا السَّمَاءُ كُشِطَتْ (11)
	12. When the fire of Hell is fueled to a blazing fervid heat;	وَإِذَا الْجَحِيمُ سُعِّرَتْ (12)
	13. When Paradise is brought nearer;	وَإِذَا الْجَنَّةُ أُزْلِفَتْ (13)
	14. Then, shall each soul know what it has brought forward in its journal.	عَلِمَتْ نَفْسٌ مَا أَحْضَرَتْ (14)
	15. Verily, I swear by the receding stars,	فَلا أُقْسِمُ بِالْخُنَّسِ (15)
	16. The planets that set and hide,	الْجَوَارِ الْكُنَّسِ (16)
	17. And the night as it falls and disappears,	وَاللَّيْلِ إِذَا عَسْعَسَ (17)
	18. And the dawn as it breathes out its light;	وَالصُّبْحِ إِذَا تَنَفَّسَ (18)
	19. Verily, this Qur’an is the Word of Allah brought down by Archangel Jibril, a most honorable messenger,	إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (19)
	20. Supported with extreme power to carry out what Allah ordered him without any weakness or powerlessness,	ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ (20)
	21. Obeyed by the angels of the sky and entrusted with the Revelation.	مُطَاعٍ ثَمَّ أَمِينٍ (21)
	22. And, O people of Makkah, contrary to your claim, Muhammad is not insane.	وَمَا صَاحِبُكُمْ بِمَجْنُونٍ (22)
	23. And surely Muhammad saw Jibril in the clear eastern horizon.	وَلَقَدْ رَآهُ بِالأُفُقِ الْمُبِينِ (23)
	24. And surely Muhammad does not withhold any of the Revelation.	وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ (24)
	25. The Qur’an, contrary to your claim, is not the word of an accursed Satan.	وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ (25)
	26. So, where else would you go, but the Book of Allah?	فَأَيْنَ تَذْهَبُونَ (26)
	27. Verily, this Qur’an is a preaching to all the creations;	إِنْ هُوَ إِلاَّ ذِكْرٌ لِلْعَالَمِينَ (27)
	28. With benefit to whoever among you wills to go the straight path of becoming Muslim;	لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ (28)
	29. But you shall not have a will except as Allah, the Owner of the Worlds, wills.	وَمَا تَشَاءُونَ إِلاَّ أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ(29)

THE EXPLANATION

Al-Hakim narrated from the route of Ibn ^Umar that the Messenger of Allah said:

<< من أحبّ أن ينظر الى يوم القيامة فليقرأ إذا الشمس كورت >>

This means: <<The one who desires to envision the Day of Judgment let him read Surah at-Takwir.>> Al-Hakim established the hadith as Sahih with which adh-Dhahabiyy concurred and Ahmad reported the hadith.

1. ٌ{إِذَا الشَّمْسُ كُوِّرَتْ}

Ibn ^Abbas said it means: When the sun loses its light and becomes dark. The scholars of interpretation said the sun will be gathered and wrapped and thrown into Hellfire.

2. {وَإِذَا النُّجُومُ انْكَدَرَت}

When the stars scatter and drop and lose their light;

3. {وَإِذَا الْجِبَالُ سُيِّرَتْ}

When the mountains are wrenched out from the earth and leveled as earth was first created without mountains or valleys.

4. {وَإِذَا الْعِشَارُ عُطِّلَتْ}

^Ishar (عِشَارُ) is the plural of ^ushara’ (عُشَرَاء) which is the she-camel ten (10) months pregnant. She is called ^ushara’ until she delivers so long as her pregnancy does not exceed twelve (12) months. Such a camel is very precious to her owners, yet they have to leave her untended, without a shepherd and without one milking her, because they are overwhelmed by other matters. This similitude alludes to the Day of Judgment when no one pays any heed to what he used to have.^Uttilat (عُطِّلَتْ) means, ' left out and neglected due to being occupied by the dire events of the day of judgment.'

5. {وَإِذَا الْوُحُوشُ حُشِرَتْ}

This refers to when the beasts are gathered after Resurrection. Ibn ^Abbas said: The beasts will be gathered on that day to take their due from one another, after which they will turn into soil. Although the beasts are not accountable for their deeds, still this happens to elucidate the Justice of the Creator. This ayah also carries an explicit proof that animals have souls.

6. {وَإِذَا الْبِحَارُ سُجِّرَتْ}

Imam Al-Bukhariyy commented in his Sahih that al-Hasan said the ayah means: The water of the oceans will be gone, without any drop left. ^Aliyy Ibn Abi Talib and Ibn ^Abbas said sujjirat (سُجّرَت) means ‘will be lit in a blaze,’ as reported by al-Qurtubiyy. Ibn Kathir and Abu ^Amr recited sujirat (سجرت) with a single jim.

7. {وَإِذَا النُّفُوسُ زُوِّجَتْ}

Imam al-Bukhariyy narrated in his commentaries that ^Umar Ibn al-Khattab used to say about the meaning of this ayah: " ‘the man among the people of Paradise will be wed to his equal, and the man among the people of Hellfire will be wed to his equal.’ Then he recited the saying of Allah: (As-Saffat, 22)

{ احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ }

This ayah means: [Assemble those who committed iniquities along with their spouses]"

Hafidh Ibn Hajar said: "This narration has a continuous Sahih chain of narration.”

Al-Hakim narrated a similar meaning from the route of ^Umar Ibn al-Khattab that he explained the meaning as: “They are the two men doing the deeds that make them enter Paradise and Hellfire, the sinner with the sinner and the pious with the pious.” Al-Hakim classified it as sahih and adh-Dhahabiyy agreed.

8. {وَإِذَا الْمَوْءُودَةُ سُئِلَتْ}

This ayah refers to the abhorrent practice of some during the Era of Ignorance of burying the female infants born to them while they were still alive. The man preferred to kill his own female infant out of fear that she might be disgraced if captured in a raid or sold into slavery, or out of fear of poverty. The honorable people at the time refrained from such a practice and stopped others from doing it. Sa^sa^ah, the grandfather of al-Farazdaq, used to buy the female infants from their fathers. He had rescued seventy (70) of them by the time Prophet Muhammad, sallallahu ^alayhi wa sallam, renewed the call of al-Islam.

The significance of her being asked is to severely reprimand the doer of such an abhorrent deed.

9. {بِأَيِّ ذَنْبٍ قُتِلَتْ}

This is a narrative of the statement with which she would be addressed. Her reply would be, “I was murdered for no reason.” By this, the abhorrence of the act stands out and the murderers would be clearly exposed. ^Aliyy Ibn Abi Talib, Ibn Mas^ud, Ibn ^Abbas, Abu ^Abd Ar-Rahman, Ibn Ya^mar, Ibn Abi ^Ablah and Harun from Abi ^Amr recited sa'altu

(سألت) with a fathah on the sin and an 'alif after it and recited bi'ayyi dhambin qutiltu

(قُتِِِلْت بِأَيِّ ذَنْبٍ) with a silent lam and a dammah on the ta'.

10. {وَإِذَا الصُّحُفُ نُشِرَتْ}

Al-Qurtubiyy and al-Mawardiyy said the meaning is: The journals in which the angels record the good and bad deeds of those concerned will be folded by death, and then laid open again on the Day of Judgment. Then every person will stand at his journal and learn what is written in it and would say (as Allah told us in Surah al-Kahf, 49:

{مَالِ هَذَا الْكِتَابِ لا يُغَادِرُ صَغِيرَةً وَلا كَبِيرَةً إِلاَّ أَحْصَاهَا}

This means: [This book, wondrously, does not skip counting neither a small nor an enormous matter] Nafi^, ^Asim, Abu Ja^far, Ibn ^Amir and Ya^qub recited nushirat (نشرت) with a single shin. The rest of the scholars of recitation recited with nushshirat (نشِّرت) with a double shin.

11. {وَإِذَا السَّمَاءُ كُشِطَتْ}

Az-Zajjaj said it means: When the sky will be wrenched out as in wrenching out the roof of a house. Al-kasht (الكشط) is the wrenching out of something in firm adhesion to another thing. ^Abdullah recited qushitat (قُشِطَتْ).

12. {وَإِذَا الْجَحِيمُ سُعِّرَتْ}

At such time when the blazing fire of Hell is fervidly fueled. As-sa^ir (السعير) is the blazing and fervor of the fire. At-Tirmidhiyy and Ibn Majah narrated from the route of Abu Hurayrah that the Messenger of Allah, sallallahu ^alayhi wa sallam, said:

<< أوقد على النار الف سنة حتى احمرت، ثم اوقد عليها الف سنة حتى ابيضت، ثم اوقد عليها الف سنة حتى اسودت فهى سوداء مظلمة. >>

This means: <<The fire of the Hell was fueled for one thousand (1,000) years until it became red in color, then one-thousand (1,000) years until it became white in color, then one-thousand (1,000) years until it became black in color. Hence, it is dark and pitch-black in color.>> Nafi^, Ibn Dhakwan, Hafs from ^Asim recited su^^irat (سُعِّرَتْ) with a double ^ayn, others recited su^irat (سعرت) with a single ^ayn.Shu^bah recited both ways.

13. {وَإِذَا الْجَنَّةُ أُزْلِفَتْ}

The reference here is to when Paradise will be brought closer. Az-Zajjaj said: The interpretation of that is when the time of their entry into and looking at Paradise becomes near. Al-Hasan said: They will be brought close to Paradise while it remains in its place.

The forthcoming ayahs are the reply statements to the first ayah {إِذَا الشَّمْسُ كُوِّرَتْ} and the ayahs joined to it by conjunction [10].

14. {عَلِمَتْ نَفْسٌ مَا أَحْضَرَتْ}

The term nafs (self, نَفْسٌ) is indefinite thereby reflecting a general context. The ayah means that every soul shall know the good deeds it brought in its journal that would admit it to Paradise or the bad deeds that would make it deserving of Hellfire, may Allah protect us.

15. {فَلا أُقْسِمُ بِالْخُنَّسِ}

An-Nasafiyy and others said la (لا) is a linguistic additive meaning: Verily, I swear by al-khunnas (الْخُنَّسِ). Al-Khunnas (الخُنَّسِ) is the plural of khanisah (خانسة) and khanasa ^anhu (خنس عنه) means 'to be delayed or receded from.' Al-Hafidh said: Al-Bukhariyy said al-khunnas (الْخُنَّسِ) is 'to recede and conceal itself in its habitat like when the gazelles recede into their caves.'

Al-Farra’ said that the ayah is in reference to the five stars that run their course by receding in their tracks just as the gazelles recede back in their caves. He said what is meant by the five stars is:

'Mercury (عطارد), Venus (الزهرة), Mars المريخ) بهرام و هو), Jupiter (المشترى), Saturn (زحل).'

Then al-Farra’ said: "Sa^id Ibn Mansur narrated from ^Aliyy with a hasan classification that they are the planets appearing at night and receding unseen at daylight." In his book 'Lisan Al-^Arab' he said: "Khunusuha (خنوسها) is the receding at daylight and al-khunus (الخنوس) is to recede and conceal."

16. {الْجَوَارِ الْكُنَّسِ}

Al-kunnas (الْكُنَّسِ) is the plural of kanis (كانس) and kanisah (كانسة). Kanis (كانس), if attributed to a beast, means the beast entering its habitat--like the wild cows and the gazelles. Al-jawariyy (الجوارى) are the moving planets and al-kunnas (الكنس) are those planets that set and hide. Hence, the ayah refers to the moving planets that set and hide.

17. {وَاللَّيْلِ إِذَا عَسْعَسَ}

Al-Khalil said: Allah adjured by the setting in of the night and by its disappearance. The term ^as^as (عَسْعَسَ) is antonymic (الاضداد); such terms contain in the same word opposite meanings (like appearing and disappearing).

18. {وَالصُّبْحِ إِذَا تَنَفَّسَ}

As-subh (الصُّبْحِ) is dawn, the beginning of daylight. Idha tanaffas (إِذَا تَنَفَّسَ) i.e., if it's light spreads out. This ayah contains an adjuration; Allah adjures by the Dawn and its spread-out light. The reply statement that shows the subject matter of the adjuration is the following ayah (#19).

19. {إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ}

The revealed Qur’an, highly praised to Allah, is the utterance [11] of an honorable angel and messenger to Allah, Jibril, who came down with the revelation on all the prophets, peace be upon them

20. {ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ}

Jibril is extremely empowered to carry out his assignments without weakness or powerlessness. His strength enabled him to wrench out the villages of the people of Prophet Lut (Lot) and turn them upside down, as he was ordered. Jibril has a very high status to Allah.

21. {مُطَاعٍ ثَمَّ أَمِينٍ}

This ayah means Jibril is obeyed by the other angels in the skies and is entrusted with bringing the Revelation down to the prophets of Allah. The saying of Allah, thamma (ثمَّ), refers to the skies. Ibn Hisham said thamma (ثمَّ) with a fathah is a name reflecting the far away place. Jibril is amin (أمين)[12] i.e., he is entrusted with bringing the Revelation down to the prophets of Allah. Ubayy Ibn Ka^b and Ibn Mas^ud recited thumma (ثم) with a dammah on the tha'.

22. {وَمَا صَاحِبُكُمْ بِمَجْنُونٍ}

This is a conjunction to the reply statement of the adjuration in ayah 19. It means: O People of Makkah, unlike the lies the blasphemers fabricate, Muhammad is not insane. Rather, he is truthful and may Allah reward him greatly for what he gave his nation. Majnun (مجنون)[13] is the one subdued by Jinn or the one who suffered an ailment in his brains that veils his mind.

23. {وَلَقَدْ رَآهُ بِالأفُقِ الْمُبِينِ}

This ayah refers to that Muhammad saw Jibril in his original form having six hundred (600) wings. He saw him in the far horizon (ِالْأُفُقِ الْمُبِينِ) from where the sun rises.

24. {وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ}

Muhammad, sallallahu ^alayhi wa sallam, is not a miser in conveying what was revealed to him. Ibn Kathir, Abu ^Amr, and al-Kisa’iyy read the term bidanin (بِضَنِينٍ) with the letter dha' (ظ) instead of dad (ض). Read as such, it means Muhammad is neither accused of bringing forward something which was not revealed to him, nor of short-conveying any of what was revealed to him, nor of adding to what was conveyed to him. Al-Bukhariyy said adh-dhanin (الظنين) means ‘the accused’ and ad-danin (الضنين) means ‘the miser.’ Likewise it was narrated by ^Abdur-Razzaq from the route of Ibrahim an-Nakh^iyy.

25. {وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ}

Contrary to the false claim of the blasphemers of Quraysh, the Qur’an is not the word of one of the devils--pelted away with meteors--uttering through the tongue of Muhammad, sallallahu ^alayhi wa sallam. Some of the devils eavesdrop near the first sky whereupon the angels pelt them away with meteors. Rajim (رَجِيمٍ) means marjum (مرجوم) i.e., ‘pelted with meteors.’

26. {فَأَيْنَ تَذْهَبُونَ}

What other route would you follow but the Qur’an which provides the guidance and soundness? This ayah shows that the blasphemers strayed by their fabrications about the Prophet. One time they attributed to him insanity, another time soothsaying, and other than that. The Prophet, sallallahu ^alayhi wa sallam, is clear of their accusations.

27. {إِنْ هُوَ إِلاَّ ذِكْرٌ لِلْعَالَمِينَ}

An-Nasafiyy said it means the Qur’an is truly a preachment for the creation.

28. {لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ}

The Qur’an is a preachment for those who willed to follow the Straight Path by embracing Islam and they will indeed benefit from it. As for those who do not embrace Islam, they do not benefit from the Qur’an.

Then in the following ayah, Allah elucidated that the slave’s will of embracing Islam, and thus being on the straight path, is only by the Will of Allah.

29. {وَمَا تَشَاءُونَ إِلا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ}

You shall not will for yourselves to be on the Straight Path by embracing Islam unless Allah willed that for you eternally. Allah made it known that their being guided to the good ending is only by and in accordance with the Will of Allah. In the ayah, Allah mentioned specifically one’s will to follow the Straight Path–and not one’s will to go astray to elucidate the honor of the belief.

Al-Qurtubiyy said: “Allah showed in this ayah that the good the slave does is by the Will of Allah in order to benefit him, and the evil the slave commits is by the Will of Allah in order to deprive him. Allah said in Surah al-An^am, 111:

{وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ وَكَلَّمَهُمُ الْمَوْتَى وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَيْءٍ قُبُلا مَا كَانُوا لِيُؤْمِنُوا إِلا أَنْ يَشَاءَ اللَّهُ }

This ayah means: [Even if Allah sends the angels to them and the dead speak to them and Allah assemble everything in front of their own eyes, they still would not believe unless Allah willed for them to believe. And Allah said in Surah Yunus, 100:

{ وَمَا كَانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلا بِإِذْنِ اللَّهِ }

This ayah means: [No soul can believe except by the Will of Allah.] Allah said in Surah al-Qasas, 56:

{ إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ }

This ayah means: [O Muhammad, you will not be able to guide whomever you love, but Allah guides whomever He wills.] There are many other verses and religious reports showing that Allah guides one by Islam and misguides one by blasphemy.” (End of Qurtubiyy's saying.)

Allah is rubbul-^alamin (رب العالمين) i.e., the Owner of all the creatures and their deeds. By precedence He is the Creator of their deeds. Allah said in Surah as-Saffat, 96:

{ وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ }

This ayah means: [Allah has created you and your doings.]

The Messenger of Allah said:

<< إن الله تعالى صانع كل صانع وصنعتة >>

This means: <<Indeed, Allah has created every doer and his doing.>> Narrated by al-Bayhaqiyy, al-Hakim, and Ibn Hibban. Allah said in Surah al-An^am, 110:

{ وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ }

This ayah means: [We (Allah) shall change their hearts and turn their sights.]

The fact that Allah controls and changes the hearts of the slaves clearly indicates that Allah is the Creator of the actions of the hearts. Likewise, the fact that Allah controls and turns the sights of the slaves clearly indicates that Allah is the Creator of the doings of the extremities and other external body organs.

Praise be to Allah, the One Who guides whomever He willed out of His generosity and makes misguided whomever He willed out of His justice. Hence, the one who attributes the ultimate will to the slaves and not to the Creator, who is the Owner of the slaves, is undoubtedly a misguided blasphemer.

Muslim narrated that the blasphemers came to debate with the Messenger about the Destining of Allah, so Allah revealed in Surah al-Qamar, ayahs 47, 48, and 49:

{ إِنَّ الْمُجْرِمِينَ فِي ضَلالٍ وَسُعُرٍ(47)يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَى وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ(48)إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ(49)}

These ayahs mean: [The blasphemers are in a state of misguidance and madness (47). On the Day of Judgment they will be dragged through the fire of Hell on their faces and will be told to taste the touch of Hell (48). Verily, We (Allah) have created all things in accordance with (Allah’s) Decree (49).]

Those who say the slave creates his own actions are blasphemers by the evidence of the Qur’an, the Sunnah, and the unanimous agreement of the salaf and khalaf. The sayings of those who oppose them do not have any consideration due to the following confirmed saying of the Prophet, sallallahu ^alayhi wa sallam, narrated by Abu Dawud:

<< القدرية مجوس هذه الأمة >>

This means: <<Those who deny the Destining of Allah are the Majus of this nation.>>

Al-Lalaka’iyy and al-Bayhaqiyy narrated about many of the scholars of the salaf that they pronounced those who deny the Destining of Allah as blasphemers. Among such scholars were the companions, ^Abdullah Ibn ^Abbas and ^Abdullah Ibn ^Umar, as well as a number of the followers of the Companions and their followers. The two great imams, Imam Malik and Imam ash-Shafi^iyy explicitly stated that this is a case of blasphemy. Henceforth, it is not permissible to doubt in the blasphemy of the one who says the slave creates his own actions, for, may Allah protect us, they are belying the saying of Allah in Surah ar-Ra^d, 16 { قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ }and Surah as-Saffat, 96: { وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ }. Surah ar-Ra^d, 16 means: [Say, Allah is the Creator of all things.] Surah as-Saffat, 96 means: [Verily, Allah created you and your doings.]

Ibn Jarir and others reported that when{لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ} was revealed Abu Jahl said, 'we are meant by this ayah, if we willed to, we follow the Straight Path, and if we willed not to, we do not follow it.' So Allah revealed {وَمَا تَشَاءُونَ إِلا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ}.

Abu Bakr As-Siddiq, Abu Al-Mutawakkil and Abu ^Imran recited wa ma yasha'un ( يشاءون) with a ya'.

SURAH AL-INFITAR سورة الانفطار

Makkiyyan by consensus.

Comprised of nineteen (19) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. When the sky is cleft asunder;	إِذَا السَّمَاءُ انْفَطَرَتْ (1)
	2. When the stars fall off their positions;	وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (2)
	3. When the oceans are flooded;	وَإِذَا الْبِحَارُ فُجِّرَتْ (3)
	4. When the graves are turned inside out and upside down;	وَإِذَا الْقُبُورُ بُعْثِرَتْ (4)
	5. Then shall every soul learn what obedience it has sent forward and what right of Allah it has kept back.	عَلِمَتْ نَفْسٌ مَا قَدَّمَتْ وَأَخَّرَتْ (5)
	6. O blasphemer man! What has seduced and cheated you to turn away from your generous Lord?	يَاأَيُّهَا الإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ (6)
	7. The One Who created you--fashioned you proportionately and harmoniously;	الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ (7)
	8. Your Lord has created you in the form conforming to His Eternal Will.	فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ (8)
	9. No! But you indeed deny the Day of Judgment!	كَلا بَلْ تُكَذِّبُونَ بِالدِّينِ (9)
	10. Appointed over you are angels who document your doings and sayings,	وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ (10)
	11. Generously honorable angels that write down your deeds.	كِرَامًا كَاتِبِينَ (11)
	12. They know all your doings, evil or good.	يَعْلَمُونَ مَا تَفْعَلُونَ (12)
	13. As for the meritorious they are in a bliss.	إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ (13)
	14. And the doers of iniquities (blasphemers) shall be in the fire of Hell,	وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ (14)
	15. Which they will enter and suffer on the Day of Judgment,	يَصْلَوْنَهَا يَوْمَ الدِّينِ (15)
	16. And from there they will not be able to leave.	وَمَا هُمْ عَنْهَا بِغَائِبِينَ (16)
	17. O what will explain to you the extent of the Day of Judgment?	وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ (17)
	18. Again, what will explain to you the extent of the Day of Judgment?	ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ (18)
	19. The Day when no soul shall be able to do aught for another. For the entire matter, that day, will be with Allah.	يَوْمَ لا تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئًا وَالأَمْرُ يَوْمَئِذٍ لِلَّهِ (19)

THE EXPLANATION

1. {إِذَا السَّمَاءُ انْفَطَرَتْ}

Al-Farra’ said: The infitar (انفطار) of the sky is its clefting asunder. This refers to the Day when the sky will split apart with crevices.

2. {وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ}

And when the stars drop off from their positions.

3. {وَإِذَا الْبِحَارُ فُجِّرَتْ}

Ar-Rabi^ Ibn Khathim said fujjirat (فُجِّرَتْ) means ‘flooded.’ Al-Bukhariyy narrated this and commented by saying: The Hafidh said in his book Al-Fath: What is copied from the sayings of ar-Rabi^ is that fujirat (فُجرَتْ) with a single (ج) befits this aforementioned interpretation. The meaning then is 'and when the oceans are flooded.’

4. {وَإِذَا الْقُبُورُ بُعْثِرَتْ}

On the Day when the graves shall be agitated, turned inside out and upside down, split open and the dead shall be resurrected and quickened.

5. {عَلِمَتْ نَفْسٌ مَا قَدَّمَتْ وَأَخَّرَتْ}

This ayah is the reply statement for the previous four ayahs. It predicates, when the aforementioned matters happen, every soul shall learn about the obedience it had performed and sent forward, and about the right of Allah one had not fulfilled and thus kept one behind deserving the punishment of Allah. This meaning was mentioned by Ibn ^Abbas.

6. {يَاأَيُّهَا الإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ}

What is meant by al-insan (الإِنْسَانُ) here specifically is the blasphemer human being. It was said it was revealed about 'Ubayy Ibn Khalaf. The ayah addresses the blasphemers by asking, "What has seduced you, i.e., drawn you away and cheated you to the extent that you have blasphemed and disbelieved in your generous Lord Who bestowed upon you a variety of endowments?" Seduction here refers to the matters that seduce man such as money, prestige, desires, and devils. Al-Baydawiyy said "The answer to the question, ‘What has seduced you?’ is the devil."

Al-Karim (الْكَرِيمِ) is one of the names of Allah meaning He is the Forgiving One Who does not punish the sinner shortly after he errs. Allah mentioned His name, Al-Karim, here to emphasize to the blasphemer the importance of refraining from being seduced away from Allah, before the punishment eventually befalls him. That Allah is Al-Karim does not mean the blasphemer will be forgiven or will be treated as an equal to the obedient person. Rather, if he does not repent from his blasphemy, he will be severely punished. This becomes especially clear when one remembers the attributes of Allah of al-Qahr (القهر), 'subjugating His slaves', and al-Intiqam (الانتقام), 'justly punishing those who deserve to be punished.' One must not listen should the devil whisper to him, “Do as you like, for your Lord is Karim and does not punish anyone.”

Muhammad Ibn Sabih Ibn as-Sammak, the ascetic role model, said in his poetry:

يا كاتم الذنب اما تستحى والله فى الحلوة رائيكا

غرَّك من ربك امهاله وستره طول مساويكا

This means: O you who is concealing the sin, are you not ashamed? For Allah sees you even when you are alone. You have blurred yourself, by the fact that Allah allowed you some time so you may repent before punishing you, as well as by the fact that Allah has not uncovered the long history of your sins.

Dhun-Nun al-Misriyy said: "Many of those are unknowingly seduced because Allah has not uncovered their sins." May Allah forgive us and cover our sins in this life and in the Hereafter, Amin.

7. {الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ}

Your Lord is the One Who destined that you be created from a sperm-drop. He made your body parts harmonious, without any disproportion. He made them sound, enabling them to perform their functions. Thus, He did not make one hand longer than the other, one eye wider than the other, or some body parts black and others white.

Al-Bukhariyy said: Al-A^mash and ^Asim recited fa^adalak (فَعَدَلَكَ)[14] with a single dal (د). However, the people of al-Hijaz recited it with a doubled dal (دّ). The first recitation means ‘Allah created you in conformity with the form He eternally Willed--whether beautiful, ugly, tall, or short. The second recitation means ‘harmoniously created.’

It is mentioned in Al-Fath: "The summary of both recitations is that the one with the doubled dal (دّ) means ‘harmoniously created,’ and the one with the single dal (د)[15] means ‘created you with whatever attribute He willed for you.’"

8. {فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ}

Your Lord is the One Who created you with some attributes among the various attributes, in conformity to His eternal Will. The qualities a person has whether tall or short, male or female, resembling his kin or not, was willed for him by Allah in eternity.

9. {كَلا بَلْ تُكَذِّبُونَ بِالدِّينِ}

After Allah elucidated--by the intellectual proofs--the truthfulness of the Resurrection and Assembly, Allah stated some ramifications. Kalla ( كَلا )in this verse severely reprimands the blasphemers for being seduced by the devil away from the generosity of Allah. The part of the ayah (بَلْ تُكَذِّبُونَ بِالدِّينِ) confirms that the blasphemers deny the Day of Judgment and claim it will not take place. Abu Ja^far recited bal yukadhdhibuna (يكذبون بَلْ) with a ya'.

10. {وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ}

Then Allah informed the blasphemers that the record of their deeds is kept. Among the angels are those who record their doings and sayings.

11. {كِرَامًا كَاتِبِينَ}

These angels are greatly honored to Allah. They record the doings of the slaves. Moreover, what goes on in peoples’ hearts Allah makes known to them. The angels record accordingly, so that the people may also be judged for what is in their hearts. Aggrandizing the angels in this verse signifies the importance of the Day of Judgment.

12. {يَعْلَمُونَ مَا تَفْعَلُونَ}

Nothing of your doings, whether good or evil, will be concealed from these angels and they will record it all.

13. {إِنَّ الأبْرَارَ لَفِي نَعِيمٍ}

Al-birr (البرّ) with a kasrah is 'the goodness and merit.' Al-abrar (الأبرار) is the plural of al-barr (البار) who is 'the doer of goodness and merit.' Ar-Raghib-al-Asbahaniyy said: When al-birr (البرّ) is attributed to the slave towards his Lord, it refers to the slave’s exaggeration in being obedient to his Lord. When attributed to Allah, it means bestowing reward on the slave. Al-birr (البرّ) is of two kinds, one pertains to the creed and the other to the acts of worship. Both are elucidated in the saying of Allah in Surah al-Baqarah, Ayah 177:

{لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَالْمَلائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَءَاتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَءَاتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ}

This ayah means: [It is not meritorious that you turn your faces--without being believers--towards East or West; but it is meritorious to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your money that you love, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the slaves to pay for their freedom; to be steadfast in prayer, and to pay Az-Zakat; to fulfill the contracts which you have made; and to be patient, in financial and physical adversities, and throughout warring periods. Such are the people of truth, the God-fearing ones.]

This ayah includes matters pertaining to the belief, obligatory actions, and supererogatory acts of worship. For the true believers who are God-fearing in this life, the enjoyment is through obedience to Allah, and accepting the Destining of Allah, and feeling content by it. Their enjoyment in the Hereafter shall be Paradise.

14. {وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ}

Al-fujjar (الْفُجَّارَ) is the plural of fajir (فاجر) and the infinitive form is al-fujur (الفجور). Ar-Raghib al-Asbahani defined al-fujur as ‘clefting the cover of the Religion.’ The blasphemers are the ones meant here. The punishment for their ill-doings shall be dwelling in the fervor of Hellfire.

15. {يَصْلَوْنَهَا يَوْمَ الدِّينِ}

On the Day of Judgment (the day of reward and/or punishment for ones deeds), the blasphemers shall enter Hell and suffer from its fervor.

16. {وَمَا هُمْ عَنْهَا بِغَائِبِينَ}

Once they enter Hell, they (the blasphemers) will never depart from it. By that, the promise and threat of punishing the blasphemers with everlasting torture in Hellfire will be fulfilled.

17. {وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ}

Ar-Raziyy said: The scholars hold different opinions regarding the addressee. Some said the blasphemer is the one addressed in this ayah, in order to severely reprimand him. The majority, including al-Baydawiyy, said the Prophet, sallallahu ^alayhi wa sallam, is the one addressed to reflect that no one--including the Prophet--knows the extent of Hellfire, and to make the people more in awe of the Day of Judgment.

18. {ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ}

The words of ayah 17 were repeated again in this ayah to enhance in our minds the seriousness and importance of the Judgment Day.

19. {يَوْمَ لا تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئًا وَالأَمْرُ يَوْمَئِذٍ لِلَّهِ}

On that day, no creature shall be able to benefit another in the least with the exception of the intercession that takes place by the Will of Allah. No blasphemous soul will be able to benefit any other blasphemous soul. The entire matter will be with Allah on that day and no one can contend. In this ayah there is an indication that Allah is attributed with Existence and Everlastingness. His attributes are eternal and everlasting by virtue of the Eternity and the Everlastingness of Allah’s Self [16]. Allah is clear of change because changing from one state to another is an attribute of the creations. Allah is clear from any of the creations’ attributes. Dhun-Nun al Misriyy said: “Whatever you imagine in your mind, Allah is different from It.” i.e., Allah is not similar to it.

Ibn Kathir and Abu ^Amr recited yawmu (يَوْمُ) with a dammah on the mim [17]. The rest recited it with a fathah on the mim [18].

SURAH AL-MUTAFFIFIN سورة المطففين

Makkiyyan by consensus.

Comprised of thirty-six (36) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. Woe to those stinting when weighing or measuring out goods.	وَيْلٌ لِلْمُطَفِّفِينَ (1)
	2. Those who, when they receive by measure from people, are keen to receive full measure,	الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ (2)
	3. But when they give by measure or weight to people, give less than what is due.	وَإِذَا كَالُوهُمْ أَوْ وَزَنُوهُمْ يُخْسِرُونَ (3)
	4. Do they not think they will be resurrected,	أَلا يَظُنُّ أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ (4)
	5. On a day of great importance?	لِيَوْمٍ عَظِيمٍ (5)
	6. The Day of Judgment when all mankind shall rise to be judged by the Lord of the Worlds?	يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ (6)
	7. Nay, surely the book of the blasphemers is incarcerated in Sijjin.	كَلا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّين ٍ(7)
	8. And what makes you know what Sijjin is?	وَمَا أَدْرَاكَ مَا سِجِّينٌ (8)
	9. The book of the blasphemers is fully inscribed.	كِتَابٌ مَرْقُومٌ (9)
	10. Severe punishment that Day to those who deny,	وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (10)
	11. Those who deny the Day of Judgment.	الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ (11)
	12. And none deny it except every transgressor beyond bounds, the blasphemer!	وَمَا يُكَذِّبُ بِهِ إِلا كُلُّ مُعْتَدٍ أَثِيمٍ (12)
	13. When our ayahs are recited to him, he says, “Tales of the Ancients!”	إِذَا تُتْلَى عَلَيْهِ ءَايَاتُنَا قَالَ أَسَاطِيرُ الأَوَّلِينَ (13)
	14. Nay, but their hearts are rusted with the sins they do!	كَلا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ (14)
	15. Verily, that Day, they shall be veiled from seeing their Lord.	كَلا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ (15)
	16. Thereafter, they [the blasphemers] will enter the Fire of Hell.	ثُمَّ إِنَّهُمْ لَصَالُو الْجَحِيمِ (16)
	17. Further, the angels will tell the blasphemers, “This is the torture you denied!”	ثُمَّ يُقَالُ هَذَا الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ (17)
	18. Nay, verily the Book of the meritorious is in ^Illiyyin (Paradise).	كَلا إِنَّ كِتَابَ الأَبْرَارِ لَفِي عِلِّيِّينَ (18)
	19. And what makes you know what ^Illiyyin is?	وَمَا أَدْرَاكَ مَا عِلِّيُّونَ (19)
	20. The Book of the Meritorious is fully inscribed,	كِتَابٌ مَرْقُومٌ (20)
	21. To which bear witness the elite angels from every sky.	يَشْهَدُهُ الْمُقَرَّبُونَ (21)
	22. Truly the meritorious will be in a bliss,	إِنَّ الأَبْرَارَ لَفِي نَعِيمٍ (22)
	23. On raised couches looking at what Allah bestowed upon them.	عَلَى الأَرَائِكِ يَنْظُرُونَ (23)
	24. You will recognize in their faces the glistening of bliss,	تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ (24)
	25. From the purest sealed non-intoxicating wine they shall drink,	يُسْقَوْنَ مِنْ رَحِيقٍ مَخْتُومٍ (25)
	26. Sealed with musk, and for this let the aspirants aspire,	خِتَامُهُ مِسْكٌ وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (26)
	27. Mixed with it a drink from Tasnim:	وَمِزَاجُهُ مِنْ تَسْنِيمٍ (27)
	28. A spring in Paradise, from which shall drink the best and the meritorious.	عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ (28)
	29. Those who blasphemed used to laugh at those who believed,	إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ ءَامَنُوا يَضْحَكُونَ (29)
	30. And whenever they passed them by, they winked at one another in mockery;	وَإِذَا مَرُّوا بِهِمْ يَتَغَامَزُونَ (30)
	31. And when they returned to their families, they returned in a jest;	وَإِذَا انْقَلَبُوا إِلَى أَهْلِهِمُ انْقَلَبُوا فَكِهِينَ (31)
	32. And whenever they saw the believers, they would say, “These are the people truly astray!”	وَإِذَا رَأَوْهُمْ قَالُوا إِنَّ هَؤُلاءِ لَضَالُّونَ (32)
	33. But, they had not been sent as record keepers of the believers’ deeds!	وَمَا أُرْسِلُوا عَلَيْهِمْ حَافِظِينَ (33)
	34. Indeed, on this Day the believers will reciprocate and laugh at the blasphemers,	فَالْيَوْمَ الَّذِينَ ءَامَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ (34)
	35. They will be raised on couches in Paradise watching the blasphemers in castigation.	عَلَى الأَرَائِكِ يَنْظُرُونَ (35)
	36. By rewarding the believers on this Day of Judgment, will have not the blasphemers been paid back for their mockery of the believers?	هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُوا يَفْعَلُونَ(36)

THE EXPLANATION

Hafidh Ibn Hajar said in his book Al-Fath: Ibn Majah and an-Nasa’iyy reported in a sahih chain from the route of Ibn ^Abbas that he said when the Prophet, sallallahu ^alayhi wa sallam, came to Madinah, its people were most devious in measurements. Allah revealed waylul-lilmutaffifin (وَيْلٌ لِلْمُطَفِّفِينَ) and thereafter they became good with their measurements.

1. {وَيْلٌ لِلْمُطَفِّفِينَ}

Ar-Raghib al-Asbahani mentioned in his book Al-Mufradat: "Al-Asma^i noted that wayl (وَيْل) is 'repugnance.' As to those who said wayl (وَيْل) is a valley in Hell, they did not mean the term’s actual linguistic definition was 'a valley in Hell.' Rather, the intended meaning was whomever Allah threatened by al-wayl (الوَيْل) deserves a place in Hellfire and will indeed experience it." At-Tirmidhiyy reported the hadith:

>>الويل واد فى جهنم يهوى فيه الكافر اربعين خريفا قبل ان يبلغ قعره<<

This means: << Al-wayl (الوَيْل) is a valley in Hell in which the blasphemer shall fall forty (40) years before he reaches its bottom.>> At-Tirmidhiyy said: " this hadith is gharib[19] and I recognize it as marfu^[20] only from the route of Ibn Lahi^ah." Ibn Lahi^ah was an extremely weak narrator even before his books got burnt, as ^Abd ar-Rahman Ibn Mahdiyy and Yahya Ibn Ma^in reported. The linguists said al-mutaffif (المُطَفِّف) is derived from at-tafif (الطَفِيف) meaning ‘what is little.’ Hence, al-mutaffif (المُطَفِّف) is the one who cheats others out of their due in measuring and weighing. Al-mutaffifun (المُطَفِّفُون) is the plural of al-mutaffif (المُطَفِّف). Therefore, the ayah means: Those who cheat others out of their due in measuring and weighing deserve punishment in Hellfire, and they shall experience it.

2. {الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ}

They are the ones who make sure to receive from people the full measure due to them.

3. {وَإِذَا كَالُوهُمْ أَوْ وَزَنُوهُمْ يُخْسِرُونَ}

Among their attributes is that when they give by measure or weight to people, they give less than what is due.

4. {أَلا يَظُنُّ أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ}

The meaning is that as if they do not know with certainty that they shall be resurrected and judged for this ill-practice. An-Nasafiyy said: The interrogative hamzah (ء) was added to the lam alif (لا), an article of absolute negation, as a reprimand. The ayah entails severe denouncing and amazement at their daringness to short-change others. The interpreters said adhdhann (الظن) in the ayah means, ' knowledge and certainty.'

5. {لِيَوْمٍ عَظِيمٍ}

They shall be resurrected on a day of grand importance--the Day of Judgment.

6. {يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ}

On the Day of Judgment the people shall rise from their graves at the command of Allah and face what they deserve of reward and/or punishment. We ask Allah out of His generosity and mercy to forgive us and to conceal our ill doings. Al-Bukhariyy narrated in his Sahih from the route of ^Abdullah Ibn ^Umar that the Prophet said:

<< يوم يقوم الناس لرب العالمين (6) حتى يغيب احدهم فى رشحه الى انصاف اذنيه >>

<< On that Day (mentioned in ayah 6) the people shall rise for judgment until one is covered in his own sweat up to the middle of his ears.>> That is., he will drown in a pool, mid-ear high, of his own sweat.

7. {كَلا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّين}

The word kalla (كلا) reflects a strong order to refrain from stinting in weighing and measuring under the threat of punishment. It was also said to mean ‘Verily’. The book of the doers of iniquities, i.e., the journals in which their deeds are recorded, shall be in Sijjin. Az-Zabidiyy, in his book Taj Al-^Arus, said: "Sijjin contains the book of the doers of iniquities.” Ibn ^Abbas reported Sijjin contains their journals as reported in as-Sahah. Abu ^Ubaydah said Sijjin has the grammatical structure of fi^^il (فِعّيل) and its root is Sijn (سجن) or ‘the prison’. Similar to that is Fissiq (فسّيق), the root of which is Fisq (فِسق). It was said Sijjin is a valley in Hell, may Allah protect us. Al-Baydawiyy certified that Sijjin is Hell itself. Ibn al-‘Athir said: 'Sijjin is a name for the Fire of Hell.' Ar-Raghib al-Asbahaniyy said Sijjin is a name for Hell which corresponds to that ^Illiyyin is a name for Paradise.

8. {وَمَا أَدْرَاكَ مَا سِجِّينٌ}

This ayah intensifies the matter of Sijjin to accentuate the feeling of fear from it.

9. {كِتَابٌ مَرْقُومٌ}

It means a 'written book', and it was said that it means a 'sealed book'. An-Nasafiyy said: The book is a comprehensive book--a record of evil; in it the deeds of the devils and blasphemers among the jinns and humans are written. As mentioned before, this book is imprisoned in Sijjin which is an indication of the low status of the blasphemers, the meanness of their deeds, and Allah’s degradation of them. Ar-Raziyy said:

Allah told us that the book (of the doers of iniquities) is in Sijjin and then explained Sijjin by being a written book. It is as if it was said their book is in a written book; so what does that mean? Imam Abu Bakr ash-Shashiyy al-Qaffal al-Kabir answered: The saying of Allah

{كِتَابٌ مَرْقُومٌ} is not an explanation of Sijjin. Rather, the inherent meaning is: Nay, verily the book of the doers of iniquities is in Sijjin and it is a written book. Hence, this attributes two attributes to the book of the doers of iniquities--that it is in Sijjin and that it is written. The saying of Allah in ayah (8) (وَمَا أَدْرَاكَ مَا سِجِّينٌ) came in-between the two attributes and Allah knows best.

