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The Jeweled Interpretation of Juz' ^Amma Tafsi r Juz' ^Amma Someone might say , ا ا ا PREFACE Praise be to Alla h, the Lord of the Worlds, Who honored the nation of Muh ammad, s allalla hu ^alayhi wa sallam, with the Glorious Qur’a n and protected it from perversion. We humbly ask Alla h to raise the rank of Prophet Muh ammad, s allalla hu ^alayhi wa sallam, whom Alla h sent to call the people and the jinn to the Correct Path. We ask Alla h to raise the rank of the kind A l 1 and Companions of Prophet Muh ammad, s allalla hu ^alayhi wa sallam, and to protect his nation from what he fears for them. The Science of Tafsi r (^Ilm at-Tafsi r), which is the knowledge of the interpretation of the Qur’a n, is an honorable knowledge with which one is enabled to comprehend the precious meanings of the Glorious Qur’a n. The Science of Tafsi r leads to the proper deduction of the religious judgments contained in the Qur’a n and to the benefit of taking lessons from the stories narrated therein. Moreover, this science explains the reasons behind the revelation of its verses (a yahs), addresses subjects such as whether the verses were revealed in Makkah (Makkiyyan) or in al- Madi nah (Madi niyyan), whether they have one clear meaning (muh kam) or have more than one meaning and require a proper deduction of an appropriate meaning (mutasha bih), abrogating (na sikh) or abrogated (mansu kh), specific (khas ) or general (^a m), and whether they contain a threat of castigation (wa^i d) or a promise of reward (wa^d), and many other benefits. The honor of the Science of Tafsi r 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 Q ur’a n (Juz’ ^Amma) and the Opening Chapter (Su rah al-Fa tih ah). We relied in our endeavor on precious books of interpretation in the Arabic language. One of which is Al-Bah r Al-Muhit , authored by Ibn H ayya n 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-MASU N FI TAFSI R JUZ’ ^AMMA YATASA ’LU N.” 1 Family members.

The Jeweled Interpretation of Juz' ^Amma - Tafseer Juz' ^Amma

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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 theinterpretation of the Thirtieth (30th) 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.”May Allaah make this a benefit to many.

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��� ا ا���� ا�����

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 (30th) 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.”

1 Family members.

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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 2and salvation in the

Hereafter.

2 The bridge laying between Paradise and Hellfire that everyone, on the Day of Judgment, will attempt to cross.

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INTRODUCTION

It is Islamically unlawful to translate the ayahs of the Qur’an word for word

into other languages. Allah said: } ��وآ� ��� �� }� أ������ ��ءا�� (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: } ���� !"� ن ���$% {

(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' ( �ء�� ( may 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.

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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

people3; 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:

3 Islam is the religion of all the prophets from Adam to Muhammad. The most honored prophets are Muhammad, Ibrahim, Musa, ^Isa and Nuh.

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Transliteration System

English Arabic English Arabic ط T ء ‘B ب DH ظ T ع ^ ت 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 � 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

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THE ISTI^A DHAH ا�����ذة

ن ا��@�?A�Bا� � C أ�Dذ (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:

}?�@Eن ا��A�EBا� � FE%� �GHIJ �ءانK�ذا ��أت اLJ{

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: << Cا ?�$J M�%إذا أآ >> which means: <<If you want to eat, start by

mentioning the name of Allah.>>

Ar-rajim ( ���@�? ا ) means the one who is deprived from any goodness, or the

one who is expelled and degraded.

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SURAH AL-FA TIHAH رة ا�������� Makkiyyan.

Comprised of seven (7) ayahs.

Meaning Ayah

1. I start with the name of Allah, Who is ar-Rahman and ar-Rahim.

?�OEا�� �POEا�� FE%ا� ?$ )1(

2. Praise be to Allah, the Lord of the Worlds,

��P�G�ا Sرب FE%� TPU�2(ا(

3. Who is ar-Rahman and ar-Rahim,

?�OEا�� �POE3(ا��(

4. The Owner of the Day of Judgment.

�XSTم ا�DX �� )4(

5. We worship You and seek Your aid.

H$� كEXوإ T�G� كEXإ��G)5(

6. Keep us guided on the Straight Path,

?�KH$P��اط اS[ا� �T6(اه(

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.

E�اط ا� ��_ ? �%� MPG�أ �X�Eaا� bو ? �dاDacP�ب �%��S�)7(

THE EXPLANATION

1. ?�OEا�� �POEا�� FE%ا� ?$ { }

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

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the Qur'an, it became the habit of the salaf 4 and the khalaf5 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 ( ?�$ ) [ba’

’respectively] of the basmalah indicate either a verb such as abda (ا�I? ) and ism (ب)

) which means ‘I start’ or a noun such as ibtida'i (أ �Tأ ) fgا T�H إ ) which means ‘my

starting.’ So bismillah ( Cا ?�$ ) means ‘I start with the name of Allah’ or ‘my starting

is with the name of Allah.

The word Allah (Cا) 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 (Cا) is not derived from another root word.

2. }��P�G�ا Sرب FE%� TPU�ا{

Al-hamd (T��PU�ا) is the verbal praising by the tongue for the optional

endowments bestowed upon one. In saying al-hamdulillah ( F�E%� T�PU�ا) one is praising

Allah praises that befit Him for the endowments and generosities He chose to

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, ( هللا أكربا )

7 Saying al-hamdu lillah, (احلمد هللا). 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.

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bestow upon us without Him being obligated to do so. Rabbil-^alamin ( ��P��G�ا Sرب)

means the 'Lord i.e., the Owner of the Worlds.' The singular form of al-^alamin

( ��P��Gا�) is al-^alam ( ?��Gا�) and al-^alam is everything other than Allah. The world

was called ^alam ( ?���) because it is an indicator (^alamah, h� i�), that is, the

existence of this world indicates and proves Allah exists.

3. }?�OEا�� �POEا��{

Ar-Rahman �POEا����( ) 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:

}j Ekآ MGIو "HPOورfنDKEHX �X�E%� �Hآl$J ء{.

Ar-Rahim ( Eا��?�O ) is the One Who is merciful to the believers. In confirming this

meaning, Allah said in Surah al-Ahzab, 43:

}P�Oر ��� nP� .}وآن

Ar-Rahman and ar-Rahim are both derived from the root word rahima ( ?�Oر).

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. } �XSTم ا�DX ��{

Malik ( ��� ) means 'Allah is the Owner of all His creations and the One Who

manages the creations as He wills.' Yawmid-Din ( �XSTم ا��D�X) 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. }��GH$� كEXوإ T�G� كEXإ{

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

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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:

>>F�pن أD� fJ T�Gن ا� آ T�Gن ا�D� fJ Cوا<<

This means: <<Allah shall aid the slave as long as the slave indulges in aiding his

fellow brother.>>

6. }?�KH$P��اط اS[ا� �Tاه{

This ayah means: [O Allah, be generous to us by bestowing upon us the

continual guidance along the Path of Islam.]

7. }Eaا� bو ? ? _�� اDacP�ب �%� �%� MPG�أ �X�E�اط ا�d��S�{

This ayah elucidates that the Path (as-Sirat, ا�]��اط) is the path of the Religion

that Allah generously bestowed upon the prophets and the angels } �X��E��اط ا� ? ��%� M�PG�أ{ , and is the path of those whose share is not eternal punishment } ���_? }اDacP�ب �%� and the path of those who do not go astray }Eaا� bوd��S�{ .

SAYING Amin (ءا���) 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:

>> bب �%�`? وDacPم _�� ا� rل ا� D�DKJا ءا ��adا�إذا ���<<

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

}_Eaا� bو ? �d�� اDacP�ب �%��S�{ , say, 'Amin.'>>

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SURAH AN-NABA’ ����رة ا�� Makkiyyan by consensus.

Comprised of forty (40) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. Concerning what matter are the mushriks inquisitive and arguing?

ءD�ن $HX E?�)1(

2. Regarding the Great News of Muhammad,

?�sG�ا L�Eا�� ��)2(

3. And the Day of Judgment, upon which they cannot agree.

)3(ا�E�ى ه? Dt%Hu F�Jن

4. Verily, the blasphemers shall soon know!

P%G�I iن آD)4(

5. Again, verily, the blasphemers shall soon know!

)E?w)5 آDP%G�I iن

6. Have We [Allah] not made the earth as a cradled carpet,

دا )6(أ�? kGy� اxرض

7. And the mountains as stakes? دا zل أو�y�7(وا( 8. And have We [Allah] not created

you well-diversified,

�آ? أزوا@K%p8(و(

9. And made your sleep for silence and rest,

z�I ?| D� �%G@9(و(

10. And made the night silent and as a covering,

I�� k�E%ا� �%G@10(و(

11. And made the day useable as a means of your livelihood?

jG ر Eا�� �%G@11(و(

12. And have We [Allah] not built over you seven firm skies,

Tjادا G�I ?|�DJ ��� )12(و

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13. And have We [Allah] not created the shining sun?

@Eوه � I�ا@%G@13(و(

14. And do We [Allah] not send down from the clouds abundant water,

@Eyw ء� اGP�]�ات )14(وأ����

15. That We [Allah] may produce therewith grains and plants,

و��O F u���ج z��)15(

16. And orchards of dense growth? Jt�ت أE�@16(و(

17. Verily, the Day of Judgment, when truth will be sorted out from vileness, is appointed as the end of the world.

zK� ن)17(إنDX Eم اk[t� آ

18. The Day that the Horn shall be sounded, heralding the Resurrection and Assembly; and you will come forth in crowds.

)DX)18م J �t�X" ا�]�Dر DzlHJن أDJا@

19. And the sky shall be cracked and shall bear crevices,

M� أ|J ءPE$ا� MUHJو Dا)19(

20. And the mountains shall be removed from their places and shall completely vanish.

I M��ا|J ل�y��ت اS�I20(و(

21. Surely Hell shall ambush the blasphemer and imprison him,

دا � M�E�? آ @ E21(إن(

22. It is the dwelling place for those who transgress in their Religion by blaspheming,

d ��_EA%�)22(

23. They will dwell therein perpetually, age after age.

KOأ �J ��� b)23(

24. Therein they shall not taste anything cool, nor any drink

�دا وj b�ا �J نD��وX b)24(

25. Except boiling water that burns and dense puss;

�E$_و P�PO b25(إ(

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26. A severe torture fitting their ill deeds.

�J26(@�اء و(

27. For that they disbelieved in the Day of Judgment and did not fear any account for their deeds,

$O نD@�X b اD�? آ E27(إ�(

28. And they treated Our Qur’an as false.

� آ�EاzXd Dا E28(وآ�(

29. We [Allah] preserved all things, punishable and rewardable, in the Guarded Tablet.

Hآ ���[Oء أ"j Ek29(وآ(

30. So taste, O blasphemers, the results of your deeds; for We [Allah] will not grant you increase in anything, except punishment.

� TX��آ? إb ��ا%J اD��وJ)30(

31. Verily the righteous shall win Paradise;

زا t ��KEHP%� E31(إن(

32. Orchards enclosed with various fruit trees,

)TO)32اg� وأ��

33. And maidens of the same age, )33(وآDا�� أz�ا

34. And a cup full to the brim with pure drink.

� دهIl34(وآ(

35. No ill words shall they hear therein, nor untruth;

Dc�ا وb آ�Eا �J نDGP$X b)35(

36. Recompense from their Lord, a gift of ample luxuries,

$O ءA� �S )36(@�اء � ر

37. From the Owner of the Heavens and the Earth and everything between, He is ar-Rahman; hence, none is entitled to object.

P �� ربS ا�$DPEات واxرض و Ap F� نD|%PX b �POE37(ا��(

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-

b �t���� h����|giP�م ا�������وح واD����KX مD����X� و����ل POEا����� F���� أذن ���� bن إD���PE%|HX

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Rahman, and he will say what is right.

)D)38ا

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!

FS ء اuEz� إf� رj �PJ ��U�م اD��ذ�� ا d )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.”

DXم s�X� اP��ء �X�� أ��ر�آ? ��اEإ��J TX M ET�ا� وDKXل ا�| M�آ "�H��X

)z)40�ا

THE EXPLANATION

ءD�ن{ .1$HX E?�{

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. }?�sG�ا L�Eا�� ��{

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.

}ا�E�ي ه? Dt%Hu F�Jن{ .3

They argued and inquired about the Day of Judgment in which the mushriks of

Makkah disbelieved and the believers confirmed its eventual happening.

}آDP%G�I iن{ .4

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[With certainty, the blasphemers shall soon know.] The ayah starts with Kalla

( iآ�). Kalla ( iآ�) 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.

}E?w آDP%G�I iن{ .5

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.

دا{ .6 }أ�? kGy� اxرض

[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.

دا{ .7zل أو�y�وا{

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. }�آ? أزوا@K%pو{

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. }z�I ?| D� �%G@و{

Allah made sleep the medium for silence and rest so that the people cease

their movements that tired them during the day.

