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

 

 

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.

 

 

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}.

 

 

 

 

 

 

 

 

 

 

            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.

 

 

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.

 

 

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.