10. {وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ}

Those who belie shall face severe punishment.

11. {الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ}

That is those who deny the Day of Judgment.

12. {وَمَا يُكَذِّبُ بِهِ إِلا كُلُّ مُعْتَدٍ أَثِيمٍ}

Only those who exceed the bounds are the ones who deny the Day of Judgment--those who are athim (أَثِيمٍ), that is, extremely sinful for their blasphemy. Athim (أَثِيمٍ) is a form which expresses an exaggeration in meaning.

13. {إِذَا تُتْلَى عَلَيْهِ ءَايَاتُنَا قَالَ أَسَاطِيرُ الأَوَّلِينَ}

The one who denies the Judgment Day whenever the ayahs of Allah are recited to him says, “These are only but tall-tales of the earlier people.” Azzajjaj said asatir (أساطير) means, ' fabrications.'

14. {كَلا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ}

Nay, these are not false tales of the earlier people. Al-Bukhariyy said that Mujahid said that ran (رَانَ) is ‘the affixation of sins.’ Hafidh Ibn Hajar said in his book Al-Fath:

It was narrated to us in Fawa’id ad-Dibajiyy that Mujahid said with regards to the saying of Allah: {بَلْ رَانَ عَلَى قُلُوبِهِمْ} ‘the sins have been affixed on their hearts until they became totally submerged’.

Ran (ران) and ar-rayn (الرَّيْن) mean ‘film’, and it is similar to the rust on cast things. Ibn Hibban, al-Hakim, at-Tirmidhiyy, and an-Nasa’iyy narrated from the route of al-Qa^qa^ Ibn Hakim from Abu Salih from Abu Hurayrah that the Prophet said:

<<إن العبد إذا اخطأ خطيئة ’نكتت فى قلبه فإذا هو نزع واستغفر صقلت، فإن هو عاد زيد فيها حتى تعلو قلبه فهو الران الذى ذكر الله تعالى: كلا بل ران على قلوبهم>>

This means: <<If the slave commits a sin his heart is soared. If he quits and seeks forgiveness the sore is cured; however, if he recommits sins, the sore will be increased until the heart is scarred and this is the ran (ران) that Allah mentioned in His saying kalla bal rana ^ala qulubihim (كَلا بَلْ رَانَ عَلَى قُلُوبِهِمْ). (This is the end of the words of the Hafidh)

Hafidh Ibn Hajar (with a chain of narration) mentioned that Mujahid said: They (the scholars) used to explain ar-rayn (الرَّيْن) by stamping. The saying of Allah ma kanu yaksibun {مَا كَانُوا يَكْسِبُونَ} means [as a result of their disobedience and sins]. The interpreters of the Qur’an said when their disobedience and sins increased, it overwhelmed their hearts. ^Abdur-Razzaq narrated in his Tafsir from the route of al-Hasan that he said: It is the sin committed on top of another until the heart is scarred, and consequently, becomes black. Al-Mundhiriyy said: It was narrated from the route of Anas that the Messenger of Allah said:

<<إن للقلوب صدأ كصدإ النحاس وجلاؤها الاستغفار>>

<<The hearts get rusted like the rust of copper and are cleansed by seeking forgiveness.>> (Narrated by al-Bayhaqiyy)

In the recitation of Hafs from ^Asim one slightly stops without releasing a breath at the lam (ل) (while wanting to continue) and then he recites ran (ران). Nafi^, Ibn Kathir, Abu ^Amr and Ibn ^Amir continue the recitation without stopping and recite with the idgham[21] of the lam (ل) and ra' (ر). However, Abu Bakr, Hamzah and Al-Kisa'iyy recited with the imalah[22] of the fathah[23] on the ra' (ر) and with idgham.

15. {كَلا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ}

Here, kalla (كَلَّا) contains the meaning of the strict order to refrain from the sins and disobedience that cause the heart to blacken with scars. Innahum (إِنَّهُمْ) refers to the blasphemers. ^An-rabbihim (عَنْ رَبِّهِمْ) means ‘from seeing their Lord’ as mentioned by the astute scholar, ^Izz ad-Din Ibn ^Abd as-Salam, in his book Al-Isharah Ila al-'Ijaz. Yawma ‘idhin (يَوْمَئِذٍ) means ‘on the Day of Judgment.’ Lamahjubun (لَمَحْجُبُونَ) means ‘they are indeed prohibited.’ An-Nasafiyy said alhajb (لَحجب ا) is ‘the prohibition.’

The meaning of this ayah, hence, is that on the Day of Judgment, the blasphemers shall indeed be prohibited from seeing their Lord. This ayah degrades the blasphemers and makes it clear that Allah does not accept them.

Al-Bayhaqiyy narrated with his chain of narration to Imam Muhammad Ibn Idris ash-Shafi^iyy that he said about this ayah {كَلا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ}: ' The fact that Allah prohibited them from seeing Him, as a sign that they are not accepted by Him, indicates that those who are accepted by Allah shall see Him.' These words are extremely beautiful because it is an analogy derived from the meaning of the ayah and is supported by the evidence of the saying of Allah in Surah al-Qiyamah, Ayahs 22 and 23:

{وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ(22)إِلَى رَبِّهَا نَاظِرَةٌ(23)}

These ayas mean: [On the Day of Judgment the beautiful faces of the believers–those accepted by Allah–shall be looking at their Lord.] Also al-Bayhaqiyy in his Siyar reported his chain of narration up to Sufyan Ibn ^Uyaynah that he said about the ayah

{كَلا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ}:

'If both the righteous and the blasphemers had been veiled from seeing Allah, then what merit would the righteous have over the blasphemers?' It was reported in the same book (Siyar) that a person asked Imam Malik Ibn Anas,

“O Abu ^Abdullah, do the ayahs {وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (22) إِلَى رَبِّهَا نَاظِرَةٌ (23)} (Surah al-Qiyamah) mean that the believers will look at Allah?”

He said, “Yes, with these eyes.”

I said, “Some people say nadhirah (نَاظِرَةٌ) in ayah 23 means ‘awaiting the reward from Allah’.”

Imam Malik replied, “No, it means seeing Allah. Have you not heard what Musa said as mentioned in Surah al-^Araf, 143 {رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ}? (This means: [O Allah, allow me to see you.]. Do you think he would have asked Allah for an impossible matter? Allah said {لَنْ تَرَانِي}which means [You will not see Me,] i.e., in this world which is going to annihilate, however, once they get to the abode of perpetuity they shall look with their everlasting eyes at Allah Who is Everlasting. Allah said :{كَلا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ(15)} Al-Mutaffifin."

The scholars who lived within three hundred years after the immigration of the Prophet (salaf) and those who lived after them (khalaf) have held mutual consent on the belief of seeing Allah, the Exalted, with the eyes in the Hereafter. And that it is exclusive for the believers who shall see Him while they are in Paradise. They will see Him without a manner of being, without likening Him to the creation, and without a direction. Imam Abu Hanifah an-Nu^man Ibn Thabit, may Allah raises his rank, in his books Al-Wasiyyah and Al-Fiqh Al-Akbar said:

(ولقاء الله تعالى لأهل الجنة حق بلا كيفية ولا تشبيه ولا جهة يراه المؤمنون وهم فى الجنة بأعين رؤسهم ولا يكون بينه و بين خلقه مسافة، وليس قرب الله تعالى ولا بعده من طريق طول المسافة وقصرها ولكن على معنى الكرامة والهوان والمطيع قريب منه تعالى بلا كيف والعاصى بعيد منه بلا كيف وكذلك الرؤية فى الاخرة بلا كيف)

This means: (The people of Paradise shall truly see Allah without a manner of being, resemblance or direction. The believers shall see Him while they are in Paradise with their eyes without a distance between Him and them. The proximity to and farthness from Allah DO NOT pertain to the length or shortness of distance, rather, it is a meaning pertaining to highness and lowness of status. The obedient person is close to Allah without a manner of being, and the sinful person is far from Allah without a manner of being. Likewise seeing Allah in the hereafter is without a manner of being.)

Abu Hanifah’s statement elucidates that Allah will not be in a direction or a place, whereas the people of Paradise will be in their locations in Paradise. They will see Him without doubting that it is He whom they have seen, just as the person looking at the full moon on a clear night does not doubt that what he sees is the moon. This meaning was reflected in the saying of the Messenger of Allah that was narrated by al-Bukhariyy:

<<إنكم سترون ربكم يوم القيامه كما ترون القمر ليلة البدر لا تضامّون في رؤيته>>

which means: <<You shall see your Lord on the Day of Judgment without any doubt, just as you do not doubt seeing the full moon on a clear night. Yet you shall not throng and cling together to see Him>>.

Al-Bayhaqiyy said he heard Imam Abu at-Tayyib Sahl Ibn Muhammad as-Su^lukiyy say in his book Al-Imla’ about the saying of the Prophet: <<لا تُضامّون في رؤيته>> (with a dammah on the ta’ (تُ) and shaddah [24] on the mim (مّ) of تُضامّون) ) that it means ‘you shall not throng and cling together.’ The meaning is also the same when using a fathah on the ta’ (تَ). In such case, the root word would be tatadammun (تَتَضامُّون). However, if one uses a dammah on the ta (تُ) and a single mim (مُ), the root of the word would be ad-daym (الضَّيم) which means ‘you shall not face any injustice’ in that some will see Him and some will not. Rather all of you (the believers) shall see Him while you are in your direction and He is clear of directions. The similitude with seeing the full moon is not to liken the Creator to the moon, for Allah is clear from that. (End of the words of Abu at-Tayyib).

The reason the Messenger of Allah drew a similitude between the believers seeing the full moon on a clear night and their seeing Allah in the Hereafter was to eliminate the element of doubt.

In one of the narrations of the hadith by al-Bukhariyy, the term la tudarun (لا تُضارُون) was pronounced with a single ra' (رُ), and in Muslim’s narration, the term la tudarrun (لا تُضاروُّن) was pronounced with doubling the ra' (رُّ). The author of Lisan Al-^Arab reported that Abu Mansur said that the root of the first is ad-dayr (الضَّيْر) and the second is ad-durr (الضُّر); and both mean the same thing--without you hurting one another attempting to see Allah alone, i.e., all to yourself without the others. It was said also the meaning is without disputing and ending up belying one another about seeing Allah.

The importance of this rather lengthy explanation is to present the reader with ample refutation to the Qadariyyah--those who deny the Qadar (Destining of Allah). The Prophet described them as the majus of this nation. The Qadariyyah deny that the believers will see Allah on the Day of Judgment.

In his Tafsir, Az-Zamakhshariyy, who belongs to the misguided school of the Mu^tazilah, displayed impoliteness with the Prophet, sallallahu ^alayhi wa sallam, (in addition to other abhorrent matters). The renowned, great Imam, Abu Hayyan al-Andalusiyy, (in his famous Tafsir, Al-Bahr Al-Muhit, in the Chapter on Surah An-Naml) warned against az-Zamakhshariyy’s Tafsir. In verses of his poetry, highlighting straying of az-Zamakhshariyy, Abu Hayyan said that az-Zamakhshariyy: (1) out of ignorance confirms fabricated hadiths, (2) attributes to the impeccable Prophet that which is non befitting, and (3) twists the terms around to support the ill-school of the Mu^tazilah. Abu Hayyan meant that az-Zamakhshariyy was one of the Mu^tazilah and a proud, outspoken advocate of that school. Strangely enough, some people who consider themselves Sunni use az-Zamakhshariyy’s Tafsir while ignoring the warning of Abu Hayyan.

16. {ثُمَّ إِنَّهُمْ لَصَالُو الْجَحِيمِ}

After they will have been veiled from seeing their Lord they shall enter the burning heat and fervor of Hellfire.

17. {ثُمَّ يُقَالُ هَذَا الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ}

The angels in charge of the Fire of Hell shall tell the blasphemers, “This is the torture that you have denied in this world.”

18. {كَلا إِنَّ كِتَابَ الأَبْرَارِ لَفِي عِلِّيِّينَ}

Al-Fakhr ar-Raziyy said: After Allah, the Exalted, mentioned the state of the doers of iniquities who short weigh and measure, Allah mentioned the state of the meritorious that do not short weigh and measure. Kalla (كلا) means: ‘Nay, the case is not as the doers of iniquities deluded themselves into denying the Day of Judgment and saying about the Book of Allah “it is only the false tales of the earlier people”.’ Then Allah, in this ayah, told us that the Book (their recorded deeds) of those good, meritorious believers is in ^Illiyyin. Ibn ^Abbas said ^Illiyyin is Paradise.

19. {وَمَا أَدْرَاكَ مَا عِلِّيُّونَ}

Al-Qurtubiyy said that it means: O Muhammad what makes you know what ^Illiyyin is? The address here is in the context of showing the honored and privileged high status of the Prophet.

20. {كِتَابٌ مَرْقُومٌ}

The book of the meritorious is sealed and is not forgotten or erased.

21. {يَشْهَدُهُ الْمُقَرَّبُونَ}

The elite angels from every sky attend the arrival of that book to ^Illiyyin as a gesture of honor to the concerned believer.

22. {إِنَّ الأبْرَارَ لَفِي نَعِيمٍ}

The People of Truth and Obedience shall be enjoying the bliss of Paradise.

23. {عَلَى الأَرَائِكِ يَنْظُرُونَ}

As-Samin al-Halabiyy said that al-ara’ik (الْأَرَائِكِ) is the plural of arikah (اريكة) which is ‘everything one uses as a cushion.’ The believers will be joyfully and restfully leaning against cushions looking at the endowments given to them. Al-Qushayriyy said: Allah confirmed the fact that they will look and did not specify what they will be looking at among the enjoyments, because the enjoyments differ from one person to another.

24. {تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ}

Al-Farra’ said: an-nadrah (النضرة) is ‘the glittering of the luxuries and its dew’ and the meaning is that if you see them, you will recognize that they are among the People of Bliss by their beauty and illumination. Abu Ja^far and Ya^qub recite tu^rafu (تعرف) with a dammah on the ta' and a fathah on the ra', and recited nadratu (نضرة) with a dammah on the ta'.

25. {يُسْقَوْنَ مِنْ رَحِيقٍ مَخْتُومٍ}

The People of Bliss shall drink from the rahiq (رَحِيقٍ), which according to most of the scholars is a non-intoxicating wine--the purist and highest quality of all non-intoxicating wines, as mentioned by al-Khalil. Al-Hasan said that ar-rahiq (الرحيق) is a spring in Paradise covered with musk. Makhtum (مَخْتُومٍ) means ‘in sealed containers.’

26. {خِتَامُهُ مِسْكٌ وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ}

Al-Kisa’iyy recited khitamuhu (خِتَامُهُ) as khatamuhu (خَاتَمُهُ) with a fathah on the kha’ and an alif after it and a fathah on the ta’ which means ‘the seal of the container is of musk,’ as mentioned by Ibn ^Abbas. Ubayy Ibn Ka^b, ^Urwah and Abu al-^Aliyah recited khatamuhu (ختمه) with a fathah on the kha' and the ta' and a dammah on the mim without an 'alif.

Let those who want that which was described about Paradise and its bliss hasten to the obedience of Allah.

27. {وَمِزَاجُهُ مِنْ تَسْنِيمٍ}

This non-intoxicating wine shall be mixed with tasnim (تَسْنِيمٍ) which is a spring in Paradise with a very high status. It was said it is water.

28. {عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ}

^Aynan (عَيْنًا) which means, 'a praised spring', is inflected with nasb as a subject to verb amdahu (أمدح) which means, ' I praise the spring of Tasnim from which shall drink those who enter Paradise first.' Ibn Mas^ud and Ibn ^Abbas said: Al-muqarrabun (الْمُقَرَّبُونَ) (the best people of Paradise) drink it pure and unmixed whereas al-abrar (الأبْرار) (the meritorious) drink it mixed. The saying of most of the scholars is that the abrar are the People of al-Yamin[25] and the muqarrabun are those who entered Paradise first. It was said the muqarrabun shall enjoy drinking from it and they are the best of the occupants of Paradise.

29. {إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ ءَامَنُوا يَضْحَكُونَ}

Ibn al-Jawziyy said that ajramu (أَجْرَمُوا) means those who associated partners with Allah and (يَضْحَكُونَ مِنَ الَّذِينَ ءَامَنُوا) means they used to mock and ridicule the believers among the companions of the Prophet such as ^Ammar Ibn Yasir, Bilal, Khabbab and others may Allah accept their deeds.

30. {وَإِذَا مَرُّوا بِهِمْ يَتَغَامَزُونَ}

The blasphemers wink their eyelids and eyebrows in mocking the believers as they pass by them.

31. {وَإِذَا انْقَلَبُوا إِلَى أَهْلِهِمُ انْقَلَبُوا فَكِهِينَ}

When the blasphemers return to their families they joyfully laugh sarcastically at the mention of the believers. Abu Ja^far, Hafs from ^Asim, ^Abdur-Razzaq from Ibn ^Amir recited fakihin (فَكِهِينَ) without an alif.

32. {وَإِذَا رَأَوْهُمْ قَالُوا إِنَّ هَؤُلاءِ لَضَالُّونَ}

When the blasphemers see the believers they say, “These are truly astray for believing in Muhammad.”

33. {وَمَا أُرْسِلُوا عَلَيْهِمْ حَافِظِينَ}

The blasphemers were not put in charge of keeping record of the believers’ deeds.

34. {فَالْيَوْمَ الَّذِينَ ءَامَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ}

On this day, the Day of Judgment, those who believed shall laugh at the blasphemers as the blasphemers laughed at them in this world.

35. {عَلَى الأَرَائِكِ يَنْظُرُونَ}

That is, the believers would be resting on cushioned couches in Paradise, looking at the torture of the blasphemers and their degradation after they had lived luxuriously and lavishly in this world.

36. {هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُوا يَفْعَلُونَ}

Have the blasphemers been paid back for their mockery of the believers in this world by rewarding the believers the great bliss on the Day of Judgment? The answer would be, “Yes.”

Ibn Aljawziyy said, 'this is an interrogative form for the purpose of establishing the fact in concern.' Allah the exalted knows best.

SURAH AL-INSHIQAQ سورة الإنشقاق

Makkiyyan by consensus.

Comprised of twenty-five (25) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. When the sky is cleft asunder from the clouds,	إِذَا السَّمَاءُ انْشَقَّتْ (1)
	2. And hearkens and submits to the command of its Lord; and it is capable of it.	وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (2)
	3. And when the Earth is flattened out for the assembly,	وَإِذَا الأَرْضُ مُدَّتْ (3)
	4. And brings out and gives up the dead in it,	وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ (4)
	5. And hearkens and submits to the command of its Lord, and it is capable of it.	وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (5)
	6. O son of Adam! You shall travail and toil toward meeting the judgment of your Lord, and the result of your deeds you shall face.	يَاأَيُّهَا الإنْسَانُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحًا فَمُلاقِيهِ (6)
	7. Then, he who is given his record in his right hand,	فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ (7)
	8. Soon he shall be presented with his deeds with ease,	فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (8)
	9. And he will turn to his wives in Paradise joyfully!	وَيَنْقَلِبُ إِلَى أَهْلِهِ مَسْرُورًا (9)
	10. But the one who is given his record behind his back,	وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ (10)
	11. Soon he will cry for perdition,	فَسَوْفَ يَدْعُو ثُبُورًا (11)
	12. And he will burn in a fervid Fire.	وَيَصْلَى سَعِيرًا (12)
	13. In this world, such blasphemer used to turn to his wives joyfully!	إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا (13)
	14. He thought he shall not return to Allah, for he denied the Day of Judgment!	إِنَّهُ ظَنَّ أَنْ لَنْ يَحُورَ (14)
	15. Nay, he shall return, for his Lord was Ever-Knowing of all his matters!	بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيرًا (15)
	16. Indeed I do adjure by the dusk;	فَلا أُقْسِمُ بِالشَّفَقِ (16)
	17. And by the night and what it conceals;	وَاللَّيْلِ وَمَا وَسَقَ (17)
	18. And by the moon in her fullness.	وَالْقَمَرِ إِذَا اتَّسَقَ (18)
	19. O people, you shall surely undergo hardships, one stage after the other.	لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ (19)
	20. What then is the matter with the blasphemers of Makkah that they do not believe?	فَمَا لَهُمْ لا يُؤْمِنُونَ (20)
	21. And when the Qur’an is recited to them, they do not submit and humble themselves in prostration,	وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْءَانُ لا يَسْجُدُونَ (21)
	22. Rather, the blasphemers belie Muhammad, the Qur’an, and the Resurrection.	بَلِ الَّذِينَ كَفَرُوا يُكَذِّبُونَ (22)
	23. But Allah has full knowledge of the sins and lies they conceal in their chests.	وَاللَّهُ أَعْلَمُ بِمَا يُوعُونَ (23)
	24. So announce to them the news of severe torture,	فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ (24)
	25. Except to those who believed and performed the good deeds; they shall have full reward.	إِلا الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ(25)

THE EXPLANATION

1. {إِذَا السَّمَاءُ انْشَقَّتْ}

Al-Mawardiyy and others said: This is among the signs of the occurrence of the Day of Judgment. Ibn ^Abbas said inshaqqat (انْشَقَّتْ) means ‘to be cleaved by the white clouds’ and the ayah means the sky shall cleave away from the white clouds and the angels shall descend in the white clouds.

2. {وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ}

The meaning is that the sky shall attentively listen and obediently submit to the order of Allah. Wahuqqat (وَحُقَّتْ) means the sky rightfully listens and submits to its Lord and this is due to Allah.

3. {وَإِذَا الأرْضُ مُدَّتْ}

Mujahid said: What is meant is the Earth on the Day of Judgment. Ibn ^Abbas said: The Earth shall be flatly stretched and expanded. Imam al-Qushayriyy said: The Earth will be flattened smooth after its woods and mountains are demolished.

4. {وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ}

Al-Hakim narrated from the route of Ibn ^Abbas: The Earth brings out the dead buried in it and gives them up until none are left.

5. {وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ}

As explained in ayah #2 above, the sky shall attentively listen and obediently submit to the order of Allah, and rightfully listens and submits to its Lord and this is due to Allah.

6. {يَاأَيُّهَا الإِنْسَانُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحًا فَمُلاقِيهِ}

An-Nasafiyy said, 'this ayah addresses mankind.' Al-^Izz Ibn ^Abd as-Salam mentioned the meaning of the ayah is: [O son of Adam, you shall work hard and toil toward meeting the judgment of your Lord]. Ar-Raghib al-Asbahaniyy said al-kadh (الكدح) is ‘to travail and toil’ and al-Qurtubiyy said it is ‘to work and acquire.’ Al-Qushayriyy said famulaqih (فَمُلاقِيهِ) means ‘you shall see the result of your deeds on the Day of Judgment’--goodness for good and distress for evil.

7. {فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ}

Al-Qushayriyy said that this is the charitable believer. He shall be given the record of his deeds in his right hand. The Hafidh Ibn Hajar said: In Hadith Jabir, according to Ibn Abu Hatim and al-Hakim:

من زادت حسناته على سيئاته فذاك الذى يدخل الجنة بغير حساب، ومن استوت حسناته و سيئاته>>

فذاك الذى يحاسب حسابا يسيرا ثم يدخل الجنة، ومن زادت سيئاته على حسناته فذاك الذى اوبق نفسه والشفاعة فى مثله<<

<<The one whose good deeds exceed his bad deeds shall enter Paradise without being punished about his bad deeds. The one whose good deeds are equal to his bad deeds shall be lightly presented with his deeds, his bad deeds will be overlooked--after which he enters Paradise. And the one whose bad deeds exceed his good deeds is the one who had tormented himself, and the intercession is meant for the likes of him.>>

8. {فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا}

It is the easy and light presentation of one’s deeds. Al-Hakim narrated that the Prophet explained al-hisab al yasir (الحساب اليسير) by saying:

<< أن ينظر فى سيئاته ويتجاوز له عنها >>

This means: <<to look at his bad deeds and to overlook them.>> Al-Hakim said this hadith is sahih according to the criteria of Muslim. Imam al Bukhariyy reported from ^A’ishah that she said:

The Prophet, sallallahu ^alayhi wa sallam, said: << ليس احدٌ يحاسب يوم القيامة الاهلك >>

This means: <<Anyone who is questioned about his deeds shall be tortured.>> I (Lady ^A’ishah) said:

اليس قد قال الله تعالى {فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ (7) فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (8)}

This means: Did not Allah say (verse 7 and 8 above)?

The Messenger said:

<< انـما ذاك العرض وليس احد يناقش الحساب يوم القيامة الاعذب >>

<<This is in reference to presenting one with his deeds, however, anyone who is questioned about his deeds shall be tortured.>> (end of the words of Lady ^Aishah).

The Hafidh Ibn Hajar said that al-Qurtubiyy said: 'the saying of the Prophet <<innama dhalika al-^ard>>: (انـما ذلك العرض) means that al-hisab which is mentioned in the ayah is in reference to presenting the believer with his deeds. The purpose is for him to know the endowment Allah bestowed upon him in that He covered his misdeeds in this world and forgave him for it on the Day of Judgment.'

9. {وَيَنْقَلِبُ إِلَى أَهْلِهِ مَسْرُورًا}

It means the believer shall in Paradise turn to his wives among al-hur al ^in, the extremely beautiful women that Allah created for him, and his wives among the daughters of Adam. Masrura (مَسْرُورًا) means happy and joyful for the endowment Allah has bestowed on him.

10. {وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ}

This is in reference to the blasphemer. His right hand shall be chained to his neck and his left hand put behind his back. He will be given his book in his left hand behind his back.

11. {فَسَوْفَ يَدْعُو ثُبُورًا}

When he sees the severity of the torture he will be encountering, he shall cry out 'Woe! What destruction have I brought onto myself?'

12. {وَيَصْلَى سَعِيرًا}

He shall enter the extremely burning fire and be burnt by its blaze. Ibn Kathir, Nafi^, Ibn ^Amir and al-Kisa’iyy recited yusalla (يصلى) with a dammah on the ya’ (يُ) and a fathah on the sad (صَ) and doubling the lam (لَّ). ^Asim, Abu ^Amr and Hamzah recited yasla with a single ya' and a fathah; however, Hamzah and Al-Kisa'iyy recited with imalah.

13. {إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا}

The blasphemer in this world used to be happy among his own people, arrogant because of his wealth and his social rank, and forgetful and absent-minded of the matters of the Hereafter.

14. {إِنَّهُ ظَنَّ أَنْ لَنْ يَحُورَ}

The blasphemer used to believe that he shall not return to Allah because he used to belie the Resurrection.

15. {بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيرًا}

Al-Farra’ said that surely he shall return to his Lord, for his Lord knew in eternity that he shall return to Him and knew in eternity of all of his forthcoming different situations.

16. {فَلا أُقْسِمُ بِالشَّفَقِ}

Some interpreters said la (لا) is only an addition here. Hence, the meaning is an adjuration in which Allah adjured by the shafaq (ِالشَّفَقِ) (according to most of the scholars the redness in the horizon after sunset that lasts until nightfall). Abu Hanifah said it is the whiteness after sunset.

17. {وَاللَّيْلِ وَمَا وَسَقَ}

The Hafidh Ibn Hajar said: Sa^id Ibn Mansur reported from Ibn ^Abbas regarding this ayah that it means ‘The night and what is included in it.’ The chain of narration is sahih. What is meant is what the night covers among the mountains, trees, oceans, and earth. Mujahid said: Wama wasaqa (وَمَا وَسَقَ) means ‘what the night gathers’; that is, the night gathers that which was spread out during daylight. During the day, people leave their homes and go about taking care of their daily living chores. The animals likewise emerge and look for food. Then when it becomes dark, humans and animals come back and gather in their homes for the night. ^Ikrimah said, 'the night takes everything back to its resting quarters.'

18. {وَالْقَمَرِ إِذَا اتَّسَقَ}

Al-Qushayriyy said that they ayah means: When the moon becomes complete, gathered together and full. Al-Farra’ said the moon becomes full on the thirteenth (13th) to sixteenth (16th) day. Al-Mundhiriyy said that an-Nasa’iyy narrated with a good chain of narration and al-Bayhaqiyy that the Messenger of Allah said:

<<صيام ثلاثة ايام من كل شهر صيام الدهر، ايام البيض: صبيحة ثلاث عشرة واربع عشرة و خمس عشرة>>

This means: <<Fasting three days of every month has a similar reward to fasting the entire time. Those white days are the morning of the thirteenth, fourteenth and fifteenth.>>

19. {لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ}

Latarkabunna (لَتَرْكَبُنَّ), with a fathah on the ta' and a dammah on the ba', as was recited by ^Asim, Nafi^, Abu ^Amr, and Ibn ^Amir means: ‘O people, you shall undergo hardships.’ Al-Hakim narrated from Ibn ^Abbas that he said tabaqan ^ann tabaq (طَبَقًا عَنْ طَبَقٍ) means ‘one situation after another.’ What is meant here is the dire times and difficulties, i.e. first with death and then Resurrection after it, then presenting one with one’s deeds, and then what comes after that on the Day of Judgment. Sa^id Ibn Jubayr said: 'One encounter after another'. The people who were degraded in this world shall be raised in the Hereafter and the people who were raised in this world shall be degraded in the Hereafter.

Ibn Kathir, Hamzah and al-Kisa'iyy recited Latarkabanna (لَتَرْكَبَنَّ) with a fathah on the ta' and the ba'. Read as such, it has two meanings, the first being an address to the Prophet, sallallahu ^alayhi wa sallam, and the second being in reference to the sky to the effect that it encounters changes.

Ibn Mas^ud, Abu Al Jawza' and Abu al-Ashhab recited the term as Layarkabanna (ليركبن) with a ya' and a fathah on the ba'. Abu Al Mutawakkil, Abu ^Imran and Ibn Ya^mar recited the term as Layarkabunna (ليركبن) with a ya' and a dammah on the ba'. The term ^an

(عَنْ) in the ayah means, 'after.'

20. {فَمَا لَهُمْ لا يُؤْمِنُونَ}

What is the matter with the blasphemers of Makkah that they do not believe in Muhammad and the Qur’an? Ibn al-Jawziyy said this is an interrogative posed to denounce the blasphemers for leaving out the belief whose proofs of validity are evident.

21. {وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْءَانُ لا يَسْجُدُونَ}

Abu Hayyan said: They do not humble themselves by prostrating and do not submit to the Qur’an when it is read to them.

22. {بَلِ الَّذِينَ كَفَرُوا يُكَذِّبُونَ}

Instead, the blasphemers belie Muhammad, the Qur’an, and the Resurrection.

23. {وَاللَّهُ أَعْلَمُ بِمَا يُوعُونَ}

Al-Farra’ said: Allah knows what they gather in their chests among the sins and belying the Religion.

24. {فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ}

Az-Zajjaj said: Give the blasphemers the news of the severe torture that will befall them, as opposed to giving to the believers the good tidings of the bliss in Paradise.

25. {إِلا الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ}

As for those who believed in the Testification of Faith, they shall have a complete reward. Al-Qurtubiyy said: The function of exclusion of illa (إلا) is not in effect. Hence, the meaning is as if Allah said: As to those who believed in the Testification of Faith (No one is God except Allah and Muhammad is the Messenger of Allah), that is they performed their obligations, lahum ajrun (لَهُمْ أَجْرٌ) ‘they shall have reward’ ghayru mamnun (غَيْرُ مَمْنُونٍ) ‘complete and not short.’ Then al-Qurtubiyy said: Some scholars said the function of illa (إلا) in the ayah is not that of exclusion; rather it has the meaning of ‘waw’ (و). As such the meaning would be as if Allah said: And those who believed shall be rewarded. And Allah knows best.

SURAH AL-BURUJ سورة البروج

Makkiyyan by consensus.

Comprised of twenty-two (22) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. I (Allah) adjure by the sky, and its constellations.	وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (1)
	2. And by the promised Day of Judgment,	وَالْيَوْمِ الْمَوْعُودِ (2)
	3. And by the witness and the witnessed;	وَشَاهِدٍ وَمَشْهُودٍ (3)
	4. Damned are the ditchers of the ditch of fire,	قُتِلَ أَصْحَابُ الأُخْدُودِ (4)
	5. The fueled blazing fire.	النَّارِ ذَاتِ الْوَقُودِ (5)
	6. They sat over against the fire,	إِذْ هُمْ عَلَيْهَا قُعُودٌ (6)
	7. Witnessing the believers persevere what they have done to them.	وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (7)
	8. They denounced them for no reason other than that they believed in Allah, the Undefeated and Comprehensively Praised!	وَمَا نَقَمُوا مِنْهُمْ إِلا أَنْ يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ (8)
	9. Allah, the Creator and Owner of the skies and the Earth, Who witnesses all what they have done.	الَّذِي لَهُ مُلْكُ السَّمَوَاتِ وَالأَرْضِ وَاللَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ (9)
	10. Those that burnt and tortured the believers, men and women, and then did not repent from their blasphemy and doings, will have the chastisement of Hell and the torture of burning in Fire.	إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (10)
	11. Those that believe and do righteous deeds will be rewarded with Paradise, beneath which rivers flow. Such is the great triumph!	إِنَّ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الأنْهَارُ ذَلِكَ الْفَوْزُ الْكَبِيرُ (11)
	12. Allah’s torture of the unjust ill-doers is severe.	إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (12)
	13. He is the One Who started their creation, and will recreate them again.	إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (13)
	14. He is amply Forgiving, and abundantly kind to the believers,	وَهُوَ الْغَفُورُ الْوَدُودُ (14)
	15. Lord of the ^Arsh (Ceiling of Paradise), of ultimate Glory,	ذُو الْعَرْشِ الْمَجِيدُ (15)
	16. He does all what He wills.	فَعَّالٌ لِمَا يُرِيدُ (16)
	17. Has not the news reached you O Muhammad, of the previous forces;	هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ (17)
	18. Of Pharaoh and the Thamud?	فِرْعَوْنَ وَثَمُودَ (18)
	19. Yet, the blasphemers of Makkah reject to believe in you and the Qur’an.	بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (19)
	20. But Allah knows all that which they do.	وَاللَّهُ مِنْ وَرَائِهِمْ مُحِيطٌ (20)
	21. Indeed, this is a glorious Qur’an,	بَلْ هُوَ قُرْءَانٌ مَجِيدٌ (21)
	22. Inscribed in a Guarded Tablet.	فِي لَوْحٍ مَحْفُوظٍ (22)

THE EXPLANATION

1. {وَالسَّمَاءِ ذَاتِ الْبُرُوجِ}

Allah adjured by the sky. Imam Yahya Ibn Salam al-Basriyy said: dhatil-buruj (ذَاتِ الْبُرُوجِ) means ‘the sky that has constellations.’ There are twelve (12) constellations that are homes for the stars, the sun, and the moon. The sun covers them in a year and the moon in twenty eight (28) days. The moon runs in every constellation two and one-third (2 1/3) days--a total of twenty-eight (28) days, and then it hides for two (2) nights. The sun runs a month in every constellation. These constellations are:

(i) Aries (الحمل) (ii) Taurus (الثور) (iii) Gemini (الجوزاء) (iv) Cancer (السرطان) (v)Leo (الأسد) (vi) Virgo (السنبلة) (vii) Libra (الميزان) (viii) Scorpio (العقرب) (ix) Sagittarius (القوس)

(x) Capricorn (الجدْىُ) (xi) Aquarius (الدلو) Pisces (الحوت)

There are twenty-eight (28) constellations of the moon. They are:

(1). Ash-sharatan (الشَّرَطان) (15). Al-ghafr (الغَفْر)

(2). Al-butayn (البُطيْن) (16). Az-zubaniyy (الزُّبانى)

(3). Ath-thurayya (الثريا) (17). Al-iklil (الإكليل)

(4). Ad-dabaran (الدَّبَران) (18). Al-qalb (القلب)

(5). Al-haq^ah (الهقعة) (19). Ash-shawlah (الشَّوْله)

(6). Al-han^ah (الهنعة) (20). An-na^a’im (النعائم)

(7). Adh-dhira^ (الذِراع) (21). Al-baldah (البلدة)

(8). An-nathrah (النَّثْرَة) (22). Sa^d adh-dhabih (سعد الذابح)

(9). At-tarf (الطرْف) (23). Sa^d bula^ (سعد بُلع)

(10). Al-Jabhah (الجبهه) (24). Sa^d as-su^ud (سعد السعود)

(11). Az-zubrah (الزُبرة) (25). Sa^d al-akhbiyah (سعد الأخبية)

(12). As-sarfah (الصَّرفه) (26). Al-far^ al-muqqaddam (الفرع المقدَّم)

(13). Al-^awwa’ (العوَّاء) (27). Al-far^ al-mu'akhkhar (الفرع المؤخر)

(14). As-simak I (السماك) (28). Batn al-hut (بطن الحوت)

Mujahid, al-Hasan and ^Ikrimah said, the term al-buruj (البُرُوجٍ) refers to ‘palaces’ as in the saying of Allah in Surah an-Nisa’ ayah 78 {وَلَوْ كُنْتُمْ فِي بُرُوجٍ مشيدة} which means: [Even if you were in well-built palaces.]

2. {وَالْيَوْمِ الْمَوْعُودِ}

This is a second adjuration whereby Allah adjures by the Promised Day. By consensus the Promised Day is the Day of Judgment.

3. {وَشَاهِدٍ وَمَشْهُودٍ}

^Aliyy and Ibn Jubayr, in interpreting this ayah, said that ash-shahid (الشَاهِدٍ) is the day of Friday and al-mashhud (المَشْهُودٍ) is the day of ^Arafah. Friday was called shahid because it testifies for every doer that which he did. The day of ^Arafah was called mashhud because the day of ^Arafah is when people observe the Hajj season and the angels attend. Al-Hasan Ibn ^Aliyy said ash-shahid is Muhammad and al-mashhud is the Day of Judgment.

Az-Zajaj and al-Mubarrad said: The answer statement that clarifies the subject matter of the adjuration in the first three (3) verses becomes clear in ayah #12:

(إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ) which means, 'Allah’s torture of the unjust ill-doers is severe.' Hence, the adjuration and its answer statement are: [I adjure by the sky and with its constellations (ayah #1), and by the promise of the Day of Judgment (ayah #2), and by the witness and the witnessed (ayah#3) that Allah’s torture of the unjust ill-doers is severe.] The ayahs in between ayah #3 and ayah #12 confirm the adjuration.

4. {قُتِلَ أَصْحَابُ الأخْدُودِ}

Those who ditched the ditches of fire are damned. That is, they are deprived of goodness. Al-ukhdud (الأُخْدُودِ) is an excavation ditched in the ground. The plural is akhadid (أخاديد). In the past, a group of blasphemers dug a ditch in the ground and set it ablaze with a fervid fire. They threatened to throw the believers in it if they would not quit their Religion. Those who left their Religion were released; those who persisted on adhering to the belief were thrown in and burned. Ashab al-ukhdud (أَصْحَابُ الأخْدُودِ) are those blasphemers who burned the believers.

Al-Farra said: There was a king who ordered a ditch dug, filled with wood, and ignited. He threw some of the believers in that blazing ditch (wanting to burn them alive) while those who had dug the ditch sat around to watch. Allah made the fire rise up from the ditch and burn the blasphemers instead of the believers. This is the meaning of the saying of Allah in ayah #10 (فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ) – [They shall have the torture of Hellfire in the Hereafter and the torture of burning in this world.] Abu al-^Aliyah has a saying close to that of al-Farra’. However, Abu Hayyan said their saying opposes the saying of the majority of the scholars (the jumhur). It was said that in the aforementioned story, the fire actually burned those in it but those above it were saved.

The interpreters mentioned about the ditch-diggers more than ten (10) sayings. Ibn Kathir said: It is likely that similar incidents happened frequently in the world, as mentioned by Ibn Abi Hatim. Of these ten (10) sayings is what Hafidh Ibn Hajar said in his book, Al-Fath: " Ash-Shafi^iyy, ^Abdur-Razzaq and others narrated with a hasan chain that ^Aliyy said: The majus had a Book revealed to them which they read, and from which they took knowledge. One day, their leader drank alcohol, became drunk, and as a result fornicated with his own sister." When he woke up, he gathered his greedy subjects, bribed them, and told them, trying to justify his abhorrent act, ‘Adam used to marry his sons to his daughters.’ Some followed him and those who opposed where killed."

Hafidh Ibn Hajar proceeded to say: " ^Abd Ibn-Hamid narrated with a sahih chain from the route of ^Abdur-Rahman Ibn Abziyy about the interpretation of Surah al-Buruj that when the Muslims defeated the Persians, ^Umar ordered the people to gather. He told them, ‘The Majus are not People of a Book to enforce al-jizyah on them, and they are not idolaters to enforce the pertinent rules on them.’ ^Aliyy said: ‘But they are a People of a Book, and he told the aforementioned story. However, he said the king fornicated with his daughter, not his sister. He ended the story by mentioning that the king prepared the ditch of fire for the people who opposed him.

5. {النَّارِ ذَاتِ الْوَقُودِ}

Ibn al-Jawziyy said that the fire (النَّارِ) in this ayah has a permutative application that replaces al-ukhdud (الأخْدُودِ). Therefore, it is as if Allah said: [Damned are the ditchers of the Fire.] Ar-Raghib al-Asbahaniyy said that al-waqud (الْوَقُودِ) is a term used to mean ‘the wood used for fuel and for the resulting flame of fire.’ Abu Razin al-^Aqiliyy, Abu ^Abd ar-Rahman as-Sulamiyy, al-Hasan, Mujahid,Abu al-^Aliyah, Ibn Ya^mar, and Ibn Abu ^Ablah recited the term al-wuqud (الْوُقُودِ) with a dammah on the waw.