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10. }I�� k�E%ا� �%G@و{

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

reveal to others.

11. }jG ر Eا�� �%G@و{

Likewise, Allah made the daytime a time for earning ones living, running ones

errands, and carrying out the matters of ones livelihood.

Tjادا{ .12G�I ?|�DJ ��� }و

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

13. }Eوه � I�ا@%G@و@{

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. }@Eyw ء� اGP�]�ات }وأ����

Allah sends abundant water pouring down from the clouds.

15. }z و����O F }u���ج

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. }Jt�ت أE�@و{

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. }zK� ن}إنDX Eم اk[t� آ

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[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.

}Dر DzlHJن أDJا@DXم J �t�X" ا�]�{ .18

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. } M� أ Dا|J ءPE$ا� MUHJو{

On that day the sky shall crack and have crevices. Ibn Kathir, Nafi^, Abu ^Amr,

and ^Amir recited futtihat ( JSH M�U ) with a double ta'. ^Asim, Hamzah and al-Kisa'iyy

recited futihat ( JMUH ) with a single ta'.

20. } I M��ا|J ل�y��ت اS�Iو{

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

دا{ .21 � M�E�? آ @ Eإن{

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. } d ��_EA%�{

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. } KOأ �J ��� b{

Al-Kisa'iyy recited labithina ( ������) 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 ( ��KO), the singular form of ‘ages’

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ahqab ( ب�KOا) 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. } �دا وj b�ا �J نD��وX b{

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

drinks.

25. }�E$_و P�PO bإ{

The term illa (bإ) in this ayah gives an exception to the saying of Allah, wala

sharaba ( (nor any other drinks) in the previous ayah. The meaning is that (و�j b�ا

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

( ��$_) with a single sin. Hafs from the route of ^Asim, Hamzah, and Al-Kisa'iyy

recited with a double sin (ghassaqa) (�E$_).

26. }�J�اء و@{

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

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27. }@�X b اD�? آ Eإ� $O نD{

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. }�zXd Dا Eوآ� آ�Eا{

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

29. } Hآ ���[Oء أ"j Ekوآ{

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. } � TX��آ? إb ��ا%J اD��وJ{

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.

زا{ .31t ��KEHP%� Eإن{

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. } }TOاg� وأ��

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

bearing trees.

33. } }وآDا�� أz�ا

And young beautiful maidens equal in age.

34. }� دهIlوآ{

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

35. } Dc�ا وb آ�Eا �J نDGP$X b{

In Paradise, they shall not hear any lies or vanities, and no one shall belie the

other. ^Aliyy recited Kidhaba ( with a single dhal. Al-Kisa'iyy recited both single (آ��ا

and double dhal and the rest of the reciters recited double dhal.

36. } $O ءA� �S }@�اء � ر

Allah shall reward the God-fearing ones with many endowments and luxuries,

and this is a generosity from Him.

37. }Sرب Ap F� نD|%PX b �POEا�� P �� }ا�$DPEات واxرض و

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 ( � Ap F�� نD�|%PX b) 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 (رب ) and on the nun in Ar-Rahmanu ( �POا���). Read as such the meaning

would be, 'Allah is the Lord of Heaven and Earth.'

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^Asim and Ibn ^Amir recited with a kasrah on the ba' in rabbi (رب) and the nun in

Ar-Rahmani ( �POا���). Read as such Ar-Rahmani ( �POا���) would be an adjective to

rabbi (رب).

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. } Dا � و�ل POEا�� F� أذن � bن إDPE%|HX b �t h|giP�م ا���وح واDKX مDX{

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 ( D�ا means ‘he said (و�ل

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) } شD�OD�وإذا ا}�BO�ت 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:

>>X nH�DfHO hدEنE ا�DKUق ا�f أه%`�Kء م ا���Kة ا�Bا� �ء U%yة ا�B%� دKX<<

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.

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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. } d FS ء اuEz� إf� رj �PJ ��U�م اD��ذ�� ا{

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. } �X �J D�Xم �s�X� ا�P��ء � T�X M ET��ا� وD�KXل ا�|���X�� أ���ر�آ? ���اEإ� M��آ "�H�� }z�ا

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.

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SURAH AN-NA ZI^A T ز �ت�� ��رة ا�Makkiyyan by consensus.

Comprised of forty-six (46) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. I [Allah] adjure by the angels who wrench out the souls of the blasphemers;

ز�ت _��E1(وا��(

2. I [Allah] adjure by the angels who gently slip out the souls of the believers;

AB� تAj)2( وا��

3. I [Allah] adjure by the angels who glide back and forth on errands, managing the horizons by the orders of Allah;

U�I تU E$3(وا�(

4. I [Allah] adjure by the angels who race forward to Paradise with the souls of the believers;

K�I تK E$�J)4(

5. I [Allah] adjure by the angels who manage carrying out the commands of their Lord.

S�ات أ �ا TP�J)5(

6. The day the first sounding of the Horn shall quake the mountains and Earth;

ht@اEا�� �@�z مDX)6(

7. Followed by the second sounding of the Horn.

hJادEا�� G�Hz)7(

8. The hearts of the blasphemers shall be dreadfully agitated;

ht@وا �� DX بD%�)8(

9. Cast down in humiliation shall be the eyes of those blasphemers.

hGjp ره[ )9(أ

10. Mockingly they say, denouncing the Resurrection: “Shall we �ةJU�ا "J �دودونP� E�gن أD�DKX)10(

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indeed return to life in the graves?”

11. “What! When we shall have

become rotten, decayed bones?”

u��ة s� E�ا آ�g11(أ(

12. They mockingly say: “Our return to life would, in that case, be a losing one!”

I�ة p ةEإذا آ� �%z اD��)12(

13. But verily, it will be but a single sounding of the Horn,

ه" ز@�ة واTOة PE�LJ)13(

14. When they will be brought out to the surface of the earth.

ه�E$� )14(ة LJذا ه?

15. [O Muhammad] has the story of Musa reached you?

fID �XTO كzأ k15(ه(

16. Behold, his Lord did call to him in the purely blessed Valley of Tuwa:

D�اد اETKP�س D�ى F� )16(إذ �دا� ر

17. [O Musa] go you to Pharaoh, for he has indeed transgressed by committing blasphemy,

fc� FEن إ�D��J f�17(اذه� إ(

18. And say to him, “Won’t you accept my call to Islam and purify you from sin?”

fE�آz أن f�إ �� kه kKJ)18(

19. And that I guide you to worship your Lord so that you may fear Him?”

fBuHJ �S )19(وأهXT� إf� ر

20. Then Musa showed Pharaoh the great miracles

)lJ)20را� اhXd� ا�|��ى

21. But Pharaoh belied Musa and disobeyed Allah;

f[�ب وE�|J)21(

22. Further, he turned his back on the correct belief, and strived hard in corruption, and against Musa.

fG$X � )E?w)22 أد

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23. Then he gathered his sorcerers

and soldiers and made a loud proclamation,

�دى J �BUJ)23(

24. Saying, “I am your Lord, most high.”

ل أ� ر �|? اKJx f%�)24(

25. But Allah did punish him for his first statement and his last one; and Allah made an example of him.

ل اpd��ة وا|� FE%ا� ��plJx f�25(و(

26. Verily in this is a lesson for whosoever fears Allah.

fBuX �P� �ة�G� ��ذ "J E26(إن(

27. What! Are you the more difficult to create, or the sky above? Allah has constructed it,

�ه ء PE$أم ا� K%p �Tjأ ?H�27(ءأ(

28. He raised the sky high over earth and every one of the seven skies over the other--perfectly constructed, smooth, and without defect.

ED$Jاه |PI �J28(ر(

29. Its night He endows with darkness, and its Duha (morning sun) He brings out with light.

ه وأ_U� �جpوأ %�� �A)29(

30. And the earth has He created before the sky, and made it suitable for habitation;

هOذ�� د TG )30(واxرض

31. He drew out from it its water and its pasture;

ءه و �� ه أp�ج �)31(

32. And the mountains He has firmly fixed;

هIل أر�y�32(وا(

33. A provision for you and your livestock.

� �|? وH x ?| G�)33(

34. Therefore, when the great event of the Day of Judgment comes,

)hE )34 ا�|��ى dا�LJEAذا @ءت

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35. The Day when man shall remember all his deeds that he had forgotten,

fGI ن $�rا �E�آHX مDX)35(

36. And Hellfire shall be placed in full view for the one who sees,

� X�ىP� ?�Uy�زت اS� )36( و

37. Then, for the one who had transgressed by disobedience and blasphemy,

fc� � E lJ)37(

38. And had indulged in the desires of this life, and ignored preparations for the Hereafter,

���Tة ا��U�ا �w38(وءا(

39. The dwelling place will be Hellfire.

)LJ)39نE اUy��? ه" اlP�وى

40. For the one who had attended to the fear of standing before his Lord, and had restrained himself from sins and prohibitions,

�tEا�� f م ر FS و�K فp � E وأ ��Dى )40(ا�

41. The abode will be Paradise.

)LJ)41نE اhE�y� ه" اlP�وى

42. Mockingly, the blasphemers of Makkah, ask you: “O Muhammad When will be the appointed time of the Day of Judgment?”

نEXأ h�E$ا� �� ��D�l$X هI� )42(

43. For what do they ask you, when you have not been granted such knowledge?

� ذآ�اه M�أ ?�J)43(

44. Allah alone knows the appointed time of the Day of Judgment.

ه H� �S )44(إf� ر

45. You are but a Warner for those who fear it, and henceforth, abstain from blasphemy and transgression.

هBuX � أM� ��ر PE45(إ�(

46. The day they see it, it will be as if they lived in this world for the

�? %X�D�ا إ ? DXم X�و� E�lآb أو hE�B� هU�)46(

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duration of a single evening’s dusk, or a single morning’s light of the sun!

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:

ز�ت _��و{ .1Eا��{

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

blasphemers,

2. }AB� تAjEوا��{

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

3. }U�I تU E$وا�{

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. }K�I تK E$�J{

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

forward to Paradise,

S�ات أ �ا{ .5TP�J{

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 femininity9 and rebuked the

blasphemers who said that the angels are females in ayah 19 of Surah az-Zukhruf:

. } iP�ا اD%G@وw� إ�POEد ا��� ه? ��X�Eا� h|g {

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,

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.

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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:

c�� اTKJ C آ�t او<< �%O �>>ا�jك

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. }ht@اEا�� �@�z مDX{

The term ar-rajifah (h��t@اEا��) 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. }hJادEا�� G�Hz {

Ar-radifah ( h�Jا��اد) 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.

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8. }ht@وا �� DX بD%�{

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

dreadfully agitated.

9. }hGjp ره[ }أ

The eyes of the blasphemers shall be cast downward in humiliation because of

the dreadfulness they observe.

J�ة{ .10U�ا "J �دودونP� E�gن أD�DKX{

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

(E�gأ) to reflect the interrogative context.

u��ة{ .11 s� E�ا آ�gأ{

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 ( ��p�ة ) and Al-Farra' said both

recitations have the same meaning.

I�ة{ .12p ةEإذا آ� �%z اD��{

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.’

ه" ز@�ة واTOة{ .13PE�LJ{

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

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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.

ه�ة{ .14E$� }LJذا ه?

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:

�Jأر`�lآ a%� kPGX ?� ام و�O دم `�J �t$X ?� hh��Ap ضz�Tل اbر( )�`

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. }fID �XTO كzأ kه{

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.

D�اد اETKP�س D�ى{ .16 F� }إذ �دا� ر

Al-Hasan said Tuwa ( ىD��) 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 ( اذه�� ) D��) and the rest recited Tuwanى D��ى )

with a tanwin.

17. }fc� FEن إ�D��J f�اذه� إ{

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.

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18. }fE�آz أن f�إ �� kه kKJ {

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 (fآ�z) with a double zay.

19. }fBuHJ �S }وأهXT� إf� ر

(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.

}hX ا�|��ى�lJرا� ا{ .20

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. }f[�ب وE�|J{

Pharaoh belied Musa and disobeyed Allah after witnessing the miracle which

proved the truthfulness of Musa.

22. }fG$X � }E?w أد

Pharaoh turned his back on the correct belief, endeavored to commit much

corruption, and travailed in scheming against Musa.

�دى{ .23J �BUJ{

Pharaoh gathered his sorcerers and soldiers to obstruct the truth and delivered

a loud speech to them.

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ل أ� ر{ .24KJا ?|� xf%�{

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

from this abhorrent statement.

ل اpd��ة وا{ .25|� FE%ا� ��plJxf�و{

Allah punished Pharaoh and made an example out of him for his first

statement: �ي��_ F��إ �� ?|� MP%�{ � } (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: }أ f�%�xا ?�|� �� ر{ (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. }fBuX �P� �ة�G� ��ذ "J Eإن{

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

Allah.

27. }�ه ء PE$أم ا� K%p �Tjأ ?H�ءأ{

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. } ED$Jاه |PI �Jر{

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.

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29. }هU� �جpوأ %�� �A_وأ{

Allah made the sky’s night dark and brought out its morning sunlight. Al-

Qurtubiyy said: Allah attributed the duha ( fU��) 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. }هOذ�� د TG }واxرض

Allah created the earth before the sky. He created seven skies. Ibn ^Abbas

said: Allah made the earth suitable for habitation.

31. }ءه و ��ه }أp�ج �

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

32. }هIل أر�y�وا{

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

� �|? و{ .33H x?| G�{

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. }EAءت ا�} hE ا�|��ىLJdذا @

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 ( h� Aا�) means ‘the unbearable one.’ Ibn ^Abbas said:

At-tammah al-kubra ( h�E ا�|��� EAىا� ) means ‘the Day of Judgment’ and Allah deemed

its events as great.

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35. }fGI ن $�rا �E�آHX مDX{

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.

� X�ى{ .36P� ?�Uy�زت اS� }و

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 ( � رPىأ� ) with a hamzah between the ra' and the 'alif.

37. }fc� � E lJ{

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

38. }���Tة ا��U�ا �wوءا{

And had indulged in the desires of this life by following ones personal desires

while neglecting preparing for the Hereafter,

39. }Uy�ا EنLJوىlP�ه" ا ?�{

Hellfire will be his dwelling place.

Dى{ .40 � ا�� �tEا�� f م ر FS و�K فp � E وأ{

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,

}LJنE اhE�y� ه" اlP�وى{ .41

Paradise shall be his abode.

42. }هI� نEXأ h�E$ا� �� ��D�l$X{

Mockingly, the blasphemers of Makkah ask you Muhammad when the

appointed time of the Day of Judgment will occur.

43. }� ذآ�اه M�أ ?�J{

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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. }ه H� �S }إf� ر

Allah alone knows the appointed time of the Day of Judgment. No one else

has such knowledge. Allah said in Surah Luqman, ayah 34:

} ?%� �T�� FE%ا� Eإن h�E$ا� {

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

Judgment.]

45. }هBuX � أM� ��ر PEإ�{

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 (ر�� ) with tanwin.

�? %X�D�ا إ{ .46 ? DXم X�و� E�lآb هU� أو hE�B�{

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 ( hE��B�) is from the

time of the Maghrib prayer until Nightfall.

Muhammad Murtada Az-Zabidi said: ' duhaha ( ه U�� ) is when the sun rises. What

is meant is that at these times the world seems little in the eyes of the blasphemer.'

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SURAH ^ABASA "� ��رة Makkiyyan by consensus.

Comprised of forty-two (42) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. The Prophet frowned and turned

his face away,

fE�Dz� و�1(�(

2. When the blind man came to him.

)x fP�)2أن @ء� ا

3. But O Muhammad, how could you know he might, by your words, purify himself!

fEآE�X FE%G� �XرTX )3(و

4. Or that he might receive admonition from your preaching, and the reminder might benefit him!

)4( أو E�XآFGt�HJ �E ا��Sآ�ى

5. As for the one who does without the belief and Qur’an because of one’s wealth,

f�cHIا � E 5(أ(

6. To him do you attend! )ET[z F� M�lJ)6ى

7. Although it is no blame on you if the blasphemer does not purify himself with Islam.

)E�X)7آb fEو �%�� أ

8. But as to the one who hastened to you seeking goodness and knowledge,

fG$X ءك@ � E 8(وأ(

9. And was fearful of Allah, fBuX D9(وه(

10. Of him you were pre-occupied! fE %z F�� M�lJ)10(

11. After this time do not do the same, for the Qur’an contains preaching and is enlightening to

z�آ�ة Eiآ E11(إ�(

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the creations. 12. Therefore, whoever wills does

memorize the Qur’an and learn from its lessons.

ء ذآ�� j �PJ)12(

13. Enlightenments contained in books held in great honor,

h E�| �U "J)13(

14. Dignified and kept pure and holy,

E�ة A h�DJ� )14(

15. Written by the hands of the copying angels,

TXlي tI�ة )15(

16. Honorable, pious, just, and obedient to Allah.

)16(آ�ام �رة

17. Woe to the blasphemer! How severe is his blasphemy!!

ن أآkH�r ��t ا$�)17(

18. From what material has Allah created him that made him act arrogantly?

FK%p ء"j Sأي � )18(

19. From a sperm-drop Allah has created him and then molded him in due stages;

� ETKJ FK%p htA�ر� )19(

20. Then Allah made the path of his delivery smooth for him;

��E$X k��E$ا� E?w)20(

21. Then Allah causes him to die and be buried;

����lJ Fz)E?w)21 أ

22. Then, when Allah wills, He will quicken him again.

��B�ء أj إذا E?w)22(

23. By no means has the blasphemer fulfilled the orders of Allah.

أ �� iآ �KX EP�)23(

24. Then, let man take lessons by looking at how Allah provided his food.

s��%Jr F� اG� f�ن إ$�)24(

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25. For that Allah pours water abundantly from the clouds,

��� Eأ� �� ء P�25(ا(

26. And Allah makes the plants split the earth as they emerge,

� اKKj E?wx �Kj 26(رض(

27. And produces therein staple grains,

��O �J �H��lJ)27(

28. And grapes and dates, �a�و )28(و���

29. And olive and date trees, u�و �DHXوزi )29(

30. And enclosed gardens, dense with trees,

TOو� �%_ �g)30(

31. And a diversity of fruits and forages,

� h وأ آJ31(و(

32. A provision for you and your livestock.

?|� �H و x ?| G�)32(

33. But when the second sounding of the Horn comes, heralding the Day of Judgment,

E[ءت ا�)LJd hEp)33ذا @

34. On that Day man shall flee from his own brother,

F�pأ �)DX)34م ��tX اP��ء

35. And from his mother and his father,

F� )35(وأ FS وأ

36. And from his wife and his children:

F�� O�FH و )36(و

37. Each one of them shall be occupied by his own concerns over the concerns of others.

? lj �� DXن )Sk|� F��cX)37 ا �ئ �

38. The faces of the believers on that Day shall be beaming,

)38(و@t$ �� DX �D�ة

39. Laughing and rejoicing. 39(�H$ h|O�B�ة (

40. And the faces of the �ة�_ �%� �� DX �D@40(وو(

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blasphemers, on that Day, will be dust-stained with sadness,

41. Covered with darkness. H��ة K�هz)41(

42. Such will be the blasphemers, the doers of iniquity. �ةyt��ة اt|�42(أو��� ه? ا(

THE EXPLANATION

1. {fE�Dzو ���}

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. }xfP�أن @ء� ا{ .2

Ubay Ibn Ka^b, al-Hasan and Abu ^Imran recited 'an ja'ahu ( ن @�ء� ءا ) 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,

>>� �P �O� zh@O �� kه F� لDKXو f >>��F�J f ر

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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. }fEآE�X FE%G� �XرTX }و

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. }أو E�XآFGt�HJ �E ا��Sآ�ى{ .4

Or Ibn Umm Maktum might have received admonition from your preaching and the reminder might have benefited him. 5. }f�cHIا � E أ{

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. }ET[z F� M�lJى{ .6

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). }E�Xآb fEو �%�� أ{ .7

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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. }fG$X ءك@ � E وأ{

Whereas the one who rushed to you--in reference to Ibn Umm Maktum--seeking goodness and knowledge for the sake of Allah, 9. }fBuX Dوه{

Who is fearful of Allah,

10. }fE %z F�� M�lJ{

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^) z�آ�ة Eiآ{ .11 Eإ�{

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. (�آ�ة��z �� Eإ�) means, ' the ayas of the Qur'an contain preachments and enlightenment for the creation.' 12. }j �PJ��ء ذآ{

Therefore, the one who wills will remember to memorize the Qur’an and consequently, will learn from the lessons contained therein. 13. }h E�| �U "J{

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:

})U)19� إ �اه�? و f�()18(fIDوxإنE ه�ا t�" ا�]�U� ا {

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

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E�ة{ .14 A h�DJ� {

These books are of sublime status and are kept pure and holy. They are touched only by the purified creatures--the angels. TXlي tI�ة{ .15{

Ibn ^Abbas and others said: These pure and honored books are in the hands of the honorable angels who copy. }آ�ام �رة{ .16

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

ن أآkH�r��t ا{ .17$�{

Ibn Al-Mundhir related from the route of ^Ikrimah that he said: ' this ayah was revealed about ^Utbah Ibn Abu Lahab when he said { ?yب ا����� which {آ��tت 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 ( k�H�) 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 (��tأآ ) 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. }FK%p ء"j Sأي � {

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.

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� ETKJ FK%p htA�ر�{ .19 {

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

�D|X ?w ،htAن �%k� hK ذ��، D|X ?wن << DX ��G � أ F ارA fJ FK%p �PyX ?آTOأ Eإنر � آ � nX ،ا��وح F�J �t��J �%Pا� F�ا� Cا kI�X ?w ،د�� k� hca % F�رز �H| ت P�

F%Pو� T�GI أو "Kjو F%@وأ.<< which means: <<The creation of one of you starts as a nutfah ( h�tA�) a sperm-drop, for forty (40) days in his mother’s womb, then as an a ^alaqah ( h�K%�) (a thick coagulated blood clot, for the same duration, and then as a mudghah ( hc�a ) (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. }��E$X k��E$ا� E?w{

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. }����lJ Fz}E?w أ

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. }��B�ء أj إذا E?w{

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

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أ ��{ .23 �KX EP� iآ{

The term kalla ( iآ�) 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. s��%JrF� ا{ .24G� f�ن إ$�{

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. }�� ء P�ا ��� Eأ�{

^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 ( م�GAا�). The ayah means, ' Allah makes the rain pour down abundantly from the clouds.' � ا{ .26KKj E?wx�Kj رض{

And causes the plants to emerge splitting the earth apart as they surface. 27. }��O �J �H��lJ{

Allah creates all the staple grains on Earth such as wheat and barley. 28. }�a�و و���{

Also Allah creates grapes and dates. Ibn ^Abbas said the al-qadba ( ��aKا�) are the dates because the branches that bear them are cut off the date trees. 29. }u�و �DHXوزi {

[Allah creates] olives and date trees. 30. }%_ �gاTOو�{

Likewise Allah creates many walled-in orchards dense with lofty trees, as mentioned by Azzajjaj. 31. }� h وأ آJو{

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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. � �|? و{ .32H x?| G�(

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. }E[ءت ا�}LJdhEpذا @

It is in reference to the second sounding of the Horn on the Day of Judgment. Al-Khalil Ibn Ahmad said: as-Sakhkhah ( hEp�E[ا�) 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. }F�pأ �}DXم ��tX اP��ء

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. }F� }وأ FS وأ

Not his mother or father, 36. }F�� O�FH و }و

Not his wife or children. 37. }j �� DX ? }lن Sk|�F��cX ا �ئ �

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. }و@t$ �� DX �D�ة{ .38

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. �H$ h|O�B�ة{ .39{

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Their faces shall be delightful and gleaming with happiness due to the generosity that Allah endowed upon them. _��ة{ .40 �%� �� DX �D@وو{

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

H��ة{ .41 K�هz{

And their faces shall be covered with darkness. Ubayy Ibn Ka^b said about Surat al-Haqqah, 14: } ا M�%POوx ةT�Oوا h�Eدآ HEآT�J ل��y�رض وا{ 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. }أو��� ه? ا�|t�ة اyt��ة{ .42

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

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SURAH AT-TAKWI R �#�$رة ا���� Makkiyyan by consensus.

Comprised of twenty-nine (29) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. When the sun loses its spacious light and darkens out;

)1(إذا ا�PEB� آSDرت

2. When the stars scatter and fall, losing their glitter;

)2(وإذا ا���Dyم ا�|Tرت

3. When the mountains are wrenched out and leveled;

ل S�I�ت �y�3(وإذا ا(

4. When the she-camels, ten months pregnant, are left untended;

M%SA� رBG�4(وإذا ا(

5. When the beasts are herded together for requital;

)5(وإذا اDOD�ش BO�ت

6. When the oceans completely dry out;

ر SyI�ت U��6(وإذا ا(

7. When the souls are paired together, each with its alike;

M@Sس زوDt7(وإذا ا���(

8. When the female infant who was buried alive, is asked,

M%�I ءودةDP�8(وإذا ا(

9. For what sin was she murdered; M%H� ��ذ Sيl )9( 10. When the journals recording

deeds of men, good or bad, are spread open;

U�[�ت وإذا ا�B� �)10(

11. When the sky is vigorously scraped;

MABء آPE$11(وإذا ا�(

12. When the fire of Hell is fueled to a blazing fervid heat;

)12(وإذا اSGI ?�Uy��ت

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13. When Paradise is brought

nearer;

t�أز hE�y�وإذا ا M)13(

14. Then, shall each soul know what it has brought forward in its journal.

أaO�ت �t� MP%�)14(

15. Verily, I swear by the receding stars,

iJ �E�u� )15(أ�$?