6. {إِذْ هُمْ عَلَيْهَا قُعُودٌ}

The king and his companions were seated by the ditch, offering blasphemy to the believers. They pushed in whoever refused to concede.

7. {وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ}

They witnessed what they did to the believers. In these ayahs, Allah told us about a people whose certainty of belief was so strong that they preferred to be thrown in the ditch of fire rather than quit their religion.

8. {وَمَا نَقَمُوا مِنْهُمْ إِلا أَنْ يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ}

The blasphemers denounced them for no other reason than that they believed in Allah, the ^Aziz (Undefeated) and the Hamid (Praised for all situations). Ibn Abi ^Ablah recited naqimu (نقموا) with a kasrah on the qaf.

9. {الَّذِي لَهُ مُلْكُ السَّمَوَاتِ وَالأَرْضِ وَاللَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ}

Allah is the One Who created the Heavens and the Earth and He is their Owner. What those people did to the believers was not concealed from Him.

10. {إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ}

Those who burnt and tortured the believers and repented neither from that act nor from their blasphemy, shall have the torture in Hellfire for their blasphemy and shall have the torture of burning in fire for their burning the believers. According to most of the scholars, both of these tortures are in Hell. Some scholars said the burning in fire is in this life and this is when the ditch-fire rose to them and burned them, as was mentioned earlier about the saying of al-Farra’ and Abu al-^Aliyah (in the explanation of ayah #4).

11. {إِنَّ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ ذَلِكَ الْفَوْزُ الْكَبِيرُ}

This ayah gives the all-inclusive meaning that the believers shall be rewarded gardens in Paradise, under which rivers run. For them, this is the great triumph. Al-Farra’ said that the believers triumphed by escaping the torture of the blasphemers in this life and the torture of Hellfire in the Hereafter. This is as per his saying that the ditch-fire did not burn the believers, rather rose up and burned the King and his companions.

12. {إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ}

Ibn ^Abbas said: Allah’s torture of the unjust ones and the tyrants is severe.

13. {إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ}

Allah is the One Who brought them into existence and Allah is the One Who will bring them back to life after they will have turned into soil.

14. {وَهُوَ الْغَفُورُ الْوَدُودُ}

After Allah mentioned the severity of His torture, Allah mentioned that He is abundantly forgiving and that He covers the sins of His slaves. He is kind and generous to them. It was said: He is the abundantly forgiving for the sinful believers and He is kind and generous to them.

15. {ذُو الْعَرْشِ الْمَجِيدُ}

Hamzah and al-Kisa’iyy recited al-majid (الْمَجِيدُ) by a kasrah on the dal (دِ). As such, the meaning would be attributing a great status to the ^Arsh (the ceiling of Paradise). Others have recited al-majid (الْمَجِيدُ) with dammah on the dal (دُ). As such, it means the Attribute of Allah, Al-Majid, which means ‘the One attributed with the great and perfect Power and Wisdom.

Allah, the Exalted, specifically mentioned the ^Arsh next to His Name to honor the ^Arsh. Also it draws attention to that Allah is the Owner, Subjugator, and Protector of the ^Arsh, which is the greatest in size of all the creations. Therefore, Allah surely subjugates what is less in size than the ^Arsh. Allah said in Surah at-Tawbah, 129:

{ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ (129) }.

This ayah means: [He is the Lord, i.e., Owner, of the great ^Arsh.]

It is not permissible to delude oneself that Allah’s specifying the ^Arsh (by mentioning it) indicates Allah ‘is established’ over it. Some mushabbihah [26] wrongly claim that this is the meaning of the saying of Allah in Surah Taha, ayah 5:

{الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى (5) }.

Rather, the belief of the Salaf and those who genuinely followed them was to clear Allah from resembling the creation supporting their belief by the saying of Allah in Surah ash-Shura, 11:

{ لَيْسَ كَمِثْلِهِ شَيْءٌ }

This ayah means: [Absolutely nothing is like Allah.]

The famous Hafidh, Imam al-Bayhaqiyy, said in his book, Al-‘I^tiqad ^Ala Madhhab as-Salaf Ahl as-Sunnah Wal Jama^ah:

It must be known that the istiwa’ (استواء) of Allah, Whom we clear of resembling the creations, is not an istiwa’ of straightening up from a tilted position, nor of being established in a place, nor touching any of His creations. Rather, He has an istiwa’ over his ^Arsh just as He told--without a manner of being. It is without a place and different from all His creations. His ityan (إتيان) is not from one place to another. His maji’ (مـجىء) is not that of a motion. His nuzul (نزول) is not that of transfer. His Self is not a body. His wajh (وجه) is not a picture. His yad (يد) is not a limb. His ^ayn (عين) is not a pupil. Rather, these attributes belong to Allah as they are, and in using them we clear Allah from any manner of being. Allah said in Surah ash-Shura, 11: {لَيْسَ كَمِثْلِهِ شَيْءٌ} which means: [Absolutely nothing is like Him in any way.] Allah said in Surah al-‘Iklas, 4: {وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ} [He has none similar to Him] and Allah said in Surah Maryam, 65: {هَلْ تَعْلَمُ لَهُ سَمِيًّا } which means: [Do you know any similar to Him? There is none.]

Then al-Bayhaqiyy narrated with his own chain of narration that al-‘Awza^iyy, Malik, Sufyan ath-Thawriyy, and al-Layth Ibn Sa^d were asked about these hadiths (Hadith an-Nuzul and what is similar to it). They replied, “Take them as they are, however, without a manner of being.” Then al-Bayhaqiyy said: “The one who attributes to Allah a manner of being has likened Allah to his creations and their created attributes.” Some of Ahl as-Sunnah interpreted the istiwa’ to mean conquering, subjugating, and defeating.

16. {فَعَّالٌ لِمَا يُرِيدُ}

Nothing makes Allah powerless.

17. {هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ}

The ayah means: O Muhammad, you have received the news of the throngs of the previous nations who engaged in tyranny and the punishment that befell them. Likewise, a torture shall befall the blasphemers of Quraysh like the torture that befell those forces. The throngs of tyranny are those who came together and prepared to fight the prophets of Allah. In the following ayah, Allah named them.

18. {فِرْعَوْنَ وَثَمُودَ}

This ayah names the throngs of Pharaoh and Thamud.

19. {بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ}

The blasphemers of Makkah do not believe in you, O Muhammad, or the Qur’an. They have not learned their lesson from the previous nations.

20. {وَاللَّهُ مِنْ وَرَائِهِمْ مُحِيطٌ}

None of the blasphemers’ doings escapes the Knowledge of Allah.

21. {بَلْ هُوَ قُرْءَانٌ مَجِيدٌ}

Rather, this is a generous Qur’an. It is the Speech of Allah; not a form of poetry, fortune telling, or sorcery.

22. {فِي لَوْحٍ مَحْفُوظٍ}

The Qur’an was copied from the Guarded Tablet, as were the rest of the Revealed Books. The Qur’an is preserved from any perversion--addition or omittance--and is protected from the devils.

Nafi^ recited mahfudh (مَحْفُوظٍ) with a double dammah on the dha’ (ظ) (mahfudhun) making it an adjective to the term Qur’an in the previous ayah. Read like this, the meaning is that ‘the Qur’an is protected from perversion and change.’ The remaining of the seven (7) reciters read mahfudh (مَحْفُوظٍ) with jarr on the dha’ (ظٍٍٍٍٍ). (Mahfudhin) recited as such is an adjective to lawh (لَوْحٍ). Read like this, the meaning is ‘the tablet is protected and preserved.’

Abu Al-^Aliyah, Abu Al-Jawza', Abu ^Imran and Ibn As-Sumayfi^ recited Qur'anu majidi

(ِقُرْءَانُ مَجِيد) without tanwin and with a kasrah on majid.

The scholars hold different opinions whether the Guarded Tablet is above or below the ^Arsh. And Allah knows best.

SURAH AT-TARIQ سورة الطارق

Makkiyyan by consensus.

Comprised of seventeen (17) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. I (Allah) adjure by the sky and the star,	وَالسَّمَاءِ وَالطَّارِقِ (1)
	2. And O Muhammad, what will make you know what the star is?	وَمَا أَدْرَاكَ مَا الطَّارِقُ (2)
	3. It is the star with the most brilliant light;	النَّجْمُ الثَّاقِبُ (3)
	4. There is no soul but has an angel protecting it.	إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ (4)
	5. But let man think pensively from what he is created!	فَلْيَنْظُرِ الإِنْسَانُ مِمَّ خُلِقَ (5)
	6. Man is created from spurting joined seminal fluids,	خُلِقَ مِنْ مَاءٍ دَافِقٍ (6)
	7. Fluid that comes from the male’s backbone and the female’s ribs.	يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (7)
	8. Allah has the power to quicken man after his death!	إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ (8)
	9. The Day that ones concealed convictions, doings, and intentions will be exposed,	يَوْمَ تُبْلَى السَّرَائِرُ (9)
	10. Man will have no power or helper to prevent him from the torture of Allah.	فَمَا لَهُ مِنْ قُوَّةٍ وَلا نَاصِرٍ (10)
	11. I (Allah) adjure by the sky which gives rain after rain,	وَالسَّمَاءِ ذَاتِ الرَّجْعِ (11)
	12. And by the Earth which cracks open with sprouting vegetation,	وَالأَرْضِ ذَاتِ الصَّدْعِ (12)
	13. This Qur’an distinguishes good from evil.	إِنَّهُ لَقَوْلٌ فَصْلٌ (13)
	14. It is not revealed for amusement, rather it is serious.	وَمَا هُوَ بِالْهَزْلِ (14)
	15. The blasphemers of Makkah are scheming a scheme,	إِنَّهُمْ يَكِيدُونَ كَيْدًا (15)
	16. And I (Allah) shall lead them to their punishment without them knowing.	وَأَكِيدُ كَيْدًا (16)
	17. O Muhammad, wait a little for the punishment of the blasphemers and do not be hasty.	فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا (17)

THE EXPLANATION

1. {وَالسَّمَاءِ وَالطَّارِقِ}

Al-Mawardiyy said: This ayah entails two adjurations. The known sky (السَّمَاءِ) is one. At-tariq (الطَّارِقِ) is the second, and it is the star. Imam al-Bukhariyy said that at-tariq is 'what comes to you at night.' This is the meaning of at-tariq in the hadith of the Prophet, sallallahu ^alayhi wa sallam, narrated by Malik:

<<ومن طوارق الليل والنهار الاطارقا يطرق بخير>>

This means: <<O Allah, I seek refuge with You from things that come to me during night and during day save those who come in goodness.>>

2. {وَمَا أَدْرَاكَ مَا الطَّارِقُ}

That is, 'what makes you know, O Muhammad what at-tariq is?' This is an interrogative meant to elucidate the grand status of the star. Sufyan Ibn ^Uyaynah said: 'every statement of inquiry in the Qur’an that has the term wa ma adraka (وَمَا أَدْرَاكَ) Allah has informed Muhammad about it and the statement that has the term wa ma yudrika (وما يدريك) Allah did not inform him about it.'

3. {النَّجْمُ الثَّاقِبُ}

Ibn ^Abbas said this ayah means ‘the brilliant star.’ Different scholars have different opinions. Al-Hasan said this is a name of the entire kind, because all stars have a piercing brilliance. Al-Qushayriyy said that most of the scholars are of that opinion.

4. {إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ}

The meaning is that over every soul there is an angel protecting it. Qatadah Ibn Da^amah As-Sadusiyy said: They record man’s good and/or evil deeds. Ibn ^Abbas said lamma ^alayha hafidh (لَمَّا عَلَيْهَا حَافِظٌ) means ‘except there is a protector over it.’ The Hafidh Ibn Hajar said that the statement of Ibn ^Abbas was narrated by Abu Hatim with a sahih chain of narration, however, Abu ^Ubaydah determined it was munka [27]r. Abu Hayyan said that this is a famous language application in the tribe of Hudhayl and others. Al-Farra’ said that the meaning is that 'every soul has a protector over it.'Ubayy Ibn Ka^b and Abu Al-Mutawakkil recited 'inna (ان) with a double nun and kulla (كل) with a double lam and a fathah.

Abu Ja^far, Ibn ^Amir, ^Asim Al-Jahdariyy, Hamzah and Abu Hatim from Ya^qub recited lamma (لَمَّا) with doubling the mim and recited as such means, 'except there is a protector over it.' The rest recited it with a single mim and as such means, 'verily, there is a protector over it.'

5. {فَلْيَنْظُرِ الإنْسَانُ مِمَّ خُلِقَ}

From what has Allah created man? Let man think about this matter and he will know that the One Who started him from a joined semen-drop has the Power to bring him back from the dead to life. Allah said in Surah ar-Rum, 27:

{وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ}

Which means: [Allah is the One Who started the creation and He has Power to bring it back from the dead to life which we conceive as an easy matter to Allah.]

6. {خُلِقَ مِنْ مَاءٍ دَافِقٍ}

Allah created man from a pouring fluid as explained by Sibawayh. Ar-Raghib said ‘a fluid that runs rapidly.’ Abu Hayyan said: What is meant by ma’in dafiq (مَاءٍ دَافِقٍ) is 'the semen of the man and the seminal fluid of the woman when they join together in the womb.' Allah used a singular term for the joined seminal fluids. ^Abdur-Razzaq narrated from the route of al-‘A^mash that he used to say: The bones and nerves are created from the fluid of the man and the blood and flesh from the fluid of the woman. It was mentioned that dafiq (دافق) means madfuq (مدفوق) according to the school of the people of Hijaz--whenever they turn the object (al maf^ul, المفعول) into a subject doer (fa^il, فاعل) and use it as an adjective--as such it means ‘poured fluid.’ The Arabs say ^ishatun radiyah (راضية عيشة) and mean mardiyyah (مرضية).

7. {يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ}

This pouring fluid comes from between the backbone of the man and from between the ribs of the woman, as was mentioned by ath-Thawriyy.

Ibn Mas^ud, Ibn Sirin, Ibn As-Sumayfi^ and Ibn Abu ^Ablah recited as-Sulub (الصُّلُبِ) with a dammah on both the lam (ل) and the sad (ص).

8. {إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ}

Allah has the power to bring man back to life after he dies. It was said that the ayah meant that Allah has the power to turn him from being elderly back to youth and from youth to childhood and from childhood back to a sperm-drop (nutfah).

9. {يَوْمَ تُبْلَى السَّرَائِرُ}

On the Day when what is concealed in the hearts is tested and exposed. The meaning is in reference to what the hearts conceal of convictions and intentions and what the body organs conceal of the various doings.

10. {فَمَا لَهُ مِنْ قُوَّةٍ وَلا نَاصِرٍ}

The person who blasphemed for disbelieving in the Resurrection shall not have any power or helper to deter the punishment of Allah from him.

11. {وَالسَّمَاءِ ذَاتِ الرَّجْعِ}

That is, the sky that brings rain after rain, as was mentioned by al-Hakim from the route of Ibn ^Abbas. The Hafidh Ibn Hajar said this has a sahih chain of narration. Imam al-Bukhariyy said that Mujahid said that dhatir-raj^ (ذَاتِ الرَّجْعِ) means ‘clouds that bring back the rain.’

12. {وَالأَرْضِ ذَاتِ الصَّدْعِ}

In Sahih al-Bukhariyy from the route of Mujahid he said: Dhatis-sad^ (ذَاتِ الصَّدْعِ) means ‘the land cracks open with sprouting plants.’ Al-Qurtubiyy said ‘trees, fruits, and rivers.’

13. {إِنَّهُ لَقَوْلٌ فَصْلٌ}

The Qur’an is a truthful saying. Imam al-Bukhariyy narrated this meaning from Ibn ^Abbas. The meaning is that the Qur’an separates good from evil.

14. {وَمَا هُوَ بِالْهَزْلِ}

This Qur’an was revealed as a serious matter--not for amusement and playing.

15. {إِنَّهُمْ يَكِيدُونَ كَيْدًا}

The blasphemers of Makkah are devious, meeting in the house of an-Nadwah, plotting schemes against the Messenger of Allah.

16. {وَأَكِيدُ كَيْدًا}

Abu Hayyan said: The meaning is that Allah shall punish them for their scheming and that they will be led unknowingly to their punishment. This kind of punishment was called kayd (كَيْدًا) out of the technique of muqabalah [28] --equivalence--(مقابلة) to Verse #15:

{إنهم يكيدون كيدًا}

Just as this technique is used in the saying of Allah in Surah Al-^Imran, 54:

{وَمَكَرُوا وَمَكَرَ اللَّهُ}

And in Surah al-Baqarah, 15:

{اللَّهُ يَسْتَهْزِئُ بِهِمْ}

Where the meaning in both is an indication of the punishment of Allah.

17. {فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا}

This ayah means ‘wait a little O Muhammad until the punishment befalls the blasphemers and do not be expeditious in that.’ Amhilhum ruwayda (أَمْهِلْهُمْ رُوَيْدًا) means ‘wait a little.’ Thus, it entails a threat of severe punishment in the hereafter.

Allah defeated the blasphemers in the Battle of Badr. Ibn Al-Bariziyy and Ibn Al-Jawziyy said that this ayah ordering ‘wait a little’ was abrogated by the ayah ordering to fight them with the sword in jihad in Surah at-Tawbah, 5:

{فَإِذَا انْسَلَخَ الأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ}

However, going by that the ayah entails a threat of severe punishment in the hereafter, means the ayah is not abrogated.

SURAH AL-A^LA سورة الأعلى

Makkiyyan by consensus, as per Ibn Jawziyy.

Comprised of nineteen (19) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. Say, I clear My Lord, the highest in status, from all non-befitting attributes.	سَبِّحِ اسْمَ رَبِّكَ الأعْلَى (1)
	2. The One Who created everything in orderly proportion.	الَّذِي خَلَقَ فَسَوَّى (2)
	3. And the One Who pre-destined the ending of man, and guided the livestock to their meadows.	وَالَّذِي قَدَّرَ فَهَدَى (3)
	4. And the One Who brings out the vegetation in the pastures.	وَالَّذِي أَخْرَجَ الْمَرْعَى (4)
	5. And then He makes it dry and dark in color.	فَجَعَلَهُ غُثَاءً أَحْوَى (5)
	6. We shall guarantee that you memorize the Qur’an and do not forget it,	سَنُقْرِئُكَ فَلا تَنْسَى (6)
	7. Except for what Allah willed. For He knows what is manifest of sayings and doings, and what is hidden.	إِلا مَا شَاءَ اللَّهُ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى (7)
	8. We shall facilitate for you the good doings and sayings, and prescribe for you an easy and straight path.	وَنُيَسِّرُكَ لِلْيُسْرَى (8)
	9. So use the Qur’an to admonish the people of Makkah, if the admonition benefits them.	فَذَكِّرْ إِنْ نَفَعَتِ الذِّكْرَى (9)
	10. The one who fears Allah shall heed what the Qur’an says.	سَيَذَّكَّرُ مَنْ يَخْشَى (10)
	11. But the one who will die as a blasphemer shall avoid and distance oneself from heeding,	وَيَتَجَنَّبُهَا الأَشْقَى (11)
	12. The one who will enter the Great Fire,	الَّذِي يَصْلَى النَّارَ الْكُبْرَى (12)
	13. In which he will never die nor live comfortably.	ثُمَّ لا يَمُوتُ فِيهَا وَلا يَحْيَا (13)
	14. But he will triumph who, with belief, purifies himself from blasphemy,	قَدْ أَفْلَحَ مَنْ تَزَكَّى (14)
	15. And remembers the Oneness of Allah and prays.	وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى (15)
	16. Nay, you blasphemers prefer the life of this world.	بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا (16)
	17. For the believers, Paradise is better and more enduring.	وَالآخِرَةُ خَيْرٌ وَأَبْقَى (17)
	18. And this triumph is in the Books of the earliest Revelations.	إِنَّ هَذَا لَفِي الصُّحُفِ الأُولَى (18)
	19. The Books revealed to Ibrahim and Musa.	صُحُفِ إِبْرَاهِيمَ وَمُوسَى (19)

THE EXPLANATION

1. {سَبِّحِ اسْمَ رَبِّكَ الأعْلَى}

Ibn al-Jawziyy said: Most of the scholars (the jumhur) said it means: ‘Say sabbih-isma rabbikal-a^la (سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى) i.e., Say, ‘I clear my Lord highest in status, from all non-befitting attributes. Some said it means ‘clear your Lord from what is non-befitting to Him,’ and al-a^la (الأعْلَى) –the highest in status- is an attribute of rabbika (رَبِّكَ)–your Lord.

^Abul Qasim az-Zajjaji said about the derivative al-^ala’ (العلاء) of the names of Allah that it means ‘glory, high status, or exalted.’ Al-Khalil Ibn Ahmad said: Allah the Exalted is dhul-^ala’ wal^uluww (ذو العلاء والعلو). Al-^ala’ (العلاء) means ‘the highness of the status’ and al-^uluww (العلو) is ‘the glorification.’ Az-Zajjaji said: Al-^aliyy (العلى) and Al-^ali (العالى) also mean ‘the subjugator of all things.’ And al-a^la (الاعلى) does not mean a high place for Allah.

The Hafidh Ibn Hajar said in his book Al-Fath: 'It is established that Allah is not a body, so He does not need a place in which to dwell. Allah existed eternally without a place.' Know may Allah guide you and us that the merit lays in the highness of status and not in the highness of place. The prophets lived and were buried on the Earth, save ^Isa, the son of Mary, for he is alive, and the prophets are better (have a higher status) than the angels who reside in the heavens, and better than the angels who carry the ^Arsh.

2. { الَّذِي خَلَقَ فَسَوَّى}

Allah created everything and made His creations have proportionate and orderly parts.

3. {وَالَّذِي قَدَّرَ فَهَدَى}

Mujahid said: Allah pre-destined for man whether to die as a believer or as a blasphemer, and Allah guides the livestock to their pastures.

Al-Kisa'iyy, alone, recited qadara (قدر) with a single dal (د).

4. {وَالَّذِي أَخْرَجَ الْمَرْعَى}

Allah made the vegetation which the animals use for food, grow.

5. {فَجَعَلَهُ غُثَاءً أَحْوَى}

Al-Farra’ said: Plants which become dry are called ghutha’ (غُثَاء). Al-ahwa (الاحوى) means ‘the plants which turn black in color due to aging.’

6. {سَنُقْرِئُكَ فَلا تَنْسَى}

Allah guarantees for you, O Muhammad, to memorize the Qur’an and to not forget it.

7. {إِلا مَا شَاءَ اللَّهُ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى}

Al-Hasan and Qatadah said: “The meaning of Surah Hud, 107: {إِلا مَا شَاءَ رَبُّكَ} is ‘except for that (of the Qur’an) which Allah pre-destined to abrogate both its judgment and recitation.’ The saying of Allah (إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى) means ‘Allah knows the doings and sayings that are manifested and concealed.’ Hence, the meaning of the verse is: [Except for that which Allah willed in eternity to abrogate its judgment and recitation; Allah knows the doings and sayings that are manifested and concealed.]

8. {وَنُيَسِّرُكَ لِلْيُسْرَى}

Allah facilitates for you the sayings and doings of goodness and reveals easy, just, and straight rules to follow.

9. {فَذَكِّرْ إِنْ نَفَعَتِ الذِّكْرَى}

Admonish the people of Makkah by what is in the Qur’an, if the admonition is accepted by them. Al-Baydawiyy said: Perhaps this conditional article (if, إِنْ) is to denote that the admonition is obligatory if accompanied with the conviction that it will benefit.

10. {سَيَذَّكَّرُ مَنْ يَخْشَى}

The one who fears Allah shall be admonished by what is in the Qur’an.

11. {وَيَتَجَنَّبُهَا الأشْقَى}

The one who will die as a blasphemer shall avoid the admonition and stay away from it.

12. {الَّذِي يَصْلَى النَّارَ الْكُبْرَى}

The blasphemer will enter the great, fervid fire of the Hereafter which is much stronger than the fire of this world. This ayah describes the ending of the blasphemer in the Hereafter. The fire of this world is the small fire.

13. {ثُمَّ لا يَمُوتُ فِيهَا وَلا يَحْيَا}

In this fire, the blasphemer shall not die and thus be relieved of the torture, nor shall he live a good and comfortable life.

14. {قَدْ أَفْلَحَ مَنْ تَزَكَّى}

Ibn ^Abbas said: The one who purifies himself from blasphemy by adhering to the belief shall be triumphant. ^Abdur-Razzaq narrated from the route of Sa^id Ibn al-Musayyab that he said: The one who pays the Zakah of Fitr shall triumph.

15. {وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى}

That is, he remembered the Oneness [29] of Allah and prayed the five (5) prayers. It was said, 'and prayed the two ^Id prayers’ or 'the supererogatory prayers'. The first saying preponderates.

16. {بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا}

Abu ^Amr and Zayd from Ya^qub recited bal yu'thiruna (يُؤْثِرُونَ) which explains the intended meaning of the recitation with the ta' (ت). Al-Farra' and Az-Zajjaj preffered the ta' (ت), because it is narrated from the route of 'Ubayy Ibn Ka^b. Thus, the intended meaning is that the blasphemers prefer this life over the Hereafter because they disbelieve in Allah.

17. {وَالآخِرَةُ خَيْرٌ وَأَبْقَى}

Paradise for the believers is better and more enduring than this life is for its seekers.

18. {إِنَّ هَذَا لَفِي الصُّحُفِ الأُولَى}

This triumph-- of the one who pays the Zakah and remembers the Oneness of Allah and prays the five (5) prayers--was mentioned in the earlier revelations as well as the Qur’an. Al-Qushayriyy said: This admonition is also mentioned in the earlier revelations because tawhid (clearing Allah from resembling the creation), the promise of reward, and threat of punishment by Allah do not differ with the different rules revealed to the Prophets.

19. {صُحُفِ إِبْرَاهِيمَ وَمُوسَى}

The books (Journals) revealed to Ibrahim were ten (10) as narrated by Ibn Hibban. However, the chain of narration is subject to debate. In this narration the journals contain the following: 'The mindful needs to use his time wisely, look after his personal wellbeing, protect his tongue, and the one who considers his speech part of his actions will speak less except whenever he is involved and needs to speak.' And Allah knows best.

SURAH AL-GHASHIYAH سورة الغاشية

Makkiyyan by consensus.

Comprised of twenty-six (26) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. O Muhammad, indeed you have received the news of the Day of Judgment!	هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ (1)
	2. The faces of the blasphemers that day will be humiliated with torture.	وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ (2)
	3. The blasphemers labored hard and toiled.	عَامِلَةٌ نَاصِبَةٌ (3)
	4. They shall burn in a fervid fire.	تَصْلَى نَارًا حَامِيَةً (4)
	5. They shall drink of a spring, the fervor of which is attained.	تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ (5)
	6. The only food for them will be dry, thorny bushes	لَيْسَ لَهُمْ طَعَامٌ إِلا مِنْ ضَرِيعٍ (6)
	7. Which will neither fatten nor satiate the hungry.	لا يُسْمِنُ وَلا يُغْنِي مِنْ جُوعٍ (7)
	8. Other faces that Day will be gleaming with bliss,	وُجُوهٌ يَوْمَئِذٍ نَاعِمَةٌ (8)
	9. Pleased with their striving in this world,	لِسَعْيِهَا رَاضِيَةٌ (9)
	10. In a Paradise high in place and status.	فِي جَنَّةٍ عَالِيَةٍ (10)
	11. Therein they will not hear a word of vanity.	لا تَسْمَعُ فِيهَا لاغِيَةً (11)
	12. Therein will be running springs.	فِيهَا عَيْنٌ جَارِيَةٌ (12)
	13. Therein will be platforms raised high,	فِيهَا سُرُرٌ مَرْفُوعَةٌ (13)
	14. Goblets placed ready for their drinking,	وَأَكْوَابٌ مَوْضُوعَةٌ (14)
	15. And cushions set in rows to lean against,	وَنَمَارِقُ مَصْفُوفَةٌ (15)
	16. And spread out, luxurious carpets.	وَزَرَابِيُّ مَبْثُوثَةٌ (16)
	17. Do the blasphemers of Makkah not look at the camels how they were created?	أَفَلا يَنْظُرُونَ إِلَى الإبِلِ كَيْفَ خُلِقَتْ (17)
	18. And at the sky, how it is raised high, without pillars?	وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ (18)
	19. And at the mountains, how they are fixed firm onto the earth?	وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (19)
	20. And at the earth, how it is enlarged and spread out?	وَإِلَى الأَرْضِ كَيْفَ سُطِحَتْ (20)
	21. Therefore admonish the blasphemers, for you are the admonisher.	فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ (21)
	22. You are not ordered to fight them.	لَسْتَ عَلَيْهِمْ بِمُسَيْطِرٍ (22)
	23. However, the one who turns away from the belief and blasphemes, Allah shall defeat him.	إِلا مَنْ تَوَلَّى وَكَفَرَ (23)
	24. Allah will chastise him with the everlasting mighty tortures of Hell.	فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الأكْبَرَ (24)
	25. Indeed to Allah they shall return.	إِنَّ إِلَيْنَا إِيَابَهُمْ (25)
	26. Then Allah will call them to account.	ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ (26)

THE EXPLANATION

1. {هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ}

The meaning is [O Muhammad you have received the news of al-ghashiyyah (الْغَاشِيَةِ) the overwhelming fire.] Hal (هَلْ) here means ‘you have,’ as mentioned by Qutrub. Ibn ^Abbas said al-ghashiyyah is 'the Day of Judgment that overwhelms the people with striking fears.’ Sa^id Ibn Jubayr said al-ghashiyyah is 'the fire which overwhelms the faces of the blasphemers.'

2. {وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ}

The faces of the blasphemers on the Day of Judgment shall be degraded with torture.

3. {عَامِلَةٌ نَاصِبَةٌ}

Al-Qurtubiyy said the ayah means 'laboring and toiling themselves in this life, because the Hereafter is not an abode of performing deeds.' Nasibah (نَاصِبَةٌ) means ‘toiled.’ This ayah refers to all the blasphemers who labored in this life to blaspheme and commit sins. ^Abdur Razzaq narrated from the route of Qatadah that he said: Khashi^atun ( خَاشِعَةٌ ) means ‘degraded in Hellfire,’ ^amilatunn-nasibah (عَامِلَةٌ نَاصِبَةٌ) means ‘laboring hard and toiling in the Hellfire by moving heavily with fetters, manacles, and neck bonds, as the camels would move in mud.'

4. {تَصْلَى نَارًا حَامِيَةً}

The blasphemers shall suffer and burn in the fervid heat of Hellfire as said by al-Khalil Ibn Ahmad. It is also said salaytu ash-shat (صليت الشاة) means ‘I broiled the lamb.’ Abu Hurayrah narrated that the Prophet, sallallahu ^alayhi wa sallam, said:

<<أوقد على النار ألف سنة حتى احمرت ثم أوقد عليه ألف سنة حتى أبيضت ثم أوقد عليه ألف سنة حتى اسودت فهى سوداء مظلمة>>

which means: <<The Fire of Hell was fueled for one thousand (1,000) years until it turned red, and for one thousand (1,000) years until it turned white, and for one thousand (1,000) years until it turned black. Now it is pitch black.>> (Narrated by at-Tirmidhiyy.) The people of Basrah and ^Asim, but not Hafs, recited tusla (تصلى) with a dammah on the ta'.

5. {تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ}

Al-Hasan said: The blasphemers shall drink from a spring that reached its hottest level.

6. {لَيْسَ لَهُمْ طَعَامٌ إِلا مِنْ ضَرِيعٍ}

Mujahid said ad-dari^ (الضَرِيعٍ) is a thorny vegetation strongly rooted in the ground. The people of Quraysh call it ash-shabriq (الشبرق) when moist and ad-dari^ (الضَرِيعٍ) once it dries. Animals do not graze on the dry dari^. The interpreters said when this ayah was revealed, the blasphemers said, “Indeed, our camels get fat feeding on ad-dari^.” So, Allah revealed Ayah #7.

7. {لا يُسْمِنُ وَلا يُغْنِي مِنْ جُوعٍ}

This ayah means this dari^ shall neither fatten nor satiate the hungry. Thereby, Allah belied the blasphemers.

8. {وُجُوهٌ يَوْمَئِذٍ نَاعِمَةٌ}

Other faces on the Day of Judgment shall be bright, shining with enjoyment and bliss.

9. {لِسَعْيِهَا رَاضِيَةٌ}

Faces that will be pleased for striving to be obedient in this world, for such endeavors are rewarded with Paradise.

10. {فِي جَنَّةٍ عَالِيَةٍ}

Such faces will be rewarded in a Paradise high both in place and in status. An-Nabighah al-Ja^diyy said, “I composed and recited the following verses of poetry to the Prophet and he liked them:

“وإنا لنرجو فوق ذلك مظهرا بلغنا السماء مجدُنا وسناؤنا

These verses mean: “Our glory and success have reached the sky, and we are hopeful to be further elevated.” The Prophet said, “O Abu Layla, further elevated to where?” I said, “To Paradise.” The Prophet said, “Yes, God willing.”

11. {لا تَسْمَعُ فِيهَا لاغِيَةً}

^Abdur-Razzaq narrated that Qatadah said the ayah means: Not a word of vanity or sin would be heard. Ibn Kathir, Abu ^Amr and Ruways recited (yusma^u), Nafi^ recited (la tusma^u fiha laghiyatun) and the rest recited (la tasma^u fiha laghiyatun).

12. {فِيهَا عَيْنٌ جَارِيَةٌ}

Paradise has an ^ayn (عَيْنٌ) running with water. ^Ayn here refers to the class of things rather than a specific one. Thus, the ayah means that in Paradise there are many springs running with water.

13. {فِيهَا سُرُرٌ مَرْفُوعَةٌ}

It has platforms elevated in the air so that the believer may see all the bliss that Allah has endowed upon him in Paradise. Ibn ^Abbas said: The platforms, raised high in the sky, have plaques of gold and are decorated with pearls, rubies and aquamarines. Surur (سُرُرٌ) is the plural of sarir (سرير), which is a platform.

14. {وَأَكْوَابٌ مَوْضُوعَةٌ}

Al-kub (الكوب) is a round cup without handles (a goblet). The plural is akwab (goblets, أَكْوَابٌ). The goblets are placed on the edges of the springs ready for the believers’ use.

15. {وَنَمَارِقُ مَصْفُوفَةٌ}

Both an-numruq (النمرق) and an-numruqah (النمرقة) are defined in Al-Qamus Al-Muhit as ‘the small cushion.’ The plural is namariq (نـمارق) or ‘cushions.’ This ayah means,' cushions will be lined up, one next to the other, for the believers to lean on and rest against.

16. {وَزَرَابِيُّ مَبْثُوثَةٌ}

In Al-Qamus Al-Muhit it is mentioned that az-zarabiyy (الزرابى) are an-namariq and al-busut (البُسُط) or ‘everything which is spread out.’ Everything one leans against for rest is a zirbiyyu (زربى). These carpets are wide and luxurious, numerous and spread here and there in the sitting areas.

17. {أَفَلا يَنْظُرُونَ إِلَى الإبِلِ كَيْفَ خُلِقَتْ}

It means the blasphemers of Makkah ought to take a lesson from what camels are created from. Allah specified the camel over other animals because the Arabs did not consider any other animal to have a greater monetary value. As well, the camel, unlike other animals, has many attributes beneficial for man. Its meat is edible and its milk is palatable. It has great strength and endurance to do hard work. It is able to rise from a sitting position carrying a heavy load. It can be used as a pack animal and can be ridden for long-distance travel. It grazes on almost any kind of vegetation and can go without drinking water for more than ten (10) days. It is easily led, even by a boy, and responds to tonal changes in voice commands.

The camel is also a very sentimental animal. Several trustworthy people told the story of a man who, (knowing the story of the camel who longed for and cried in the presence of the Prophet, sallallahu ^alayhi wa sallam), began singing praises of the Prophet in front of a camel. He and others witnessed that camel begin to shed heavy tears.

Al-Hasan al-Basriyy narrated from the route of Anas Ibn Malik the hadith of the moaning of the stump of the palm tree longing for the Prophet, sallallahu ^alayhi wa sallam. This incident happened after the people of Madinah built a mimbar for the Prophet to stand on to deliver his speeches. Before that, he used to lean against the stump of a particular palm tree when delivering his speeches. When the Prophet climbed the mimbar for the first time, all the people present heard the moaning of the stump. The Prophet came down from the mimbar and comfortingly stroked the stump. The people said they heard the stump’s moaning change to resemble the moaning of a boy being pacified. When narrating this hadith, al-Hasan al-Basriyy used to say, “O Muslims, the wood longs for meeting the Messenger of Allah. You ought to long to meet him more than the wood longs.”

Ibn ^Abbas, Abu ^Imran Al-Jawniyy, Al-Asma^iyy from Abu ^Amr recited (Al-'ibl).Ubayy Ibn Ka^b, ^Aishah, Abu Al-Mutawakkil, Al-Jahdariyy, Ibn As-Sumayfi^, Yunus Ibn Habib and Harun, both from Abu ^Amr, recited (Al-'ibill). Harun reported about Abu ^Amr that (Al-'ibil) means, 'the clouds that carry the water.' Aliyy Ibn Abu Talib, Ibn ^Abbas, Abu Al-^Aliyah, Abu ^Imran recited (khalaqtu, rafa^tu, nasabtu and satahtu).

18. {وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ}

And look at how the sky is raised so high up, without pillars (to support it).

19. {وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ}

And [look at] how the mountains are erected firmly onto earth and do not tilt, no matter how high they are.

20. {وَإِلَى الأرْضِ كَيْفَ سُطِحَتْ}

And [look at] how the earth is stretched out and enlarged.

21. {فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ}

O Muhammad, warn them, for you are but the Warner for them. In his Tafsir, Ibn al-Jawziyy said: At that time the Prophet was not ordered with other than admonishing the blasphemers, and what supports this saying is the following Ayah (#22).

22. {لَسْتَ عَلَيْهِمْ بِمُسَيْطِرٍ}

Imam al-Bukhariyy said the ayah means: Allah did not direct you to fight the blasphemers. This verse was later abrogated by the ayah which mentioned using the sword against them. The ayahs pertaining to fighting the blasphemers were revealed after the immigration. Before that time, the Prophet was not ordered to fight them, rather he was ordered to overlook fighting them. His reason for not fighting them, although they harmed him by beating and cursing him, was not lack of courage. Rather, he was waiting for the Revelation of the order to fight them. The prophets before Prophet Muhammad fought many blasphemers.

Ibn Al-Jawziyy said that some interpreters said the meaning of lasta ^alayhim bi-musaytir (لَسْتَ عَلَيْهِمْ بِمُسَيْطِرٍ) is that, 'you are not assigned as a controller over them in a manner to coerce them to become believers.' According to this explanation the ayah is not abrogated. ^Ikrimah, Mujahid, Qatadah, and Al-Halawani from the route of Ibn ^Amir recited bi-musaytir (بمسيطر) with a sin.

23. {إِلا مَنْ تَوَلَّى وَكَفَرَ}

It means Allah shall defeat the one who turns his back to the belief and blasphemes. 'Illa (الا) in the ayah does not mean exclusion; otherwise the meaning would be invalid. The intended meaning is that the Messenger does not control the blasphemers; however, Allah shall immensely torture those blasphemers for their blasphemy.

Ibn ^Abbas, ^Amr Ibn Al-^ass, Anas Ibn Malik, Abu Majlaz, Qatadah and Sa^id Ibn Jubayr recited 'ala (ألا) with a fathah on the alif (أ) and a single lam (ل).

24. {فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الأكْبَرَ}

By punishing him the great torture in Hellfire, in which he will dwell forever. He shall never come out of it and will not die, thus he will never escape the torture. It is the great torture because it is greater than the other tortures of this world.

25. {إِنَّ إِلَيْنَا إِيَابَهُمْ}

Ibn ^Abbas said it means: To Allah they shall return. 'Ubayy, ^A'ishah, and Ja^far recited 'iyyabahum (ايابهم) with double ya' (ي).

26. {ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ}

Then Allah shall subject them to settle their accounts.

SURAH AL-FAJR سورة الفجر

Makkiyyan by consensus.