16. The planets that set and hide, �E�|�ار اDy�16( ا(

17. And the night as it falls and disappears,

�G$� إذا k�E%17(وا�(

18. And the dawn as it breathes out its light;

�Et�z � إذا�18(وا�]�(

19. Verily, this Qur’an is the Word of Allah brought down by Archangel Jibril, a most honorable messenger,

?X�ل آDIل رDK� FE19(إ�(

20. Supported with extreme power to carry out what Allah ordered him without any weakness or powerlessness,

�)20(ذي ED�ة T�� ذي اG��ش |�

21. Obeyed by the angels of the sky and entrusted with the Revelation.

�ع E?w أ �A )21(

22. And, O people of Makkah, contrary to your claim, Muhammad is not insane.

D�yPن ?|�O )22(و

23. And surely Muhammad saw Jibril in the clear eastern horizon.

وTK� ر�� x ���P�ا �J)23(

24. And surely Muhammad does not withhold any of the Revelation.

���a ��c�ا f%� Dه )24(و

25. The Qur’an, contrary to your claim, is not the word of an ?�@ن رA�j لDK Dه )25(و

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accursed Satan.

26. So, where else would you go, but the Book of Allah?

� z�ه�Dن XlJ)26(

27. Verily, this Qur’an is a preaching to all the creations;

� Ebإن هD إ�P�G%� �27(ذآ(

28. With benefit to whoever among you wills to go the straight path of becoming Muslim;

?�KH$X ء �|? أنj �P�)28(

29. But you shall not have a will except as Allah, the Owner of the Worlds, wills.

ءون إBz ء ا�%FE رب� Ebو BX أن��P�G�29(ا(

THE EXPLANATION

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

said:

�K�%J hأ إذا ا��PB آDرت << �Kم ا�DX fا� �s�X أن �Oأ � <<

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.

}إذا ا�PEB� آSDرت{ .1

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.

}وإذا ا���Dyم ا�|Tرت{ .2

When the stars scatter and drop and lose their light;

ل S�I�ت{ .3�y�وإذا ا{

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When the mountains are wrenched out from the earth and leveled as earth

was first created without mountains or valleys.

4. }M%SA� رBG�وإذا ا{

^Ishar ( ر�B ) is the plural of ^ushara’ (�اءB�) 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

( M�%SA�) means, ' left out and neglected due to being occupied by the dire events of

the day of judgment.'

}وإذا اDOD�ش BO�ت{ .5

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.

ر SyI�ت{ .6U��وإذا ا{

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 ( �تy�I) means ‘will be lit in a blaze,’ as reported

by al-Qurtubiyy. Ibn Kathir and Abu ^Amr recited sujirat (ت�yI) with a single jim.

7. }M@Sس زوDtوإذا ا���{

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)

}? � �%DPا وأزوا@X�E�وا ا�BOا {

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

spouses]"

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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. }M%�I ءودةDP�وإذا ا{

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. }M%H� ��ذ Sيl {

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

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

( �H%M lيS ذ�� ) with a silent lam and a dammah on the ta'.

}وإذا ا�]�B� �U�ت{ .10

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

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his journal and learn what is written in it and would say (as Allah told us in Surah al-

Kahf, 49:

ب {H|�ل ه�ا ا b �ة و�c در cXb �ة إ��آEb ه[Oأ{

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

with a single shin. The rest of the scholars of recitation recited with (����Bت)

nushshirat ( SBت�� ) with a double shin.

11. }MABء آPE$وإذا ا�{

Az-Zajjaj said it means: When the sky will be wrenched out as in wrenching

out the roof of a house. Al-kasht ( ��B|ا�) is the wrenching out of something in firm

adhesion to another thing. ^Abdullah recited qushitat ( �MAB ).

}وإذا اSGI ?�Uy��ت{ .12

At such time when the blazing fire of Hell is fervidly fueled. As-sa^ir ( G�$ا��� )

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:

>> Tاو� ?w ،Ma� ا�� fHO h�I ا`�%� Tاو� ?w ،ت�POا fHO h�I ر ا��أو�f%� T ا��%s داءDI f`J دتDIا fHO h�I ا�� `�%�Ph .<<

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 (�تSGI)

with a double ^ayn, others recited su^irat ( ت�G�I) with a single ^ayn.Shu^bah recited

both ways.

13. }Mt�أز hE�y�وإذا ا{

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

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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 }رتSDآ �PEBإذا ا�{ and the ayahs joined to it by conjunction 10.

أaO�ت{ .14 �t� MP%�{

The term nafs (self, ��t� ) 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. }Ji �E�u� }أ�$?

An-Nasafiyy and others said la (b) is a linguistic additive meaning: Verily, I

swear by al-khunnas ( �u��اE� ). Al-Khunnas ( �u�ا�E� ) is the plural of khanisah ( h�$�p)

and khanasa ^anhu ( F��� ���p) means 'to be delayed or receded from.' Al-Hafidh

said: Al-Bukhariyy said al-khunnas ( �E��u�ا) 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 ( رد�A�), Venus ( ه��ة �ا� ), Mars �X��Pا�( `��ام Dو ه� ), Jupiter ( ى�H�BPا�), Saturn (kOز).' 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 ( `�ID�p) is the

receding at daylight and al-khunus (سD�uا�) is to recede and conceal."

16. }�E�|�ار اDy�ا{

Al-kunnas ( �E��|�ا) is the plural of kanis ( �� Kanis .(آ�$�and kanisah ( h (آ�

( ��آ� ), if attributed to a beast, means the beast entering its habitat--like the wild

cows and the gazelles. Al-jawariyy ( D�yرىاا� ) are the moving planets and al-kunnas

10 8 and -which appears at the beginning of ayas 2 wawjunction used for joining is the letter The article of con

10-13 linking them to the first ayah.

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are those planets that set and hide. Hence, the ayah refers to the moving (ا�|��� )

planets that set and hide.

17. }�G$� إذا k�E%وا�{

Al-Khalil said: Allah adjured by the setting in of the night and by its

disappearance. The term ^as^as (�G��$�) is antonymic (ادT���bا); such terms

contain in the same word opposite meanings (like appearing and disappearing).

18. }�Et�z � إذا�وا�]�{

As-subh ( ����[ا�) is dawn, the beginning of daylight. Idha tanaffas ( �Et��z إذا) 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. }?X�ل آDIل رDK� FEإ�{

The revealed Qur’an, highly praised to Allah, is the utterance11 of an

honorable angel and messenger to Allah, Jibril, who came down with the revelation

on all the prophets, peace be upon them

20. }�}ذي ED�ة T�� ذي اG��ش |�

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

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.

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of Prophet Lut (Lot) and turn them upside down, as he was ordered. Jibril has a

very high status to Allah.

21. }�ع E?w أ �A {

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 ( E?�w), refers to the skies. Ibn Hisham said thamma ( �wE? ) with a fathah is

a name reflecting the far away place. Jibril is amin ( � i.e., he is entrusted with 12(أ ��

bringing the Revelation down to the prophets of Allah. Ubayy Ibn Ka^b and Ibn

Mas^ud recited thumma (?w) with a dammah on the tha'.

D�yPن{ .22 ?|�O }و

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 ( نD��y )13 is the one subdued by Jinn or the one who

suffered an ailment in his brains that veils his mind.

23. } �xوTK� ر�� ��P�ا �J{

This ayah refers to that Muhammad saw Jibril in his original form having six

hundred (600) wings. He saw him in the far horizon ( � اJl��� ا� ���P ) from where the sun

rises.

24. }���a ��c�ا f%� Dه }و

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

( ����a ) 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 ( ����sا�) means

12 amin (أمني) 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 (جمنون) means, ' insane ', and is called as such because his mind is subdued and veiled.

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‘the accused’ and ad-danin ( ����aا�) means ‘the miser.’ Likewise it was narrated by

^Abdur-Razzaq from the route of Ibrahim an-Nakh^iyy.

ن ر@�?{ .25A�j لDK Dه }و

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 ( ?��@ر) means

marjum (مD@� ) i.e., ‘pelted with meteors.’

� z�ه�Dن{ .26XlJ{

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.

� Ebإن هD إ{ .27�P�G%� �ذآ{

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

28. }?�KH$X ء �|? أنj �P�{

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.

ءون إ{ .29Bz ء ا bو BX أن��P�G�رب� ا FE%�{

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

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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:

? آj Ek"ء ��{ �%� ��BOو fzDP�ا ? PE%وآ h|g%P�ا ? �� إ��E�� �Eأ� D�وi ا إD� n�� اD� آ b FE%ء ا�BX أن{

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:

� إ{ nz أن �t�� ن Lذن ا�%b FEو آ{

This ayah means: [No soul can believe except by the Will of Allah.] Allah said in

Surah al-Qasas, 56:

} �Eإ�b ءBX �Tي X FE%ا� E�Tي � أO��M و�| z{

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 ( ��P��Gرب ا�) 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:

}وا�%K%p FE|? و D%PGzن {

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

The Messenger of Allah said:

>>�^ kآ ��^ f�Gz Cإن ا hHG�^و �<<

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:

ره? { [ ? وأ zT�Jأ �S%K�و{

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

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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:

}� "J �� �yP�ا Eإنi�GI47(ل و( E� اD�ذو ? ر �%f و@DهEا�� "J نD�U$X مDX�KI)48(رTK ��K%p ء"j Ekآ E49(إ�({

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:

>>h x � اا�TKرDy hXس ه�<<

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 } ���p F�E%ا� k�}آ��j Sk"ء and Surah as-Saffat, 96: } نD�%PGz }وا�%K%p F�E|�? و � . 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.]

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Ibn Jarir and others reported that when } ?�KH�$X ء ��|? أن�j �P�{ 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 } ءون إ�Bz bو ���P�G�رب� ا FE%ء ا�BX أن{ .

Abu Bakr As-Siddiq, Abu Al-Mutawakkil and Abu ^Imran recited wa ma yasha'un (

ءونBX) with a ya'.

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SURAH AL-INFITA R رة ا�&�%�ر�� Makkiyyan by consensus.

Comprised of nineteen (19) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. When the sky is cleft asunder; ء اAt��ت PE$1(إذا ا�( 2. When the stars fall off their

positions;

)2(وإذا ا�|Dاآ� اH���ت

3. When the oceans are flooded; ر SyJ�ت U��3( وإذا ا( 4. When the graves are turned

inside out and upside down;

)4(وإذا اK��Dر G��ت

5. Then shall every soul learn what obedience it has sent forward and what right of Allah it has kept back.

M ET� وأEp�ت �t� MP%�)5(

6. O blasphemer man! What has seduced and cheated you to turn away from your generous Lord?

?X�|�ا �S � ن _�Eك $�rا �XأX)6(

7. The One Who created you--fashioned you proportionately and harmoniously;

ED$J �K%p �يEا� ��TGJ 7(اك(

8. Your Lord has created you in the form conforming to His Eternal Will.

��Eء رآj Dرة Sأي "J)8(

9. No! But you indeed deny the Day of Judgment!

� iآXST� Dن S�|z k )9(

10. Appointed over you are angels who document your doings and sayings,

��sJU� ?|�%� E10(وإن(

11. Generously honorable angels that write down your deeds. ���z )11(آ�ا آ

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12. They know all your doings, evil

or good. نD%Gtz )DP%GX)12ن 13. As for the meritorious they are in

a bliss.

?�G� "t� �ار l�ا E13(إن(

14. And the doers of iniquities (blasphemers) shall be in the fire of Hell,

?�U@ "t� رEyt�ا E14(وإن(

15. Which they will enter and suffer on the Day of Judgment,

�XSTم ا�DX �D%[X)15(

16. And from there they will not be able to leave.

���gc )16(و ه? ��

17. O what will explain to you the extent of the Day of Judgment?

�XSTم ا�DX )17(و أدراك

18. Again, what will explain to you the extent of the Day of Judgment?

�XSTم ا�DX أدراك E?w)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.

� واD���Xb ���j �t����� ����t� ����%Pzم �x ���� FE%� �� DX)19(

THE EXPLANATION

ء اAt��ت{ .1PE$إذا ا�{

Al-Farra’ said: The infitar ( ر�Atا�) of the sky is its clefting asunder. This

refers to the Day when the sky will split apart with crevices.

}ا�|Dاآ� اH���توإذا { .2

And when the stars drop off from their positions.

ر SyJ�ت{ .3U��وإذا ا{

Ar-Rabi^ Ibn Khathim said fujjirat ( �ت�SyJ) means ‘flooded.’ Al-Bukhariyy

narrated this and commented by saying: The Hafidh said in his book Al-Fath: What

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is copied from the sayings of ar-Rabi^ is that fujirat ( �ت�yJ) with a single )ج( befits

this aforementioned interpretation. The meaning then is 'and when the oceans are

flooded.’

}وإذا اK��Dر G��ت{ .4

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.

M ET� وأEp�ت{ .5 �t� MP%�{

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. }?X�|�ا �S � ن _�Eك $�rا �XأX{

What is meant by al-insan ( ن�$�rا) 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 ( ?X��|�ا) 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 ( ��`Kا�), 'subjugating His slaves', and al-

Intiqam ( م�KH�bا), '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.”

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

poetry:

fUH$z آz? ا���� ا X |�gة راD%Uا� fJ Cوا

F� _�Eك � ر � ا `|Xو وD� ��HIل $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. }��TGJ اكED$J �K%p �يEا�{

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 ( ��T�GJ)14 with a

single dal )د( . However, the people of al-Hijaz recited it with a doubled dal )د( . 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 )د( means ‘harmoniously created,’ and the one with the single

dal )د( 15 means ‘created you with whatever attribute He willed for you.’"

8. }��Eء رآj Dرة Sأي "J{

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.

14 Likewise recited by Hamzah, Al-Kisa'iyy, and Khalaf. 15 Likewise recited by Ibn Kathir, Nafi^, Abu ^Amr and Ibn ^Amir.

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� iآ{ .9XST� Dن S�|z k {

After Allah elucidated--by the intellectual proofs--the truthfulness of the

Resurrection and Assembly, Allah stated some ramifications. Kalla ) آ� i( in this

verse severely reprimands the blasphemers for being seduced by the devil away

from the generosity of Allah. The part of the ayah ( �XST�� Dن S��|z k� ) confirms that

the blasphemers deny the Day of Judgment and claim it will not take place. Abu

Ja^far recited bal yukadhdhibuna (نD �|X k ) with a ya'.

10. }��sJU� ?|�%� Eوإن{

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. }���z}آ�ا آ

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.

}DP%GXن D%Gtzن{ .12

Nothing of your doings, whether good or evil, will be concealed from these

angels and they will record it all.

�ار x?�G� "t�إنE ا{ .13{

Al-birr (��ا�) with a kasrah is 'the goodness and merit.' Al-abrar ( ار�� xا) is the

plural of al-barr ( ر-who is 'the doer of goodness and merit.' Ar-Raghib-al (ا���

Asbahaniyy said: When al-birr ( ���ا�) 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 ( ���ا�) 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:

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�%FE وا��Dم ا��� ا���E أن { �� ءا E���ا E�D��Dz� �pا و@Dه|? ��k اBP��ق واcP��ب و�|P�واi � آ�� وا$P�وا f H��وا f �K�ذوي ا FS�O f%� لP�ا fzوءا ��S��Eب وا��H|�وا h|g�E$ا�E[م ا��ب وأ�Sا�� "Jو ��%gE$وا� k�i واTهTه? إذا � G ة وءاfz ا��Eآة واDJDP�ن

D�Tا وأو��� ه? اDKEHP�ن �X�Eس أو��� ا�l��ا ��Oاء وE�Eaء وا�Il��ا "J �X� E[وا�{

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. }?�U@ "t� رEyt�ا Eوإن{

Al-fujjar ( ر�Eyt�ا) is the plural of fajir ( �J�@ ) and the infinitive form is al-fujur

Ar-Raghib al-Asbahani defined al-fujur as ‘clefting the cover of the .(ا�D��ytر)

Religion.’ The blasphemers are the ones meant here. The punishment for their ill-

doings shall be dwelling in the fervor of Hellfire.

15. }�XSTم ا�DX �D%[X{

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. }���gc }و ه? ��

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. } �و XSTم ا�DX }أدراك

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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. }�XSTم ا�DX أدراك E?w{

The words of ayah 17 were repeated again in this ayah to enhance in our

minds the seriousness and importance of the Judgment Day.

� وا DXbم { .19�j �t�� �t� �%PzxFE%� �� DX � {

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 Self16.

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 ( مD�X) with a dammah on the mim17. The rest

recited it with a fathah on the mim18.

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.

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SURAH AL-MUT AFFIFIN ����%رة ا��� Makkiyyan by consensus.

Comprised of thirty-six (36) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. Woe to those stinting when weighing or measuring out goods.

��tStAP%� kX1(و(

2. Those who, when they receive by measure from people, are keen to receive full measure,

س DJDH$Xن Eا�� f%� اD�Hإذا اآ �X�Eا�)2(

3. But when they give by measure or weight to people, give less than what is due.

)3(وإذا آD�ه? أو وزD�ه? uX$�ون

4. Do they not think they will be resurrected,

? �DwDGن bأ Eأو��� أ� ��sX)4(

5. On a day of great importance? ?�s� مD��)5(

6. The Day of Judgment when all mankind shall rise to be judged by the Lord of the Worlds?

��P�G�ا Sس ��بEم ا��DKX مDX)6(

7. Nay, surely the book of the blasphemers is incarcerated in Sijjin.

� iآ�SyI "t� رEyt�ب اHآ E7(إن(

8. And what makes you know what Sijjin is?

��SyI )8(و أدراك

9. The book of the blasphemers is fully inscribed.

ب D��م H9(آ(

10. Severe punishment that Day to those who deny,

�� S�|P%� �� DX kX10(و(

11. Those who deny the Day of Judgment.

�XSTم ا�D� Dن S�|X �X�E11(ا�(

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12. And none deny it except every transgressor beyond bounds, the blasphemer!

)12(آTHG �k أb ?�wو S�|Xب F إ

13. When our ayahs are recited to him, he says, “Tales of the Ancients!”

��� اIل أ� �zXءا F�%� f%Hz إذاx ���Eو)13(

14. Nay, but their hearts are rusted with the sins they do!

آD�ا $|X�Dن iآ ? D%� f%� ران k )14(

15. Verily, that Day, they shall be veiled from seeing their Lord.

Dن iآDyUP� �� DX ? S � ر� ? Eإ�)15(

16. Thereafter, they [the blasphemers] will enter the Fire of Hell.

?�Uy�ا D�[� ? Eإ� E?w)16(

17. Further, the angels will tell the blasphemers, “This is the torture you denied!”

Dن S�|z F ?H��ي آEل ه�ا ا�KX E?w)17(

18. Nay, verily the Book of the meritorious is in ^Illiyyin (Paradise).

ب ا iآHآ Eإنx ��S�S%� "t� �ار )18(

19. And what makes you know what ^Illiyyin is?

)19(و أدراك �%D��Sن

20. The Book of the Meritorious is fully inscribed,

ب D��م H20(آ(

21. To which bear witness the elite angels from every sky.

Dن E�KP�ا �T BX)21(

22. Truly the meritorious will be in a bliss,

�ار x ?�G� "t�إنE ا)22(

23. On raised couches looking at what Allah bestowed upon them.

)23(راs�X �g�ون f%�x ا

24. You will recognize in their faces the glistening of bliss,

E�ة ا��a� ? )Gz ?�G)24�ف J" و@Dه

25. From the purest sealed non-intoxicating wine they shall مDHu ��Oر �)DK$X)25ن

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drink,

26. Sealed with musk, and for this

let the aspirants aspire,

�J�H�%J ��ذ "Jو �$ F Hp�D$Jن HP�26(ا(

27. Mixed with it a drink from Tasnim:

?��$z � F@27(و �ا(

28. A spring in Paradise, from which shall drink the best and the meritorious.

Dن E�KP�ا 28(��� BX�ب (

29. Those who blasphemed used to laugh at those who believed,

� ءا D�ا إX�Eا� �� أ@� Dا آD�ا X�Eا� Eن)D|UaX)29ن

30. And whenever they passed them by, they winked at one another in mockery;

�ون cHX ? )30(وإذا ��وا

31. And when they returned to their families, they returned in a jest;

�� |J اD�%K�ا ? وإذا ا%K��Dا إf� أه%)31(

32. And whenever they saw the believers, they would say, “These are the people truly astray!”

nه Eا إنD���Dن bوإذا رأوه? �a� ء)32(

33. But, they had not been sent as record keepers of the believers’ deeds!

��sJO ? )33(و أرD%Iا �%�

34. Indeed, on this Day the believers will reciprocate and laugh at the blasphemers,

ر D|UaXن Et|�ا �� ءا D�ا X�Eم ا�D��J)34(

35. They will be raised on couches in Paradise watching the blasphemers in castigation.

)35(راs�X �g�ون f%�x ا

36. By rewarding the believers on this Day of Judgment, will have not the blasphemers been paid back for their mockery of the believers?

ر آD�ا D%GtXنEt|�ب اSDw k36(ه(

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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 ( ���tStAP%� k�Xو) and thereafter they became good with their measurements.

1. }��tStAP%� kXو{

Ar-Raghib al-Asbahani mentioned in his book Al-Mufradat: "Al-Asma^i noted

that wayl ( �Xk و ) is 'repugnance.' As to those who said wayl ( �Xk و ) 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 ( Dا� �Xk )

deserves a place in Hellfire and will indeed experience it." At-Tirmidhiyy reported

the hadith:

>>��G� �%�X ان k�� tX�p ��G >>ا�kXD واد D`X ?�`@ fJى F�J ا�|�J ار

This means: << Al-wayl ( Dا� �Xk ) 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

gharib19 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 ( Pا�A �St� ) is derived from at-tafif ( Aا�t ��� ) meaning ‘what is little.’ Hence, al-

mutaffif ( Pا�A �St� ) is the one who cheats others out of their due in measuring and

weighing. Al-mutaffifun ( Pا�ASt �tنD ) is the plural of al-mutaffif ( Pا�A �St� ). 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.

س DJDH$Xن{ .2Eا�� f%� اD�Hإذا اآ �X�Eا�{ 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.

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

due to them.

}وإذا آD�ه? أو وزD�ه? uX$�ون{ .3

Among their attributes is that when they give by measure or weight to people,

they give less than what is due.

�� أو��� أ�b Eأ{ .4sXنDwDG� ?{

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 (b), 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 ( ��sا�) in the ayah means, '

knowledge and certainty.'

5. }?�s� مD��{

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

6. }��P�G�ا Sس ��بEم ا��DKX مDX{

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:

<< ��P�Gس ��ب ا�اذ��F فاTOه? fJ رFUj ا�f ا�]DX)6 ( fHO ��cXم DKXم ا�� >>

<< 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.

ر i I "t�آ{ .7Eyt�ب اHآ Eإن��Sy{

The word kalla (iآ��) 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

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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 ( k��GJ) and its root is Sijn ( �y�I) or ‘the prison’. Similar to that is

Fissiq ( ���$J), the root of which is Fisq ( ��$J). 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. }��SyI }و أدراك

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

it.

ب D��م{ .9Hآ{

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 { ب D��مآH } 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) (��SyI -came in (و أدراك between the two attributes and Allah knows best.

10. }�� S�|P%� �� DX kXو{

Those who belie shall face severe punishment.

11. }�XSTم ا�D� Dن S�|X �X�Eا�{

That is those who deny the Day of Judgment.

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}آTHG �k أb ?�wو S�|Xب F إ{ .12

Only those who exceed the bounds are the ones who deny the Day of

Judgment--those who are athim ( ?��wأ), that is, extremely sinful for their blasphemy.

Athim (?�wأ) is a form which expresses an exaggeration in meaning.

��� ا{ .13Iل أ� �zXءا F�%� f%Hz إذاx���Eو{

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 (���Iأ) means, ' fabrications.'

آD�ا $|X�Dن iآ{ .14 ? D%� f%� ران k {

Nay, these are not false tales of the earlier people. Al-Bukhariyy said that

Mujahid said that ran (ران) 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: { � ? k را D�%� f�%� ن } ‘the sins have been affixed on their hearts until they became totally submerged’.

Ran (ران) and ar-rayn ( ��XEا�� ) 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:

>>p lApإذا ا T�Gإن ا�A h��‘ ع�� Dذا هLJ F�%� fJ MH|�IواH TXد ز� Dن هLJ ،M%K^ �tcJ ا��ان D`J F�%� D%Gz fHO ا��ى �`

f�Gz Cذآ� ا :?` D%� f%� ران k iآ<< 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 ( ? iآ� D�%� f�%� ران k� ). (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 ( ��XEا�� ) by stamping. The saying of Allah

ma kanu yaksibun { آ�D�ا �$|X�Dن � } means [as a result of their disobedience and

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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:

<< رK%إن �%tcHIbا س و@iؤهUإ ا��T[أ آT^ بD >>

<<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 idgham21 of the lam (ل) and ra' (ر). However, Abu Bakr, Hamzah

and Al-Kisa'iyy recited with the imalah22 of the fathah23 on the ra' (ر) and with

idgham.