Comprised of thirty (30) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. I [Allah] adjure by every dawn,	وَالْفَجْرِ (1)
	2. And the Ten Nights,	وَلَيَالٍ عَشْرٍ (2)
	3. And the even and odd prayers,	وَالشَّفْعِ وَالْوَتْرِ (3)
	4. And every coming and passing away of the night.	وَاللَّيْلِ إِذَا يَسْرِ (4)
	5. Is there not in these adjurations enough evidence for those who are mindful?	هَلْ فِي ذَلِكَ قَسَمٌ لِذِي حِجْرٍ (5)
	6. O Muhammad, have you not seen what Allah has done to the people of the first ^Ad?	أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (6)
	7. The tribe of ^Ad of Iram who were not city dwellers,	إِرَمَ ذَاتِ الْعِمَادِ (7)
	8. The like of which, in height and strength of its people, were not created in the entire land?	الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلادِ (8)
	9. And to the people of Thamud who cut out huge rocks in the valley for their houses?	وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (9)
	10. And to Pharaoh of the stakes?	وَفِرْعَوْنَ ذِي الأَوْتَادِ (10)
	11. All these transgressed and blasphemed in the lands.	الَّذِينَ طَغَوْا فِي الْبلادِ (11)
	12. And piled therein mischief and blasphemy.	فَأَكْثَرُوا فِيهَا الْفَسَادَ (12)
	13. Therefore, your Lord did pour on them severe chastisements,	فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (13)
	14. For your Lord is watchful over them.	إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (14)
	15. As for the blasphemer, when his Lord tests him by giving him endowments, he says snobbishly, “My Lord has honored me.”	فَأَمَّا الإِنْسَانُ إِذَا مَا ابْتَلاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ (15)
	16. And when his Lord tests him by impoverishing him, he says, “My Lord has humiliated me!”	وَأَمَّا إِذَا مَا ابْتلاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ (16)
	17. Nay, It is untrue. Yet you do not assist the orphan despite your richness!	كَلا بَل لا تُكْرِمُونَ الْيَتِيمَ (17)
	18. And you do not encourage one another to feed the poor!	وَلا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ (18)
	19. And you devour the inheritance of women and children,	وَتَأْكُلُونَ التُّرَاثَ أَكْلا لَمًّا (19)
	20. And you love money to excess, whether lawful or unlawful, and are stingy about it!	وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (20)
	21. Nay, when the Earth is repeatedly quaked until no buildings stand,	كَلا إِذَا دُكَّتِ الأَرْضُ دَكًّا دَكًّا (21)
	22. And when the reward of your Lord comes, and the angels of every sky line up, rank after rank,	وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (22)
	23. And when part of Hell is brought before the slaves and the blasphemer remembers his negligence and sins, but remembering will not help him!	وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الإِنْسَانُ وَأَنَّى لَهُ الذِّكْرَى (23)
	24. The blasphemer will say, “I wish I had done good deeds in preparation for the eternal life!”	يَقُولُ يَالَيْتَنِي قَدَّمْتُ لِحَيَاتِي (24)
	25. For on that Day, no one will inflict a chastisement similar to what Allah inflicts,	فَيَوْمَئِذٍ لا يُعَذِّبُ عَذَابَهُ أَحَدٌ (25)
	26. And no one will shackle the blasphemers with chains as Allah will.	وَلا يُوثِقُ وَثَاقَهُ أَحَدٌ (26)
	27. O you peaceful soul that accepted the preordainment of Allah,	يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (27)
	28. Come back to the reward of your Lord accepting the reward and accepted by the Lord,	ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً (28)
	29. And then enter among the righteous of My [Allah's] slaves,	فَادْخُلِي فِي عِبَادِي (29)
	30. And enter My [Allah's] Paradise with the most accepted worshipers of Allah.	وَادْخُلِي جَنَّتِي (30)

THE EXPLANATION

1. {وَالْفَجْرِ}

In his books, An-Nukat and Al-^Uyun, al-Mawardiyy said: Allah adjured by the breaking of daylight from the eastern horizon. Allah adjured by the same thing in Surah al-Takwir, 18: { وَالصُّبْحِ إِذَا تَنَفَّسَ }. What is meant by al-fajr (الْفَجْرِ) here is the general kind, that is, the daybreak of every day and not one day in particular.

2. {وَلَيَالٍ عَشْرٍ}

This is a second abjuration. It was said what is most probably meant is the last nights of Ramadan because they contain the one night (the Night of al-Qadr) which is better than one-thousand (1,000) months. Ibn ^Abbas however, said they are the ten (10) days of al-Adha (which are the first ten days of Dhul Hijjah), due to hadith Jabir in the Sahihs of Ibn Hibban and Abu ^Awanah:

<< ما من ايام أفضل عند الله من أيام عشر ذى الحجة >>

This means: <<There are no more better days to Allah than the ten days of Dhul Hijjah.>>

3. {وَالشَّفْعِ وَالْوَتْرِ}

Al-Hakim narrated in his Mustadrak from the route of ^Imran Ibn Husayn that the Prophet was asked about ash-shaf^ (الشَّفْعِ) and al-watr (الْوَتْرِ) and the Prophet answered:

<<هى الصلاة منها شفع ومنها وتر>>

This means: <<They are the prayers among which there are even cycles (شفع) and odd cycles (وتر).>>

Hamzah, al-Kisa'iyy, and Khalaf recited wal-witr (والوتر) with a kasrah on the waw which is the recitation of Quraysh, Tamim, and Asad. Reciting with a fathah is the recitation of the people of Hijaz.

4. {وَاللَّيْلِ إِذَا يَسْرِ}

Qatadah said that ^Abdur-Razzaq narrated: When the night passes, that is, begins and ends. What is meant is not a specific night, rather nights in general. Ibn Kathir and Ya^qub recited yasri (يسرى) with a ya' whether or not continuing the recitation. Nafi^ and Abu ^Amr concurred when continuing the recitation. Ibn ^Amir, ^Asim, Hamzah and Al-Kisai'yy recited without a ya' whether or not continuing the recitation.

5. {هَلْ فِي ذَلِكَ قَسَمٌ لِذِي حِجْرٍ}

^Abdur-Razzaq narrated from Qatadah that lidhi hijr (لِذِي حِجْرٍ) means ‘the mindful person’ and hal fi dhalika qasamun (هَلْ فِي ذَلِكَ قَسَمٌ) is an interrogative used for confirmation. Therefore, the meaning is: The person who is mindful would know that the things by which Allah adjured contain wonders and evidences that the Creator is different from the creation and that Allah is the Owner of everything. Those things are worthy to adjure by, for they show that they have a Creator.

6. {أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ}

It means have you not learned, O Muhammad, about what your Lord has done to ^Ad? The offspring of ^Ad are meant here, and they are the first tribe of ^Ad, whom Allah destroyed. Mentioning the example of ^Ad is a threat and a warning to the people of Quraysh because the people of the first ^Ad were much stronger than the blasphemers of Quraysh, yet they were destroyed for their blasphemy. Ibn Mas^ud and Ibn Ya^mar recited bi^adi-'Irama (بعاد ارم) with a kasrah on the dal and without tanwin.

7. {إِرَمَ ذَاتِ الْعِمَادِ}

Al-Bukhariyy said that Mujahid said irama dhatil-^imad (إِرَمَ ذَاتِ الْعِمَادِ) means ‘the ancient ^Ad’ and al-^imad (الْعِمَادِ) means ‘they were not city dwellers.’ Qatadah said: They were people living in tents. The ancient means the first ^Ad. The Hafidh Ibn Hajar said: The most authentic of all sayings is that Iram is the name of the tribe of the people of Iram, the son of Sam, the son of Nuh. ^Ad are the sons of ^Ad, the son of ^Aws, the son of Iram. ^Ad was linked here to Iram to distinguish it from the second ^Ad. Earlier, in the interpretation of Surah al-Ahqaf, it was shown that ^Ad was actually two (2) tribes and this is supported by the saying of Allah in Surah an-Najm, 50: { وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَى } which means: [He destroyed the first ^Ad.]

8. {الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلادِ}

It was mentioned earlier what Allah said about them that they said, “Who is more powerful then ourselves?” This was because no tribe was created before them with similar height and strength. Abu Al-Mutawakkil, Abu Al-Jawza' and Abu ^Imran recited (takhluq and mithlaha). ^Amr Ibn Dinar recited (nakhluq and mithlaha).

9. {وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ}

Thamud are the people of Prophet Salih. They were named after their grandfather, Thamud, the son of ^Abir the son of Iram the son of Sam the son of Nuh. The meaning of jabus-sakhra (جَابُوا الصَّخْرَ) is 'they dug out and sculptured the rock to make their homes.' They are the same people meant by the saying of Allah in Surah al-A^raf 77 & 78:

{فَعَقَرُوا النَّاقَةَ وَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا يَاصَالِحُ ائْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الْمُرْسَلِينَ(77)

فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ(78) }

These ayahs mean: [They slaughtered the camel and disobeyed the order of their Lord and they said, “O Salih, bring about the torture you have promised us if you were truthful.” (77). So they were destroyed the morning after, in their own land--their hearts ruptured inside their chests (78).]

The story of the camel to which Allah gave an honorable status by annexing it to Himself and making it a sign is in the saying of Allah in Surah ash-Shu^ara’, 155:

{قَالَ هَذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ}

Al-Qurtubiyy said: When it was the camel’s day to drink, she would drink all of their water in the beginning of the day. At the end of the day, she would give them milk. When it was their day to drink, they used the water for themselves, their livestock, and their land. They were not allowed to drink from the water on her day and she was not allowed to drink from the water on their day.

What is meant by al-wad (ِالْوَادِ) in the ayah is the Valley of al-Qura, a valley between al-Madinah and ash-Sham. In the ancient times, this valley used to be the dwelling place of the people of ^Ad and Thamud and therein Allah destroyed them.

10. {وَفِرْعَوْنَ ذِي الأوْتَادِ}

Pharaoh used to tie the hands and feet of whomever he was torturing to four (4) stakes. ^Abdullah Ibn Mas^ud said: Pharaoh staked his wife like that, and then put an enormous rock on her back until she died. This was narrated by al-Hakim. The name of Pharaoh’s wife was Asiyah bint Muzahim.

Al-Bukhariyy (in his Sahih) narrated that the Messenger of Allah said:

<<كمل من الرجال كثير ولم يكمل من النساء إلا ءاسية امرأة فرعون ومريم بنت عمران و إن فضل عائشة على النساء كفضل الثريد على سائر الطعام>>

This means: <<Many men have become perfect but among the women none have become perfect except Asiyah, the wife of Pharaoh, and Maryam Bint ^Imran. Moreover, the merit of ^A’ishah compared to the women is like the merit of the meat broth compared to the rest of the food.>>

11. {الَّذِينَ طَغَوْا فِي الْبِلادِ}

This is in reference to the people of ^Ad and Thamud who transgressed and rebelled. They disbelieved in the prophets of Allah and harmed them.

12. {فَأَكْثَرُوا فِيهَا الْفَسَادَ}

That is, they committed much injustice and harm--blaspheming and killing, among other transgressions.

13. {فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ}

It is a simile meaning ‘the extreme torture befell them.’ As-sabb (الصب) is ‘pouring’ the torture on them and it reflects continuity. As-sawt (السوط) is ‘the whip,’ and it reflects the pain. Hence, the meaning is that they were tortured a continuous and painful torture. Allah mentioned as-sawt (the whip), because to the Arabs at that time, it symbolized the extreme pain.

14. {إِنَّ رَبَّكَ لَبِالْمِرْصَادِ}

In the Chapter of Interpretation of his Sahih, al-Bukhariyy said labil-mirsad (لَبِالْمِرْصَادِ) means ‘all shall return to Allah for judgment.’ The Hafidh Ibn Hajar said in his book, Al-Fath: “Al-mirsad (ِالْمِرْصَادِ) has the structure of mifa^l of the term al-rasad (الرصد) which means ‘the place of monitoring.’ Applying this term to Allah must be with the proper meaning that befits Allah.” Hence, the ayah means, as ^Abdur-Razzaq related that al-Hasan said: [Allah is watchful over the deeds of the sons of Adam.] Not one of their deeds escapes Allah, and indeed Allah shall present those accountable with their deeds and reward and/or punish them accordingly.

This ayah refutes those who say ta’wil (التأويل)—inferring a suitable meaning from a mutashabih ayah--is prohibited. Applying their methodology of using only the literal meaning would make Allah bound inside boundaries in the place of monitoring. By consensus, uttering such a meaning is blasphemy. Therefore, this ayah, by consensus, is subject to inference (ta’wil). Thus, the correct meaning ascribed to the ayah is what al-Hasan said (as mentioned above). Moreover, the Prophet supplicated to Allah to make Ibn ^Abbas knowledgeable about ta’wil when he said <<اللهم علمه التأويل>> as it was related by at-Tabaraniyy and others.

The only people who prohibit ta’wil are the mujassimah who liken Allah to His creations. It is enough to refute them to mention that Imam Ahmad Ibn Hanbal made ta’wil for the saying of Allah { وَجَاءَ رَبُّكَ } Ayah #22 of Surah al-Fajr, and inferred the meaning from it that ‘the reward of Allah comes.’ The Hafidh al-Bayhaqiyy narrated this hadith and Ibn Kathir in his book, Al-Bidayyah Wan-Nihayyah established the hadith as sahih and concurred with al-Bayhaqiyy. .This shows that he claim of the mujassimah that they follow Imam Ahmad Ibn Hanbal is false and a mere fabrication and is a pretense to spread their blasphemy and misguidance. Imam Ahmad is clear of such people.

The famous Hanbaliyy faqih and jurisprudent, Ibn al-Jawziyy, authored his book Daf^ Shubah at-Tashbih to extinguish the harm of the mujassimah that started to spread at his time.

Abu Nu^aym narrated about ^Aliyy Ibn Abi Talib that he said:

(من زعم أن إلهنا محدود فقد جهل الخالق المعبود)

This means: “The one who claims that our God is bound by limits is definitely ignorant about the Creator Who is worshipped.”

Imam Abu Ja^far at-Tahawiyy, who died in the year 321AH, mentioned in his authored work on the creed of Ahlus-Sunnah wal-Jama^ah, Al-^Aqidah At-Tahawiyyah,

(تعالى -اي الله- عن الحدود والغايات و الاركان والاعضاء والادوات، لا تحويه الجهات الست كسائر المبتدعات)

This means: “Allah is clear from limits, ends, sides, organs, instruments; unlike the entire creations, the six (6) directions do not contain him.”

There is no doubt that the Muslims hold the unanimous agreement that Allah is clear from attributes of the creations such as direction and place, just as was mentioned by the astute Imam Abu Mansur al-Baghdadiyy in his book, Al-Farqu Baynal Firaq. What elucidates this meaning more is the saying of Allah in Surah ash-Shura, 11:

{لَيْسَ كَمِثْلِهِ شىءٌ}

This ayah means: [Absolutely nothing is like Allah in any way.] Likewise it is shown in the hadith of the Prophet, sallallahu ^alayhi wa sallam, narrated by al-Bukhariyy (in his Sahih), Ibn al-Jarud, and al-Bayhaqiyy (in Al-Asma’ Was-Sifat):

<< كان الله ولم يكن شىء غيره >>

This means: <<Allah existed eternally and there was nothing else existing.>> Hence everything other than Allah, whether place or other than place, is a creation. That is, the creations come into being after they were not existent. Allah existed without a beginning before creating any of the creations. Just as the sound mind acknowledges that Allah existed without a place before creating a place, the sound mind acknowledges that Allah exists without a place after creating the places, because Allah does not need anything.

In the book Al-Fatawa al-Hindiyyah, the following edict is mentioned:

“يكفر باثبات المكان لله”

This means: “The one who confirms that Allah is in a place is a blasphemer.” The one who worships something that dwells in a place (or in all places) is worshipping other than Allah. The one who associates partners with Allah is definitely not a believing Muslim. Imam al-Ghazaliyy said:

(لا تصح العبادة إلا بعد معرفة المعبود)

This means: “Worship is only valid after one holds a correct belief about the worshipped.”

15. {فَأَمَّا الإنْسَانُ إِذَا مَا ابْتَلاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ}

The saying of Allah fa’ammal-innsan (فَأَمَّا الإنْسَانُ) refers to the blasphemer. Idha mabtalahu rabbuhu (إِذَا مَا ابْتَلاهُ رَبُّهُ) means ‘if his Lord subjects him to a test.’ Fa’akramahu wa na^^amahu (فَأَكْرَمَهُ وَنَعَّمَهُ) means ‘and endowed upon him’ [money, prestige and other bestowments.] Fayaqulu rabbi akraman (فَيَقُولُ رَبِّي أَكْرَمَنِ) means ‘he will say, “Allah favored me”,’ [by the money and prestige He has given me.] The blasphemer, out of extreme snobbism and arrogance, would think that he has a high status with Allah. Whereas, the truth of the matter is what the Prophet, sallallahu ^alayhi wa sallam, said:

<<لو كانت الدنيا تعدل عند الله جناح بعوضة ما سقى كافرا منها شربة>>

This means: <<If to Allah this world had the value of a mosquito’s wing, He would not have given the blasphemer a sip of water.>> (Narrated by at-Tirmidhiyy and Ibn Majah.)

16. {وَأَمَّا إِذَا مَا ابْتَلاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ}

The saying of Allah wa’amma idha mabtalahu (وَأَمَّا إِذَا مَا ابْتَلاهُ) means ‘if Allah subjects the blasphemer to a test.’ Faqadara ^alayhi rizqahu (فَقَدَرَ عَلَيْهِ رِزْقَهُ) means ‘and strained his livelihood by impoverishing him and constricting his sustenance.’ Abu Ja^far al-Madaniyy and Ibn ^Amir ad-Dimashqiyy recited faqadara (فَقَدَرَ) with a shaddah on the dal (faqaddara) and the meaning is the same, ‘to strain and constrain,’ however the latter form expresses an exaggeration in the meaning. Fayaqulu rabbi ahanan (فَيَقُولُ رَبِّي أَهَانَنِ) means ‘the blasphemer shall say, “Allah humiliated me by impoverishing me”.’ The one who does not believe in the Resurrection thinks that a lavish livelihood indicates a high status and having a constricted livelihood is degrading. This is so because of his ill and short vision. The believer knows that a constricted livelihood could lead one to be happy in this life and the Hereafter. The Imam of the Muslims and the head of the Shafi^iyy scholars of his time, Imam Abu Ishaq ash-Shiraziyy at one point was so poor that he did not have his basic needs of food and clothing. When visitors would come to him, he would not stand up all the way to greet them, so that none of his unlawful nakedness would be exposed.

Abu al-^Atahiyah said a verse of poetry:

إذا ابقت الدنيا على المرء دينه فما فاته منها فليس بضائر

This verse means: “If this life preserves ones Religion for him, then what he misses of this world shall not harm him.” Acquiring lavishly worldly things might lead the enemies among waylayers and others to harm you. Living lavishly also might mislead one to overindulge in his desires and love for this world.

This conforms to the saying of the Prophet, sallallahu ^alayhi wa sallam, narrated by al-Hakim with whom adh-Dhahabiyy concurred and established as sahih:

<<حلوة الدنيا مرة الآخرة ومرة الدنيا حلوة الاخرة>>

This hadith means: <<The sweetness of this world is the bitterness of the Hereafter and the bitterness of this world is the sweetness of the Hereafter.>>

Al-Bukhariyy narrated in his Sahih the saying of the Prophet:

<<من يرد الله به خيرا يصب منه>>

This means: <<The one for whom Allah willed goodness, He inflicts with worldly calamities.>>

17. {كَلا بَل لا تُكْرِمُونَ الْيَتِيمَ}

The term kalla (كَلا) reflects scolding and warning the blasphemers. The meaning is that the high status is not measured by richness, and degradation is not measured by poverty. Rather, the highness in status is for one to be guided to perform the obedience, and the degradation is for one to be guided to commit sins. Bal la tukrimunal-yatim (بَل لا تُكْرِمُون َالْيَتِيمَ) means ‘the blasphemers do not treat the orphan kindly although they are rich.’ It was said the meaning is: 'They do not give the orphan his due right in the inheritance.' The yatim (الْيَتِيمَ) (orphan) is the young child whose father died. If both his parents are dead, he is called latim (لطيم). If only his mother is dead, he is called ^ajiyy (عجِىٌّ). This is mentioned in Al-Misbah.

18. {وَلا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ}

It means you do not encourage one another to feed the poor person.

19. {وَتَأْكُلُونَ التُّرَاثَ أَكْلا لَمًّا}

Al-Layth Ibn Nasr al-Khurasaniyy, the student of al-Khalil Ibn Ahmad said that al-lammu (اللمُّ) means ‘the throngs of people’ and at-turath (التُّرَاثَ) means ‘the inheritance.’ The meaning of the ayah is that they used to deprive the women and children from their due inheritance--instead taking it for themselves.

20. {وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا}

You have an extreme love of money--whether it comes from a lawful or an unlawful source, with attitudes of al-hirs (الحرص), ash-shuh (الشح), and al-bukhl (البخل). You are stingy in spending it in good ways, and spend only on your own desires. Your hearts are so attached to gathering and collecting money in a dispraised manner. You take pride in your wealth, and use it as a reason to look down on others; this meaning is referred to in Arabic by al-hirs (الحرص). In Al-Misbah Al-Munir al-bukhl (البخل) or stinginess, means ‘holding back from spending the obligatory spending.’ Examples are being stingy in paying the Zakah to those who deserve it and in satisfying the needs of the needy Muslims. Ash-shuh (الشح) is the extreme case of al-bukhl.

The people of Basrah recited ayas 17 to 20 with a ya' (Yukrimuna, Yahadduna, ya'kuluna, yuhibbuna) and the rest recited with a ta'.

21. {كَلا إِذَا دُكَّتِ الأَرْضُ دَكًّا دَكًّا}

The saying of Allah kalla (كَلا) includes denouncing the blasphemers and promising them torture for exceeding the acceptable bounds of the religion.

The saying of Allah: (كَلا إِذَا دُكَّتِ الأَرْضُ دَكًّا دَكًّا) means: 'When the earth quakes time after another until every building on it is demolished.'

22. {وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا}

Concerning the saying of Allah (وَجَاءَ رَبُّكَ) Ibn Kathir said in his book, Al-Bidayah Wan-Nihayah around the year 241 AH: Al-Bayhaqiyy narrated from al-Hakim from Abu ^Amr Ibn as-Sammak from Hanbal that Ahmad Ibn Hanbal made ta’wil, i.e., ascribed to the saying of Allah (وَجَاءَ رَبُّكَ) the meaning that ‘the reward of Allah comes.’ Al-Bayhaqiyy said this chain of narration does not warrant any objection to it and Ibn Kathir agreed with him. It is not a secret that Ahmad Ibn Hanbal is one of the most reputable scholars of the salaf.

In his Tafsir, al-Qurtubiyy said under this ayah: "The saying of Allah (وَجَاءَ رَبُّكَ)

Means, ‘when the matter that Allah predestined and ordered comes.’" Al-Hasan al-Basriyy, who is a renowned follower of the companions (tabi^iyy) reported that. This is a form of eliminating the mudaf (المضاف) i.e., that which is annexed to it. This means eliminating the meaning “the matter Allah predestined and ordered” from “comes.”

Al-Qurtubiyy later said:

(والله جل ثناؤه لا يوصف بالتحول من مكان الى مكان وأنى له التحول والانتقال ولا مكان له ولا أوان ولايجرى عليه وقت ولا زمان)

This statement means: “Allah, the Exalted, is not attributed with transferring from one place to another. How can transfer and movement be attributed to Him when He exists without a place and is clear of time, and periods and intervals do not lapse on Him?”

The Hafidh Ibn al-Jawziyy (a Hanbaliyy scholar) in his Tafsir, Zad Al-Masir, when talking about the saying of Allah in Surah al-Baqarah, ayah 210,

{هَلْ يَنْظُرُونَ إِلا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ} said: “Imam Ahmad Ibn Hanbal said, ‘what is meant is the advent of the matter which Allah created with His Power and the matter that Allah ordered.' Allah elucidated that meaning in Surah an-Nahl, Ayah 33:

{أَوْ يَأْتِيَ أَمْرُ رَبِّكَ}

This ayah means: [Until the matter that Allah ordered comes.]”

Ibn al-Jawziyy denounced those who said that the maji’ (المجىء) (coming) is the coming of the Self of Allah and the nuzul (نزول) (descent) is that of the Self of Allah. In his famous book, Daf^ Shubah At-Tashbih, he showed that Imam Ahmad is clear of such sayings.

In summary, it is not permissible for one to believe that Allah is attributed with motion and transfer. Rather, we attribute to Allah that which Allah attributed to Himself, in a befitting manner, clearing Allah from resembling or being like any of the creations. The truth is what al-Bayhaqiyy said in his book, Al-‘Asma’ Was-Sifat: Allah, the Exalted, has no place. Then al-Bayhaqiyy said: Movement, immobility, and being established are properties of bodies. Allah does not have a partner. He is not divisible. He does not need any of the creation. Absolutely nothing is like Him by any way. This meaning is clear in what Allah said in Surah an-Nahl, Ayah 26:

{فَأَتَى اللَّهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لا يَشْعُرُونَ}

This ayah does not mean that Allah came to the pillars of their buildings by moving Himself. Rather, it means that Allah created the destruction of their buildings.

In conclusion, the one who says the salaf did not make ta’wil is refuted by what is confirmed about Imam Ahmad Ibn Hanbal (whom such people falsely claim to follow). Ta’wil, or inferring proper meanings from the Qur’an, was confirmed about others among the elites of the Companions and the salaf such as Ibn ^Abbas who made ta’wil to the saying of Allah in Surah adh-Dhariyat, 47:

{وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ}

He said it means that ‘Allah built the heavens strongly.’ Ibn ^Abbas also made ta’wil to the saying of Allah in Surah al-Qalam, ayah 42:

{يَوْمَ يُكْشَفُ عَنْ سَاقٍ}

He ascribed to it the meaning that ‘on the day when severe hardship and distress shall be manifested.’

The reason for elaborating here the permissibility of making ta’wil for the mutashabih [30] ayahs, is out of necessity to refute the followers of Ibn Taymiyah al-Harraniyy who claimed that the one who does not explain the mutashabih ayahs by their literal meanings is a blasphemer. By their claim, they judge the Muslims at large as blasphemers. Indeed, they are the ones who deserve to be judged as blasphemers for including in their judgment as blasphemers the companions and others among the astute Muslim scholars who came after them and about whom it is confirmed that they practiced ta’wil (such as Imam Ahmad Ibn Hanbal and others.) Praise be to Allah for making us follow the school of Ahlus-Sunnah.

The second part of Ayah 22 (وَالْمَلَكُ صَفًّا صَفًّا) means 'the angels of every sky shall descend and stand in ranks after ranks staring at the humans and jinn.'

23. {وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الإنْسَانُ وَأَنَّى لَهُ الذِّكْرَى}

The meaning of this ayah is explained by the hadith narrated by Muslim in his Sahih from the route of ^Abdullah Ibn Mas^ud that the Messenger of Allah said:

<<يؤتى بجهنم يومئذ لها سبعون الف زمام مع كل زمام سبعون الف ملك يجرونـها>>

This means: <<On that Day, a part of Hell will be brought, having seventy thousand (70,000) steering instruments, and with every steering instrument, seventy thousand (70,000) angels driving it.>> Hence the meaning is not that the angels will bring all of Hellfire, but rather only a part of it. They will bring it close to the people, so they see it. The God-fearing believers will not be frightened, but the blasphemers will almost die from fear when they see it. On the day when part of Hellfire is brought closer, the blasphemer shall remember his sins and what he was negligent of among the matters of the religion.

The last part of the ayah, (وَأَنَّى لَهُ الذِّكْرَى) is an interrogative negating that the recollection of the blasphemer on that day will benefit him.

24. {يَقُولُ يَالَيْتَنِي قَدَّمْتُ لِحَيَاتِي}

The blasphemer would say, “If only I had done good deeds in the life that was doomed to end, in preparation for my life which does not end.”

25. {فَيَوْمَئِذٍ لا يُعَذِّبُ عَذَابَهُ أَحَدٌ}

On that day no one shall inflict as chastisement similar to what Allah will chastise.

Al-Kisa'iyy, Ya^qub and Al-Mufaddil recited yu^adhabu (يُعَذَّبُ) with a fathah on the dhal. Recited as such the meaning would be, ' on that day no one shall be inflicted with a chastisement similar to the chastisement with which the blasphemer will be inflicted.' The rest recited with a kasrah.

26. {وَلا يُوثِقُ وَثَاقَهُ أَحَدٌ}

And no one shall shackle up and bond another as Allah will do to the blasphemers.

27. {يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ}

Imam al-Bukhariyy said that al-mutma’innah (الْمُطْمَئِنَّةُ) means ‘the soul that believes about the reward.’ It was said that al-mutma’innah means ‘the safe,’ that is, ‘the one who believes in and accepts the decree of Allah.’

28. {ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً}

Al-Hasan said it means return to the reward of your Lord, accepting the reward, and accepted by Allah.

29. {فَادْخُلِي فِي عِبَادِي}

It means enter among the righteous of the slaves of Allah.

30. {وَادْخُلِي جَنَّتِي}

And enter Paradise with the highly accepted worshipers of Allah.

At-Tabaraniyy and al-Hakim narrated from the route of Sa^id Ibn Jubayr that he said: Ibn ^Abbas died in at-Ta’if and I attended his funeral. A kind of bird we have never before seen the likes of came and entered his coffin. We watched it, and it never came out. When he was buried ayahs 27-30, Surah al-Fajr were heard being recited next to his grave. No one there knew who was reciting them. Adh-Dhahabiyy said that this story is mutawatir and that they believed the white bird was Ibn ^Abbas’s knowledge.

SURAH AL-BALAD سورة البلد

Makkiyyan by agreement.

Comprised of twenty (20) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. I [Allah] adjure by this city of Makkah.	للا أُقْسِمُ بِهَذَا الْبَلَدِ (1)
	2. And you, Muhammad, inhabit and aggrandize this city.	وَأَنْتَ حِلٌّ بِهَذَا الْبَلَدِ (2)
	3. And I [Allah] adjure by Adam and his pious offspring.	وَوَالِدٍ وَمَا وَلَدَ (3)
	4. Indeed we have created man into travail.	لَقَدْ خَلَقْنَا الإِنْسَانَ فِي كَبَدٍ (4)
	5. Does the strong blasphemer think none has power to resurrect him and chastise him?	أَيَحْسَبُ أَنْ لَنْ يَقْدِرَ عَلَيْهِ أَحَدٌ (5)
	6. The blasphemer says, “I have abundantly squandered wealth in animosity of Muhammad.”	يَقُولُ أَهْلَكْتُ مَالا لُبَدًا (6)
	7. Does he think no one watches over him?	أَيَحْسَبُ أَنْ لَمْ يَرَهُ أَحَدٌ (7)
	8. Have We not made a pair of eyes for him to see,	أَلَمْ نَجْعَلْ لَهُ عَيْنَيْنِ (8)
	9. And endowed upon him a tongue and a pair of lips,	وَلِسَانًا وَشَفَتَيْنِ (9)
	10. And have we not shown him the avenue of vice and avenue of virtue?	وَهَدَيْنَاهُ النَّجْدَيْنِ (10)
	11. But he did not hasten to the hardships present in the path of the correct belief.	فَلا اقْتَحَمَ الْعَقَبَةَ (11)
	12. And what makes you know the high status of adhering to the path of the correct belief?	وَمَا أَدْرَاكَ مَا الْعَقَبَةُ (12)
	13. It is freeing a slave,	فَكُّ رَقَبَةٍ (13)
	14. Or feeding on a day of famine,	أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (14)
	15. An orphan who is a kin,	يَتِيمًا ذَا مَقْرَبَةٍ (15)
	16. Or an indigent lay on the ground.	أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (16)
	17. And therein he was among the believers who ordered one another with patience and compassion.	ثُمَّ كَانَ مِنَ الَّذِينَ ءَامَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (17)
	18. Such people will receive their books with their right hands.	أُولَئِكَ أَصْحَابُ الْمَيْمَنَةِ (18)
	19. As to those who disbelieved in the Qur’an shall receive their books with their left hands.	وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (19)
	20. They shall be Locked behind the firmly shut gates of Hellfire.	عَلَيْهِمْ نَارٌ مُؤْصَدَةٌ (20)

THE EXPLANATION

1. {لا أُقْسِمُ بِهَذَا الْبَلَدِ}

The most authentic meaning is: [I [Allah] adjure by this city.] Al-Qurtubiyy said: 'The city is Makkah, by the consensus of the scholars. The meaning is: I [Allah] adjure by this sacred city of Makkah in which you (Muhammad) inhabit due to your high status with Me and My acceptance of you.'

2. {وَأَنْتَ حِلٌّ بِهَذَا الْبَلَدِ}

Al-Bukhariyy narrated from Mujahid in Fath al-Bari, Volume 8, page 703: You (Muhammad) are not sinful in the city of Makkah as other people are. This ayah praises the Prophet, who lived in Makkah and aggrandized it, by not committing prohibited matters therein. The Prophet showed the due respect for the sacred house in Makkah while the blasphemers were committing blasphemy there. This ayah dispraises the blasphemers.

3. {وَوَالِدٍ وَمَا وَلَدَ}

In this ayah Allah adjures by Adam and the righteous among his offspring, including the prophets and the ones who called to Islam. It was said the sons of Ibrahim and his offsprings are meant by this ayah.

4. {لَقَدْ خَلَقْنَا الإِنْسَانَ فِي كَبَدٍ}

This means Adam and his offspring will face the hardships of this life and the hereafter. The adjuration ends here and the answer statement that reveals its subject matter begins here. Allah adjures by whatever He willed among His creations to draw our attention to their grand status. Al-insan (الإنْسَانَ) here is used for the humankind, that is, refers to Adam and his offspring. Al-Bukhariyy said: Fi kabad (فِي كَبَدٍ) means ‘into hardships.’ Ibn ^Abbas said it means ‘toil.’ Al-Hasan said: ‘He faces the hardships of this life and the Hereafter.’ Al-Qurtubiyy said:

"Our scholars said that the first hardship man encounters is the cutting off of his umbilical cord followed by the hardship of being strapped into cloths, then the hardship of nursing, without which he would die, then the hardship of teething and movement of his tongue, then he is weaned, which is harder on him than hitting. He encounters circumcision, pain, and grief. He encounters the strictures of his teacher, the policy of his moralizer, and the strong presence of his tutor. Then he encounters marriage and its obligations. He is occupied with children, servants, and soldiers. He builds houses and palaces. Then he faces old age, with accompanying knee and foot pains. One faces many calamities too lengthy to enumerate: eye, ear, tooth, and headaches. He has financial responsibilities and faces the burden of debt. He might be beaten, or imprisoned. Every day that passes one faces calamities and hardships. After all of that he faces death. Then the questioning by the two angels, the closing in of the grave and its darkness, the Resurrection and facing his deeds--and until he ends up in Paradise or in Hellfire. Had the matter been ones own choice one would not have chosen all of these hardships. This signifies that the human being has a Creator who manages him and decreed for him these situations. So let one submit to the orders of the Creator."

5. {أَيَحْسَبُ أَنْ لَنْ يَقْدِرَ عَلَيْهِ أَحَدٌ}

Ar-Raziyy said ayahsabu (أَيَحْسَبُ) is an interrogative with the purpose to denounce. The meaning of the ayah is ‘does the extremely strong human being among the blasphemers of Quraysh think that because of his strength no one has the power to resurrect him and thereby punish him?’

6. {يَقُولُ أَهْلَكْتُ مَالا لُبَدًا}

The blasphemer would say, “I have spent an abundance of money in animosity to Muhammad.” Abu Bakr, ^Aishah, Abu ^Abd Ar-Rahman, Qatadah, Abu Al-^Aliyah, Abu Ja^far recited (lubbadan), ^Umar Ibn Al-Khattab, Abu Al-Mutawakkil, Abu ^Imran recited (labdan), ^Uthman, Al-Hasan recited (lubudan), Aliyy Ibn Abu Talib, Ibn Abu Al-Jawza' recited (libadan).

7. {أَيَحْسَبُ أَنْ لَمْ يَرَهُ أَحَدٌ}

Does he think that no one sees him? Rather, recording angels take down all what he says or does during his lifetime. And they would count it all for the Day of Judgment, when no wealth or children shall benefit one, only one’s coming to Allah with a soundly believing heart.

8. {أَلَمْ نَجْعَلْ لَهُ عَيْنَيْنِ}

After Allah told us about the strong people of Quraysh and their sayings and refuting them, He established for us the perfectness of the Power of Allah by listing some of His endowments on mankind. So in this verse is an interrogative to confirm the meaning therein. The meaning is: [We have made a pair of eyes for him to see.]

9. {وَلِسَانًا وَشَفَتَيْنِ}

And We have made a tongue for him with which to give utterance and a pair of lips to close his mouth. One uses the tongue and the lips to eat, drink, blow and for other needs. The meaning here is: Is not the case that Allah created for the person things which signify that Allah has the power to resurrect him after his death?

10. {وَهَدَيْنَاهُ النَّجْدَيْنِ}

Allah showed the human being the route of virtue and the route of vice as was mentioned by ^Aliyy, al-Bukhariyy and others. The Hafidh Ibn Hajar said: At-Tabaraniyy produced with a good chain of narration from the route of Ibn Mas^ud that he said an-najdayn (النَّجْدَيْنِ) is ‘the route of virtue and the route of vice,’ and al-Hakim said it is sahih. In his book, Al-Mufradat, ar-Raghib said: An-najd (النجد) is ‘the thick and slim place.’ And wa hadaynahun-najdayn (وَهَدَيْنَاهُ النَّجْدَيْنِ) is an example of the routes of truth and falsehood in the creed, truthfulness and lies in the sayings, and good and ugly in the doings. Allah elucidated that He made these two routes known in His saying in Surah al-Insan, 3:

{إِنَّا هَدَيْنَاهُ السَّبِيلَ}

This ayah means: [We have made the path known to him.]

11. {فَلا اقْتَحَمَ الْعَقَبَةَ}

This means ‘will he not cross the hardships that one encounters as he travels the path of the correct belief about Allah and His messenger, thereby spending precious wealth in the ways of Allah, among other things. Al-Bukhariyy said this ayah means: [He did not cross those hardships in this life.]

12. {وَمَا أَدْرَاكَ مَا الْعَقَبَةُ}

This is what makes you know what crossing those hardships is. The ayah reflects the importance of the matter and of aggrandizing ones adherence to the ٌReligion.

13. {فَكُّ رَقَبَةٍ}

It means: It is setting a slave free. This is a practice highly rewardable.

14. {أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ}

Offering food is full of merit, and more so when the fed one is hungry. The ayah means ‘or feeding on a day of famine.’As-Saghab (السغب) means, 'hunger'.

Ibn Kathir, Abu ^Amr, Al-Kisa'iyy recited fakka (فكَّ) with a fathah on the kaf (ك) and raqabata (رقبة) with a fathah and Aw 'At^ama (أطعم) with a fathah on the hamzah and the mim ,and with a silent ta' (ط) without an alif (ا).

15. {يَتِيمًا ذَا مَقْرَبَةٍ}

That is, feeding an orphan who is a kin. This way one earns the reward for the charity of feeding and the reward for being kind to ones kin.

16. {أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ}

Or feeding an indigent person who is laid on the ground because of his extreme poverty.

17. {ثُمَّ كَانَ مِنَ الَّذِينَ ءَامَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ}

The saying of Allahو thumma kana minal-ladhina ' amanu (ثُمَّ كَانَ مِنَ الَّذِينَ ءَامَنُوا) means ‘he was a believer when setting the slave free and when feeding the orphan or indigent'--because the condition for the acceptance of the deeds is for one to be a believer in Allah and His Messenger. Ibn as-Salah said in his explanation of Sahih Muslim: “This term thumma (ثُمَّ) in the ayah does not mean the state of being a believer comes after offering food. They (the people of truth) recited the following verse of poetry to substantiate the intended meaning:

ثم قد ساد قبل ذلك جدٌّه قل لمن ساد ثم ساد ابوه

This verse uses thumma (ثُمَّ) to list the rulership of the son, the father, and the grandfather. Ibn as-Salah said: The rulership of the father and the grandfather was mentioned in sequence after the son’s rulership. However, it is known that the father and grandfather ruled before the son.

The saying of Allah watawasaw bissabri (وَتَوَاصَوْا بِالصَّبْرِ) means ‘they advised one another to be patient in being obedient to Allah and in refraining from sinning.’

The saying of Allah watawasaw bilmarhamah (وَتَوَاصَوْا بِالْمَرْحَمَةِ) means, ‘they advised one another with sympathy and mercy.’ The Messenger of Allah said in what was related by al-Hakim with whom adh-Dhahabiyy concurred and established it as sahih:

<<ارحموا اهل الارض يرحمكم اهل السماء>>.

The great Hafidh al-^Iraqiyy mentioned in his book, Al-Amaliyy, " Ahlus-sama’ (اهل السماء) means ‘the angels.’ Hence this narration means: <<Be merciful to the occupants of earth and the occupants of the Heavens--the angels--will be merciful to you.>>

And by the meaning of this narration one needs to explain the following famous narration:

<<ارحموا من فى الارض يرحمكم من فى السماء>>

Hence this famous narration of the hadith means: <<Be merciful to the people on Earth and the angels, who occupy the skies, will bring down onto you the mercy of Allah.>>

18. {أُولَئِكَ أَصْحَابُ الْمَيْمَنَةِ}

Those who are characterized by such good characteristics shall receive their books with their right hands.

19. بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ} وَالَّذِينَ كَفَرُوا {

Those who blasphemed and belied the Qur’an shall receive their books with their left hands.

20. {عَلَيْهِمْ نَارٌ مُؤْصَدَةٌ}

The gates of Hellfire will be shut on them and not a door will open for them. Ibn Kathir, Nafi^, Ibn ^Amir, Al-Kisa'iyy, Abu Bakr from ^Asim recited (musadah) without a hamzah.

SURAH ASH-SHAMS سورة الشمس

Makkiyyan by agreement.

Comprised of fifteen (15) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. I [Allah] adjure by the sun and by its light,	وَالشَّمْسِ وَضُحَاهَا (1)
	2. And the moon as it follows,	وَالْقَمَرِ إِذَا تَلاهَا (2)
	3. And by the day that clearly brings out the sun,	وَالنَّهَارِ إِذَا جَلاهَا (3)
	4. And by the night that conceals the sun,	وَاللَّيْلِ إِذَا يَغْشَاهَا (4)
	5. And by the sky and its Creator,	وَالسَّمَاءِ وَمَا بَنَاهَا (5)
	6. And by the Earth and the One Who expanded it,	وَالأَرْضِ وَمَا طَحَاهَا (6)
	7. And by every soul, and the One Who gave it order and proportion.	وَنَفْسٍ وَمَا سَوَّاهَا (7)
	8. Allah inspired God-fearingness in the believer and iniquitousness in the blasphemer.	فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (8)
	9. Triumphant is the one who purifies himself with good deeds,	قَدْ أَفْلَحَ مَنْ زَكَّاهَا (9)
	10. And the one who corrupts himself fails.	وَقَدْ خَابَ مَنْ دَسَّاهَا (10)
	11. As result of indulging in sins and transgression, the Thamud people belied their prophet.	كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (11)
	12. For the most wicked among them hastened into slaughtering the she-camel.	إِذِ انْبَعَثَ أَشْقَاهَا (12)
	13. The Messenger of Allah, Salih, told them to beware and not to slaughter the she-camel nor bar her from having her drink.	فَقَالَ لَهُمْ رَسُولُ اللَّهِ نَاقَةَ اللَّهِ وَسُقْيَاهَا (13)
	14. They belied Prophet Salih and slaughtered the she-camel, so their Lord crushed them for their sin and leveled the earth on them,	فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُمْ بِذَنْبِهِمْ فَسَوَّاهَا (14)
	15. And Allah does not fear its consequences	وَلا يَخَافُ عُقْبَاهَا (15)

THE EXPLANATION

1. {وَالشَّمْسِ وَضُحَاهَا}

These are two (2) adjurations. Allah adjured by the sun and its light. Imam al-Bukhariyy said: Mujahid said that duhaha (َضُحَاهَا) means ‘its (the sun’s) light’.