Dن iآ{ .15DyUP� �� DX ? S � ر� ? Eإ�{

Here, kalla ( �E%آ) contains the meaning of the strict order to refrain from the

sins and disobedience that cause the heart to blacken with scars. Innahum ( ?� Eإ�) refers to the blasphemers. ^An-rabbihim ( ?� S � ر��) 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 ( DX���� ) means ‘on the Day of Judgment.’

Lamahjubun ( نD��yUP�) means ‘they are indeed prohibited.’ An-Nasafiyy said alhajb

(�yU� 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 }آi نD� DyUP� ��� DX ? S � ر� ? Eإ�{ : '

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

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.

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meaning of the ayah and is supported by the evidence of the saying of Allah in

Surah al-Qiyamah, Ayahs 22 and 23:

���ة{ �� DX �D@��ة)22(و� S })23(إf� ر

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

? i �� DXآ{ S � ر� ? Eن إ�D DyUP�{ :

'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 }��ة� �� DX �D@��ةإ) 22( و� S f� ر

)23({ (Surah al-Qiyamah) mean that the believers will look at Allah?” He said, “Yes, with these eyes.” I said, “Some people say nadhirah ( ��ة��) 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 } ��s�أر��" أ Sرب}إ���� ? (This means: [O Allah, allow me to see you.]. Do you think he

would have asked Allah for an impossible matter? Allah said } ����}z�ا��" 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 : Dن iآ{DyUP� �� DX ? S � ر� ? E15(إ�({ 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:

)z bو h�t�آ i �O h�yا� kهx f�Gz Cء اKو�B Dن وهD� nPا� ا��X h`@ bو F��J h�yا� fX bو ?`Iرؤ ���l | �� Dpن ��F و $ FK%hJ �X�� � �TG bو f�Gz Cو��� ��ب ا ،

$Pل ا�D�J f�Gz F� �X�� ��APان وا�D`وا� h ا�|�ا f�G f%� � h و�]�ه و�| i f^Gآ�� وا�bا fJ hXآ�� وآ��� ا��ؤ i F� T�Gp��آ i )�ة

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

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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:

<< �HI ?|ن وإ�D az b رT�ا� h%�� �PKون ا��z Pآ F �Kم ا�DX ?| رؤJ FHX"ن ر >>

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: << z b نD a "�J F�HXرؤ>> (with a dammah on the ta’ (ت) and shaddah24 on the mim (م) of z �aنD( )

that it means ‘you shall not throng and cling together.’ The meaning is also the

same when using a fathah on the ta’ (ت). In such case, the root word would be

tatadammun ( zH � �aنD ). However, if one uses a dammah on the ta (ت) and a single

mim (م), the root of the word would be ad-daym ( ?��Eaا�) 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 ( bرون �az) was pronounced with a single ra' )ر( , and in Muslim’s narration, the term

la tudarrun ( ر �az bنو� ) was pronounced with doubling the ra' )ر�( . The author of

24 The shaddah indicates doubling the letter in concern.

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Lisan Al-^Arab reported that Abu Mansur said that the root of the first is ad-dayr

( ���Eaا�) and the second is ad-durr ( ���aا�); 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. }? Eإ� E?w ?�Uy�ا D�[�{

After they will have been veiled from seeing their Lord they shall enter the

burning heat and fervor of Hellfire.

Dن{ .17S�|z F ?H��ي آEل ه�ا ا�KX E?w{

The angels in charge of the Fire of Hell shall tell the blasphemers, “This is the

torture that you have denied in this world.”

ب ا iآ{ .18Hآ Eإنx��S�S%� "t� �ار {

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 ( iآ�) means: ‘Nay, the case

is not as the doers of iniquities deluded themselves into denying the Day of

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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.

}و أدراك �%D��Sن{ .19

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.

ب D��م{ .20Hآ{

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

Dن{ .21E�KP�ا �T BX{

The elite angels from every sky attend the arrival of that book to ^Illiyyin as a

gesture of honor to the concerned believer.

�ار x?�G� "t�إنE ا{ .22{

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

}راs�X �g�ونf%�x ا{ .23

As-Samin al-Halabiyy said that al-ara’ik ( ��gراl�ا) is the plural of arikah ( h�|Xار) 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. }?�GE�ة ا��a� ? }Gz�ف J" و@Dه

Al-Farra’ said: an-nadrah ( ة��aا��) 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

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tu^rafu ( ف��Gz) with a dammah on the ta' and a fathah on the ra', and recited nadratu

.'with a dammah on the ta (��aة)

}DK$Xن � رDHu ��Oم{ .25

The People of Bliss shall drink from the rahiq ( O��� ر ), 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

( ���Oا��) is a spring in Paradise covered with musk. Makhtum ( مD�Hu ) means ‘in

sealed containers.’

�D$Jن{ .26HP�ا �J�H�%J ��ذ "Jو �$ F Hp{

Al-Kisa’iyy recited khitamuhu ( F� Hp) as khatamuhu ( F�Pzp) 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 ( F�PHp) 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. }?��$z � F@و �ا{

This non-intoxicating wine shall be mixed with tasnim ( ?���$z) which is a spring

in Paradise with a very high status. It was said it is water.

Dن{ .28E�KP�ا � BX�ب ��{

^Aynan ( ����) which means, 'a praised spring', is inflected with nasb as a

subject to verb amdahu ( حT� أ) 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 ( نD� E�KP�ا) (the best people of Paradise) drink it pure and unmixed

whereas al-abrar ( xا � �ار ) (the meritorious) drink it mixed. The saying of most of the

scholars is that the abrar are the People of al-Yamin25 and the muqarrabun are

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.

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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.

� ءا �{ .29X�Eا� �� أ@� Dا آD�ا X�Eا� EنإنD|UaX اD{

Ibn al-Jawziyy said that ajramu ( Dاأ@� �� ) means those who associated

partners with Allah and ( نD|U�aX اD�� ءا �X��Eا� �� ) 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.

�ون{ .30cHX ? }وإذا ��وا

The blasphemers wink their eyelids and eyebrows in mocking the believers as

they pass by them.

31. }? � وإذا ا%K��Dا إf� أه%� |J اD�%K�ا{

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 (�� |J) without an alif.

��Dنbذا رأوه? �D�ا إنE هnوإ{ .32a� ء{

When the blasphemers see the believers they say, “These are truly astray for

believing in Muhammad.”

33. }��sJO ? }و أرD%Iا �%�

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

deeds.

ر D|UaXن{ .34Et|�ا �� ءا D�ا X�Eم ا�D��J{

On this day, the Day of Judgment, those who believed shall laugh at the

blasphemers as the blasphemers laughed at them in this world.

}راs�X �g�ونf%�x ا{ .35

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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.

ر{ .36Et|�ب اSDw kن هD%GtX اD� آ {

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.

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SURAH AL-INSHIQA Q رة ا*&()�ق�� Makkiyyan by consensus.

Comprised of twenty-five (25) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. When the sky is cleft asunder from the clouds,

MEKB�ء اPE$1(إذا ا�(

2. And hearkens and submits to the command of its Lord; and it is capable of it.

MEKOو S �� M�2(وأذ(

3. And when the Earth is flattened out for the assembly,

)3(ت رض xETوإذا ا

4. And brings out and gives up the dead in it,

ME%uzو �J MK�4(وأ(

5. And hearkens and submits to the command of its Lord, and it is capable of it.

MEKOو S �� M�5(وأذ(

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.

ا �XأXr OTآ �S ن إ�E� آدح إf� ر$�PJi F��)6(

7. Then, he who is given his record in his right hand,

F Hآ "zأو � E lJ F��P� )7(

8. Soon he shall be presented with his deeds with ease,

X$��ا $O �IUX فD$J)8(

9. And he will turn to his wives in Paradise joyfully!

)9(وK�X%� إf� أه%F $�ورا

10. But the one who is given his record behind his back,

�� F وراء �Hآ "zأو � E 10(وأ(

11. Soon he will cry for perdition, )D$J)11ف w D�TX�Dرا

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12. And he will burn in a fervid Fire. )12(وGI f%[X��ا

13. In this world, such blasphemer used to turn to his wives joyfully!

)13(إ�FE آن J" أه%F $�ورا

14. He thought he shall not return to Allah, for he denied the Day of Judgment!

��E أن �� DUXر FE14(إ�(

15. Nay, he shall return, for his Lord was Ever-Knowing of all his matters!

]��ا F %f إنE ر FE آن )15(

16. Indeed I do adjure by the dusk; Ji �tEB� )16(أ�$?

17. And by the night and what it conceals;

�Iو )17(وا�%k�E و

18. And by the moon in her fullness. )Ez)18$� واPK�� إذا ا

19. O people, you shall surely undergo hardships, one stage after the other.

��� �� K�� E�)H�)19�آ�

20. What then is the matter with the blasphemers of Makkah that they do not believe?

? � PJb نD� nX)20(

21. And when the Qur’an is recited to them, they do not submit and humble themselves in prostration,

? اK��ءان Ty$Xون bوإذا ��ئ �%�)21(

22. Rather, the blasphemers belie Muhammad, the Qur’an, and the Resurrection.

tآ �X�Eا� k Dن S�|X 22(�وا(

23. But Allah has full knowledge of the sins and lies they conceal in their chests.

D�DXن P )23(وا�%FE أ�%?

24. So announce to them the news of severe torture,

)J)24�SB�ه? G�اب أ��?

25. Except to those who believed and performed the good deeds; إb ? ت �U�E[ا ا�D%P�ا وD� ءا �X�Eا�

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they shall have full reward. نD�P ��_ �@25(أ(

THE EXPLANATION

1. }MEKB�ء اPE$إذا ا�{

Al-Mawardiyy and others said: This is among the signs of the occurrence of

the Day of Judgment. Ibn ^Abbas said inshaqqat ( MEK�B�ا) 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. }MEKOو S �� M�وأذ{

The meaning is that the sky shall attentively listen and obediently submit to

the order of Allah. Wahuqqat ( M�EKOو) means the sky rightfully listens and submits to

its Lord and this is due to Allah.

}رض ETتxا اوإذ{ .3

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. }ME%uzو �J MK�وأ{

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. }MEKOو S �� M�وأذ{

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.

ا{ .6 �XأXrPJ OTآ �S ن إ�E� آدح إf� ر$�iF��{

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

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-is ‘to travail and toil’ and al-Qurtubiyy said it is ‘to work and acquire.’ Al (ا�|�Tح )

Qushayriyy said famulaqih ( PJi F��� ) means ‘you shall see the result of your deeds on

the Day of Judgment’--goodness for good and distress for evil.

7. }F��P� F Hآ "zأو � E lJ{

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:

�yا� kpTX اك ا��ى�J Fz��I f%� Fz�$O زادت �Fz و �$O تDHIا �ب، و $O ��c hFz��I>>

X$��ا kpTX ?w ا�h�y، و � زادت $O �IUX اك ا��ى�J Fz��I اك ا��ى�J Fz�$O f%��BF%� fJ hاو � �F$t وا�t<<

<<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.>>

X$��ا{ .8 $O �IUX فD$J{

It is the easy and light presentation of one’s deeds. Al-Hakim narrated that

the Prophet explained al-hisab al yasir (��$�ب ا�$Uا�) by saying:

<< Fz��I fJ �s�X أن `�� F� وزyHXو >>

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: << h� �Kم ا�D�X ��IUX T�Oا �����اbه% >>

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

f�Gz Cل ا� T� ��ا�} F��P� F Hآ "zأو � E lJ)7 ( $O �IUX فD$J })X)8$��ا

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

The Messenger said:

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h ا��bب << �Kم ا�DX ب$Uا� ���X TOض و��� ا�Gذاك ا� Pا�ـ<< <<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>>: ( ذ���� ا����Gضـا���P ) 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.'

}وK�X%� إf� أه%F $�ورا{ .9

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 ( �ورا�$ ) means happy and joyful for the endowment

Allah has bestowed on him.

10. } Hآ "zأو � E ��وأ }F وراء �

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.

}D$Jف w D�TX�Dرا{ .11

When he sees the severity of the torture he will be encountering, he shall cry

out 'Woe! What destruction have I brought onto myself?'

}وGI f%[X��ا{ .12

He shall enter the extremely burning fire and be burnt by its blaze. Ibn Kathir,

Nafi^, Ibn ^Amir and al-Kisa’iyy recited yusalla ( f%�[X) with a dammah on the ya’

)ي( and a fathah on the sad )ص( and doubling the lam )Eل( . ^Asim, Abu ^Amr and

Hamzah recited yasla with a single ya' and a fathah; however, Hamzah and Al-

Kisa'iyy recited with imalah.

}إ�FE آن J" أه%F $�ورا{ .13

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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.

��E أن{ .14 FEر إ�DUX ��{

The blasphemer used to believe that he shall not return to Allah because he

used to belie the Resurrection.

]��ا{ .15 F %f إنE ر FE آن {

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. }Ji �tEB� }أ�$?

Some interpreters said la (b) is only an addition here. Hence, the meaning is

an adjuration in which Allah adjured by the shafaq ( �t�EBا�) (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. }�Iو }وا�%k�E و

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 ( ��Iو means ‘what the (و �

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. }�$Ezإذا ا �PK�وا{

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

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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:

م ا����<<Xه�، اTم ا��^ �`j kآ �م Xا hwiw م�^ : � ^��iw hUث ��Bة وار >>��Bة و �B� �Ppة

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. }��� �� K�� E�}H��آ�

Latarkabunna ( E� �H�), with a fathah on the ta' and a dammah on the ba', as�آ�

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 ( ���� ��� �K��) 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 ( ��H�E�آ� ) 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 ( � ,with a ya' and a fathah on the ba'. Abu Al Mutawakkil (����آ�

Abu ^Imran and Ibn Ya^mar recited the term as Layarkabunna ( � 'with a ya (����آ�

and a dammah on the ba'. The term ^an

(��) in the ayah means, 'after.'

20. } ? � PJb نD� nX{

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.

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? اK��ءان { .21 }Ty$Xون bوإذا ��ئ �%�

Abu Hayyan said: They do not humble themselves by prostrating and do not

submit to the Qur’an when it is read to them.

Dن{ .22S�|X �واtآ �X�Eا� k {

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

Resurrection.

D�DXن{ .23P }وا�%FE أ�%?

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

and belying the Religion.

}J�SB�ه? G�اب أ��?{ .24

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.

� bإ{ .25X�Eن ا�D�P ��_ �@أ ? ت �U�E[ا ا�D%P�ا وD� ءا{

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 (bإ) 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 ( ��@أ ?� �) ‘they shall

have reward’ ghayru mamnun ( نD��P ���_) ‘complete and not short.’ Then al-

Qurtubiyy said: Some scholars said the function of illa (bإ) 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.

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SURAH AL-BURU J وج�� ��رة ا�

Makkiyyan by consensus. Comprised of twenty-two (22) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. I (Allah) adjure by the sky, and its constellations.

ء PE$�وج وا��1(ذات ا�(

2. And by the promised Day of Judgment,

)2(وا��Dم اD�DP�د

3. And by the witness and the witnessed;

Dد B و Tهj3(و(

4. Damned are the ditchers of the ditch of fire,

ب اU )Tp)4ود kH�x أ

5. The fueled blazing fire. ر ذات اD�D�د E5(ا��(

6. They sat over against the fire, DG�د )6(إذ ه? �%�

7. Witnessing the believers persevere what they have done to them.

Dد j ��� nP� D%GtXن f%� ?وه)7(

8. They denounced them for no reason other than that they believed in Allah, the Undefeated and Comprehensively Praised!

? إ �%FE اb �X�G�و DPK�ا � أن D� nXا T�PU�8(ا(

9. Allah, the Creator and Owner of the skies and the Earth, Who witnesses all what they have done.

رض وا�%x FEا�E�ي F� %� ا�$DPEات وا T� j ء"j Skآ f%�)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

?� E?w ت� nP�وا ��� nP�ا اD�HJ �X�Eا� Eإن? ��اب E�? و� ? ��اب @ %J اD DHX

�X�U�10(ا(

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Fire. 11. Those that believe and do

righteous deeds will be rewarded with Paradise, beneath which rivers flow. Such is the great triumph!

? ت �U�E[ا ا�D%P�ا وD� ءا �X�Eا� Eإن ا HUz �ت yz�ي E�@x ��ر ذ �

)11(اDt�ز ا�|���

12. Allah’s torture of the unjust ill-doers is severe.

TXTB� �S A� ر E12(إن(

13. He is the One Who started their creation, and will recreate them again.

T�GXئ وT�X Dه FE13(إ�(

14. He is amply Forgiving, and abundantly kind to the believers,

)14(ود وهD اDtc�ر اD�د

15. Lord of the ^Arsh (Ceiling of Paradise), of ultimate Glory,

T�yP��ش اG�15(ذو ا(

16. He does all what He wills. TX�X P� لEGJ)16(

17. Has not the news reached you O Muhammad, of the previous forces;

�XTO كzأ kد هD�y�17(ا(

18. Of Pharaoh and the Thamud? )D��J)18ن وDPwد

19. Yet, the blasphemers of Makkah reject to believe in you and the Qur’an.

�X�|z "J �واtآ �X�Eا� k )19(

20. But Allah knows all that which they do.

FE%وا� ��U ? gورا �)20(

21. Indeed, this is a glorious Qur’an, T�y ��ءان Dه k )21(

22. Inscribed in a Guarded Tablet. )D� "J)22ح DtUظ

THE EXPLANATION

ء ذات ا���وج{ .1PE$وا�{

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Allah adjured by the sky. Imam Yahya Ibn Salam al-Basriyy said: dhatil-buruj

means ‘the sky that has constellations.’ There are twelve (12) (ذات ا����وج )

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 ( k�PUا�) (ii) Taurus ( رDا���) (iii) Gemini ( زاءD�yا�) (iv) Cancer ( ن (ا�$���(v)Leo (TIxا) (vi) Virgo (h%��$ا�) (vii) Libra ( ��انPا� ) (viii) Scorpio (ب����KGا�) (ix) Sagittarius (سDKا�) (x) Capricorn ( Tyىا� ) (xi) Aquarius (D�Tا�) Pisces (تDUا�)

There are twenty-eight (28) constellations of the moon. They are: (1). Ash-sharatan (ن��EB(15) (ا�. Al-ghafr (�tcا�) (2). Al-butayn (��A�(16) (ا�. Az-zubaniyy (f� (ا���(3). Ath-thurayya ( �ا�X� ) (17). Al-iklil (k�%آrا) (4). Ad-dabaran (ان� ET(18) (ا�. Al-qalb ( Kا��% ) (5). Al-haq^ah (hGK`ا�) (19). Ash-shawlah (F�DEBا�) (6). Al-han^ah (hG�`ا�) (20). An-na^a’im ( G?gا�� ) (7). Adh-dhira^ ( راعا�� ) (21). Al-baldah (ةT%�ا�) (8). An-nathrah (��ةEا��) (22). Sa^d adh-dhabih (� (TGI ا��ا(9). At-tarf (�فAا�) (23). Sa^d bula^ (�% TGI) (10). Al-Jabhah (F`�yا�) (24). Sa^d as-su^ud (دDG$ا� TGI) (11). Az-zubrah (ة� TGI) اpx��Sa^d al-akhbiyah (h .(25) (ا��(12). As-sarfah (FJ�E[ا�) (26). Al-far^ al-muqqaddam (مETKPع ا��tا�) (13). Al-^awwa’ (اءEDGا�) (27). Al-far^ al-mu'akhkhar ( nPع ا��tا�p� ) (14). As-simak I (كP$(28) (ا�. Batn al-hut (تDUا� �A ) Mujahid, al-Hasan and ^Ikrimah said, the term al-buruj ( �وج��ا�) refers to

‘palaces’ as in the saying of Allah in Surah an-Nisa’ ayah 78 }�وج و� "�J ?H��آ D��} T�Bة which means: [Even if you were in well-built palaces.]

}وا��Dم اD�DP�د{ .2

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

consensus the Promised Day is the Day of Judgment.

Dد{ .3 B و Tهjو{

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^Aliyy and Ibn Jubayr, in interpreting this ayah, said that ash-shahid (TهBا�) is

the day of Friday and al-mashhud ( دD �BPا�) 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:

( TXT�B� ��S �A� ر Eإن) 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.

ب ا{ .4U }TpودkH�x أ

Those who ditched the ditches of fire are damned. That is, they are deprived

of goodness. Al-ukhdud ( T�pود xا ) is an excavation ditched in the ground. The plural

is akhadid ( T�Xدpأ). 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

( ب اU Tpودxأ ) 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 ( ��X�U���اب ا ? E�? و� ? ��اب @ %J) –

[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

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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.

ر ذات اD�D�د{ .5Eا��{

Ibn al-Jawziyy said that the fire (ر��Eا��) in this ayah has a permutative

application that replaces al-ukhdud ( T��pودxا ). Therefore, it is as if Allah said:

[Damned are the ditchers of the Fire.] Ar-Raghib al-Asbahaniyy said that al-waqud

is a term used to mean ‘the wood used for fuel and for the resulting flame of (اD��D�د )

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

( D�داD� ) with a dammah on the waw.

DG�د{ .6 }إذ ه? �%�

The king and his companions were seated by the ditch, offering blasphemy to

the believers. They pushed in whoever refused to concede.

Dد{ .7 j ��� nP� D%GtXن f%� ?وه{

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.

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? إ{ .8 �%FE اX�G�� اb T�PU�و DPK�ا � }أن D� nXا

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 (اDPK�) with a kasrah on the qaf.

�xTا�E�ي F� %� ا�$DPEات وا{ .9 j ء"j Skآ f%� FE%رض وا�{

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.

? ��اب ا�{ .10 E�? و� ? ��اب @ %J اD DHX ?� E?w ت� nP�وا ��� nP�ا اD�HJ �X�Eا� EإنU�X�{

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).

� ا { .11 HUz �ت �yz�ي ��E�@ ?� ت �U��E[ا ا�D�%P�ا وD� ءا �X�Eا� Eإنx زD�t�ر ذ��� ا� �}ا�|���

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. }TXTB� �S A� ر Eإن{

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

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13. }T�GXئ وT�X Dه FEإ�{

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.

}وهD اDtc�ر اD�دود{ .14

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. }T�yP��ش اG�ذو ا{

Hamzah and al-Kisa’iyy recited al-majid ( T��yP�ا) by a kasrah on the dal )د( .

As such, the meaning would be attributing a great status to the ^Arsh (the ceiling of

Paradise). Others have recited al-majid ( T��yP�ا) with dammah on the dal )د( . 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:

} ?�sG��ش اG�رب� ا D129(وه ({ .

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 mushabbihah26 wrongly

claim that this is the meaning of the saying of Allah in Surah Taha, ayah 5:

� �%f اG��ش اDHIى {POE5(ا�� ({ .

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:

}��� آj F%�P"ء {

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

26 Those who liken Allah to the creations.

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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’ ( اءDH�Iا) 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 ( ن��zإ) is not from one place to another. His maji’ ( ـfyء � ) is not that of a motion. His nuzul ( �ول�� ) is not that of transfer. His Self is not a body. His wajh (F@و) is not a picture. His yad ( T�X) is not a limb. His ^ayn ( ����) 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: }��� ��ء"��j F��%�Pآ{ which means: [Absolutely nothing is like Him in any way.] Allah said in Surah al-‘Iklas, 4: } T�Oا أD�tآ F�� ��|X ?�و{ [He has none similar to Him] and Allah said in Surah Maryam, 65: } ��P�I F�� ?�%Gz kه�{ 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. }TX�X P� لEGJ{

Nothing makes Allah powerless.

ك XTO� اD�y�د{ .17zأ kه{

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. }��JدDPwن وD{

This ayah names the throngs of Pharaoh and Thamud.

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19. }�X�|z "J �واtآ �X�Eا� k {

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. }��U ? gورا � FE%وا�{

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

21. }T�y ��ءان Dه k {

Rather, this is a generous Qur’an. It is the Speech of Allah; not a form of

poetry, fortune telling, or sorcery.

}D� "Jح DtUظ{ .22

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 (ظD��tU ) 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 ( ظD�tU ) with jarr on the dha’

)ظ( . (Mahfudhin) recited as such is an adjective to lawh ( حD��). 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

( �y T ��ءان ) 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.

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SURAH AT-TARIQ رة ا�%�رق�� Makkiyyan by consensus.