2. {وَالْقَمَرِ إِذَا تَلاهَا}

Imam al-Bukhariyy said this is when the moon follows the sun, because when the sun sets, the crescent appears the first night of the month.

3. {وَالنَّهَارِ إِذَا جَلاَّهَا}

The meaning is when the day exposes the sun. When the day spreads out, the sun is clearly exposed.

4. {وَاللَّيْلِ إِذَا يَغْشَاهَا}

When the night falls, it covers the light of the sun with its darkness.

5. {وَالسَّمَاءِ وَمَا بَنَاهَا}

It means ‘by the sky and the One who created it.’

6. {وَالأرْضِ وَمَا طَحَاهَا}

Al-Bukhariyy said tahaha (طَحَاهَا) means, 'dahaha (َدحَاهَا)'. The ayah means ‘and by the Earth and the One Who expanded it.’

7. {وَنَفْسٍ وَمَا سَوَّاهَا}

Every self (nafs, نَفْسٍ) is meant in the ayah. It was also said wa nafs (وَنَفْسٍ) is ‘O Adam.’ Wama sawwaha (وَمَا سَوَّاهَا) means ‘and the One Who created it proportionate in parts and organs.’ Al-Asbahaniyy said in Al-Mufradat that the meaning is that Allah created the shape of man in accordance to His Wisdom.

8. {فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا}

Ibn al-Jawziyy said al-ilham (أَلالْهاَمَ) is ‘inspiration.’ Al-Fakhr ar-Raziyy said: Allah inspired the God fearing believer with piety and inspired the blasphemer with his iniquities. Sa^id Ibn Jubayr said alhamaha (أَلْهَمَهَا) means ‘made its God-fearingness and iniquitousness incumbent on the concerned self. Al-Fakhr ar-Raziyy said: It is explicit that Allah created the God-fearingness of the believer and the iniquitousness of the blasphemer.

This interpretation agrees with the hadith that Muslim narrated in his Sahih from the route of Yahya Ibn Ya^mar from the route of Abu al-Aswad ad-Du’liyy that he said:

(قال لى عمران بن الحصين: أرأيت ما يعمل الناس اليوم ويكدحون فيه اشىء قضى عليهم و مضى عليهم من قدر ما سبق او فيما يستقبلون به مما ءاتاهم به نبيهم و ثبتت الحجة عليهم فقلت بل شىء قضى عليهم و مضى عليهم قال فقال افلا يكون ظلما قال ففزعت من ذلك فزعا شديدا و قلت كل شىء خلق الله و ملك يده فلا يسال عما يفعل و هم يسالون فقال لى يرحمك الله انى لم ارد بماسالتك الا لاحزر عقلك-اىلاختبر فهمك- ان رجلين من مزينة اتيا رسول الله فقالا يا رسول الله أرأيت ما يعمل الناس اليوم ويكدحون فيه اشىء قضى عليهم و مضى عليهم من قدر ما سبق او فيما يستقبلون به مما ءاتاهم به نبيهم و ثبتت الحجة عليهم فقال لا بل شىء قضى عليهم و مضى فيهم و تصديق ذلك فى كتاب الله عز و جل{وَنَفْسٍ وَمَا سَوَّاهَا}{فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا})

This means: <<^Imran Ibn al-Husayn told me, 'Do you consider what people go through today and travail about as a predestined matter, or as something that they ask the Prophet about and hence become accountable for?' I said, 'It is predestined.' He said, 'But is not that injustice!' I got scared and I said, 'Every thing is created by Allah and is owned by Him. He is not to be questioned about matters, but we are to be questioned about matters.' He said, 'I only wanted to test your mind. Two men from the Muzaynah tribe came to the Prophet and asked him, ‘Do you consider what people go through today and travail about as a predestined matter, or as something that they ask the Prophet about and hence become accountable for?’ The Prophet replied that it is predestined and the proof is in the saying of Allah:

{وَنَفْسٍ وَمَا سَوَّاهَا}{فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا}

This hadith explains the ayah beyond any doubt that Allah is the Creator of everything. The Prophet, sallallahu ^alayhi wa sallam, used to make the following supplication as was narrated by Muslim and an-Nasa’iyy:

<<اللهم ءات نفسى تقواها وزكها انت خير من زكاها>>

This means: <<O Allah give myself God-fearingness and purify it, for You are the One Who purifies it.

9. {قَدْ أَفْلَحَ مَنْ زَكَّاهَا}

Ibn al-Jawziyy said in Zad Al-Masir: Ibn ^Abbas said, ‘Triumphant is ones self which is purified by Allah.’ Qatadah said ‘Triumphant is the one who purifies himself by being obedient to Allah and by performing the good deeds.’ So the meaning is ‘purifying one self with performing good deeds.’

10. {وَقَدْ خَابَ مَنْ دَسَّاهَا}

Al-Qurtubiyy said: Ibn ^Abbas said ‘Disappointed is the self whom Allah made misguided and sinful.’ Qatadah said: ‘Disappointed is the one who brings sins and iniquities onto himself.’ This was related by ^Abdur-Razzaq. In Al-Misbah Al-Munir it is mentioned dasaytah (دسيته) means ‘everything that you conceal.’ What is meant by the ayah is that the blasphemer concealed his true self and indulged in sins, so he ruined himself.

11. {كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا}

Al-Bukhariyy said: “Mujahid said (بطغواها) i.e., 'because of its sins.' The meaning is that sinning drove them to belie. Al-Qurtubiyy said 'bitaghwaha (بطغواها) is because of its transgression by exceeding the limit in committing sins.' Thamud belied the Prophet of Allah, Salih. Thamud is a famous Arab tribe that resided in al-Hijr between Hijaz and Tabuk. They came after the people of ^Ad, and like them, worshipped idols.

12. {إِذِ انْبَعَثَ أَشْقَاهَا}

The one who slaughtered the she-camel hastened. Al-Bukhariyy narrated in his Sahih that the Messenger of Allah delivered a speech in which he mentioned the she-camel and the one who slaughtered it. He said that {إِذِ انْبَعَثَ أَشْقَاهَا}refers to

<< انبعث لها رجل عزيز عارم منيع قى رهطه مثل ابى زمعة>>

In the narration of Kitab Al-Anbiya’, the Prophet, sallallahu ^alayhi wa sallam, said:

<<انتدب لها رجل ذوعز ومنعة فى قومه كأبى زمعة>>

Both narrations of the hadith mean: <<Quickly a prosperous man from a strong tribe like Abu Zam^ah slaughtered the she-camel. The Hafidh Ibn Hajar said in Al-Fath that the one who slaughtered the she-camel was named Qudar Ibn Salif. It was said he was bluish-red and whitish-red (Ashab,اصهب) in color. Abu Zam^ah is al-Aswad Ibn ^Abd al-Muttalib.

13. {فَقَالَ لَهُمْ رَسُولُ اللَّهِ نَاقَةَ اللَّهِ وَسُقْيَاهَا}

Prophet Salih told them to beware not to slaughter the she-camel. An-Nasafiyy said: The ending harakah--inflection mark--on the term (نَاقَةَ) (camel) is a fathah and implies a warning. That is, ‘beware not to slaughter the she-camel.’ This technique of warning--by ending a term with a fathah as an inflection mark is similar to one saying in Arabic (الاسدَ الاسدَ) (the lion, the lion) to warn someone against a lion in the vicinity, or (الحذرَ الحذرَ) (beware, beware.) to warn against an imminent danger which is about to occur.

Wa suqyaha (وَسُقْيَاهَا) means ‘beware also not to violate the drinking day assigned to the she-camel.’ She had a drinking day and they had a day.

14. {فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُمْ بِذَنْبِهِمْ فَسَوَّاهَا}

They belied Salih, peace be upon him, and they killed the she-camel. That is, the wicked one among them killed her. The action was attributed to all of them because they accepted what he did and supported him in that. ^Aqaruha (عَقَرُوها) means, ' they killed the camel by stabbing it.' Fadamdama ^alayhim rabbuhum bidhambihim (فَدَمْدَمَ عَلَيْهِمْ رَبُّهُمْ بِذَنْبِهِمْ) means, 'Allah destroyed them and enclosed the torture on them for their sins of blaspheming, belying and killing. Yahyah Ibn Salam said that fasawwaha (فَسَوَّاهَا) means ‘Allah destroyed both the old and the young among them.’ For Allah is entitled to create harm and pain for children without any reason on their part. Allah does what He wills in His creations. Some said: It means ‘Allah leveled the Earth on them.’

15. {وَلا يَخَافُ عُقْبَاهَا}

Abu Ja^far, Nafi^ and Ibn ^Amir recited the ayah with the beginning fa’ instead of the waw. The meaning is that Allah did that to them and He does not fear anyone, as was said by Ibn ^Abbas. This ayah contains the meaning that Allah is clear from being harmed by anyone.

SURAH AL-LAYL سورة الليل

Makkiyyan by consensus.

Comprised of twenty-one (21) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. I [Allah] adjure by the night that conceals what is between the sky and the Earth,	وَاللَّيْلِ إِذَا يَغْشَى (1)
	2. And by the day as it appears with its light,	وَالنَّهَارِ إِذَا تَجَلَّى (2)
	3. And by the Creator of the male and female,	وَمَا خَلَقَ الذَّكَرَ وَالأُنْثَى (3)
	4. Verily your deeds are diverse.	إِنَّ سَعْيَكُمْ لَشَتَّى (4)
	5. So he who gives charity and is God-fearing,	فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (5)
	6. And believes in the Testification of Faith,	وَصَدَّقَ بِالْحُسْنَى (6)
	7. We shall guide him and prepare him for Paradise.	فَسَنُيَسِّرُهُ لِلْيُسْرَى (7)
	8. But he who is a miser who overlooks and thinks he does not need the reward,	وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى (8)
	9. And disbelieved in the Testification of Faith,	وَكَذَّبَ بِالْحُسْنَى (9)
	10. We shall prepare him for Hellfire.	فَسَنُيَسِّرُهُ لِلْعُسْرَى (10)
	11. His wealth that he held back from spending in virtue shall not benefit him if he falls headlong into Hellfire.	وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّى (11)
	12. Verily, We have shown the path of guidance as opposed to the path of misguidance.	إِنَّ عَلَيْنَا لَلْهُدَى (12)
	13. Verily the rewards of this life and the Hereafter are for Us to give.	وَإِنَّ لَنَا لَلآخِرَةَ وَالأولَى (13)
	14. O people of Makkah, I [Allah] have warned you and made you dread a fervid blazing fire.	فَأَنْذَرْتُكُمْ نَارًا تَلَظَّى (14)
	15. None shall everlastingly burn therein but the one who dies as a blasphemer.	لا يَصْلاهَا إِلا الأشْقَى (15)
	16. The one who belied the Prophet and turned away from believing in Allah and His Messenger.	الَّذِي كَذَّبَ وَتَوَلَّى (16)
	17. As to the God-fearing one, he shall be kept distant from it.	وَسَيُجَنَّبُهَا الأتْقَى (17)
	18. The one who spends his wealth sincerely for increased acceptance by Allah,	الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّى (18)
	19. But not to reciprocate a favor done to him by others,	وَمَا لأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَى (19)
	20. Rather seeking the reward from his Lord, the Exalted.	إِلا ابْتِغَاءَ وَجْهِ رَبِّهِ الأَعْلَى (20)
	21. And soon he shall be satisfied with his reward in Paradise.	وَلَسَوْفَ يَرْضَى (21)

THE EXPLANATION

1. {وَاللَّيْلِ إِذَا يَغْشَى}

This is an adjuration by the night whose darkness conceals everything between the sky and earth.

2. {وَالنَّهَارِ إِذَا تَجَلَّى}

And an adjuration by the day that appears with its light showing against the darkness.

3. {وَمَا خَلَقَ الذَّكَرَ وَالأنْثَى}

And an adjuration by the One Who created the male and the female. Hence, Allah has adjured by His Self. It was said Adam was meant by the male and Eve by the female. And it was said the intended meaning is general.

4. {إِنَّ سَعْيَكُمْ لَشَتَّى}

This is the reply statement of the adjuration which clarifies its subject matter. As-sa^iyy (السعى) is ‘the pursuance to perform a deed.’ The meaning of the ayah is that the deeds of the slaves are diverse. Some slaves are diligent in performing deeds that lead them to winning in the Hereafter and some are diligent in performing deeds that lead them to their destruction. The hadith of the Prophet, sallallahu ^alayhi wa sallam, gives a similar meaning:

<<الناس غاديان فغاد فى فكاك نفسه فمعتقها وغاد فموبقها>>

This hadith means: <<The people head toward two things. Some head toward making themselves winners in the Hereafter, thereby escaping chastisement and some head towards destroying themselves.>>

5. {فَأَمَّا مَنْ أَعْطَى وَاتَّقَى}

It means: ‘As for the one who is God fearing and spends what is due on him.’ The jumhur, that is, most of the scholars, said this ayah refers to Abu Bakr as-Siddiq who is ^Abdullah Ibn Abu Quhafah. It also was said that Abu ad-Dahdah al-Ansariyy was meant by this ayah.

6. {وَصَدَّقَ بِالْحُسْنَى}

This ayah means ‘and believed in the Testification of Faith’ which is: No one is God except Allah; Muhammad is the Messenger of Allah. It was also said the meaning is ‘and believed in Paradise.’

7. {فَسَنُيَسِّرُهُ لِلْيُسْرَى}

We shall guide him to the causes of goodness and righteousness and prepare him for Paradise. Al-Farra’ said in Ma^ani Al-Qur’an that fasanuyassiruhu (فَسَنُيَسِّرُهُ) means ‘We shall prepare him.’ This ayah is a clear proof that Allah is the One Who enables the slave to do good. That is, Allah creates in him the ability to do good because Allah is the Creator of everything.

8. {وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى}

This ayah means ‘as to the one who is stingy in spending what is religiously due on him, and who thinks he can do without the reward of Allah-- and thereby does not want it.

9. {وَكَذَّبَ بِالْحُسْنَى}

This ayah means ‘and disbelieved in the Testification of Faith,’ or ‘disbelieved in Paradise.’

10. {فَسَنُيَسِّرُهُ لِلْعُسْرَى}

This ayah means, ‘We shall prepare him for Hellfire.’ This ayah and ayah 7 contain a proof that Allah is the One Who enables the believer to believe, and the blasphemer to blaspheme, as was mentioned by Imam al-Juwayniyy in Al-Irshad and others. Enabling here does not mean acceptance by Allah, rather it means Allah enables them to do that deed. Allah is the One Who enables the slave to do good deeds or bad deeds. Allah is the One Who created tongues, hearts, and organs for the believer and the blasphemer. If it was not for Allah enabling the believer to believe he would not have believed, and if it was not for Allah enabling the blasphemer to blaspheme, he would not have blasphemed. This is elucidated in the saying of Allah in Surah al-Baqarah, ayah 15:

{وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ}

Ibn al-Jawziyy said that Ibn Mas^ud said wayamudduhum (وَيَمُدُّهُمْ) means ‘to enable them.’ Mujahid said it means ‘to make them increase’ and fi tughyanihim (فِي طُغْيَانِهِمْ) means, ‘in their blasphemy.’ At-Tirmidhiyy narrated the hadith of the Prophet:

<<رب اعنى ولا تعن على >>

This hadith means: <<O Allah help me do the good deeds and do not help others against me.>> In Al-Bukhariyy from the route of ^Aliyy, he said: The Prophet, sallallahu ^alayhi wa sallam, was attending a funeral and dug the ground with the edge of something and said:

<<ما منكم من احد إلا وقدكتب مقعده من النار ومقعده من الجنة>>

This means: <<Everyone among you has been assigned his seat in Hellfire and in Paradise.>> they asked, “Then should we quit performing deeds and rely on what is recorded in our book?” The Prophet said:

<<اعملوا فكل ميسر لما خلق الله، اما من كان من اهل السعادة فييسر لعمل اهل السعادة، واما من كان من اهل الشقاء فييسر لعمل اهل الشقاوة>>

This means: <<Perform. For everyone will have a smooth path towards what he was created for. The one who is deemed to die as a believer will have a smooth path towards performing the deeds of those deemed to die as believers. The one who is deemed to die as a blasphemer will have a smooth path towards acts of disbelief. Then the Prophet recited Ayahs 5–10 of Surah al-Layl.>>

Abu Ja^far recited (al-yusura and al-^usura) with a dammah on the sin in both.

11. {وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّى}

This ayah means, ‘his wealth that he was too stingy to spend in the routes of goodness shall not benefit him once he falls headlong into Hell.’

12. {إِنَّ عَلَيْنَا لَلْهُدَى}

This ayah means: Allah has shown the path of guidance as opposed to the path of misguidance.

13. {وَإِنَّ لَنَا لَلآخِرَةَ وَالأُولَى}

This ayah means: The path toward the reward in this life and the Hereafter is through obedience to Allah. This meaning is contained in the saying of Allah in Surah an-Nisa’ 134:

{مَنْ كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِنْدَ اللَّهِ ثَوَابُ الدُّنْيَا وَالآخِرَةِ وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا}

This ayah means: [Strayed has the one who seeks the reward in this life and the Hereafter from other than Allah, the True Owner of the reward.]

Hence, the one who seeks the reward in this life and the hereafter from other than Allah, its true Owner, has strayed and followed the wrong path.

14. {فَأَنْذَرْتُكُمْ نَارًا تَلَظَّى}

This ayah means: Allah has warned and made the people of Makkah dread a fire fervidly ablaze.

15. {لا يَصْلاهَا إِلا الأشْقَى}

This ayah means: The one who is deemed to enter and dwell in Hellfire forever is the one who is deemed to die as a disbeliever.

16. {الَّذِي كَذَّبَ وَتَوَلَّى}

This ayah further explains: 'the one who belied the Prophet and turned away from believing in Allah and His Messenger.'

17. {وَسَيُجَنَّبُهَا الأتْقَى}

This ayah means: The God-fearing one shall be kept distant from Hellfire. Ibn ^Abbas said that this ayah refers to Abu Bakr as-Siddiq who will not enter Hellfire.

18. {الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّى}

This ayah means: The one who seeks to increase his reward by sincerely spending his wealth in charity, seeking reward from Allah alone, not desiring recognition from the people for his deeds. This ayah was revealed about Abu Bakr as-Siddiq when he bought Bilal al-Habashiyy and then set him free. Bilal al-Habashiyy was a Muslim slave who was severely tortured because of his belief. The blasphemers said that Abu Bakr bought and freed Bilal because he owed him a favor. So Allah revealed the following ayah.

19. {وَمَا لأحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَى}

This ayah means that Abu Bakr did not do that in return for a favor that he owed to anyone.

20. {إِلا ابْتِغَاءَ وَجْهِ رَبِّهِ الأعْلَى}

This ayah means: Rather Abu Bakr did that seeking the reward from Allah alone.

21. {وَلَسَوْفَ يَرْضَى}

This ayah means: For that, Abu Bakr shall be satisfied with the reward he shall receive in Paradise.

SURAH AD-DUHA سورة الضحى

Makkiyyan by consensus.

Comprised of eleven (11) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. I [Allah] adjure by the morning light,	وَالضُّحَى (1)
	2. And by the night when it settles in darkness.	وَاللَّيْلِ إِذَا سَجَى (2)
	3. O Muhammad, your Lord has not forsaken you nor hated you,	مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (3)
	4. And verily the Hereafter has better reward for you than this world.	وَللآخِرَةُ خَيْرٌ لَكَ مِنَ الأُولَى (4)
	5. And soon, in the Hereafter, you shall be greatly rewarded and you will be well satisfied.	وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (5)
	6. Did not Allah know you have become an orphan and give you shelter under your uncle?	أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى (6)
	7. And He knew you had no knowledge of the Qur’an and the detailed rules and Allah guided you to that knowledge.	وَوَجَدَكَ ضَالا فَهَدَى (7)
	8. And Allah knew you were in need and gave you your sufficiency.	وَوَجَدَكَ عَائِلا فَأَغْنَى (8)
	9. Hence do not humiliate the orphan,	فَأَمَّا الْيَتِيمَ فَلا تَقْهَرْ (9)
	10. Nor repulse the one who asks,	وَأَمَّا السَّائِلَ فَلا تَنْهَرْ (10)
	11. But spread and rehearse the bounty of your Lord.	وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (11)

THE EXPLANATION

The interpreters of the Qur’an agreed that this surah was revealed after the Revelation had stopped for a while. Al-Bukhariyy narrated in his Sahih from the route of Jundub Ibn Sufyan that he said: The Messenger of Allah suffered an illness. By the time he stayed in for two or three nights, a woman came and said, “O Muhammad, I hope your devil has left you for I have not seen him near you since two or three nights.” So Allah revealed the first two (2) ayahs of Surah ad-Duha. The woman in the narration was the one-eyed Umm Jamil, the daughter of Harb, the wife of Abu Lahab. This was narrated by the Hafidh Ibn Hajar in Fath Al-Bari.

1. {وَالضُّحَى}

This is an adjuration by the light of morning.

2. {وَاللَّيْلِ إِذَا سَجَى}

It is an adjuration by the night when it settles in, which is the meaning of saja (سَجَى). Al-Bukhariyy said that Mujahid said idha saja (إِذَا سَجَى) means ‘settles in.’ others said it means ‘when it rests still in darkness.’ The Hafidh said in Al-Fath that al-Fara’ said that wallayli idha saja (وَاللَّيْلِ إِذَا سَجَى) means ‘when it becomes dark and rests its entire duration.’

3. {مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى}

The ayah means: [O Muhammad your Lord has not left you nor hated you.] Ar-Raghib al-Asbahaniyy said in Al-Mufradat: 'Leaving was expressed by ma wadda^aka rabbuka (مَا وَدَّعَكَ رَبُّكَ) just as one would say wada^tu fulanan (ودعت فلاناً) that is I left that person. Al-qala (القلى) is the extreme hatred. And hatred is an expression of rejection and unacceptance.

4. {وَلَلآخِرَةُ خَيْرٌ لَكَ مِنَ الأولَى}

O Muhammad, the Hereafter is better for you than this world. Because what Allah has prepared for His Messenger in the Hereafter is grander than the prestige He gave him in this world.

5. {وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى}

The meaning is that Allah, in the Hereafter, shall give you Muhammad a lot and you shall be well-satisfied. ^Aliyy Ibn Abi Talib said this is in reference to his interceding for his nation until he is satisfied.

6. {أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى}

This means: [Is it not the case that Allah knew that you, Muhammad, have become an orphan, losing your father before your mother? Allah gave you shelter when He put you under the guardianship of your uncle, Abu Talib, and saved you from the hardship of earning your livelihood.]

7. {وَوَجَدَكَ ضَآلا فَهَدَى}

The ayah means: [You, Muhammad, did not know the Qur’an or the details of the laws of the Religion. Then Allah guided you to know them.] Allah said in Surah ash-Shura,

(52) {مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلا الإيمَانُ}

This ayah means: [You did not know the Qur’an or the details of the matters of the belief.] Although he did not know the Qur’an or the details of the belief prior to his Revelation, the Prophet always believed correctly in his Lord and cleared Him from having partners or resembling the creation. It was said that he got lost as a young child in the ramifications of Makkah and Allah facilitated his return to his grandfather ^Abdul Muttalib.

8. {وَوَجَدَكَ عَائِلًا فَأَغْنَى}

This means Allah knew of your poverty, O Muhammad, so He satisfied you by giving you sustenance. The meaning of fa’aghna (فَأَغْنَى) is ‘you have your sufficiency.’

9. {فَأَمَّا الْيَتِيمَ فَلا تَقْهَرْ}

This means: [Do not humiliate the orphan,] as mentioned by Mujahid. Al-Qurtubiyy said: This ayah signals for one to be gentle and charitable to the orphan. In the Musnad of Imam Ahmad Ibn Hanbal from Abu Umamah that the Messenger of Allah said:

<<من مسح رأس يتيم لم يمسحه إلا لله كان له فى كل شعره مرت عليها يده حسنات>>

This hadith means: <<The one who gently strokes an orphan’s head for the sake of Allah alone, shall have a good deed for every hair that his hand touched.>>

10. {وَأَمَّا السَّائِلَ فَلا تَنْهَرْ}

This means: [Do not scold and repulse the one who asks for something. Rather, give him what he asked for, or else pleasantly decline.] Abu Hayyan said: Abu ad-Darda’, al-Hasan, and others said that the one who asks for something here refers to the one who asks to be taught the knowledge of the Religion and not the one who asks for money.

11. {وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ}

Al-Qurtubiyy said: Spread that which Allah bestowed upon you by thanking and praising Allah. To talk about the bounties of Allah and recognizing them is thanking Allah for them. In Ar-Risalah Al-Qushayriyyah the author said:

I heard Shaykh Abu ^Abd ar-Rahman as-Sulamiyy say, “I heard Teacher Abu Sahl as-Su^lukiyy say, ‘I heard al-Junayd say, ‘I was seven (7) years old playing by as-Sariyy and people were talking about thanking Allah. As-Sariyy asked me, ‘Boy, what is thanking Allah?’ I said, ‘Not to disobey Allah using any of his endowments upon us.’

Muhammad Ibn al-Fadl was asked about the fruit of being thankful to Allah and said, ‘Loving for the sake of Allah and fearing Allah.’ Abu Bakr Ibn Abu Sa^dan al-Baghdadiyy said, ‘Thanking Allah is to thank Him for the calamities, the same as you thank Him for the endowments.” It was said an-ni^matu (النعمة) means ‘prophethood’ and at-tahadduth biha means ‘conveying the message.’

SURAH ASH-SHARH سورة الشرح

Makkiyyan.

Comprised of eight (8) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. Have we not expanded and enlightened your chest , O Muhammad,	أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (1)
	2. And removed your burden by making you impeccable,	وَوَضَعْنَا عَنْكَ وِزْرَكَ (2)
	3. And lightened for you the back galling burdens of prophethood,	الَّذِي أَنْقَضَ ظَهْرَكَ (3)
	4. And raised high the esteem in which you are held?	وَرَفَعْنَا لَكَ ذِكْرَكَ (4)
	5. So, verily, there is relief after every hardship.	فَإِنَّ مَعَ الْعُسْرِ يُسْرًا (5)
	6. Verily, there is relief after every hardship.	إِنَّ مَعَ الْعُسْرِ يُسْرًا (6)
	7. So, once you are over with it, exaggerate in supplication,	فَإِذَا فَرَغْتَ فَانْصَبْ (7)
	8. And turn your intentions and likings to your Lord.	وَإِلَى رَبِّكَ فَارْغَبْ (8)

THE EXPLANATION

1. {أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ}

Allah expanded Muhammad’s chest by enlightening it with wisdom, and widened it to receive the Revelation. The interrogative format of the ayah emphasizes the confirmation that the Prophet’s chest was expanded.

2. {وَوَضَعْنَا عَنْكَ وِزْرَكَ}

Abu Hayyan said in An-Nahr Al-Madd: This ayah is in reference to the Prophet’s impeccability from sinning and to his being pure from the filth of wrong-doings. Allah has guaranteed Prophet Muhammad protection from certain matters. Prophets are impeccable from committing blasphemy, enormous sins, and small, abject sins, prior to and after becoming prophets, as was mentioned by Imam Abu al-Hasan al-Ash^ariyy and others.

3. {الَّذِي أَنْقَضَ ظَهْرَكَ}

This ayah refers to the back-galling burdens of prophethood. What is meant by the previous ayah is to lighten the heavy burdens of prophethood. So, Allah facilitated that for him. The meaning entails that had prophethood been a load to be lifted, then as a result one would have heard the galling of the back, that is, the squeaking sound of the back when it carries a heavy load.

4. {وَرَفَعْنَا لَكَ ذِكْرَكَ}

Hassan Ibn Thabit, in praising the Prophet, said the following poetry:

أغرُّ عليه للنبوة خاتمَ من الله مشهورٌ يلوح ويشهدُ

وضم الإ له اسم النبى الى اسمه إذ قال فى الخمس المؤذن أشهدُ

These verses mean: He is gleaming with illumination. Bearing on him the seal of prophethood, given by Allah, so apparent and testifying. Allah joined the name of the Prophet to His Own, five (5) times in the call of the muezzin when he says 'ashhadu' (I testify).

Allah raised the esteem of the Prophet, sallallahu ^alayhi wa sallam, by joining the mentioning of the Prophet to the mentioning of Allah in the Testification of Faith: I testify (know, believe, and utter) that no one is God but Allah and that Muhammad is the Messenger of Allah. This testification is said in the call for prayers (in both the adhan and the iqamah), in the tashahhud of prayers, on the mimbar during the Friday Prayer and other, and in other places in the Qur’an. It was said that wa rafa^na laka dhikrak (وَرَفَعْنَا لَكَ ذِكْرَكَ) means ‘We have raised your esteem with the angels of the heavens’. It was also said it means: ‘We have raised the esteem of mentioning your name by taking the covenant on the prophets and obligating them to believe in you and admit to your merit’. Once one of the kings of the non-Arabs who had embraced Islam asked those in his session, “Who is the greatest among the People?” One said, “You are.” He said, “No, the greatest of all men is the one whom the muezzin mentions five times every day.”

5. {فَإِنَّ مَعَ الْعُسْرِ يُسْرًا}

The Hafidh Ibn Hajar said in Al-Fath that Malik produced from the route of Zayd Ibn Aslam from the route of his father, Aslam al-^Adwiyy, who was the freed slave of ^Umar Ibn al-Khattab, that he wrote to Abu ^Ubaydah, who is ^Amir Ibn ^Abdullah Ibn al-Jarrah, saying: “Whatever hardship befalls a person, Allah gives him relief after it, and a single hardship shall not beat two reliefs. Al-Hakim said this is confirmed about ^Umar and ^Aliyy.” (End of the quotation from Fath Al-Bari). The meaning of the ayah is that along with hardship and difficulties comes relief and ease.

6. {إِنَّ مَعَ الْعُسْرِ يُسْرًا}

This is a repetition to emphasize confirming that the relief shall occur. The Messenger of Allah suffered many hardships from the blasphemers, and then the relief followed when Allah made him victorious over them. Abu Ja^far recited the sin (س) with a dammah in both al-^usur (الْعُسُرِ) and usur (يُسُر)

7. {فَإِذَا فَرَغْتَ فَانْصَبْ}

Al-Bukhariyy said that Mujahid said that fannsab (فَانْصَبْ) means ‘turn to your Lord with your need.’ Al-Qurtubiyy said that Ibn ^Abbas said it means, ‘once you are done with your prayer fannsab (فَانْصَبْ) i.e., exaggerate in supplication and ask Allah for your need.’ Ibn Mas^ud said: If you are done with your obligatory prayers direct yourself to the optional night time prayers.

8. {وَإِلَى رَبِّكَ فَارْغَبْ}

Mujahid said it means ‘turn your intention and your preference to your Lord.’ The Hafidh Ibn Hajar mentioned Mujahid’s saying in Al-Fath from the route of Ibn al-Mubarak in Al-Zuhd from the route of Sufyan from the route of Mansur from the route of Mujahid.

SURAH AT-TIN سورة التين

Makkiyyan, and it was said Madiniyyan.

Comprised of eight (8) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. I [Allah] adjure by the fig and the olive,	وَالتِّينِ وَالزَّيْتُونِ (1)
	2. And Mount Sinai,	وَطُورِ سِينِينَ (2)
	3. And this secure city of Makkah,	وَهَذَا الْبَلَدِ الأَمِينِ (3)
	4. We [Allah] have indeed created man in the best shape.	لَقَدْ خَلَقْنَا الإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ (4)
	5. Then We [Allah] do return some to the lowest situations.	ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (5)
	6. Except those who believe and do righteous deeds for they shall have continuous reward.	إِلا الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (6)
	7. After that what makes you disbelieve in the Resurrection and Day of Judgment?	فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ (7)
	8. Is not Allah the best of judges in forming all what He created?	أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (8)

THE EXPLANATION

1. {وَالتِّينِ وَالزَّيْتُونِ}

Al-Bukhariyy said that Mujahid said the figs and the olives that people eat are meant by this ayah. Allah adjured by the fig and the olive, just as He adjured by the morning light, the city of Makkah, the sun, the day and the night, and other things Allah created which have benefit. Allah adjures by His Self and by whatever He willed among His creations that have a certain status. However, Allah prohibited us from adjuring by other than Allah.

2. {وَطُورِ سِينِينَ}

The Hafidh Ibn Hajar said in Al-Fath that Mujahid said that wa tur (وَطُورِ) is ‘the mountain’ and sinin (سِينِينَ) is ‘the blessed Sina’ (سِيناء) and it could be said Sayna’ (سَيْناء) which is Sinai.’ It is the location which contains tur Sina’ which is the mountain upon which Allah spoke to Musa. Musa heard the eternal and everlasting Speech of Allah, the eternal attribute of His Self, which is neither a letter nor a sound.

^Aliyy, Sa^d Ibn Abi Waqqas, Abu al-^Aliyah and Abu Majlaz recited it wa turi sayna'a (طور سيناء) with a fathah on the sin (س). Ibn Mas^ud and Abu ad-Darda' recited it turi sina'a (طور سيناء) with a kasrah on the sin (س).

3. {وَهَذَا الْبَلَدِ الأمِينِ}

This is the blessed city of Makkah, which is a city safe for those who live in it, for those who enter it, and for the birds and animals in it.

4. {لَقَدْ خَلَقْنَا الإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ}

This is the object of the adjuration. The people in general are meant in this ayah. The meaning of ‘ahsani taqwim (أَحْسَنِ تَقْوِيمٍ) is ‘in the best picture.’ This ayah is a proof to the invalidity of the theory of evolution. It is blasphemy to say the origin of man is an ape.

5. {ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ}

Then We shall bring some members of the human beings to ‘asfala safilin (أَسْفَلَ سَافِلِينَ) which is ‘the fire.’ It was said ‘asfala safilin means ‘to the lowest situation in ones life--which is becoming old after having been young and becoming weak after having been strong.

6. {إِلا الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ}

This means those who believed and did the righteous deeds shall not be brought to the fire. Ibn ^Abbas said that falahum ‘ajrun ghayru mamnun (فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ) means ‘not lacking anything.’ It was said the meaning is ‘they shall have an uninterrupted reward for their obedience and patience with being inflicted with the calamity of old age and weakness.

7. {فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ}

Some said this address is for the blasphemers in a manner which reprimands them and discredits them. The meaning is: If you know that Allah created you in the best of shapes, and that He shall return you to the lowest of your situations, and that He transfers you from one state to another, then what makes you disbelieve in the Resurrection and the Judgment thereafter? Moreover, Muhammad informed you about these matters.

8. {أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ}

Al-Qurtubiyy said: The meaning is that Allah is the best of judges regarding all of His creations. It was said that the meaning is ‘the best of all who judge.’ Abu Dawud and at-Tirmidhiyy narrated from Abu Hurayrah that he said the Messenger of Allah said:

<<من قرأ منكم والتين والزيتون فانتهى الى أليس الله بأحكم الحاكمين (8) فليقل بلى وأنا على ذلك من الشاهدين>>

This means: << Let the one among you who recites Surah at-Tin say at the end of ayah 8, 'surely so, and I testify to that.' (Bala wa 'ana ^ala dhalika mina ashshahidin)>>

SURAH AL-^ALAQ سورة العلق

Makkiyyan by consensus.

Comprised of nineteen (19) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. Read, O Muhammad, in the name of your Lord who created the creations.	اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (1)
	2. He created man from a blood clot.	خَلَقَ الإِنْسَانَ مِنْ عَلَقٍ (2)
	3. Read, and your Lord is clear of shortage and is most giving of bounty.	اقْرَأْ وَرَبُّكَ الأَكْرَمُ (3)
	4. He, Who taught man to write with a pen,	الَّذِي عَلَّمَ بِالْقَلَمِ (4)
	5. He taught man what he knew not.	عَلَّمَ الإِنْسَانَ مَا لَمْ يَعْلَمْ (5)
	6. Nay, the blasphemer transgresses all bounds in sinning,	كَلا إِنَّ الإِنْسَانَ لَيَطْغَى (6)
	7. Because he saw himself wealthy, and thought it sufficient not to worship his Lord.	أَنْ رَآهُ اسْتَغْنَى (7)
	8. Verily, you shall return to your Lord.	إِنَّ إِلَى رَبِّكَ الرُّجْعَى (8)
	9. Do you see the one who forbade--	أَرَأَيْتَ الَّذِي يَنْهَى (9)
	10. Muhammad when he turned to pray?	عَبْدًا إِذَا صَلَّى (10)
	11. Do you see, since Muhammad has this attribute of being guided,	أَرَأَيْتَ إِنْ كَانَ عَلَى الْهُدَى (11)
	12. And enjoins God-fearingness, is not his prohibitor a loser?	أَوْ أَمَرَ بِالتَّقْوَى (12)
	13. Do you see the one who belied the Qur’an and turned away from the belief?	أَرَأَيْتَ إِنْ كَذَّبَ وَتَوَلَّى (13)
	14. Does he not know that Allah sees him and his doings?	أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى (14)
	15. Let him beware, for if he does not desist, We [Allah] shall drag him in humility by the forelock;	كَلا لَئِنْ لَمْ يَنْتَهِ لَنَسْفَعَنْ بِالنَّاصِيَةِ (15)
	16. The owner of said forelock is lying and sinful.	نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ (16)
	17. Let him then call on his tribe and companions for his support,	فَلْيَدْعُ نَادِيَهُ (17)
	18. For We [Allah] call the tough angels of punishment.	سَنَدْعُ الزَّبَانِيَةَ (18)
	19. Nay, Muhammad, heed him not. Pray, prostrate, and come close in being accepted by your Lord.	كَلا لا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ (19)

THE EXPLANATION

The Hafidh Ibn al-Jawziyy said: “This is the first Surah of the Qur’an that was revealed and this is the saying of most of the interpreters of the Qur’an. Al-Bukhariyy narrated from the route of ^A’ishah that she said: At first the Prophet, sallallahu ^alayhi wa sallam, received the good dream, and then the angel came to him and said:

{اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (1) خَلَقَ الإنْسَانَ مِنْ عَلَقٍ (2) اقْرَأْ وَرَبُّكَ الأكْرَمُ (3)}.

The first that was revealed of this Surah was up to the saying of Allah (عَلَّمَ الإِنْسَانَ مَا لَمْ يَعْلَمْ) (ayah 5). The rest of the Surah was revealed some time after that, as was mentioned by the Hafidh Ibn Hajar in Al-Fath.

1. {اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ}

That is, mention the name of Allah as an opening to your recitation. He is the One Who created all the creations.

2. {خَلَقَ الإنْسَانَ مِنْ عَلَقٍ}

Allah created mankind from an ^alaq (عَلَقٍ), which is the plural of ^alaqah (علقة), and it means the coagulated blood clot that has not dried. ^Abdullah Ibn Mas^ud said that the Messenger of Allah told us:

<<إن أحدكم يجمع خلقه فى بطن امه اربعين يوما نطفة، ثم يكون علقة مثل ذلك، ثم يكون مضغة مثل ذلك، ثم يرسل اليه الملك فينفخ فيه الروح، ويؤمر بأربع كلمات: بكتب رزقه، وأجله، وعمله وشِقى او سعيد>>

which means: <<The creation of one of you starts as a sperm drop for forty (40) days in the womb of his mother, then a thick coagulated blood clot for the same duration, then a piece of meat shaped as if it was bitten by ones teeth--for the same duration. Then Allah sends the angel to blow the soul into him and orders the angel to write four (4) matters: the person’s sustenance, his deeds, his death time, and whether he will die as a believer or a disbeliever.>> (Narrated by al-Bukhariyy and Muslim). The nutfah (النطفة) in the hadith is the sperm-drop from which man is created. The ^alaqah (العلقة) is the small portion of a coagulated blood clot. The mudghah (المضغة) is a piece of meat shaped as if it was bitten by ones teeth.

3. {اقْرَأْ وَرَبُّكَ الأَكْرَمُ}

The meaning entails a confirmation of the first ayah to start reciting, and informs that Allah is most generous and is clear of any attributes of shortage. Al-Akram (الأَكْرَمُ) is an attribute that reflects an exaggerated meaning of generosity.

4. {الَّذِي عَلَّمَ بِالْقَلَمِ}

Allah taught man to write using the pen. The first one to write using a pen was Prophet Idris, sallallahu ^alayhi wa sallam, as was narrated by Ibn Hibban.

5. {عَلَّمَ الإِنْسَانَ مَا لَمْ يَعْلَمْ}

Allah taught man that which he did not know, among writing, different means of livelihood, and other than those. It was said that what is meant by al-‘innsan (الإِنْسَانَ) here is Prophet Muhammad and the proof of this saying is Surah an-Nisa’, 113:

{وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ}

This ayah means: [Allah taught you, O Muhammad, that which you did not know.]

6. {كَلا إِنَّ الإِنْسَانَ لَيَطْغَى}

The saying of Allah, kalla (كلا), is a scolding and reprimand to those who are ungrateful to Allah for His endowments and transgress, exceeding all bounds by sinning. ‘Innal-‘innsana layatgha (إِنَّ الإِنْسَانَ لَيَطْغَى) is in reference to Abu Jahl who is ^Amr Ibn Hisham. He attended the Battle of Badr fighting on the side of the blasphemers. He was killed in that battle which took place the second year after the Hijrah, as reported by Ibn Al-Mundhir from the route of Abu Hurayrah. At-tughyan (الطغيان) means ‘crossing all bounds by sinning.’

7. {أَنْ رَآهُ اسْتَغْنَى}

This ayah means once he saw himself having money and wealth, he thought that sufficient. He thought he did not need to worship his Lord.

8. {إِنَّ إِلَى رَبِّكَ الرُّجْعَى}

Ar-ruj^a (الرُّجْعَى) means ‘to return’ and ‘the returning.’ This ayah contains a threat and promise of punishment for the transgrssor who thought he did not need to worship his Lord. As well, the meaning contains humiliation for him because he will be resurrected, and he will have to face the judgment in the Hereafter for his transgression.

9. & 10. {عَبْدًا إِذَا صَلَّى} {أَرَأَيْتَ الَّذِي يَنْهَى}

The one meant by al-ladhi yanha (الَّذِي يَنْهَى) is Abu Jahl, who prevented the Messenger of Allah from praying in the mosque, as reported by Ibn Jarir from the route of Ibn ^Abbas.

11. & 12. {أَوْ أَمَرَ بِالتَّقْوَى} {أَرَأَيْتَ إِنْ كَانَ عَلَى الْهُدَى}

The meaning is: O Abu Jahl, do you not see, since Muhammad has these good attributes, that the one who prohibits him God-fearingness and prayer will be destroyed?

13. & 14. {أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى} {أَرَأَيْتَ إِنْ كَذَّبَ وَتَوَلَّى}

Abu Jahl is meant here because he belied the Book of Allah and turned away from the belief. Allah sees him and knows about all of his doings. This is a scolding and a reprimand to Abu Jahl.

15. & 16. {نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ} {كَلا لَئِنْ لَمْ يَنْتَهِ لَنَسْفَعَنْ بِالنَّاصِيَةِ}

Al-Bukhariyy narrated in his Sahih from the route of Ibn ^Abbas that he said that Abu Jahl said, “If I see Muhammad praying next to the Ka^bah, I shall step on his neck.” When the news reached the Prophet, sallallahu ^alayhi wa sallam, he said:

<<لو فعل لاخذته الملائكة>>

This means: <<If he had attempted, the angels would have destroyed him.>> The saying of Allah, kalla (كلا), is scolding and reprimanding Abu Jahl and his likes for prohibiting the worshippers of Allah from worshipping Allah. The saying of Allah lanasfa^amm_ binnasiyah (لَنَسْفَعَنْ بِالنَّاصِيَةِ) means, ‘We [Allah] shall order him to be strongly dragged in humiliation by his forelock.’ An-nasiyah (الناصية) is the forelock and (سفعت الشىء) is ‘to grab something and pull it strongly.’ Allah specified mentioning the forelock because it was the habit of the Arabs to grab a person by his forelock if they wanted to humiliate him. An-nasiyyah can also be used as an expression to refer to the human being as a whole. The saying of Allah nasiyatin kadhibatin (نَاصِيَةٍ كَاذِبَةٍ) means the owner of this forelock (i.e., the person himself) is a liar and a sinner.

17. {فَلْيَدْعُ نَادِيَهُ}

In mockery of Abu Jahl, the ayah reflects that Allah says: [Let him call on his companions and tribe members for support.]

At-Tirmidhiyy and others reported from the route of Ibn ^Abbas that the prophet, sallallahu ^alayhi wa sallam, was praying and Abu Jahl came to him and said, ' have not I prohibited you from doing that!?', so the prophet scolded him and Abu Jahl replied, 'you do know that I have the most numbers of people behind me.' Hence, the ayah was revealed.

18. {سَنَدْعُ الزَّبَانِيَةَ}

For Allah will call (order) the tough angels of torture to castigate them.

19. {كَلا لا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ}

This means: The matter is not like what Abu Jahl thinks, so do not obey him (regarding his prohibiting you from praying). So pray to Allah and come closer to being accepted by Allah by performing the obedience and worship.

Imam Abu Hanifah said in Al-Fiqh Al-Akbar:

The closeness (qurb, قرب) and farness (bu^d, بعد) when attributed to Allah do not mean length or shortness of distance. Rather, it is a meaning pertaining to one's being honored and accepted, or dishonored and not accepted by Allah. The obedient person is close (qarib, قريب) to Allah--without a manner of being, and the sinful person is far (ba^id, بعيد) from Allah‑-without a manner of being. Closeness or farness in this sense applies to the one supplicating Allah. Likewise one’s being close to Allah in Paradise and standing before Allah are without a manner of being.

This signifies that the honorable salaf cleared Allah from any manner of being, that is, from any attribute of the creations. Iman Abu Sulayman al-Khattabiyy said, as was related about him by the Hafidh al-Bayhaqiyy in his book, Al-Asma’ Was-Siffat, “What we and every Muslim must know is that our Lord is clear of pictures and forms because a picture requires a manner of being and Allah and His Attributes are clear from any manner of being.”

SURAH AL-QADR سورة القدر

Makkiyyan according to most scholars.

Madiniyyan according to ad-Dahhak and others.

Comprised of five (5) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. We [Allah] have indeed revealed the Qur’an on the Sublime Night.	إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ (1)
	2. And what will make you, Muhammad, know what the Sublime Night is?	وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ (2)
	3. The worship on the Sublime Night is better than the worship of a thousand months.	لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ (3)
	4. On that night the Angels of every sky descend, including Jibril, by Allah’s orders on every matter Allah decreed for the coming year.	تَنَزَّلُ الْملائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ (4)
	5. The Sublime Night is full of peace and goodness until daybreak.	سَلامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ (5)

THE EXPLANATION

1. { إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ}

Al-Bukhariyy said: “the ha’ (ه) in anzalnahu (أَنْزَلْنَاهُ) refers to the Qur’an. The plural pronoun ‘We’ was used to confirm that the One Who revealed the Qur’an is Allah alone. The use of the plural pronoun (we) for the action of one (I) in the Arabic language is a technique which ascertains and makes the action of one more confirmed.

The Hafidh Ibn Hajar said in Al-Fath: "Ibn at-Tin said that the linguists say that this usage is for glorification. The Glorified One uses it to glorify Himself and others use it to glorify Him." Furthermore, he said that this is the mashhur[31] saying.

Al-Hakim narrated in his Mustadrak from the route of Ibn ^Abbas that he said: 'The Qur’an was brought down in its entirety to the lower sky on the Sublime Night (Laylatul-Qadr). Then it came down again over the course of twenty (20) years.' Al-Hakim said this narration is sahih according to the conditions of al-Bukhariyy and Muslim. The Qur’an came down in its entirety from the Guarded Tablet to the lower sky on the Sublime Night which was the twenty-fourth (24^th) of Ramadan that year. After that, Jibril, peace be upon him, brought the Qur’an down in parts to Muhammad. This night was called Laylatul-Qadr (the Sublime Night) because of its high status, honor, and grandeur.

2. {وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ}

This ayah means: [What makes you know, O Muhammad what the Sublime Night is?] Said as such, it draws attention to its grand status and makes one long to feel its peace and goodness.

3. {لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ}

What is meant by one-thousand (1,000) months is literally the number itself. That is, one-thousand (1,000) months, or eighty-three and one-third (83 1/3^rd) years that do not contain a Sublime Night in it. This was said by Abu Al-^Aliyah ar-Riyahiyy as mentioned by al-Qurtubiyy. The reward of a good deed done on this night is more than the reward earned for doing it for one-thousand (1,000) months.

4. {تَنَزَّلُ الْمَلائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ}

The angels will descend on that night from every sky, and Jibril will descend with them. Ar-Ruh (الرُّوحُ) is Jibril, who is the most honorable of all angels. Fiha (فِيهَا) refers to the Sublime Night. Bi’idhni rabbihimm (بِإِذْنِ رَبِّهِمْ) means ‘by the orders of their Lord.’ Minn kulli ‘amr (مِنْ كُلِّ أَمْرٍ) means ‘by every matter Allah has decreed to happen during the entire coming year starting by the Sublime Night.’

5. {سَلامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ}

The Sublime Night is full of peace, goodness, and blessings, and is clear of evil all night long--until the fajr -the break of dawn. Al-Kisa'iyy recited matli^i (مطِلع) with a kasrah on the lam. Ibn Kathir, Nafi^, ^Asim, Abu ^Amr, Ibn ^Amir and Hamzah recited matla^i (مَطْلَعِ) with a fathah on the lam.

The scholars hold different opinions as to specifying which night is the Sublime Night. One sign is that the sun on the following morning would be whitish with no rays. The authentic saying is that it is during the last ten days of Ramadan which is the saying of ash-Shafi^iyy, Malik, al-‘Uza^iyy, Abu Thawr, and Ahmad. Their saying is due to the narration of Al-Bukhariyy about the saying of Ibn ^Abbas that the prophet said:

<< التمسوها في العشر الاواخر من رمضان>>

This means, << seek the Sublime Night during the last ten days of Ramadan.>>

^Aliyy, ^A’ishah, and Ubayy Ibn Ka^b said it is the twenty-seventh (27^th) night of Ramadan. Some scholars said: Allah kept its exact time hidden so that the person would endeavor with worship and obedience all the nights of the holy month of Ramadan.

SURAH AL-BAYYINAH سورة البينة

(Surah Lam Yakun)

Maddiniyan according to most scholars some said Makkiyyan.

Comprised of eight (8) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. Those who disbelieve, among the People of the Book and among the polytheists, were not to quit their blasphemy until Muhammad was sent with the clear evidence.	لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنْفَكِّينَ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ (1)
	2. A messenger from Allah reciting the Qur’an from memory clear from doubt and fabrication.	رَسُولٌ مِنَ اللَّهِ يَتْلُو صُحُفًا مُطَهَّرَةً (2)
	3. Containing straight ayahs showing good from evil.	فِيهَا كُتُبٌ قَيِّمَةٌ (3)
	4. Nor did the People of the Book separate into factions until after Muhammad was revealed as a prophet.	وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلا مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ (4)
	5. Indeed they have been ordered in their Books to worship Allah alone, sincerely, on the straight path of Ibrahim and Muhammad; to perform the Obligatory Prayers, pay Zakat when due-- for that is the right and straight Religion.	وَمَا أُمِرُوا إِلا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاء وَيُقِيمُوا الصَّلاةَ وَيُؤْتُوا الزَّكَاةَ وَذَلِكَ دِينُ الْقَيِّمَةِ (5)
	6. Those who disbelieve among the People of the Book and among the polytheists will be everlastingly in Hellfire, for they are the most evil of all creatures.	إِنَّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ فِي نَارِ جَهَنَّمَ خَالِدِينَ فِيهَا أُولَئِكَ هُمْ شَرُّ الْبَرِيَّةِ (6)
	7. Those that believe and do righteous deeds are the best of all the creatures.	إِنَّ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ هُمْ خَيْرُ الْبَرِيَّةِ (7)
	8. Their reward with Allah is eternity in Gardens of Eden, beneath which rivers flow. Allah accepted their deeds and rewarded them and they will be well pleased with their reward. For such reward is for those who feared their Lord.	جَزَاؤُهُمْ عِنْدَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الأنْهَارُ خَالِدِينَ فِيهَا أَبَدًا رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ذَلِكَ لِمَنْ خَشِيَ رَبَّهُ (8)

THE EXPLANATION

1. {لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنْفَكِّينَ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ}

Imam al-Bukhariyy narrated from the route of Anas Ibn Malik that he said: The Prophet, sallallahu ^alayhi wa sallam, said to ‘Ubayy Ibn Ka^b:

<<إنَّ الله أَمرنى ان اقرأ عليك: لم يكن الذين كفروا من اهل الكتاب {1} قال اى ايى بن كعب: وسمانى قال نعم, فبكى>>

This means: <<Allah ordered me to read (لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَاب) on you. ‘Ubayy Ibn Ka^b said, “And Allah named me?” The Prophet said, “Yes.” So ‘Ubayy Ibn Ka^b cried. The Hafidh Ibn Hajar said that ‘Ubayy Ibn Ka^b cried, either out of delight, or out of humbleness and fear of falling short in thanking Allah for this endowment. Then he said that Abu ^Ubayd said: What is meant by reading on ‘Ubayy is for ‘Ubayy to learn the recitation from the Prophet and to be well-rooted in it, and to establish the Sunnah of testing one's Qur’anic recitation with the teachers. Also it draws the attention to the merit of ‘Ubayy and his achievement in memorizing the Qur’an. Hence, it was not meant by the Prophet reading on ‘Ubayy for the Prophet to learn anything from him.

Al-Qurtubiyy said in his Tafsir: This hadith contains the judgment of the rule of the scholar reading on the student. Some said that the Prophet read on ‘Ubayy to teach humbleness to the people so that no one would look down on learning and reading on one who is below him in status.

The ayah refers to the Jews and Christians (ahlil-kitab) and mushrikin (المشركين) refers to the idol worshippers. Munnfakkina (مُنْفَكِّينَ) means ‘to quit their blasphemy.’ Hatta ta’tiyahumul-bayyinah (حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ) means ‘until they received the evidence.’ That is, until Allah sent Muhammad, who showed them their misguidance and ignorance. Then, some of the People of the Book and the polytheists believed in him. The ayah shows the endowment of Allah on those who believed among both groups in that Allah saved them from blasphemy by revealing Muhammad, sallallahu ^alayhi wa sallam, as a prophet.

2. {رَسُولٌ مِنَ اللَّهِ يَتْلُو صُحُفًا مُطَهَّرَةً}

Rasulumm-minallahi (رَسُولٌ مِنَ اللَّهِ) refers to Muhammad, sallallahu ^alayhi wa sallam. Yatlu suhufamm-mutahharah (يَتْلُو صُحُفًا مُطَهَّرَةً) means ‘he recites the Suhuf, [that is, the Qur’an], from memory and not from a book.' Mutahharah (مُطَهَّرَةً) means the Qur’an is pure from doubt and fabrication.

3. {فِيهَا كُتُبٌ قَيِّمَةٌ}

Contained in the journals of the Qur'an are valuable written matters, straight and clear of deviation. The truth as opposed to misguidance is shown in its glorious ayahs.

4. {وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلا مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ}

What is meant by al-ladhina ‘utul-kitab (الَّذِينَ أُوتُوا الْكِتَابَ) are those who disbelieved among the Jews and the Christians. Al-Qurtubiyy said: In this ayah, Allah characterized the People of the Book as those who divided into factions, that is, away from the Prophet-- although there are other blasphemers who did so. They are specified by that because one tends to think they knew about the correct belief from the Books revealed to them. Hence those who do not have a Book are more so included in being divided into factions. ‘Illa mimm-ba^di maja’athumul-bayyinah (إِلا مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ) means, 'until they received the clear evidence-- Muhammad.' They used to be united on that Muhammad will be revealed; however, when Allah revealed him, they denied his prophethood and divided. Some blasphemed out of envy and transgression and some of them believed in the prophethood of Muhammad, sallallahu ^alayhi wa sallam.

5. {وَمَا أُمِرُوا إِلا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلاةَ وَيُؤْتُوا الزَّكَاةَ وَذَلِكَ دِينُ الْقَيِّمَةِ}

They were ordered in their Books, the Torah and the Injil, to worship Allah without any partners (إِلا لِيَعْبُدُوا اللَّهَ), sincerely and clear of polytheism, worshipping Allah alone (مُخْلِصِينَ لَهُ). Ad-din (الدِّينَ) means ‘the worship’ and hunafa’a (حُنَفَاءَ) means ‘leaning away from all religions but Islam.’ In Al-Mufradat, Ar-Raghib al-Asbahaniyy said al-hanf (الحنف) is ‘leaning away from misguidance to the straight path.’ Al-hanif (الحنيف) is ‘the one who leans away.’ Tahannaf (تَحنَّف) is ‘for one to seek the straight path.’ The Arabs called everyone who got circumcised or went to pilgrimage a hanifan (حنيفاً). Wa yuqimus-salata (وَيُقِيمُوا الصَّلَاةَ) means ‘they perform the obligatory prayers at their prescribed times.’ Wayu’tuz-zakata (وَيُؤْتُوا الزَّكَاةَ) means ‘they pay Zakat when it is due on them.’ Wa dhalika dinul-qayyimah (وَذَلِكَ دِينُ الْقَيِّمَةِ) means ‘that which they were ordered with is the Straight Religion.’ Az-Zajaj said: This is the Religion of the Straight Path. Al-Qurtubiyy said: Or it would be said this is the Religion of the Nation who is on the Straight Path.

6. {إِنَّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ فِي نَارِ جَهَنَّمَ خَالِدِينَ فِيهَا أُولَئِكَ هُمْ شَرُّ الْبَرِيَّةِ}

Allah ruled that the blasphemers of both groups will dwell everlastingly in Hellfire as Allah said in Surah al-Ahzab, 64-65:

إ{ِنَّ اللَّهَ لَعَنَ الْكَافِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا(64)خَالِدِينَ فِيهَا أَبَدًا لا يَجِدُونَ وَلِيًّا وَلا نَصِيرًا(65)}

This ayah means: [Allah deprived the blasphemers from any goodness and prepared for them a Hellfire in which they shall dwell forever. They will find no supporter there.] The nation of Prophet Muhammad, sallallahu ^alayhi wa sallam, holds the consensus on that Hellfire is everlasting, and the blasphemers will be in it forever. In his Treatise, Elucidating the Creed of the Salaf, Imam Abu Ja^far at-Tahawiyy mentioned: Paradise and Hellfire are created and do not annihilate; they do not come to an end.

Thus, without doubt, the saying of Ibn Taymiyah al-Harraniyy that Hellfire will be annihilated is invalid. Ibn Qayyim al-Jawziyyah, a student of Ibn Taymiyah confirmed this saying of Ibn Taymiyah in his book, Hadi Al-Arwah Ila Bilad Al-Afrah. Ibn Hazm had said in Maratib Al-Ijma^ in the Chapter on The Consensus of the Beliefs which Renders the One who Oppose as a Blasphemer: “The People of Truth are in unanimous agreement that Hellfire is true and is an everlasting abode of chastisement. It does not annihilate and its occupants do not annihilate without an end.”

Allah started by mentioning the People of the Book among other blasphemers because they denied the prophethood of Muhammad. And their crime is more enormous since they disbelieved in him although they had the knowledge about his Revelation. The saying of Allah, ‘ula’ika hum sharrul-bariyyah (أُولَئِكَ هُمْ شَرُّ الْبَرِيَّةِ) means ‘those are the worst of all creatures’ and the literal meaning is ‘the entire creations.’ It was also said that the meaning could have been the worst among the blasphemers who were contemporaries of the Prophet, sallallahu ^alayhi wa sallam, because it is possible that some blasphemers of previous nations, like Pharaoh and the killer of Salih’s she-camel were worse.

7. {إِنَّ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ هُمْ خَيْرُ الْبَرِيَّةِ}

This ayah means those who believed and did righteous deeds are the best of the creatures. Nafi^and Ibn Dhakwan from the route of Ibn ^Amir read al-bariyyah (الْبَرِيَّةِ) with the hamzah (ء) in both ayahs, which is the original way. However, the jumhur, i.e., most of the scholars read without the hamzah but instead they doubled the ya’ (ي).

8. {جَزَاؤُهُمْ عِنْدَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الأنْهَارُ خَالِدِينَ فِيهَا أَبَدًا رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ذَلِكَ لِمَنْ خَشِيَ رَبَّهُ}

Their reward from their Lord will be Paradise; the Gardens of Eden in which they will reside. Paradise has rivers running underneath it, and therein they will dwell forever, for Allah has accepted their deeds and has willed to reward them. They will be pleased with the reward of Allah. This great and generous reward--described by Allah and promised to the believers who did the righteous deeds--is indeed for the one who feared Allah in this world, secretly and publicly, by performing what Allah obligated one with and refraining from what Allah deemed sinful. And Allah knows best.

SURAH AZ-ZALZALAH سورة الزلزلة

Makkiyyan according to Ibn Mas^ud and Jabir.

Maddiniyyan according to Ibn ^Abbas.

Comprised of eight (8) ayahs.

Meaning			Ayah
	بسم الله الرحمن الرحيم
	1. When the Earth is made to quake violently its due quake,	إِذَا زُلْزِلَتِ الأرْضُ زِلْزَالَهَا (1)
	2. And the Earth brings out what is within her,	وَأَخْرَجَتِ الأَرْضُ أَثْقَالَهَا (2)
	3. And man asks, “What is the matter with the Earth”.	وَقَالَ الإِنْسَانُ مَا لَهَا (3)
	4. On that Day Earth shall tell her tales of good and evil done on her surface,	يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (4)
	5. For her Lord will have inspired her to tell.	بِأَنَّ رَبَّكَ أَوْحَى لَهَا (5)
	6. On that Day men shall proceed after judgment to witness the result of their deeds.	يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِيُرَوْا أَعْمَالَهُمْ (6)
	7. Then the one who has done an atom’s weight of goodness shall see it,	فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (7)
	8. And one who has done an atom’s weight of evil shall see it.	وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (8)

THE EXPLANATION

1. {إِذَا زُلْزِلَتِ الأرْضُ زِلْزَالَهَا}

An-Nasa'iyy in Fada'il Al-Qur'an, Al-Hakim and Ahmad narrated that a man asked the prophet to teach him the recitation of a comprehensivr surah. The prophet recited Surah Az-Zalzalah in its entirety. The man said, ' I adjure by the one (Allah) who sent you to deliver the truth, I shall not add anything beyond this Surah', and he left. The prophet said:

<< أفلح الرويجل أفلح الرويجل >>

This means, ' If this man does so he shall succeed, if this man does so he shall succeed.>>

This is when the earth is made to shake severely. Muqatil said, ' it quakes as a result of the power of Israfil's scream until everything on top of it breaks out of the strength of the quake. It will not calm down until it throws off of it the mountains, structures and trees. Then it shakes and agitates and brings out what is buried in it. As to when this great quake will occur, there are two (2) opinions. Most of the scholars said it takes place during this life, and it will be one of the signs of the nearing of the Day of Judgment. Kharijah Ibn Zayd Ibn Thabit al-Ansariyy, one of the seven (7) jurisprudents (scholars of fiqh), said it is the shaking on the Day of Judgment.

Abu Al-^Aliyah, Abu ^Imran Al-Jawniyy and Al-Jahdariyy recited zalzalaha (زَِلْزَالَهَا) with a fathah on the zay (ز).

2. {وَأَخْرَجَتِ الأرْضُ أَثْقَالَهَا}

Al-Farra’ said: When the earth brings out what is in it among gold, silver, or dead things.

3. {وَقَالَ الإنْسَانُ مَا لَهَا}

There are two sayings about this ayah. One saying is that al-insan (الإِنْسَانُ) refers to mankind, including both believers and blasphemers. This is the saying of those who saw the quaking as one of the signs of the nearing of the Day of Judgment. The second is that al-insan (الإنْسَانُ) refers specifically to the blasphemer, as said by Ibn al-Jawziyy in Nuzhat Al-A^yun An-Nawadhir and al-Farra’ in Ma^ani Al-Qur’an. This is the saying of those who said the great quake is the shaking of the Earth on the Day of Judgment. This is because the believer knows about the Day of Judgment, so he does not ask. But the blasphemer, who disbelieves in the Resurrection, asks, ‘What is the matter with the Earth?’

4. {يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا}

On the Day of Judgment the Earth shall tell her tales of what was done on her surface--both the good and the evil. Allah makes her utter and bears witness on the slaves by spelling out what they have done on her surface. For the God-fearing believers, Earth will testify to their good deeds because their bad deeds will have been erased for them. For the blasphemer, Earth will testify to his doings of iniquities, blasphemy, and sinning. He will not have even a single good deed to which Earth might testify. The Muslims sinners are two (2) groups. For one group, Earth will testify to their good deeds and their evil deeds. For the other, Allah conceals their deeds, and Earth will not testify to what they have done on her surface. These are the tales of Earth.

At-Tirmidhiyy, Ahmad, Al-Hakim and others narrated that the messenger of Allah said:

<<أتدرون ما أخبارها,قالوا الله و رسوله أعلم, قال:

اخبارها ان تشهد على كل عبد و امة بما عمل على ظهرها تقول عمل كذا و كذا يوم كذا و كذا>>

This means: << Do you know what her news is? They said, ' Allah and His messenger know best', he said, 'Her news entail that she testifies to every slave--male or female--that one did on her surface so and so on such and such a day.'>>

5. {بِأَنَّ رَبَّكَ أَوْحَى لَهَا}

Earth will tell her tales by an inspiration and permission from Allah. Al-Bukhariyy said: It can be said ‘awha laha (أَوْحَى لَهَا) and ‘awha ilayha (أَوْحَى إليها) and waha laha (وحى لها) and waha ilayha (وحى إليها) all have the same meaning’ it was inspired to her.’ From this ayah, we know that Allah, at this time, creates a comprehension in Earth and makes her knowledgeable of what has been done on her surface.

6. {يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِيُرَوْا أَعْمَالَهُمْ}

This means the people will leave the station where they will be presented with their deeds in groups. One group heads right toward Paradise, and the blasphemers head left toward Hellfire. Liyuraw ‘a^malahum (لِيُرَوْا أَعْمَالَهُمْ) means ‘so that they see the result of their deeds.’ Hence the meaning is: They leave in groups the station at which they were judged, to dwell in their residences in Paradise or Hellfire. Abu Bakr As-Siddiq, ^A'ishah and al-Jahdariyy recited liyaraw (ليروا) with a fathah on the ya'.

7. {فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ}

^Abdullah Ibn Mas^ud said: This ayah is the wisest ayah of the Qur’an. Al-Qurtubiyy reported Ibn Mas^ud’s saying and concurred with him. The Prophet mentioned this ayah and called it al-fadhdhah al-jami^ah (الفاذة الجامعة) as reported in Sahih al-Bukhariyy. The Hafidh Ibn Hajar said he called it al-jami^ah because it is all-inclusive (of all kinds of obedience and all kinds of sinning), and called it al-fadhdhah because it is exclusive in its meaning. The one among those who will die as believers, who does an atom’s weight of good shall see it in his record and shall see his reward for it. The blasphemer shall not see any good in the Hereafter.

8. {وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ}

The one who does an atom’s weight of evil shall see it and see the punishment for it. Mithqala dharratin (مِثْقَالَ ذَرَّةٍ) which means, 'an atom's weight', presents the technique of mafhum al-khitab--which draws the attention to that it is understandable that whatever is above an atom’s weight, whether plenty or little, will be seen. As-Suyutiyy said in Al-Iklil: Both ayahs urge one to do good--whether perceived plenty or little--and warns against doing plenty and/or little evil. In Al-Muwatta’ of Imam Malik he said: It reached me that a needy person asked ^A’ishah for food when she had grapes. She told a person to give him one grape. So he looked at her in a wonder. She told him, “Do you wonder? How many dharrah (atom’s weight) do you see in this grape?”

Aban from ^Asim recited yurah (يره) with a dammah on the ya' in both ayahs.

SURAH AL-^ADIYAT سورة العاديات

Makkiyyan according to Ibn Mas^ud, Jabir and others.

Madiniyyan according to Ibn ^Abbas, Anas, and others.

Comprised of eleven (11) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. I [Allah] adjure by the panting steeds,	وَالْعَادِيَاتِ ضَبْحًا (1)
2. That strike sparking fire with their hoofs,	فَالْمُورِيَاتِ قَدْحًا (2)
3. That raid in the morning,	فَالْمُغِيرَاتِ صُبْحًا (3)
4. Raising the dust,	فَأَثَرْنَ بِهِ نَقْعًا (4)
5. And reaching with their riders the midst of the foe.	فَوَسَطْنَ بِهِ جَمْعًا (5)
6. Indeed, the blasphemer is ungrateful to his Lord.	إِنَّ الإِنْسَانَ لِرَبِّهِ لَكَنُودٌ (6)
7. Allah, indeed, is a witness to what he does.	وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ (7)
8. And fervidly he loves the wealth.	وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ (8)
9. Does he not know that when the graves are scattered open and the dead rise?	أَفَلا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ (9)
10. And when the good and/or evil concealed in the chests is made known?	وَحُصِّلَ مَا فِي الصُّدُورِ (10)
11. On that Day and other their Lord knows what they do.	إِنَّ رَبَّهُمْ بِهِمْ يَوْمَئِذٍ لَخَبِيرٌ (11)

THE EXPLANATION

1. {وَالْعَادِيَاتِ ضَبْحًا}

Ibn ^Abbas and Anas said al-^adiyat (العاديات) means 'the horses that pant when they gallop vigorously during attacks against the enemy for the sake of Allah.' ^Aliyy and Ibn Mas^ud said that the ayah refers to the camels during the season of Pilgrimage. Al-Farra’ said that :ad-dabhu (الضبح) is the sound of the breathing of the camels when they run. Ibn ^Abbas said that none of the animals pant--except the horse, the dog, and the fox.

2. {فَالْمُورِيَاتِ قَدْحًا}

When the horses gallop vigorously they strike fire with their hoofs that spark out.

3. {فَالْمُغِيرَاتِ صُبْحًا}

That is, the horses are used to launch a raid in the morning, because then the people would be unalerted and unprepared. This was said by Fakhruddin ar-Raziyy.

4. {فَأَثَرْنَ بِهِ نَقْعًا}

Imam Al-Bukhariyy said: Thereby raising the dust by that attack.

5. {فَوَسَطْنَ بِهِ جَمْعًا}

That is, the horses carrying their riders reached the middle of the raided crowd.

6. {إِنَّ الإنْسَانَ لِرَبِّهِ لَكَنُودٌ}

This ayah is the object of the adjuration and it means, 'the blasphemer is ungrateful to his Lord.' Al-Bukhariyy said al-kanud (الكنود) is 'the ungrateful. Ibn ^Abbas said what is meant by al-insan (الانسان) here is the blasphemer.

7. {وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ}

It means Allah is the witness to his blasphemy. The underlying meaning is Allah’s promise of punishing him for his blasphemy. This was said by Ibn ^Abbas. However, Al-Hasan said: wa'inahu (وإنه) refers to 'the human being' in that he stands a witness to his own doings.

8. {وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ}

The meaning is that he has a great love for wealth. Al-khayr (الخير) here is 'wealth,' as said by ar-Raghib al-Asbahaniyy and others. Lashadid (لَشَدِيدٌ) means, ' he has a strong love for money.'

9. {أَفَلا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ}

That is, does not the aforementioned human being know that on the Day of Judgment when the graves are opened and their inhabitants come out quickened by Allah?

10. {وَحُصِّلَ مَا فِي الصُّدُورِ}

When the matters concealed inside the chests shall be exposed and sorted into good and evil. Abu Sulayman ad-Dimashqiyy said: If the blasphemer were to know what will have been prepared for him on that Day, he would have quit blasphemy and embraced Islam.

11. {إِنَّ رَبَّهُمْ بِهِمْ يَوْمَئِذٍ لَخَبِيرٌ}

That is, Allah knows about them. Nothing escapes His knowledge; neither on that Day of Judgment nor on other days. Allah specified the Day of Judgment because on that Day Allah shall subject them to the results of their deeds. Hence when these matters mentioned in ayahs 9 and 10 happen Allah shall subject them to the results of their deeds.

SURAH AL-QARI^AH سورة القارعة

Makkiyyan by consensus.

Comprised of eleven (11) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. The Day of Judgment.	الْقَارِعَةُ (1)
2. What is the Day of Judgment?	مَا الْقَارِعَةُ (2)
3. And what makes you know what the Day of Judgment is?	وَمَا أَدْرَاكَ مَا الْقَارِعَةُ (3)
4. On that day the people will be like moths scattered about pounding in disorientation,	يَوْمَ يَكُونُ النَّاسُ كَالْفَرَاشِ الْمَبْثُوثِ (4)
5. And the mountains will be demolished into like carded wool.	وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (5)
6. As to the one whose balance of good deeds overweighs his bad deeds,	فَأَمَّا مَنْ ثَقُلَتْ مَوَازِينُهُ (6)
7. He shall be in good standing in Paradise.	فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ (7)
8. As to the one whose balance of good deeds is found light,	وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ (8)
9. His dwelling place shall be the pit of Hellfire.	فَأُمُّهُ هَاوِيَةٌ (9)
10. And what makes you know what it is?	وَمَا أَدْرَاكَ مَا هِيَهْ (10)
11. An utmost fiercely, fervid fire.	نَارٌ حَامِيَةٌ (11)

THE EXPLANATION

1. {الْقَارِعَةُ}

Al-qari^ah (القارعة) is 'the Day of Judgment' and is called as such because it pounds on the hearts of the creatures with its dreadfulness and disasters. Al-qar^ (القرع) is 'the strong pounding.'

2. {مَا الْقَارِعَةُ}

The ayah is an interrogative intended for invoking dire fears in the hearts.

3. {وَمَا أَدْرَاكَ مَا الْقَارِعَةُ}

Another interrogative intended to aggrandize and glorify that Day because of its quality of invoking fears.

4. {يَوْمَ يَكُونُ النَّاسُ كَالْفَرَاشِ الْمَبْثُوثِ}

This Day, which pounds the hearts, occurs when the people will be like moths scattered floundering in disorientation. Imam Al-Bukhariyy said kalfarashil-mabthuth (كالفراش المبثوث) means 'like the disarrayed locusts riding on top of one another,' likewise, the people mingle and cross one another.

^Izzuddin Ibn ^Abd As-Salam said: The way the blasphemers proceed into Hellfire is likened to the dense population of moths falling into it.

Al-mabthuth (المبثوث) means 'scattered and spread out.'

5. {وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ}

Imam Al-Bukhariyy said: kal^ihn (كالعهن) is 'like the different colors of the dyed wool.' Ar-Raghib al-Asbahaniyy said: al^ihn (العهن) is 'the dyed wool.' The meaning is that the mountains will become like the dyed hand-fluffed wool. That is the mountains turn into tiny particles and demolish.

6. {فَأَمَّا مَنْ ثَقُلَتْ مَوَازِينُهُ}

The one whose pan of good deeds overweighs his pan of bad deeds will succeed.

7. {فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ}

This person will lead a pleasing life, which is in Paradise.

8. {وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ}

The one whose pan of bad deeds overweighs his pan of good deeds will lose. The blasphemer shall not have good deeds in the Hereafter; he will only have a pan of bad deeds.

9. {فَأُمُّهُ هَاوِيَةٌ}

Qatadah said: Such person will end up in fire; he shall drop in Hell despite the vast distance to its bottom. Fa'ummuhu (فَأُمُّه) means, 'his residence,' or 'his dwelling place,' since he will have no other resort or dwelling place. This name which literally means “mother” was given to it because originally people resort to their mothers. It was said it meant that he will fall into Hellfire head first. Ibn Mas^ud, Talhah Ibn Masraf, and Al-Jahdariyy recited Fa'immuhu (فامه) with a kasrah on the hamzah.

10. {وَمَا أَدْرَاكَ مَا هِيَهْ}

The original word is (مَا هى) which is in reference to Hellfire (الهاوية). The ha’ (ه) was added to the original word for the purpose of stopping the recitation at the word ma hiyah (مَا هِيَهْ). Hamzah and Ya^qub recited mahia (مَا هى) with eliminating the ha’ (ه) when continuing the recitation into the next ayah, and attaching the ha’ (ه) when stopping the recitation. The rest of the reciters attached the ha’ (ه) in both cases. Az-Zajaj said that the ha’ (ه) in (هِيَه) ْis made part of the stopping of the recitation to show the fathah on the ya. Hence, when stopping the recitation' we stop at hiyah (هِيَهْ) and when continuing the recitation we say hiya narun (نَار هى).

11. {نَارٌ حَامِيَةٌ}

Their dwelling place will be fire which is strongly ablaze and extremely heated to its utmost.

SURAH AT-TAKATHUR سورة التكاثر

Makkiyyan

Comprised of eight (8) ayahs)

Meaning	Ayah
بسم الله الرحمن الرحيم
1. Your piling up of children and wealth have occupied you from obedience to Allah.	أَلْهَاكُمُ التَّكَاثُرُ (1)
2. Even you have visited the graves taking pride in your deceased ones.	حَتَّى زُرْتُمُ الْمَقَابِرَ (2)
3. But nay, your case does not justify such pride, and soon you shall know.	كَلا سَوْفَ تَعْلَمُونَ (3)
4. Again, your case does not justify such pride, and soon you shall know.	ثُمَّ كَلا سَوْفَ تَعْلَمُونَ (4)
5. Nay, had you known the matter with certainty, you would have been occupied from taking pride and piling up of children and wealth.	كَلا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ (5)
6. Certainly, you shall see Hellfire.	لَتَرَوُنَّ الْجَحِيمَ (6)
7. Again, surely you shall see Hellfire.	ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ (7)
8. Then you shall be questioned that Day about the joys Allah endowed upon you.	ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (8)

THE EXPLANATION

It was said that the reason for the revelation of this surah was that the Jews used to say, ' We are more numerous than such and such tribe, and such tribe are more numerous than such and such tribe.' This kept them occupied until they died while astray. Hence, this ayah was revealed about them.

1. {أَلْهَاكُمُ التَّكَاثُرُ}

Ibn ^Abbas said it means 'piling up wealth and children,' and al-Bukhariyy narrated it with a contingency regarding the chain. The meaning is that you have been occupied from obedience to Allah by taking pride in your pile of money and number of children.

Abu Bakr As-Siddiq, Ibn ^Abbas, Ashsha^biyy, Abu Al-^Aliyah and Abu ^Imran recited 'a'alhakum (أأَلْهَاكُم) with two separate hamzahs in an interrogative context. ^Aishah recited 'alhakum (ءالْهَاكُم) with one extended hamzah also in an interrogative context.

2. {حَتَّى زُرْتُمُ الْمَقَابِرَ}

That is, when you visit the graves you take pride in your deceased ancestors. You visit the graves, counting your dead therein, to take pride in their large number. It was said the meaning is 'until you have died while engaged with your situation.' You have now come to the graves as visitors and you shall leave from it to your dwelling places in Paradise or in Hellfire, just as the visitor returns to his home.

Muslim narrated from Matraf from his father that he said: “I went to the Prophet, sallallahu ^alayhi wa sallam, while he was reciting أَلْهَاكُمُ التَّكَاثُرُ}}, he said:

>> يقول ابن ءادم مالى مالى قال و هل لك يا ابن ءادم من مالك الا ما اكلت فافنيت او لبست فابليت او تصدقت فامضيت <<

This means: << The son of Adam says, 'O my money, O my money.' The Prophet answers, 'O son of Adam do you benefit from your money except from what you have eaten and excreted, and what you have worn and consumed, and what you have paid in charity and fulfilled?>>'

Imam al-Bukhariyy and Muslim narrated from the route of Anas that he said: “I heard the Messenger of Allah, sallallahu ^alayhi wa sallam, say:

<< يتبع الميت ثلاثة فيرجع اثنان و يبقى واحد يتبعه اهله و ماله و عمله فيرجع اهله و ماله و يبقى عمله>>

This means: <<Three things follow the funeral of the one who dies: his family members, his wealth and his deeds. His family members and wealth leave him and come back and his deeds stay with him.>>

3. {كَلا سَوْفَ تَعْلَمُونَ}

It means 'the successful course is not doing what you are doing, i.e., taking pride and piling up children and wealth.' Sawfa ta^lamun (سوف تعلمون) means: 'you shall see the result of your doing once you die.'

4. {ثُمَّ كَلا سَوْفَ تَعْلَمُونَ}

This is a threat of torture after another repeated to emphasize the promise of chastisement.

5. {كَلا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ}

Kalla (كلا) is repeated again for scolding and ordering one to refrain. The meaning is: If you had known the matter with certitude, it would have occupied you from taking pride in your deceased and piling up money.

6. {لَتَرَوُنَّ الْجَحِيمَ}

That is the fire. This is another threat of torture containing an underlying adjuration. Al-Qurtubiyy said: 'The address is for the blasphemers who are doomed to be in Hellfire.'

7. {ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ}

That is, 'you shall see with certitude the physical entity of Hellfire, because the ^ayn (عين) of something is the thing itself. Mujahid, ^ikrimah, Hamid and Ibn Abi ^Ablah recited laturawanna (لترون) and laturawannaha (لترونها) with a dammah on the ta' and without a hamzah.

At-Tirmidhiyy narrated from Abu Barzah Al-Aslamiyy that he said that the Messenger of Allah, sallallahu ^alayhi wa sallam, said:

<< <<لا تزول قدما عبد حتى يسال عن عمره فيما افناه و عن علمه فيم فعل فيه و عن ماله من اين اكتسبه و فيم انفقه و عن جسمه فيما ابلاه>>>>

which means: <<On the Day of Judgment one shall not move his feet to the next station until he is asked about how did he spend the years of his life, what did he do with his knowledge, from where did earn his money, and where did he spend it, and what did he wear his body out on.>>

Imam al-Bukhariyy narrated in his Sahih from the route of ^Abdullah Ibn ^Abbas that he said that the Prophet, sallallahu ^alayhi wa sallam, said:

<< نعمتان مغبون فيهما كثير من الناس الصحة و الفراغ>>

This means: <<Two endowments many people benefit a little from, health and free time.>>

8. {ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ}

The apparent meaning is that one will be asked on the Day of Judgment about the luxuries in general. That is every enjoyable matter--whether food, drink, housing, vehicles, safety, cold water, health, free time, and everything which is considered among the enjoyments of this life. The blasphemer will be asked as a measure of severe reprimand for not thanking Allah and not performing At-Tawhid (clearing Allah from partners and from resembling the creation). The believer will be asked about thanking Allah for His endowments; thanking Allah entails not using any of the endowments that Allah bestowed upon one in committing sins.

SURAH AL-^ASR سورة العصر

Makkiyyan according to most of the scholars.

Comprised of three (3) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. I [Allah] adjure by the Time.	وَالْعَصْرِ (1)
2. Verily, man is heading to destruction and punishment,	إِنَّ الإِنْسَانَ لَفِي خُسْرٍ (2)
3. Except those who believe and do righteous deeds and advise one another to adhere to the True Religion and to be patient.	إِلا الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ (3)

THE EXPLANATION

1. {َالْعَصْرِ}

Al-^Asr (العصر) means 'the time.' Allah adjured by the time, for it contains various wondrous matters and various changes. All of which signify the existence of the Creator. It was said it is an adjuration by Salatul- ^Asr (صلاة العصر) (the Mid-Afternoon Prayer), which is the middle prayer of the day, according to the saying of most of the scholars. This is due to the hadith narrated by Muslim and Ibn Majah:

>>شغلونا عن الصلاة الوسطى صلاة العصر<<

This means: <<They occupied us from the middle prayer, the prayer of ^Asr.>>

2. {إِنَّ الإنْسَانَ لَفِي خُسْرٍ}

This is the object of the adjuration. Al-insan (الإنسان) is the name of the kind of human beings and what is meant apparently is the human beings in general. Therefore, it is permissible to exclude from it. Lafi khusr (لفى خسر) means 'definitely loosing.' That is, in terms of that they will be destroyed and punished.

3. (إِلا الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ}

Illal-ladhina 'amanu wa ^amilus-salihat إِلا الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ)) means, 'except those who believe in Allah and the Messenger and are obedient.' The saying of Allah, wa tawasaw bilhaqqi (وتواصوا بالحق) means, 'they advised one another to adhere to the affirmed matter which entails the entire goodness--the denial of which is not palatable.' That is to worship Allah alone, be obedient to Allah, and follow His Books and Messengers. Wa tawasaw bissabr (وتواصوا بالصبر), means, 'and advised one another to be patient with obeying Allah, with refraining from sins, and to be patient with calamities.'

Muslim narrated in his Sahih that the Messenger of Allah, sallallahu ^alayhi wa sallam, said:

<<عجباً لأمر المؤمن إن أمره كلّه خير وليس ذلك لأحد إلا للمؤمن إن اصابته سراء شكر فكان خيراً له وإن صابته ضراء صبر فكان خيراً له>> ا

This means: <<The situation of the believer is astonishing, for his entire situations are that of goodness; and this is only for the believer. If he encounters a delightful matter, he thanks Allah for it and this is goodness for him, and if he encounters a hardship, he is patient with it, and this is goodness for him.>>

It was said about the meaning of this surah: If the human being lives for long in this world he will suffer shortages and weaknesses--except the believers--for the rewards of the deeds they did in their youth and vigor will be recorded for them.

It was narrated about ash-Shafi^iyy that he said: This surah is sufficient for the people who are mindful for it contains the standards, if one fulfills, one reaches the utmost of his perfection. One of these standards is to know the true Religion, secondly to implement accordingly, thirdly to teach the one who does not know it and fourthly to be patient with learning it, implementing it and teaching it.

At-Tabaraniyy narrated in Al-Awsat from the route of Abu Madinah ad-Darimiyy (a companion): Two among the companions of the Prophet used not to leave one another until one recites on the other Surah al-^Asr until the end. The Hafidh al-Haythamiyy said: At-Tabaraniyy narrated it in Al-Awsat and the chain of narrators qualify it as Sahih.

This shows that the companions did things they saw as good even though not mentioned in the Qur’an, the authentic Sunnah or the Ijma^. This is why Imam Muhammad Ibn Idris ash-Shafi^iyy said: The innovated matters are two kinds. One innovated in contradiction to the Qur’an or the Sunnah or the practice of the companions or the consensus, and such is the innovation of misguidance. The second is what is innovated among the good matters that do not contradict any of the aforementioned matters, and as such is an innovation which is not dispraised. Al-Bayhaqiyy narrated it.

The same is signified in the hadith of Muslim from the route of Jarir Ibn ^Abdullah al-Bajliyy that he said the Messenger, sallallahu ^alayhi wa sallam, said:

<<من سن فى الإسلام سنة حسنة فله اجرها واجر من عمل بها بعده من غير ان ينقص من اجورهم شىء، ومن سن فى الإسلام سنة سيئة كان عليه وزرها ووزر من عمل بها من بعده من غير ان ينقص من اوزارهم شىء>>

This means, ' <<The one who innovates a good innovation in Islam shall be rewarded for it and similarly rewarded when another imitates him in performing that deed without the reward of the latter being decreased. And the one who innovates a bad innovation in Islam will be sinful for it and will similarly bear a sin when another imitates him in that bad innovation without any of the latter’s sins being lessened.>>'

An-Nawawiyy said this hadith specifies the meaning of the other hadith of the Prophet, sallallahu ^alayhi wa sallam,

<< كل محدثة بدعة و كل بدعة ضلالة>>

Hence the meaning would be: <<most of the innovations are of the invalid and dispraised innovations of misguidance>>. This was elaborated upon in the Chapter on the Friday Prayer and we mentioned there that innovations are of five kinds: obligatory, recommended, forbidden, disliked, and permissible.” (This is the end of an-Nawawiyy’s words.)

SURAH AL-HUMAZAH سورة الهمزة

Makkiyyan.

Comprised of nine (9) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. Chastises shall be for every talebearer and backbiter,	وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ (1)
2. Who accumulates wealth, holds it back, and counts it in pride.	الَّذِي جَمَعَ مَالا وَعَدَّدَهُ (2)
3. He thinks his wealth prevents him from dying.	يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ (3)
4. Nay, he shall be dropped into the crushing pit of Hell.	كَلا لَيُنْبَذَنَّ فِي الْحُطَمَةِ (4)
5. And what makes you know what the crushing pit of Hell is?	وَمَا أَدْرَاكَ مَا الْحُطَمَةُ (5)
6. The fervidly blazing fire of Allah,	نَارُ اللَّهِ الْمُوقَدَةُ (6)
7. The one which penetrates down to their hearts.	الَّتِي تَطَّلِعُ عَلَى الأَفْئِدَةِ (7)
8. Indeed, it shall be firmly shut on them,	إِنَّهَا عَلَيْهِمْ مُؤْصَدَةٌ (8)
9. By stakes of iron poles.	فِي عَمَدٍ مُمَدَّدَةٍ (9)

THE EXPLANATION

1. {وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ}

ِAl-wayl (الويل) means, 'disappointment, chastises, and destruction.' Sa^id Ibn Mansur narrated from Ibn ^Abbas that al-humazah (الهمزة) is 'the one who spreads tale bearings to divide the brothers.' Ar-Raghib said al-lumaz (اللمز) is 'backbiting and tracking the shortcomings of others.' Rajulun lammaz ( رجل لماز ) is 'one who excessively does that.'

2. {الَّذِي جَمَعَ مَالا وَعَدَّدَهُ}

Ibn ^Amir, Abu Ja^far, Hamzah, al-Kisa’iyy, Khalaf, and Rawh recited it with doubling the mim (م) in ( جَمَّعَ); however, the rest of them recited it with a single mim. The meaning is 'the one who accumulates wealth, counts it, and takes pride in its large amount.' What is meant is to dispraise holding money back from spending in the ways of Allah. The jumhur recited ^Addadah (عدده) with a double dal and Abu ^Abd Ar-Rahman As-Sulamiyy , Al-Hasan and Ibn Ya^mar recited ^adadah (عدده) with a single dal. The first means, 'gathered the money in preparation for the years to come'. The second means, 'gathered the money to pride oneself about its exorbitant amount.'

3. {يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ}

That is, out of his ignorance he thinks out of his ignorance that his wealth will prevent him from death--so he performs as if he will not die.

4. {كَلا لَيُنْبَذَنَّ فِي الْحُطَمَةِ}

Kalla (كلا) contains refuting the delusion of the blasphemer and refraining him from what he thinks; for his wealth shall not make him eternal. Rather, it will not even remain for him. It might be inherited by the one whom he likes or whom he dislikes. Layumbadhanna fil-hutamah (لينذن فى الحطمة) means 'he shall be thrown and dumped into al-hutamah (الحطمة) which is one of the names of Hell. It is called as such because it crushes all what is dumped into it. It crushes the bones after consuming the flesh. Abu Bakr As-Siddiq, ^Umar Ibn Al-Khattab, Abu ^Abd Ar-Rahman, Al-Hasan, Ibn Abi ^Ablah and Ibn Muhaysin recited layunbadhanni (لينبذان) with a kasrah on the nun and an 'alif was reported ,and it means, ' both his money and himself shall be thrown and dumped in Hell.'

5. {وَمَا أَدْرَاكَ مَا الْحُطَمَةُ}

This is an interrogative meant to reflect the greatness of the dire consequences of al-hutamah (الحطمة)--Hell.

6. {نَارُ اللَّهِ الْمُوقَدَةُ}

That is al-hutamah (الحطمة) is the fire fervidly ablaze.

7. {الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ}

This means the fire will go inside their abdomens until it reaches their chests and mount on the center of their hearts and burn them. Nothing in the body of a human being is gentler than the heart or more harmed by the least harm that touches it. So imagine the situation when the fire of Hell engulfs it.

8. {إِنَّهَا عَلَيْهِمْ مُؤْصَدَةٌ}

Hellfire shall be vaulted on them. The blasphemers will despair of any hope to come out of the fire.

9. {فِي عَمَدٍ مُمَدَّدَةٍ}

The Hellfire will be firmly locked and shut with al-^amad (العمد), which are stakes that hold the gates in place. In Al-Misbah, al-^amad (العمد) is the plural of ^amud (عمود). Abu ^Ubayday said: Al-^amud (العمود) is every rectangular pole made of wood or iron.' The gates of the fire shall be shut on them and bound by iron stakes so that the heat and distress of the fire bounces back onto them. May Allah protect us. Amin.

Hamzah, Al-Kisa'iyy and ^Asim but not Hafs recited it as ^umud (عمد) with a dammah on the ^ayn and the mim.

SURAH AL-FIL سورة الفيل

Makkiyyan.

Comprised of five (5) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. Have you not known how your Lord dealt with the People of the Elephant?	أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (1)
2. Has He not foiled their treacherous scheme of destroying the Ka^bah,	أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ (2)
3. And sent against them continuous flights of birds,	وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ (3)
4. Launching at them with stones and clay from Sijjin (Hellfire).	تَرْمِيهِمْ بِحِجَارَةٍ مِنْ سِجِّيلٍ (4)
5. Then He made their body parts like leaves digested and excreted by animals.	فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ (5)

THE EXPLANATION

1. {أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ}

Al-Bukhariyy (in his Sahih) said: Mujahid said that alam tara (ألم تر) means 'have you not known.' The Hafidh Ibn Hajar in Al-Fath said that al-Farra’ said it means 'have you not been informed.'

The ayah refers to the story of the 'People of the Elephant.' The Hafidh Ibn al-Jawziyy and others among the scholars of interpretation of the Qur’an have said:

When Abrahah Ibn as-Sabbah al-Ashram--the King of Yemen before As-hamah an-Najashiyy-- led his soldiers to demolish the Ka^bah he took an elephant with him. When he approached Makkah he ordered his companions to raid on the livestock of the people. They captured a number of camels that belonged to ^Abdul Muttalab, who is Shaybah al-Hamad. Abrahah sent one of his soldiers to deliver a message to ^Abdul Muttalib , the sharif (prince) of Makkah. Abrahah's message to ^Abdul Muttalib was: "I have not come to fight, but to demolish the Ka^bah." The soldier entered Makkah and met ^Abdul Muttalib and told him: "The king sent me to inform you that he did not come to battle. Rather, he came to demolish this house (the Ka^bah), and then he will leave.

^Abdul Muttalib said: "We shall not fight him and we do not have the manpower to do so. We shall make the house accessible for him to carry out what he came for. This is the House of God and His Khalil, Prophet Ibrahim, peace be upon him. If Allah willed to stop him, it is His House and sacred place. And if He willed to make it accessible for Abrahah then, I swear by God that we do not have the power to stop him." Then he said come with me to the King.

When ^Abdul Muttalib went in to see Abrahah, Abrahah treated him royally and was generous to him. Abrahah asked his interpreter to ask ^Abdul Muttalib the reason for his request to see the King. The interpreter asked him so ^Abdul Muttalib said: "My need is for him to give me back the two-hundred (200) camels that he took from me during the raid.

Abrahah told his interpreter to tell ^Abdul Muttalib: “When I first saw you I was impressed, but that has changed, I have come to demolish a house which is an embodiment of you and your forefathers' religion and you have not talked to me about that. Rather, you are concerned about some camels that I took away from you.”

^Abdul Muttalib said: “I am the owner of these camels. This house has a Lord Who will protect it.” Abrahah ordered that ^Abdul Muttalib's camels be returned to him.

^Abdul Muttalib returned to Makkah and ordered the tribe of Quraysh to spread out in the various routes and mountaintops out of the fear of the harm of the army when they enter Makkah. ^Abdul Muttalib went to the Ka^bah, held onto the door handle and said:

يا رب لا أرجو لهم سواكا يا رب فامنع منهم حماكا

إن عدو البيت من عاداكا امنعهم أن يخربوا قراكا

“O Lord, I do not hope but for you to deal with them. So Lord, prevent them from harming that which is in Your protection. The enemy of the House is Your enemy. Stop them from destroying Your villages.” Then Abrahah was ready to enter Makkah, but his elephant sat down refusing to move forward. They tried to run him but it refused. They tried to make him charge forward toward Yemen, it stood up and ran. Likewise, the elephant refused to move forward when they directed him toward the countries of ash-Sham and toward the East. However, when they directed the elephant toward the sacred Makkiyyan territory, it refused to move.

Allah sent birds from the sea side with each bird carrying three (3) stones; one in each foot and one in the beak. Each stone was bigger than a lentil and smaller than a chickpea. On each stone was written the name of its target and when released, would strike its target's head, penetrating into the brain. Abrahah's army was destroyed. They were unable to enter the sacred Makkiyyan territory. Al-Qurtubiyy said: “The people of the Elephant were sixty-thousand.”

Abrahah Ibn as-Sabbah became ill and his body parts fell off, one part at a time. He did not die until his chest was separated from his heart. Abu Yaksun al-Kindiyy (Abrahah’s minister) escaped with a bird following him, until he reached an-Najashiyy and informed of what had happened. Then the bird struck him with the stone and he died between the hands of the King. By this Allah showed how his companions were destroyed.

Some scholars said: The incident of the Elephant occurred, although before the Prophet's birth and before the challenge (that he encountered), to ascertain the Prophet’s situation and lay the grounds for his advent.

The Prophet, sallallahu ^alayhi wa sallam, was born in the Year of the Elephant, eight (8) nights after the beginning of Rabi^ al-Awwal. It was said twelve (12) nights after the beginning of that month. May Allah raise his rank and the ranks of his Al and companions and honor them and be most generous to them and protect his nation from what he feared for them.

2. {أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ}

Kaydahum (كيدهم) is 'their scheming to destroy and ruin the Ka^bah.' Fitadlil (فى تضليل) means 'stopped and failed.' The meaning is that their scheming failed to be fulfilled and they did not accomplish their goal.

3. {وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ}

Al-Bukhariyy said in his Sahih: “Mujahid said Ababil (أبابيل) means 'continuous and gathered groups.' The Hafidh Ibn Hajar said in Al-Fath: “Al-Farra’s said: Ababil (أبابيل) means “has no similar example.” And other than that was said.

4. {تَرْمِيهِمْ بِحِجَارَةٍ مِنْ سِجِّيلٍ}

Al-Bukhariyy: Ibn ^Abbas said: min sijjil (من سجيل ) means, ' from clay and stones.' The word sijjil (سجيل) is not originally an Arabic word. In Al-Qamus it is mentioned: min sijjil (من سجيل ) means, 'from records.' That is, from among what was written for them to be tortured with. Allah said: (Surah al-Mutaffifin, 8-9)

{ وما ادراك ماسجين{8} كتاب مرقوم {9}}

and al-sijjil (السجيل) here has the same meaning as Sijjin (Hellfire). Al-Azhariyy said: "This is the best and most confirmed of what I have seen.”

Abu ^Abd Ar-Rahman as-Sulamiyy recited it as yarmihim (يرميهم) with a ya'.

5. {فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ}

That is, Allah made their dismembered and separated body parts similar to the leaves of plants that have been eaten by the animals, digested, and then excreted from the body.

SURAH QURAYSH سورة قريش

Makkiyyan, according to most scholars.

Comprised of four (4) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. For the endowment that I [Allah] bestowed upon Quraysh,	لإِيلافِ قُرَيْشٍ (1)
2. That they are accustomed to the winter and spring journeys,	إِيلافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ (2)
3. So let them worship the Lord of this honored House of Makkah,	فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ (3)
4. The One Who fed them after hunger and made them feel safe from the fear of the People of the Elephant.	الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَءَامَنَهُمْ مِنْ خَوْفٍ (4)

THE EXPLANATION

1. {لإيلافِ قُرَيْشٍ}

Al-Bukhariyy said that Ibn ^Uyaynah said: Li'ilaf (لإيلاف) means, 'for the endowment I [Allah] bestowed upon Quraysh.' The lam (ل) is for astonishment. That is, 'be astonished for Li'ilaf Quraysh (لإيلاف قريش ) as mentioned by al-Kisa’iyy and al-Akhfash. Al-Bukhariyy said that Mujahid said: Li'ilaf (لإيلاف) means,' the people of Quraysh have gotten accustomed to that during the winter and the summer.'

As if the meaning of the ayah is, 'be astonished, for the people of Quraysh have gotten accustomed to the winter journey and the summer journey and left out worshipping the Lord of this house.' It was said the lam (ل) is linked to what is before so the meaning would be,' Allah made them--the People of the Elephant--like the leaves of plants after being eaten and excreted (destroyed), so that Quraysh prevails and maintains that which they were accustomed to regarding taking the winter and summer journeys.' It was also said the meaning of this ayah is linked to what is after it, so the meaning would be, 'Let the people of Quraysh worship the Lord of this House for they were accustomed to the two journeys.' They were safe during both journeys. If a tribulation should face them, they would say we are the people of Allah's Sacred Territory; hence they would not be afflicted with harm. The two journeys were taken for trading, one during summer to ash-Sham, and one during the winter to Yemen.

Ibn ^Amir recited li'laf (لإلاف) without a ya' after the hamzah, and Abu Ja^far recited lilaf (ليلاف) with a silent ya' without a hamzah.

Az-Zabidiyy mentioned in Taj Al-^Arus that Quraysh has ten (10) different meanings one of which is the tribe of Quraysh. Their great grand father is An-Nadr Ibn Kinanah Ibn Khuzaymah Ibn Mudrikah Ibn Elyas Ibn Mudar. Hence everyone who is an offspring of Mudar is a Qurashiyyan from the offsprings of Kinanah and those who fall before him in the lineage.

2. {إِيلافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ}

The meaning is that the tribe of Quraysh was safe from enemies in the sacred territory. The sacred territory was an arid valley with no vegetation or trees. Quraysh lived on trading and used to have two journeys every year, once to Yemen in the winter and once in the summer to ash-Sham. If it were not for these two journeys, the valley would have been desolate. By the grace of Allah on Quraysh, the two journeys they were accustomed to did not constitute a hardship for them.

3. {فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ}

Allah ordered them to worship Him and not to liken Him to the creations. For Allah bestowed many endowments upon them. Rabba hadhal bayt (رب هذا البيت) is a reminder of Allah’s endowment upon them making the Ka^bah honorable.

4. {الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَءَامَنَهُمْ مِنْ خَوْفٍ}

Allah is the one who fed them after hunger and gave them safety after a dire fear of the people of the Elephant. It was said other than that. Al-Qurtubiyy said: 'The term is general.'

SURAH AL-MA^UN سورة الْماعون

Makiyyan, and it was said Madiniyyan.

Comprised of seven (7) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. Do you see the one who denies the Requital of reward and/or torture, and Judgment in the Hereafter?	أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ (1)
2. Such is the one who does injustice to and oppresses the orphan,	فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ (2)
3. And does not command feeding the indigent.	وَلا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ (3)
4. So severe torture shall be for the worshippers--	فَوَيْلٌ لِلْمُصَلِّينَ (4)
5. Who pray their prayers, without excuse, outside the prescribed times;	الَّذِينَ هُمْ عَنْ صَلاتِهِمْ سَاهُونَ (5)
6. Those who are insincere in their prayers,	الَّذِينَ هُمْ يُرَاءُونَ (6)
7. And reject the obligatory Zakah	وَيَمْنَعُونَ الْمَاعُونَ (7)

THE EXPLANATION

1. {أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ}

Yukadhdhibu bid-din ( يكذب بالدين ) means, 'the one who disbelieves and denies the Judgment in the Hereafter and the reward and/or punishment for ones deeds.'

2. {فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ

Al-Bukhariyy said in his Sahih: “Mujahid said yadu^^u (يدع) means,' to do injustice to the orphan and to oppress him.' Al-Qurtubiyy said: “They used to not give inheritance to women and children and say,' the one who plunges with the spear and strikes with the sword gets the money.' ”

3. {وَلا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ}

That is, he does not urge feeding the needy, because he disbelieved in the reward and/or punishment on the Day of Judgment. So, they did not feed the needy even though they were able to, and they did not encourage it when they did not have the means. Hence they did not order feeding the needy. Rather, they would say as was revealed about them in Surah Yasin, ayah 47

{ أنطعم من لو يشاء الله اطعمه}

This ayah means: {Do we feed the one whom if Allah willed would have fed him.}

4. {فَوَيْلٌ لِلْمُصَلِّينَ}

Al-wayl (الويل ) is the extreme torture.

5. {الَّذِينَ هُمْ عَنْ صَلاتِهِمْ سَاهُونَ}

Al-Bukhariyy said: Mujahid said: Sahun ( ساهون) means 'negligent of it.' The Hafidh Ibn Hajar said: “He is the one who performs the prayer outside its prescribed time.” That is, without having an excuse such as traveling. Ibn al-Jawziyy said: “This ayah was revealed about the hypocrites who do not hope for reward for performing their prayers and do not fear punishment for leaving them out.

6. {الَّذِينَ هُمْ يُرَاءُونَ}

These are the ones who, when they were with the Prophet, sallallahu ^alayhi wa sallam, prayed insincerely, and when they were not with him, did not pray at all. Insincerity, (ar-riya') (الرياء), is among the sins of the heart. It is intending by the good deeds, such as prayers, fasting, and reciting Qur’an, to be praised and respected by people. Insincerity removes the reward of the accompanying deed. If one removes the insincerity from his heart and repents of it during the deed, he is rewardable for what he does after repentance. There is no reward for any deed done for the sake of Allah if combined with insincerity.

In the hadith of Abu Dawud and an-Nasa’iyy from the route of Abu ‘Umamah Sudayy Ibn ^Ajlan al-Bahiliyy that he said:

<<جاء رجل فقال: يا رسول الله ارايت رجلا غزا يلتمس الاجر و الذكر ما له؟ قال لا شىء له فأعادها ثلاتا كل ذلك يقول: لا شىء له ثم قال له رسول الله إن الله لا يقبل من العمل إلا ما كان خالصا له و ما ابتغي به وجهه.>>

This means: "What reward does a man have who invades seeking reward from Allah and seeking to have a reputation among the people?" The Prophet said: (la shay'a lahu) (لا شىء له) which means “He earns nothing.” The question repeated three (3) times and each time the Prophet said (la shay'a lahu) (لا شىء له) which means: 'He earns nothing.' Then the Prophet, sallallahu ^alayhi wa sallam, told him:

<<إن الله لا يقبل من العمل إلا ما كان خالصاً له وابتغى به وجهه>>

This means: << Allah does not accept of the deeds except what was done sincerely for the sake of Allah, wanting to be accepted and rewarded by Him alone.>>

7. {وَيَمْنَعُونَ الْمَاعُونَ}

Al Bukhariyy said: Mujahid said: (al-ma^un) (الماعون) means, ' the entire good doings'. Some Arabs said (al-ma^un) (الماعون) is the water, and ^Ikrimah said; 'The maximum of it is paying the obligatory Zakah, and the minimum of it is lending things to others.'

The Hafidh said in Al-Fath: “At-Tabariyy and al-Hakim reported from Mujahid from the route of ^Aliyy the same as the saying of ^Ikrimah."

SURAH AL-KAWTHAR سورة الكوثر

Makkiyyan according to Ibn ^Abbas, Madiniyyan according to Mujahid.

Comprised of three (3) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. We [Allah] have granted you, O Muhammad, the River of al-Kawthar.	إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (1)
2. So, pray the Feast Prayer and slaughter camels in sacrifice to your Lord.	فَصَلِّ لِرَبِّكَ وَانْحَرْ (2)
3. For sure your enemy is the one deprived of all goodness.	إِنَّ شَانِئَكَ هُوَ الأَبْتَرُ (3)

THE EXPLANATION

Al-Bazzar and others reported with a sahih chain of narration from the route of Ibn ^Abbas that he said: Ka^b Ibn al-Ashraf came to Makkah, so the people of Quraysh complained to him about prophet Muhammad. They said,' Muhammad claims he is better than us, when we are the tenders of the pilgrims, the water supply, and the keys to the Ka^bah.' Ka^b Ibn al-Ashraf said, 'You are better than him, so Allah revealed to the Prophet

{إِنَّ شَانِئَكَ هُوَ الأَبْتَرُ}, which means: {For sure your enemy is the one deprived of all goodness.}

1. {إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ}

Al-Bukhariyy narrated from the route of Anas that the Prophet, sallallahu ^alayhi wa sallam, said:

<<بينما أنا أسير فى الجنة إذا أنا بنهر حافتاه قباب الدرّ المجوف قلت: ما هذا يا جبريل قال: هذا الكوثر الذى اعطاك ربك فإذا طيبه او طينه مسك اذفر شك هدَبة بن خالد>>

This means: <<As I was walking in Paradise, I came across a river having banks of carved pearls. I said: What is this O Jibril? Jibril said: 'This is the Kawthar that your Lord has given you.' Its fragrance or its clay--the narrator (Hadabah Ibn Khalid) doubted whether the Prophet said fragrance or clay--turned out to be musk.>>

When asked about the saying of Allah: {إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ}^A’ishah said:

<<هو نهر اعطيه نبيكم شاطئاه عليه در مجوف ءانيته كعدد النجوم من جهل قدره هتك ستره>>

This means: <<It is a river that was given to your Prophet. Its banks are of carved pearls and its cups are as numerous as the stars. The one who does not know its status will not be covered by its benefit.>>'

One has to believe in the Basin, a place in which Allah prepared a drink for the occupants of Paradise. They drink from it before they enter Paradise and after they cross the Sirat ( the Bridge to Paradise), after which they never feel thirsty. Yet, when they drink in Paradise, they drink out of pleasure and not need. Two drains from Paradise pour the drink into it. Al-Bukhariyy and Malik and others narrated that the Messenger of Allah said:

<<انا فرطكم على الحوض ليرفعن الي رجال منكم حتى اذا اهويت لاناولهم اختلجوا دوني فاقول اي رب اصحابي يقول لا تدري ما احدثوا بعدك ...ورواه مالك بزيادة فاقول فسحقا فسحقا فسحقا>>

This means: <<I am your attender by the basin. Some men among you will be raised to me, and as I bend to hand them a drink they will be driven away, and I will say: 'O my Lord they are my companions'. The Lord will say: 'you do not know what they have innovated after you.'>> This is the text of al-Bukhariyy. Malik added in his narration: <<Then I say damn them, damn them, damn them.>>

Muslim and Ahmad narrated from the route of Anas that he said : 'the Prophet took a nap, and then raised his head while smiling. When we asked him about the reason of his smile he said that a surah was revealed to him, and he recited Surah Al-Kawthar until the end. Then he asked do you know what Al-Kawthar is? We said Allah and his Messenger know best, he said:

<<هو نهر اعطانيه ربي عز و جل في الجنة عليه خير كثير ترد عليه امتي يوم القيامة ءانيته عدد كواكب السماء يختلج العبد منهم فاقول يا رب انه من امتي فيقال لي انك لا تدري ما احدثوا بعدك>>

This means :<< it is a river in Paradise, with a plenty of goodness which Allah gave to me. Its cups are as numerous as the stars in the sky. On the Day of Judgment the members of my nation come to drink from it. Some of them fumble and are prevented from drinking.

So I would say: ' My Lord, he is a member of my nation '. I would be told,' You do not know the innovations they have committed after you.'>>

This hadith gives the benefit of providing a clearer, more precise comprehension of the scholars saying that all the companions of the Prophet are ^adl (upright). Their saying all the companions of the Prophet are ^adl is in the context of their narration of the hadith of the Prophet because none of them fabricate in this regard. It does not mean that all the companions were God-fearing and righteous. The Prophet did not say that none of his companions commits a sin and none of them will be tortured in his grave. Rather, the hadiths report otherwise. Al-Bukhariyy and others narrated that the Prophet, sallallahu ^alayhi wa sallam, said about a servant assigned to carry the Prophet's luggage during one of the raids: <<انه فى النار>> which means: <<He is in Hellfire.>> He had stolen a wrap around from the spoils and got killed by an arrow that struck him.

2. {فَصَلِّ لِرَبِّكَ وَانْحَرْ}

This ayah means, 'Pray the ^Id (Feast) Prayer and slaughter camels on that Day as a sacrifice to your Lord.' Camels were a very precious commodity to the Arabs at the time of the Prophet. The Muslims were ordered to slaughter them and offer their meat in charity to the needy Muslims. This practice was contrary to the practice of those who do not enjoin feeding the needy. And other meanings were said.

3. {إِنَّ شَانِئَكَ هُوَ الأبْتَرُ}

Al-Bukhariyy said: “Ibn ^Abbas said (shani'aka) (شانئك) is 'your enemy' and (al-abtar) (الأبتر) is 'the one who is deprived of all goodness.' That is, 'the one who is cut off from all that is good.'

SURAH AL-KAFIRUN سورة الكافرون

Makiyykan according to Ibn Mas^ud and Madiniyyan according to Ibn ^Abbas.

Comprised of six (6) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. Say, O Muhammad, "O you blasphemers,	قُلْ يَاأَيُّهَا الْكَافِرُونَ (1)
2. I do not and will not worship what you worship,	لا أَعْبُدُ مَا تَعْبُدُونَ (2)
3. And you do not and shall not worship Allah, Whom I worship.	وَلا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (3)
4. And I will not worship what you have worshipped,	وَلا أَنَا عَابِدٌ مَا عَبَدْتُمْ (4)
5. And you do not and shall not worship Allah, Whom I worship.	وَلا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (5)
6. You have your false religion and I have my True Religion."	لَكُمْ دِينُكُمْ وَلِيَ دِينِ (6)

THE EXPLANATION

Abu Dawud, Ahmad, and others narrated from the route of Farwah Ibn Nawfal from the route of his father that he said: 'The Messenger of Allah taught me something to say when I retire to bed. He told me to recite ya ayyuhal kafirun: (إقرأ يَاأَيُّهَا الْكَافِرُونَ فانها براءة من الشرك) which means: 'Recite Surah al-Kafirun ; for it clears you from shirk (associating partners with Allah.)

1. {قُلْ يَاأَيُّهَا الْكَافِرُونَ}

That is: Say, O Muhammad, to the kafirun (الكافرون). The kafirun here refer to specific blasphemers among the people who asked the Prophet to worship their idols for one year and then they would worship his God for one year. Allah revealed this surah affirming that this shall not happen. That was narrated by Ibn Abu Hatim from the route of Ibn ^Abbas, as mentioned by the author of Al-Fath. Qul (قل) shows the proof that he was ordered by Allah to say to them: 'ya ayyuhal kafirun (ياايها الكافرون)' (O you blasphemers) right at their headquarters and gathering place. This address humiliates them and proves that the Prophet, sallallahu ^alayhi wa sallam, did not give heed to them, for Allah is his protector.

2. {لا أَعْبُدُ مَا تَعْبُدُونَ}

Al-Bukhariyy said: 'Now and for the rest of my life, I will not fulfill your request that I worship the idols that you worship.'

3. {وَلا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ}

That is, you shall not worship Allah now or in the future since Allah knew about them eternally that they shall not believe.

4. {وَلا أَنَا عَابِدٌ مَا عَبَدْتُمْ}

This is a repetition of the meaning contained in the previous ayah. This ayah corroborates that the blasphemers will not achieve their greedy ambitions, will never embrace Islam, will never believe and will die as blasphemers.

5. {وَلا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ}

This is a repetition of the meaning contained in the third ayah and it corroborates the meaning in ayah #3 and #4.

6. {لَكُمْ دِينُكُمْ وَلِيَ دِينِ}

The ayah contains a threat. Similar to that is the saying of Allah in Surah al-Qasas, 55 :{ لنا اعمالنا ولكم اعمالكم } which means,' we have our deeds and you have yours'. (Lakum dinukum) (لكم دينكم) means, 'you have your untrue religion of associating partners with Allah, which you follow and implement. (Wa liya din) (ولى دين) means, 'I have the True Religion of Islam.' That is, you have your blasphemy of shirk (associating partners with Allah) and I have my belief of clearing Allah of partners. This represents the ultimate denial of their false belief.

This threat is similar to Surah al-Kahf, 29. {فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ} This ayah does not mean that the one who chooses to be a believer is the same as the one who chooses blasphemy. Rather, the meaning entails that the believer is rewardable and the blasphemer will be tortured. The continuation of the ayah of Surah al-Kahf, 29 {إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا} which means we have prepared for the blasphemers a fire that surround them.

Note that the scholars said whoever says the two ayahs show that the one who chooses a religion other than Islam is not blameworthy becomes a blasphemer. Because he would be belying the saying of Allah in Surah Al-^Imran, 85:

{وَمَنْ يَبْتَغِ غَيْرَ الإسْلامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الآخِرَةِ مِنَ الْخَاسِرِينَ}

This ayah means: Whoever chooses a religion other than Islam it shall not be accepted from him and he shall be among the losers in the Hereafter.

Ya^qub recited the term (دِينىِ) by confirming the ya’ (ى) whether in stopping at the term or continuing with the recitation. Nafi^, Hisham, Khalaf fom the route of Al-Bazziyy and Hafs recited the term (wa liya) ( وَلِيَ) with a fathah on the ya’ (ى).

It is worthwhile to note that the saying of Allah signifies that what are other than Islam among the belief systems is called a religion even though it is wrong and invalid. The ayah means, ' O blasphemer you have your wrong and invalid religion and I have my true and valid religion, Islam.'

SURAH AN-NASR سورة النصر

Madiniyyan by consensus.

Comprised of three (3) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. When the help of Allah and opening Makkah come,	إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (1)
2. And you see the people enter the Religion of Allah in multitudes one after the other,	وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا (2)
3. Then praise your Lord and seek His forgiveness, for He is All-Forgiving.	فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (3)

THE EXPLANATION

Al-Qurtubiyy and others said: It is called the Surah of farewell. Ibn ^Abbas said it is the last Surah revealed to the Prophet, sallallahu ^alayhi wa sallam, and it is reported in Sahih Muslim. Ibn ^Umar said this surah was revealed to Prophet during the Farewell Pilgrimage, after which the Prophet lived for some eighty (80) days. Al-Bukhariyy and others related from the route of Ibn ^Abbas that the last ayah revealed to Prophet Muhammad, sallallahu ^alayhi wa sallam, was Ayah 281of Surah Al-Baqarah:

{واتقوا يوما ترجعون فيه الى الله ثم توفى كل نفس ما كسبت و هم لا يظلمون}.

This ayah means: [And guard yourselves with God-fearingness in preparation for a day in which you shall be returned to Allah. Then every soul shall be paid back in full what it has earned, and they shall not encounter injustice.]

1. {إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ}

Mujahid said :An-nasr (النصر) is 'the help' and al-fath (الفتح) is 'the opening of Makkah.' The Hafidh ^Abdur-Rahman Ibn al-Jawziyy related in his interpretation that al-Hasan said: When the Messenger of Allah opened Makkah the Arabs said: “Should Muhammad be victorious over the people dwelling in the sacred territory whom Allah protected from the People of the Elephant, then know you have no power to stand up to him.” So they embraced Islam in large batches, one after the other.

2. {وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا}

After the opening of Makkah the people started embracing Islam in large groups, one batch after the other. Prior to that people used to embrace the Religion one or two at a time. Ahmad (in his Musnad) and ^Abd ar-Razzaq in his (Tafsir) narrated from the route of Abu Hurayrah that he said: 'when Surah an-Nasr was revealed to the Prophet, he said:

<< أتاكم أهل اليمن هم أرق أفئده وألين قلوبا. الإيمان يمان الحكمة يمانية >>

This means: <<The people of Yemen have come to you and they have thin and soft hearts. The belief is Yemeni and the wisdom is Yemeni>>. This is in al-Bukhariyy and Muslim.

The people mentioned in the hadith are the ones about whom Ayah 54 of Surah al-Ma'idah was revealed:

{فسوف ياتي الله بقوم يحبهم و يحبونه اذلة على المؤمنين اعزة على الكافرين يجاهدون في سبيل الله و لا يخافون لومة لائم ذلك فضل الله يؤتيه من يشاء و الله واسع عليم}

This means: [Allah will bring forth a people whom He accepts and they love Him. They are humble with the believers, rough and proud over the blasphemers, and they perform Jihad for the sake of Allah, not fearing anyone's blame in their pursuit.]

Al-Hakim (in his Mustadrak) and Ibn ^Asakir narrated that when the ayah was revealed, the Prophet, sallallahu ^alayhi wa sallam, pointed at Abu Musa al-Ash^ariyy and said: <<هم قوم هذا>> which means: <<They are the people of this man.>>

Al-Qurtubiyy said in his Tafsir: that al-Qushayriyy said: The followers of Abu al-Hasan al-Ash^ariyy are his people because every time a people are attributed to a prophet, what is meant is his followers. The Hafidh Ibn ^Asakir said when he mentioned this hadith <<هم قوم هذا>>: “It is known by the intellectual proofs and the proofs of the fundamental texts that no one among the offspring of Abu Musa al-Ash^ariyy refuted the falsehood of the innovators by irrefutable proofs from the Qur’an, Sunnah, Ijma^ (Consensus), and Qiyas except Imam Abu al-Hasan al-Ash^ariyy. The hadith of Abu Musa is a clear evidence of the merit of Imam Abu al-Hasan al-Ash^ariyy. He endeavored against the enemies of the truth and defeated them. Imam Abu al-Hasan al-Ash^ariyy shattered their words and gatherings with irrefutable intellectual proofs and transmitted texts.”

We have mentioned this beneficial information because of it's conformity to the honorable ayahs. Also, to elucidate and introduce what many scholars have said, like the Hafidh al-Bayhaqiyy and Ibn Hajar and, the explainer of Al-Qamus and the author of Ithaf Assadah Al-Muttaqqin. Az-Zabidiyy said in the second chapter: If the term Ahlus-Sunnah Wal Jama^ah is used without restriction then what is meant by it is the Ash^ariyys and Maturidiyys.

3. {فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا}

There are two sayings about the saying of Allah { فَسَبِّحْ بِحَمْدِ رَبِّكَ }. Ibn ^Abbas said it means 'the prayer'. A group of interpreters said it means 'the known Tasbih[32].' Pertaining the saying of Allah wastaghfirhu innahu kana tawwaba {وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا}, al-Bukhariyy narrated from the route of ^A’ishah that she said: After the revelation of surah Al-Fath, the Prophet, sallallahu ^alayhi wa sallam, said the following Tasbih in every prayer that he prayed: << سبحانك ربنا وبحمدك اللهم اغفر لى >> which means: <<O Allah, my Lord, You are clear from all non-befitting attributes and all praise is due to You. O Allah I seek your forgiveness.>>

And in another narration from ^A’ishah she said: The Prophet used to say a lot in his ruku^ (bowing) and sujud (prostration) the following Tasbih:

<< سبحانك اللهم ربنا وبحمدك اللهم اغفر لى >>

This means: <<O Allah, my God and my Lord, You are clear from all non-befitting attributes and all praise is due to You. O Allah I seek your forgiveness.>>

The Prophet, sallallahu ^alayhi wa sallam, said the second Tasbih slightly different from the first as a gesture of the permissibility of making ta’wil of the Qur’an. That is, inferring a befitting meaning from the Qur’an. This hadith stands as proof that not every ta’wil of the Qur’an is dispraised simply because it is named ta’wil. Rather, what is dispraised is the ta’wils of the people of innovation like the Mu^tazilah who made ta’wil about the saying of Allah in Surah al-Qiyamah, 22 & 23:

{وُجُوهٌ يَوْمَئِذٍ نَاضِرَة ٌ(22) إِلَى رَبِّهَا نَاظِرَة ٌ(23)}

They said it means 'on that day the faces will be waiting for the reward of their Lord.' This ta’wil is dispraised because it opposes the text. Making ta’wil without a proper indication for doing so is not permissible, as mentioned by az-Zarkashiyy in Al-Burhan Fi ^Ulum Al-Qur’an. That making ta’wil without a proper indication for doing so is not permissible is the saying of Imam Fakhr ud-Din ar-Raziyy. As-Suyutiyy related and concurred with this saying in his book, Al-Itqan Fi ^Ulum Al-Qur’an, where he said:

These words of the Imam (Fakhr ud-Din ar-Raziyy) should be sufficient to you.” In his aforementioned book, as-Suyutiyy included a chapter containing ta’wil (inference) for some mutashabih ayahs of the Qur’an to clear Allah from all non-befitting attributes that might be suggested in the literal meanings of the ayahs. For example, as-Suyutiyy mentioned Ibn ^Abbas's ta’wil of Surah al-Qalam, 42: {يَوْمَ يُكْشَفُ عَنْ سَاقٍ}. Ibn ^Abbas said that it means 'a day of distress and hardship,' as related by al-Hakim. Adh-Dhahabiyy concurred and judged it as Sahih.

Also said was: Likewise the attribute of (فوقية) (aboveness) in the saying of Allah in Surah al-An^am, 18: {وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ} and in Surah an-Nahl, 50: {يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ} is the aboveness without a direction (as-Suyutiyy said that because it is not permissible to attribute direction to Allah. He is not a body and He exists as He always existed i.e., without a place). Pharaoh said as mentioned in Surah al-A^raf, 127: {وَإِنَّا فَوْقَهُمْ قَاهِرُونَ} which means: 'We are above them in subjugation.' Definitely he did not mean he was above them in place. (The end of as-Suyutiyy’s words of Al-Itqan.)

The ta’wil made by Ibn ^Abbas of Surah al-Qalam, 42: {يَوْمَ يُكْشَفُ عَنْ سَاقٍ} mentioned above also signifies that ta’wil is not categorically dispraised simply it is named ta’wil. Rather, Ibn ^Abbas's ta’wil is actually the trace of the blessing of the supplication that the Prophet made for him. Al-Bukhariyy narrated the supplication that the Prophet made for Ibn ^Abbas in the following terminology: << اللهم علمه الحكمة >> which means: <<O Allah teach him the interpretation of the hadith.>> The terminology of the Prophet's supplication reported by Ahmad and at-Tabaraniyy is: << اللهم فقهه فى الدين وعلمه التأويل >> which means: <<O Allah make him knowledgeable about the Religion and teach him the Science of Ta’wil.>> The Hafidh al-Haythamiyy in Majma^ Az-Zawa’id said: Ahmad and at-Tabaraniyy narrated it with different chains and at-Tabaraniyy and al-Bazzar narrated it with the following terminology: <<اللهم علمه تأويل القرءان>> which means: <<O Allah teach him the ta’wil of the Qur’an.>> Ahmad has two chains of narrations both qualify the hadith as Sahih.

The Hafidh said in (Fath Al-Bari): Because of what we know about Ibn ^Abbas’s knowledge of Tafsir and jurisprudence of the Religion, it is obvious that the supplication of the Prophet was answered. The truthfulness of all of that is shown in the ta’wil made by Ibn ^Abbas of Surah adh-Dhariyat, 47:{ وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ}. Bi'aydin (بِأَيْدٍ) means 'strongly' as al-Qurtubiyy related in his Tafsir and ^Aliyy Ibn Abu Talhah related in his Sahifah (concise treatise) from Ibn ^Abbas.

Al-Bukhariyy said the following in his Sahih regarding the saying of Allah { فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا } Tawwab ( تواب) when attributed to Allah means 'the All-Forgiving' and when attributed to the slave it means 'the one who repents from sinning.' Then he narrated from Sa^id Ibn Jubayr from Ibn ^Abbas that he said:

^Umar used to let me sit in session with the older men of Badr. One of them was conscious of the age difference between us and asked ^Umar, why do you let him in with us when we have children his age? ^Umar replied, 'he belongs to the same source of knowledge as yours.'

One day ^Umar invited this man to sit with him and I see he brought me in to make a point. ^Umar said: What do you say about the saying of Allah in Surah an-Nasr, 1: {إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ}?

One of them said: 'Allah ordered us to praise Him and to seek His forgiveness if He makes us victorious and enables us to open Makkah.' Others kept silent.

^Umar asked: 'is this what you say O Ibn ^Abbas?' I said: 'No.' He said: 'What do you say?' I said, 'it is the death time of the Prophet, sallallahu ^alayhi wa sallam, which Allah revealed to him. Allah said {إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ} that is, [when the victory of Allah and the opening of Makkah come about, this is the sign for your death time.] and {فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا} [so make tasbih and praise Allah and seek forgiveness, for He is the All-Forgiving.' ^Umar said, 'This is the meaning I know.'

The Hafidh Ibn Hajar said in Al-Fath: This hadith contains an obvious merit for Ibn ^Abbas. This merit is a trace of the blessings of the supplication made by the Prophet to Allah to make Ibn ^Abbas knowledgeable of ta’wil and jurisprudence, as mentioned earlier in the Chapter of Knowledge. The hadith also contains the permissibility of making ta’wil of the Qur’an utilizing the pertinent indications. Such a practice is only possible by those who are deeply and strongly rooted in knowledge. This is why ^Aliyy said: 'or a comprehension of the Qur’an that Allah instills in a man.' (The words of the Hafidh in Al-Fath end here.)

SURAH AL-MASAD سورة المسد

Makkiyyan by consensus.

Comprised of five (5) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. Abu Lahab is a loser and shall continue loosing until destroyed.	تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (1)
2. His wealth and gains shall not protect him from the torture of Allah.	مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ (2)
3. He will soon be burnt in a fervid fire of blazing flame.	سَيَصْلَى نَارًا ذَاتَ لَهَبٍ (3)
4. And his wife the tale-bearer and inciter of enmity,	وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ (4)
5. On the Day of Judgment will carry a twisted iron chain around her neck.	فِي جِيدِهَا حَبْلٌ مِنْ مَسَدٍ (5)

THE EXPLANATION

1. {تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ}

Imam Al-Bukhariyy said: Tabab (تباب) means 'loss’ and tatbib ( تتبيب) means 'destruction. As-Samin in ^Umdat Al-Huffadh said: { تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ } means: 'Abu Lahab shall be continually in an entire loss.' The hands (يَدَا) were specified in the ayah because they are the tools of doing work. Allah said in Surah al-Hajj, 10: {ذَلِكَ بِمَا قَدَّمَتْ يَدَاكَ} which means: [This is the result of what your hands have done] and his legs and tongue had performed too but were not mentioned.

Al-Bukhariyy narrated in his Sahih from Ibn ^Abbas that he said: When Surah ash-Shu^ara', #214 (و انذر عشيرتك الاقربين) was revealed, the Prophet, sallallahu ^alayhi wa sallam, climbed Mount Safa and called out, “O sons of Fihr, O sons of ^Adiyy,” calling to the various tribes of Quraysh until they gathered and the one who could not come sent a representative to see what was happening. Abu Lahab and Quraysh came. The Prophet, sallallahu ^alayhi wa sallam, said:

<<أرأيتكم لو أخبرتكم ان خيلا بالوادي تريد ان تغير عليكم أكنتم مصدقي؟ قالوا: نعم ما جربنا عليك الا صدقا, قال: فاني نذير لكم بين يدي عذاب شديد. فقال ابو لهب: تبا لك سائر اليوم الهذا جمعتنا؟! فنزلت {تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (1) مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ (2)}>>

This means: << “Were I to inform you that enemy horsemen are in the valley ready to raid you, would you believe me?” They said, “Yes, for we have not experienced from you other than the truth.” He said: “Then I warn you of a great torture to befall you should you not believe.”

Abu Lahab said: “Tabban laka ( تباً لك)” which means: 'May you loose the rest of the day, is this why you gathered us?' So the ayahs:

{تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (1) مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ (2)}

were revealed.>>

Abu Lahab is ^Abd al-^Uzza Ibn ^Abd al-Muttalib, the uncle of the Prophet. His wife is the one-eyed Umm Jamil, the sister of Abu Sufyan Ibn Harb.

Al-Hakim narrated in Al-Mustadrak (adh-Dhahabiyy concurred and qualified as Sahih) that Lahab, the son of Abu Lahab, used to curse the Prophet. The Prophet, sallallahu ^alayhi wa sallam, supplicated to Allah, saying :<< اللهم سلط عليه كلبك>> which means: <<O Allah, send your dog after him.>> Lahab went out in a caravan to ash-Sham and landed in a certain location. He said, 'I fear Muhammad’s supplication.' The people said, ‘Nay,’ and they put down their luggage around him and sat to guard him. Soon after that a lion came, snatched Lahab, and took him away.

The Hafidh Ibn Hajar said: 'Abu Lahab was mentioned in the Qur’an by his nickname instead of his given name (^Abd al-^Uzza ) because he was more known by (Abu Lahab) and because it is linked to the name of an idol.' Then he said: 'Abu Lahab died after the battle of Badr which he did not attend. Rather, he sent a replacement in his stead. However, when he heard what happened to Quraysh he died of melancholy thoughts. Ibn Kathir alone recited lahb ( لهب) with a silent ha'.

2. {مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ}

The wealth Abu Lahab gathered and his gain of fame shall not take the torture of Allah away from him. Mujahid said, 'the children and the man's offspring are included in the term kasab (كسب)'. Hence, Abu Lahab's children and offspring, also, shall not take the torture of Allah away from him.

3. {سَيَصْلَى نَارًا ذَاتَ لَهَبٍ}

Abu Lahab shall burn in a strong fire that has a blazing flame.

4. {وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ}

Abu Lahab's wife was Umm Jamil, the daughter of Harb, the sister of Abu Sufyan Ibn Harb (the son of Harb), who is the father of Mu^awiyah. Al-Bukhariyy said that Mujahid said: Hammalatal hatab (حمالة الحطب) means, 'she spreads the tales to cause enmity.' The Hafidh Ibn Hajar said: Sa^id Ibn Mansur related from the route of Muhammad Ibn Sirin that he said: The wife of Abu Lahab used to talebear to the mushriks, the blasphemers who associate partners with Allah, about Muhammad and his companions.'

Al-Farra’ said: She used to tale-bear and instigate issues to incite enmity among them and this action was given the name of Hammalatal hatab (حمالة الحطب) --literally, the carrier of the crackling wood for fuel. Also other than that was said.

5. {فِي جِيدِهَا حَبْلٌ مِنْ مَسَدٍ}

Al-^Izz Ibn ^Abd as-Salam said: It means: “On the Day of Judgment and around her neck (جيدها فِي) there will be (حبل من مسد) an iron chain, seventy (70) cubits in length, and it will be twisted (مسد).”

Al-Qurtubiyy said: The ruling that Abu Lahab and his wife will remain everlastingly in Hellfire is contingent upon them remaining in a state of blasphemy until they die. When they in fact died as blasphemers, what the Prophet had foretold came true. Thus this 'ayah contains a miracle for the Prophet, sallallahu ^alayhi wa sallam.

SURAH AL-IKHLAS سورة الإخلاص

Makkiyyan, according to Ibn Mas^ud and others.

Madiniyyan in the one of the two sayings of Ibn ^Abbas, and other said it.

Comprised of four (4) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. Say (O Muhammad) He is Allah, the One clear of partners and similars.	قُلْ هُوَ اللَّهُ أَحَدٌ (1)
2. Allah is the One needed by all and He needs none.	اللَّهُ الصَّمَدُ (2)
3. He does not beget children and He is not begotten.	لَمْ يَلِدْ وَلَمْ يُولَدْ (3)
4. And there is none, in any way, similar to Him.	وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (4)

THE EXPLANATION

Al-Bukhariyy, Abu Dawud, an-Nasa'iyy and others narrated that a man woke up at night to pray and recited repeatedly in his prayer Surah al-Ikhlas. He informed the Prophet about that, so the Prophet said, <<والذى نفسى بيده انها لتعدل ثلث القرءان >>, which means, << I swear by Allah, the one who controls my self, that Surah al-Ikhlas is equivalent (in reward) to one third (1/3^rd) of the Qur'an.>>

At-Tirmidhiyy and al-Hakim narrated from the route of Ubayy Ibn Ka^b that the mushriks said: “O Muhammad give us a genealogy of your Lord.” So Allah revealed Surah al-Ikhlas.

The Prophet said: {قُلْ هُوَ اللَّهُ أَحَدٌ} (1) {اللَّهُ الصَّمَدُ} (2), He is the One Who is needed by all and needs none, He does not beget children and is not begotten and none is similar to Him by anyway. Because everything which is begotten is going to die and everything that dies is inherited and Allah does not die and is not inherited. The Prophet, sallallahu ^alayhi wa sallam, said: } { وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ, i.e., “He has neither equal nor similars and absolutely nothing is like Him by anyway.” Al-Hakim classified it as Sahih and adh-Dhahabiyy concurred.

The Hafidh Ibn Hajar said in Al-Fath: “Imam Al-Bayhaqiyy reported in Al-‘Asma’ Was-Sifat with a hasan chain from Ibn ^Abbas that the Jews came to the Prophet and said, “Describe for us your Lord, the One whom you worship,” so Allah revealed {قُلْ هُوَ اللَّهُ أَحَدٌ} (the entire Surah,) and the Prophet, sallallahu ^alayhi wa sallam, said: << هذه صفة ربى عز و جل >> which means, <<This is the attribute of my Lord, the Exalted.>>

1. {قُلْ هُوَ اللَّهُ أَحَدٌ}

[Say, O Muhammad, He (Allah), is One] Al-Bukhariyy said: (أحد) means 'One.' Allah is One [33] in that He has no partner, no similar, no manager. Nothing is like Him and He is not similar to anything and He is the Creator of everything.

In his book Sharh Kitab At-Tawhid of Sahih Al-Bukhariyy, the Hafidh Ibn Hajar said:

Ahlus-Sunnah explained the tawhid by negating likening Allah to the creations and negating the nonexistence of Allah and His attributes.

Al-Junayd said (as reported by Abu al-Qasim al-Qushayriyy):

التوحيد إفراد القديم من المحدث))

This means, 'Tawhid is to know and believe that the Creator is different from the creation.'

Abu al-Qasim at-Tamimiyy said in the book Al-Hujjah: at-Tawhid (التوحيد) is the infinitive form of wahhada yuwahhidu (وحد، يوحد) and the meaning of wahhadtu Allah (وحدت الله), is 'I believe that Allah is the One and only God, there is neither equal nor similar to Him in His Self and His Attributes.' It was said: The meaning of wahhadtuhu (وحدته), is 'I knew that He is the One who is clear of having partners or similars in His Self and in His Attributes.'

Ibn Battal said: Included in the explanation of the chapter is that Allah is not a body because the body is made of composed things.

Imam Al-Bukhariyy introduced the Chapter of Tawhid in his Sahih with the words: This chapter shows the reports about the Prophet calling his nation to have the conviction of tawhid about Allah.

The author of Lisan Al-^Arab said: Tawhid is to believe that Allah is one with no partners.

(This is the end of the words of Ibn Hajar.)

The Prophet, sallallahu ^alayhi wa sallam, called the people to the conviction of tawhid and taught them the matters of the belief and the rules of the Religion, showing them what their Lord revealed to them. Ibn Majah narrated in his Sunan from the route of Jundub Ibn ^Abdullah that he said: “We were with the Prophet as strong youth nearing adolescence and we learned the matters of the belief before learning the Qur’an. Then we learned the Qur’an and that strengthened our belief.” The chain of narration of this hadith is Sahih as mentioned by the Hafidh al-Busiriyy in Misbah Az-Zujajah.

It is mentioned in the book, Al-Bayan Wat-Tahsil:

Imam Malik Ibn Anas said: I heard that Abu Musa al-Ash^ariyy wrote to ^Umar Ibn al-Khattab that certain men have learned the recitation of the Qur’an. ^Umar wrote him back that reward them and generously give them bounties. Abu Musa wrote him: When we did that the people hastened to learn the recitation so that seven hundred have finished learning the recitation of the Qur’an. ^Umar wrote to him: "Let the people alone, for I fear they read the Qur’an and not learn the rules of the Religion contained therein."

Imam Malik said: ^Umar said that out of fear that the people would make unsound ta’wil (inference) of the Qur’an. The Judge Muhammad Ibn Rushd said: What he (^Umar) said is clear, because it is more important to become knowledgeable about the Qur’an by learning its rules, Hududs, Mafsal, Mujmal, Khas, ^Amm, Nasikh, Mansukh than to memorize most of the Qur’an. So the one who memorizes most of the Qur’an without being knowledgeable about it and without knowing any of its meanings is like the donkey that carries a load of journals.

^Abdullah Ibn ^Umar labored for eight (8) years to learn Surah al-Baqarah, because he learned it by learning the rules of Fiqh and the meanings contained in its verses. And Allah is the One Who guides to the acceptable deeds.

Imam Al-Bayhaqiyy said in Al-‘Asma’ Was-Sifat when he explained the glorious names of Allah in the Chapter of Mentioning the Names that Clear Allah from Resembling the Creations:

Among the names is Al-‘Ahad (الأحد), al-Halimi said: 'He is the One to Whom there is no similar nor equal.' likewise Al-Wahid (الواحد) means, 'He is the One to Whom there is no partner nor numbers.' This is why Allah called Himself by that name when He attributed to Himself that He is:

{لَمْ يَلِدْ وَلَمْ يُولَدْ} (3) {وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ} (4)

As if the saying of Allah: Lam yalid wa lam yulad {لَمْ يَلِدْ وَلَمْ يُولَدْ} is of the explanation of Ahad (أحد) and the meaning is 'nothing branched from Him and He is not branched from anything.'

Allah, the Exalted, is clear from bodily attributes and manners of being. In conformity with that, Imam Abu Sulayman al-Khattabiyy said in A^lam Al-Hadith Sharh Al-Bukhariyy: What is incumbent upon us and upon every Muslim is to know that Allah is not a picture nor a form, because a picture requires a manner of being of which Allah and His Attributes are clear. He said in the book of his own compilation, Sha’n Ad-Du^a’: The difference between Al-Wahid (الواحد) and Al-Ahad (الاحد) is that Al-Wahid (الواحد) is 'the One and only in His Self with no similar,' and Al-Ahad (الاحد) is 'the One and only in meaning which none share with Him.'

Imam Abu Hanifah said: 'Allah is One not as in numbers, but rather in that there is no partner with him.' Hence there is no partner with Allah in His Self or in His Attributes. No one has an attribute similar to Allah, for nothing is like Him in anyway. The saying, mahma tasawarta bibalika fallahu bikhilafi dhalika (مهما تصورت ببالك فالله بخلاف ذلك) means: "Whatever you can imagine in your mind, Allah is different from it." This statement was said by Thawban Ibn Ibrahim Dhun-Nun al-Misriyy, who is among the prominent people who narrated from Malik.

The Hafidh Ahmad Ibn Salamah at-Tahawiyy, in his Treatise on the Creed in which he spoke about the creed of the Salaf said: “Allah is clear from limits, ends, sides, organs, instruments, and unlike all creations the six directions do not contain him.” And he said: “The one who attributes to Allah any of the attributes of the creations is a blasphemer.” Imam at-Tahawiyy's statement is very clear to anyone who is even slightly mindful. The ayah was recited (Ahadun-illahus-Samad) with tanwin, (Ahadu Allahu) with dammah on the dal and without tanwin, and (Ahad Allahu) with a silent dal. Ibn Al-Jawziyy said, “The best is the first--(Ahadun-illahus-Samad) with tanwin with a dammah.”

2. {اللَّهُ الصَّمَدُ}

Al-Bayhaqiyy said in Al-‘Asma’ Was-Sifat: Al-Halimi said that it means 'the One whom people seek for their needs.' He is the One to whom all the creatures are in need and He does not need anything. Imam Al-Bukhariyy said in his Sahih: Abu Wa’il said: “He is the As-Sayyid (السيد) who needs none.” Abu Wa’il is the brother of Ibn Salamah. He narrated from ^Umar and ^Aliyy and ^Ammar and others and al-A^mash and others narrated from him.

Al-Bayhaqiyy narrated in Al-Asma’ Was-Siffat by his chain to Ibn ^Abbas that he said: “As-Samad (الصمد) means, 'the One clear of cavities,' and we narrated this saying from the route of Sa^id Ibn al-Musayyab, Sa^id Ibn Jubayr, Mujahid, al-Hasan, as-Suddi, Addahhak and others.” The meaning is that Allah is not like mankind. He is not like any of His creations.

3. {لَمْ يَلِدْ وَلَمْ يُولَدْ}

Imam Al-Bukhariyy narrated the Qudsiyy hadith:

>>كذبني ابن ءادم و لم يكن له ذلك و شتمني و لم يكن له ذلك اما تكذيبه اياي ان يقول اني لن اعيده كما بدأته و اما شتمه اياي ان يقول اتخذ الله ولدا و انا الصمد الذى لم الد و لم اولد و لم يكن لي كفوا احد<<

This means: <<The son of Adam belied Me, and he is not entitled to that. He cursed Me, and he is not entitled to that. He belies me by saying that I shall not recreate him as I have created him the first time. He curses Me by saying that Allah took a son for Himself while I am As-Samad (الصمد) who does not need any of the creations and all are in need of Me. I am the One Who did not beget children, nor am I begotten, and there is neither similar nor equal to Me.>>

The Hafidh Ibn Hajar said in Fath Al-Bari: Since Allah’s existence is an intellectual necessity [34], His existence is eternal without a beginning, He existed before the existence of things and every begotten child is a creation, then He is clear from begetting children. And since none of His creations is similar to Him or equal to Him, He is clear from having a companion that delivers and hence He is clear from being begotten. The saying of Allah in Surah al-An^am, 101: { أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَهُ صَاحِبَةٌ } has this meaning.

(This is the end of the words of Ibn Hajar.)

Hence, the saying of Allah: {لَمْ يَلِدْ وَلَمْ يُولَدْ}negates that Allah is attributed with bodily attributes, that something detaches off Him or attaches to Him, and that He combines with something.

4. {وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ}

The Hafidh Ibn Hajar said that the meaning of the ayah is, 'no one is similar to Him.' Allah has no similar in any way. Al-kuf' (الكفء) means 'the similar.' Imam Al-Bukhariyy narrated from the route of Abu Sa^id al-Khudriyy that a man heard another man recite {قُلْ هُوَ اللَّهُ أَحَدٌ} (the entire surah) repeatedly. The next morning that man went to the Prophet and told him this, as if insinuating that what the man recited was too little, the Prophet said:

>>انها لتعدل ثلث القرءان <<

This means: It is equivalent (in reward) to one-third of the Qur’an. The Hafidh, Ibn Hajar said :(yataqalluha) (يتقالّها) with doubling the lam (لّ) its original form is (يتقاللها) which means 'believing it is too little' and what the man meant by his words is that the recitation was too little and not belittling the ayah itself.

Imam Al-Bukhariyy mentioned in the Book of Al-Adhan, the Chapter of Combining Two Sunnahs in One Rak^ah, that in a hadith a man told the Prophet, 'I love it' meaning he loves the Surah of {قُلْ هُوَ اللَّهُ أَحَدٌ} the Messenger of Allah told him:

<< حبك إياها ادخلك الجنة >>

This means :<< your love for it admitted you to Paradise.>>

Muslim narrated that the Prophet said:

<< ايعجز احدكم ان يقرا في ليلة ثلث القرءان قالوا و كيف يقرا ثلث القرءان قال {قُلْ هُوَ اللَّهُ أَحَدٌ} تعدل ثلث القرءان>>

This means: <<Is one of you unable to recite one-third (1/3^rd) of the Qur’an in one night? They said, “How can one read one-third (1/3^rd) of the Qur’an in one night?” The Prophet said: {قُلْ هُوَ اللَّهُ أَحَدٌ} is equivalent to one-third (1/3^rd) of the Qur’an.>>

Abu Dawud, at-Tirmidhiyy, and an-Nasa’iyy narrated from ^Abdullah Ibn Khubayb al-Ansariyy (in the terms of Abu Dawud), that he said: We went out on a dark and rainy night seeking the Prophet so that he prays for us. When we found him, the Prophet said, 'Say (Qul , قل)', but I did not say anything. Then he said, “Say (Qul , قل),” and I said nothing. Then he said, “Say (Qul , قل).” I said: “O Messenger of Allah, what should I say?” He said:

<< و المعوذتين حين تمسي و حين تصبح تكفيك من كل شىء {قُلْ هُوَ اللَّهُ أَحَدٌ} >>

This means: <<Say {قُلْ هُوَ اللَّهُ أَحَدٌ} and the two Surahs, al-Falaq and an-Nas at night and in the morning and that should make you sufficient in everything.>>

Imam Al-Bukhariyy narrated in the Book of Medicine the Chapter of An-Nafth in Ruqyah from ^A’ishah that she said: When the Prophet retired to bed he made an-nafth (he gently blew without wetness and with a little noise) in his hands after reciting {قُلْ هُوَ اللَّهُ أَحَدٌ} and the two Surahs, al-Falaq and an-Nas, then he wiped his hands over his face and whatever he could reach of his body. When he got ill he ordered me to do that for him. Imam al-Bukhariyy mentioned in the Chapter of Ar-Ruqa Bil Qur’an and Al-Mu^awidhat from Lady ^A'ishah that the Prophet, sallallahu ^alayhi wa sallam, used to make An-nafth (blow gentle air on himself) in the illness in which he died that is after reciting the three surahs and when he became overwhelmed by his illness I used to blow the gentle air after I recite the three Surahs on him and use his hand to wipe on him for the blessings of his hand.

IMPORANT NOTE: Lady ^A’ishah referred to the blessings contained in the hands of the Prophet This reflects the belief of the companions in the blessings of the body of the Prophet, a matter contrary to the ill conviction of--the Wahhabiyy movement-- those who deny tawasul (asking Allah for good things by the Prophet, sallallahu ^alayhi wa sallam.)

SURAH AL-FALAQ سورة الفلق

Makkiyyan according to Jabir and ^Ata’ and others and

Madiniyyan according to one of the two sayings of Ibn ^Abbas.

Comprised of five (5) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. Say, O Muhammad, I seek refuge with the Lord of the Dawn.	قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (1)
2. From every evil that Allah created.	مِنْ شَرِّ مَا خَلَقَ (2)
3. From the evil that come with nightfall,	وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ (3)
4. From the evil of the female sorcerers who blow gently on knots,	وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ (4)
5. And the evil of the envious one who reveals his envy.	وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ (5)

THE EXPLANATION

Muslim, At-Tirmidhiyy, An-Nasa'iyy and Ahmad narrated that the Messenger of Allah said:

<< أنزلت غلي ءايات لم أر مثلهن, المعوذتين >>

ًThis means, ' Revealed to me are verses of the Qur'an that I have not encountered a similar to them, the mu^awidhatayn ( Surah Al-Falaq and Surah An-Nas).'

1. {قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ}

Imam Al-Bukhariyy said that Mujahid said al-falaq ( الفلق) means 'dawn' and qul ((قل means 'say', that is: O Muhammad, say a^udhu ( أعوذ) which means 'I seek refuge', that is, with Allah the Lord of the Dawn.

2. {مِنْ شَرِّ مَا خَلَقَ}

The Hafidh Ibn Hajar said about al-Bukhariyy’s book of Al-Qadar of his Sahih: Al-Bukhariyy points out that this ayah refutes those who claim that the slave creates his own actions. Had the evil--from which one is ordered to seek refuge with Allah been ones own creation, it would have been meaningless for the committer to seek refuge with Allah from that evil. Because it is only valid to seek refuge with the One Who has the Power to remove that matter sought of with him.

Ibn Ya^mar recited khuliqa ( خُلق) with dammah on the kha' ( خ) and a kasrah on the lam (ل ).

3. {وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ}

Imam Al-Bukhariyy said that Mujahid said the ghasiq (غاسق) of the night is 'when the sun sets.' Ar-Raghib said in Al-Mufradat that this is an expression of the calamities that occur at night like at-tariq (الطارق) which is the calamity that befalls at night. Al-Qurtubiyy said: 'At night the beasts come out of the woods, and the harmful creatures come out from their places, and the people of evil and menace spread out.'

At-Tirmidhiyy narrated that the Messenger of Allah looked at the moon and said to ^A'ishah:

<< استعيذى بالله من شره فإنه الغاسق إذا وقب >>

Which means, << Seek refuge with Allah from its evil, for it is the ghasiq idha waqab ( the evil that comes with nightfall.)>>

4. {وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ}

An-naffathat (النفاثات) is the female sorcerers. Naffathat (نفاثات) is the plural of naffathah (نفّاثة) a form of exaggeration, as mentioned by as-Samim al-Halabiyy. It is mentioned in Al-Mufradat that an-nafth (النفث) is blowing gently a little saliva, but it is less than spitting. The meaning of {وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ} is, [Also I seek refuge with Allah from the evil of the female sorcerers that blow gently little saliva on the knots of a thread as they read on them.]

5. {وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ}

This ayah refers to the envious person when he reveals his envy. Envy is to hate the bliss for other Muslims, feel burdened about it, to wish it is removed from them and to act on it accordingly. This includes whether the bliss is of a material or religious context. The envy of the envious is not effective unless he reveals it, for instance, by scheming to have the bliss removed from that Muslim in a harmful manner. However, if he does not reveal his envy then the envious one is the only one harmed by his envy, because he feels distressed for the bliss that the other Muslims have. It was said envy was the first sin committed in Paradise, that is, Iblis when he was envious of Prophet Adam. Envy was also the first sin committed on earth. Cain was envious of his brother, Abel. His envy led him to kill his brother.

SURAH AN-NAS سورة الناس

Makkiyyan according to Jabir, ^Ata’, and others and

Madiniyyan according to one of the two sayings of Ibn ^Abbas.

It is the same as the one before it because both were revealed together.

Comprised of six (6) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. Say, O Muhammad, I seek refuge with the Owner and Creator of mankind.	قُلْ أَعُوذُ بِرَبِّ النَّاسِ (1)
2. The King of mankind,	مَلِكِ النَّاسِ (2)
3. The God of mankind,	إِلَهِ النَّاسِ (3)
4. From the evil of the devil who withdraws in humiliation when Allah is mentioned;	مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ (4)
5. The one who whispers to the hearts of mankind to obey him,	الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ (5)
6. Among jinns and among mankind.	مِنَ الْجِنَّةِ وَالنَّاسِ (6)

THE EXPLANATION

1. {قُلْ أَعُوذُ بِرَبِّ النَّاسِ}

Qul ((قل means 'say', that is, O Muhammad, say a^udhu ( أعوذ) which means 'I seek refuge'. Bi Rabbin-nas ( برب الناس) means, 'with Allah the Lord of mankind.' Lord of Mankind is the Owner and Creator of mankind. Al-^Izz Ibn ^Abd as-Salam said: When Allah ordered us to seek refuge from the evil of the devil, He informed us that it is Allah with Whom we seek refuge.

2. {مَلِكِ النَّاسِ}

Since there are kings among mankind Allah mentioned that He is the King of all mankind.

3. {إِلَهِ النَّاسِ}

And since among mankind there are some who unrightfully worship other than Allah, Allah made it known that He is the God of mankind. That is, He is the One Who controls everything and He is the one who owns everything. He raises the status of whomever He willed and degrades whomever He willed. He is the only One Who is worshipped rightfully. No one deserves to be worshipped but Him. Worship is the extreme humbling of oneself. The great linguist and astute Imam, the honorable Taqiyyud-Din ^Aliyy Ibn ^Abd al-Kafi as-Subkiyy said in Al-Fatawa: Worship is the utmost submission and humbling oneself.

4. {مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ}

That is, from the evil of the one who whispers, who is the devil. Al-waswasah (الوسوسة), whispering 'is the evil talk to oneself.' Imam Al-Bukhariyy said that Ibn ^Abbas said: Al-waswas (الْوَسْوَاسِ ) means 'when the child is born the devil whispers to him. If the name of Allah is mentioned the devil quits and departs, and if Allah is not mentioned the devil establishes himself over the child's heart.' Ar-Raghib said: The ayah {مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ} means: I seek refuge with Allah from the devil who withdraws in humiliation whenever Allah is mentioned.

5. {الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ}

As-Sudur (الصدور) in this ayah means 'the hearts.' Al-^Izz Ibn ^Abd as-Salam said: Yuwaswisu (يوسوس) means 'calls to his obedience by that which reaches into the hearts.' Imam Muslim and Ahmad (in his Musnad) narrated --the terms are that of Muslim--from the route of Sufyan that the Messenger of Allah, sallallahu ^alayhi wa sallam, said:

<< ما منكم من احد الا و قد وكل به قرينه من الجن و قرينه من الملائكة قالوا و اياك يا رسول الله قال و اياى الا ان الله اعانني عليه فاسلم فلا يامرني الا بخير>>

This means: <<Each and every one of you has been assigned a companion from the jinns and a companion from the angels. They said, 'Also you, O Messenger of Allah?' He said, 'Even me, however, Allah helped me over him (the devil), so he embraced Islam, and he only orders me with goodness.'>>

It is important to note that it is not permissible for anyone to believe that the devil enters and/or possesses any of the prophet's bodies.

6. {مِنَ الْجِنَّةِ وَالنَّاسِ}

Al-jinnah (الجنة) is the jinns. Ibn al-Jawziyy said: There are two sayings regarding the meaning of this ayah. The first is that the devil whispers into the hearts of an-nas (النَّاسِ) which include the jinn and the mankind. Allah called the jinns here nas (ناس) as He called them rijala (رجالا) in Surah al-Jinn, 6: { يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ }and Allah called them nafarun (نفر) in Surah al-Jinn, 1: ِ{ اسْتَمَعَ نَفَرٌ مِنَ الْجِنّ }. This is the saying of al-Farra’ and according to this saying the word al-waswas (الْوَسْوَاسِ) means the devil whispers to the jinn as he whispers to mankind.

The second saying is that al-waswas (الْوَسْوَاسِ) (the devil), who calls the hearts of mankind to his obedience, is from the jinns. The meaning would be: from the evil of al-waswas (الْوَسْوَاسِ) who is among the jinns. Moreover, the saying of Allah wan-nas { والناس } is linguistically in conjunction with the saying of Allah al-waswas { الوسواس }. Thereby the meaning would be: I seek refuge with Allah from the evil of al-waswas (الْوَسْوَاسِ) and the evil of an-nas (النَّاسِ), so as if Allah ordered us to seek refuge from the jinns and mankind. This is the saying of az-Zajjaj.

Qadi ^Iyad said: Chapter. Know that the nation unanimously agree that the Prophet, sallallahu ^alayhi wa sallam, is impeccable from the devil and is protected from him both, of all things harmful in the body and all whisperings in thoughts. Then he said in the following chapter: 'as to the sayings of the Prophet, sallallahu ^alayhi wa sallam, the proofs stand clear by virtue of his miracles that he is truthful. The nation hold the consensus that pertaining to the matters that can only be known through conveyance, the Prophet, sallallahu ^alayhi wa sallam, is impeccable from conveying them contrary to what they are neither intentionally, nor purposely, nor forgetfully, nor erroneously.'

END NOTE

Translated by Riad Nachef, the slave of Allah, who longs for the Mercy and Forgiveness of Allah. Completed this Thursday the 25^th day of March, 1999 at six o’clock PM after ^Asr in Lexington, Kentucky. I Praise Allah, the Lord of the Worlds, who enabled me to start this endeavor and to bring it to a conclusion. May Allah raise the rank of Prophet Muhammad, the Seal of all the Prophets and Messengers and his pure family members and genuinely meritorious companions.

May Allah make this work of widespread benefit and a reason for me to escape Hellfire and be admitted to Paradise.

Amin.

[1] Family members.

[2] The bridge laying between Paradise and Hellfire that everyone, on the Day of Judgment, will attempt to cross.

[3] Islam is the religion of all the prophets from Adam to Muhammad. The most honored prophets are Muhammad, Ibrahim, Musa, ^Isa and Nuh.

[4] The scholars of the first three hundred years after the immigration of the Prophet.

[5] The scholars who came after the salaf.

[6] Saying Allah akbar, (الله أكبر )

[7] Saying al-hamdu lillah, (الحمد لله).

[8] The makruh (disliked) matter is the matter one is not sinful for doing, but if one (for the sake of Allah) leaves out doing, one is rewardable.

[9] Angels are creations of Allah created from light. They are neither male nor female. They do not eat, drink, get married, or have children. Allah created them with the strength to always obey and worship Him.

[10] The article of conjunction used for joining is the letter waw which appears at the beginning of ayas 2-8 and 10-13 linking them to the first ayah.

[11] Allah, clear of creations’ attributes, is clear of being attributed with utterance. Allah’s Speech is eternal and everlasting, not a letter or sound or language. Allah enabled Jibril to understand the meaning of His Eternal Speech. Jibril, at the orders of Allah, came down with the text --indicative of Allah’s Eternal Speech-- Allah created in the Guarded Tablet. Jibril conveyed the text and uttered it to the prophets according to a sound that Allah created.

[12] amin (أمين) means ma'mun (مأمون) which means entrusted. This is the same form as qatil (قتيل) which means maqtul (مقتول) and rajim (رجيم) which means marjum (مرجوم).

[13] Majnun (مجنون) means, ' insane ', and is called as such because his mind is subdued and veiled.

[14] Likewise recited by Hamzah, Al-Kisa'iyy, and Khalaf.

[15] Likewise recited by Ibn Kathir, Nafi^, Abu ^Amr and Ibn ^Amir.

[16] Refers to the reality of Allah. No one but Allah knows the reality of Allah. Our knowledge of Allah constitutes knowing what is befitting to attribute to Allah and what is not befitting to attribute to Him.

[17] In this context it reflects an attribute of yawmuddin.

[18] In this context it refers to the things mentioned that will occur on the Day of Judgment.

[19] Gharib: The hadith which is narrated only by one narrator. It is weak, unless the narrator is upright and trustworthy.

[20] Marfu^: The hadith which is attributed to the Prophet by one of the companions, their followers, or anyone after them until nowadays, whether among the Prophet's sayings, actions, confirmations or attributes. Such hadith might or might not be sahih.

[21] Idgham is joining a silent letter with an inflected letter and pronouncing them as one double letter.

[22] Imalah is sounding the letter slightly away from the fathah sound toward a kasrah sound (represented by the letter 'i' after the letter in a transliterated word).

[23] Fathah is an inflection sign represented by the letter 'a' after the letter in a transliterated word.

[24] The shaddah indicates doubling the letter in concern.

[25] The People of al-Yamin are the people who shall receive their Books with their right hands; an indication of success on the Day of Judgment.

[26] Those who liken Allah to the creations.

[27] Munkar is a classification pertaining to Hadith stipulating that its narration is weak.

[28] In the technique of muqabalah, although the same word is used, the attributed meaning is different. Kayd

(كيد) when attributed to mankind means deceit and Allah is clear of it. But when attributed to Allah it means Allah makes the due punishment reach the unjust ones without them expecting or anticipating it. Likewise, the terms makr (مَكَر) and istihza' (استهزاء), when attributed to mankind reflect abhorrent meanings and when attributed to Allah reflect the justice of Allah in delivering the due punishment to those who deserve it.

[29] The term means that Allah is clear from having partners, divisibility, bodily attributes, resemblance to the creation and all non-befitting attributes.

[30] The ayas of the Qur'an that linguistically bear more than one meaning are known as mutashabih ayas. However, religiously, the scholars ascribe only the linguistic meanings that are befitting to Allah and do not contradict the ayas of the Qur'an that are muhkam (have one meaning only).

[31] The mashhur saying is the saying which is adopted by most of the scholars.

[32] Tasbih means saying subhanallah (سبحان الله) which means, ' Allah is exalted and clearق of all non-befitting attributes.

[33] One when attributed to Allah does not mean a number; rather it means Allah does not have with Him partners, similars or managers.

[34] The sound mind deduces and only accepts that this universe has a creator who is Alive, Willing and knowledgeable and does not resemble any of the creations.

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أعوذ بالله من الشيطان الرجيم

THE EXPLANATION

<<والله فى عون العبد ما كان العبد فى عون أخيه>>

عَمَّ يَتَسَاءَلُونَ (1)

THE EXPLANATION

بسم الله الرحمن الرحيم

بسم الله الرحمن الرحيم

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بسم الله الرحمن الرحيم

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بسم الله الرحمن الرحيم

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يا كاتم الذنب اما تستحى والله فى الحلوة رائيكا

بسم الله الرحمن الرحيم

THE EXPLANATION

>>الويل واد فى جهنم يهوى فيه الكافر اربعين خريفا قبل ان يبلغ قعره<<

<< يوم يقوم الناس لرب العالمين (6) حتى يغيب احدهم فى رشحه الى انصاف اذنيه >>

<<إن للقلوب صدأ كصدإ النحاس وجلاؤها الاستغفار>>

<<إنكم سترون ربكم يوم القيامه كما ترون القمر ليلة البدر لا تضامّون في رؤيته>>

بسم الله الرحمن الرحيم

بسم الله الرحمن الرحيم

THE EXPLANATION

بسم الله الرحمن الرحيم

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بسم الله الرحمن الرحيم

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بسم الله الرحمن الرحيم

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بسم الله الرحمن الرحيم

THE EXPLANATION

بسم الله الرحمن الرحيم

THE EXPLANATION

بسم الله الرحمن الرحيم

THE EXPLANATION

بسم الله الرحمن الرحيم

THE EXPLANATION

بسم الله الرحمن الرحيم

THE EXPLANATION

بسم الله الرحمن الرحيم

THE EXPLANATION

بسم الله الرحمن الرحيم

THE EXPLANATION

بسم الله الرحمن الرحيم

THE EXPLANATION

بسم الله الرحمن الرحيم

THE EXPLANATION

بسم الله الرحمن الرحيم

THE EXPLANATION

بسم الله الرحمن الرحيم

THE EXPLANATION

بسم الله الرحمن الرحيم

بسم الله الرحمن الرحيم

بسم الله الرحمن الرحيم

بسم الله الرحمن الرحيم

بسم الله الرحمن الرحيم

بسم الله الرحمن الرحيم

بسم الله الرحمن الرحيم

بسم الله الرحمن الرحيم

بسم الله الرحمن الرحيم

بسم الله الرحمن الرحيم

بسم الله الرحمن الرحيم

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بسم الله الرحمن الرحيم