Comprised of seventeen (17) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. I (Allah) adjure by the sky and the star,

رق EAء وا�PE$1(وا�(

2. And O Muhammad, what will make you know what the star is?

رق EAا� )2(و أدراك

3. It is the star with the most brilliant light;

��Eا�� ?yE3(ا��(

4. There is no soul but has an angel protecting it.

�JO �%� EP� �t� �k4(إن آ(

5. But let man think pensively from what he is created!

نs��%Jr� ا$� �%p E? )5(

6. Man is created from spurting joined seminal fluids,

�Jء دا � �%p)6(

7. Fluid that comes from the male’s backbone and the female’s ribs.

�g�اEHا�]�%� وا� �� �)uX)7�ج

8. Allah has the power to quicken man after his death!

در K� FG@ر f%� FE8(إ�(

9. The Day that ones concealed convictions, doings, and intentions will be exposed,

�g�اE$ا� f%�z مDX)9(

10. Man will have no power or helper to prevent him from the torture of Allah.

� ED�ة و F� PJb � �)10(

11. I (Allah) adjure by the sky which gives rain after rain,

�@Eء ذات ا��PE$11(وا�(

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12. And by the Earth which cracks open with sprouting vegetation,

)12(رض ذات ا�]TEع xوا

13. This Qur’an distinguishes good from evil.

k[J لDK� FE13(إ�(

14. It is not revealed for amusement, rather it is serious.

�ل � Dه )14(و

15. The blasphemers of Makkah are scheming a scheme,

? T�|Xون آ�Tا E15(إ�(

16. And I (Allah) shall lead them to their punishment without them knowing.

)16(وأآ�T آ�Tا

17. O Muhammad, wait a little for the punishment of the blasphemers and do not be hasty.

? روTXا % � أ X�JkS ا�| PJ)17(

THE EXPLANATION

رق{ .1EAء وا�PE$وا�{

Al-Mawardiyy said: This ayah entails two adjurations. The known sky

ء )P�E$ا�) is one. At-tariq ( رق�EAا�) 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:

>>��u ر� �AXق �bر ا >>و � �Dارق ا�%�k وا��`

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.>>

رق{ .2EAا� }و أدراك

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 ( و � Allah has informed Muhammad about it and the statement that has the term (أدراك

wa ma yudrika (�XرTX '.Allah did not inform him about it (و

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3. }��Eا�� ?yEا��{

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.

J� إن{ .4O �%� EP� �t� �kآ{

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 (�J��O �� �%� ��EP�) 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 munka27r. 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 (kآ) with a double lam and a fathah.

Abu Ja^far, Ibn ^Amir, ^Asim Al-Jahdariyy, Hamzah and Abu Hatim from Ya^qub

recited lamma ( �EP� ) 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.'

ن ?s��%Jr�%p E� ا{ .5$�{

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:

}F�%� نDأه Dوه �T�GX E?w �%u�أ اT�X �يEا� Dوه{

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. }�Jء دا � �%p{

27 Munkar is a classification pertaining to Hadith stipulating that its narration is weak.

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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 ( ء� ��Jدا) 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 ( ��Jدا) means madfuq ( قDJT� )

according to the school of the people of Hijaz--whenever they turn the object (al

maf^ul, لD�GtPا�) into a subject doer (fa^il, k��J) and use it as an adjective--as such it

means ‘poured fluid.’ The Arabs say ^ishatun radiyah ( ���h را h�B��) and mean

mardiyyah (h��� ).

7. }�g�اEHا�]�%� وا� �� �}uX�ج

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 ( �ا�]�% )

with a dammah on both the lam (ل) and the sad (ص).

در{ .8K� FG@ر f%� FEإ�{

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. }�g�اE$ا� f%�z مDX{

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.

� ED�ة و{ .10 F� PJb � �{

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. }�@Eء ذات ا��PE$وا�{

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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^ ( ��@Eذات ا��)

means ‘clouds that bring back the rain.’

}رض ذات ا�]TEعxوا{ .12

In Sahih al-Bukhariyy from the route of Mujahid he said: Dhatis-sad^ ( ذات ,means ‘the land cracks open with sprouting plants.’ Al-Qurtubiyy said ‘trees (ا�]T�Eع

fruits, and rivers.’

13. }k[J لDK� FEإ�{

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.

�ل{ .14 � Dه }و

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

playing.

? T�|Xون آ�Tا{ .15 Eإ�{

The blasphemers of Makkah are devious, meeting in the house of an-

Nadwah, plotting schemes against the Messenger of Allah.

}وأآ�T آ�Tا{ .16

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 ( T���اآ ) out of the technique of muqabalah28 --

equivalence--(h% K ) to Verse #15:

28 In the technique of muqabalah, although the same word is used, the attributed meaning is different. Kayd when attributed to mankind means deceit and Allah is clear of it. But when attributed to Allah it means (كيد)Allah makes the due punishment reach the unjust ones without them expecting or anticipating it. Likewise, the

terms makr (كرم) 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.

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}إ�`? T�|Xون آ�Tا{

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

}FE%و |�وا و |� ا�{

And in Surah al-Baqarah, 15:

}E%ا�? �ئ H$X F{

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

? روTXا{ .17 % � أ X�JkS ا�| PJ{

This ayah means ‘wait a little O Muhammad until the punishment befalls the

blasphemers and do not be expeditious in that.’ Amhilhum ruwayda ( اT�Xرو ?� % (أ 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:

D%H�ا اBP��آ�� O�� و@DPzTه?LJxذا ا�$%� ا{J �مU�ا � j{

However, going by that the ayah entails a threat of severe punishment in the

hereafter, means the ayah is not abrogated.

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SURAH AL-A^LA ��رة ا/ .- Makkiyyan by consensus, as per Ibn Jawziyy.

Comprised of nineteen (19) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. Say, I clear My Lord, the highest in status, from all non-befitting attributes.

)Ixf%� )1�S� اI? ر S� ا

2. The One Who created everything in orderly proportion.

)2( ا�E�ي ED$J �%pى

3. And the One Who pre-destined the ending of man, and guided the livestock to their meadows.

Tى J رET� �يE3( وا�(

4. And the One Who brings out the vegetation in the pastures.

f��P��ج اp�ي أE4( وا�(

5. And then He makes it dry and dark in color.

�ء أDOى_ F%GyJ )5(

6. We shall guarantee that you memorize the Qur’an and do not forget it,

J �g�K�Ii f$�z )6(

7. Except for what Allah willed. For He knows what is manifest of sayings and doings, and what is hidden.

� و b f�tuXإ y�ا ?%GX FEإ� FE%ء ا�j

)7(

8. We shall facilitate for you the good doings and sayings, and prescribe for you an easy and straight path.

)8( و��$S�ك �%�$�ى

9. So use the Qur’an to admonish the people of Makkah, if the admonition benefits them.

)S�� )9آ�ىJ�آS� إن MGt� ا

10. The one who fears Allah shall heed what the Qur’an says. fBuX � �EآE��I )10(

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11. But the one who will die as a

blasphemer shall avoid and distance oneself from heeding,

ا �E�yHXوxfKj )11(

12. The one who will enter the Great Fire,

ر ا�|��ىEا�� f%[X �يE12( ا�(

13. In which he will never die nor live comfortably.

E?wb و �J تDPXb �UX )13(

14. But he will triumph who, with belief, purifies himself from blasphemy,

� �%Jأ T� fE�آz )14(

15. And remembers the Oneness of Allah and prays.

fE%[J FS )15( وذآ� اI? ر

16. Nay, you blasphemers prefer the life of this world.

���Tة ا��U��ون اwnz k )16(

17. For the believers, Paradise is better and more enduring.

)p )17�ة p�� وأ �fKوا

18. And this triumph is in the Books of the earliest Revelations.

)18( وxf�إنE ه�ا t�" ا�]�U� ا

19. The Books revealed to Ibrahim and Musa.

fID �اه�? و )U )19� إ

THE EXPLANATION

}�%Ixf�S� اI? ر S� ا{ .1

Ibn al-Jawziyy said: Most of the scholars (the jumhur) said it means: ‘Say

sabbih-isma rabbikal-a^la ( �%��Ix f�S� ا�I? ر �S� ا ) 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 ( �%�x fا ) –the highest in status- is an

attribute of rabbika (�S .your Lord–(ر

^Abul Qasim az-Zajjaji said about the derivative al-^ala’ ( ءi�Gا�) 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 ( D�%Gء وا�i�Gذو ا�). Al-^ala’ ( ءi�Gا�) means ‘the

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highness of the status’ and al-^uluww ( D�%Gا�) is ‘the glorification.’ Az-Zajjaji said: Al-

^aliyy ( f�%Gا�) and Al-^ali ( f��Gا�) also mean ‘the subjugator of all things.’ And al-a^la

(f%�bا) 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.

}ا�E�ي ED$J �%pى{ .2

Allah created everything and made His creations have proportionate and

orderly parts.

Tى{ .3 J رET� �يEوا�{

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 (رT�) with a single dal (د).

4. }f��P��ج اp�ي أEوا�{

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

�ء أDOى{ .5_ F%GyJ{

Al-Farra’ said: Plants which become dry are called ghutha’ ( ء��_). Al-ahwa

’.means ‘the plants which turn black in color due to aging (اDObى)

6. }iJ �g�K�I f$�z{

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

forget it.

� و b ftuXإ{ .7 y�ا ?%GX FEإ� FE%ء ا�j {

Al-Hasan and Qatadah said: “The meaning of Surah Hud, 107: }إb ء�j � ��� }ر is ‘except for that (of the Qur’an) which Allah pre-destined to abrogate both its

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judgment and recitation.’ The saying of Allah ( f�tuX �� و � y�ا ?%GX FEإ�) 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.]

}و��$S�ك �%�$�ى{ .8

Allah facilitates for you the sayings and doings of goodness and reveals easy,

just, and straight rules to follow.

}ن MGt� ا��Sآ�ىJ�آS� إ{ .9

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, إن) is to

denote that the admonition is obligatory if accompanied with the conviction that it will

benefit.

10. }fBuX � �EآE��I{

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

11. }xا �E�yHXوfKj{

The one who will die as a blasphemer shall avoid the admonition and stay

away from it.

ر ا�|��ى{ .12Eا�� f%[X �يEا�{

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. } E?wb و �J تDPXb �UX{

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. }fE�آz � �%Jأ T�{

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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. } FS }fE%[Jوذآ� اI? ر

That is, he remembered the Oneness29 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. }���Tة ا��U��ون اwnz k {

Abu ^Amr and Zayd from Ya^qub recited bal yu'thiruna ( �X�ونwn ) 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.

}p�ة p�� وأ �fKوا{ .17

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

seekers.

18. } "t� ه�ا Eاإن �U�[ا�xf�و{

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. }fID �اه�? و }U� إ

29 The term means that Allah is clear from having partners, divisibility, bodily attributes, resemblance to the creation and all non-befitting attributes.

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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.

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SURAH AL-GHA SHIYAH ��0�1رة ا��� Makkiyyan by consensus.

Comprised of twenty-six (26) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. O Muhammad, indeed you have received the news of the Day of Judgment!

h�jc�ا �XTO كzأ k1( ه(

2. The faces of the blasphemers that day will be humiliated with torture.

hGjp �� DX �D@2( و(

3. The blasphemers labored hard and toiled.

h� � h% � )3(

4. They shall burn in a fervid fire. h� O را� f%[z )4( 5. They shall drink of a spring, the

fervor of which is attained.

h��ءا ��� � fK$z )5(

6. The only food for them will be dry, thorny bushes

م إG� ? � ���b �X�� � )6(

7. Which will neither fatten nor satiate the hungry.

b و �P$Xb عD@ � "�cX )7(

8. Other faces that Day will be gleaming with bliss,

hP�� �� DX �D@8( و(

9. Pleased with their striving in this world,

h��را �G$� )9(

10. In a Paradise high in place and status.

h��� hE�@ "J )10(

11. Therein they will not hear a word of vanity.

b �J �P$zbh�_ )11(

12. Therein will be running springs. hXر@ ��� �J )12(

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13. Therein will be platforms raised high,

h�DJ� �رI �J )13(

14. Goblets placed ready for their drinking,

)14( أآDاب h�D�Dو

15. And cushions set in rows to lean against,

hJDt[ رقP�15( و(

16. And spread out, luxurious carpets.

hwD�� �" )16( وزرا

17. Do the blasphemers of Makkah not look at the camels how they were created?

Jأi ا f��ون إs�XrMK%p ��آ k )17(

18. And at the sky, how it is raised high, without pillars?

MGJء آ�� رPE$ا� f�18( وإ(

19. And at the mountains, how they are fixed firm onto the earth?

ل آ�� �]��y�ا f�وإM )19(

20. And at the earth, how it is enlarged and spread out?

)20( رض آ�� xMUAIوإf� ا

21. Therefore admonish the blasphemers, for you are the admonisher.

�S�آ M�أ PEإ� �S�آJ )21(

22. You are not ordered to fight them.

�A�$P ? �%� M$� )22(

23. However, the one who turns away from the belief and blasphemes, Allah shall defeat him.

� fE�Dz وآb �tإ )23(

24. Allah will chastise him with the everlasting mighty tortures of Hell.

F اS�G�J�اب اG�ا FE%�x��24( آ(

25. Indeed to Allah they shall return. ? Xإ )25( إنE إ���26. Then Allah will call them to

account.

? $O ��%� Eإن E?w )26(

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THE EXPLANATION

1. }h�jc�ا �XTO كzأ kه{

The meaning is [O Muhammad you have received the news of al-ghashiyyah

( h��jc�ا) the overwhelming fire.] Hal ( kه�) 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. }hGjp �� DX �D@و{

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

torture.

3. }� � h% �h{

Al-Qurtubiyy said the ayah means 'laboring and toiling themselves in this life,

because the Hereafter is not an abode of performing deeds.' Nasibah ( h�� �) 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 ( hG�jp ) means ‘degraded in Hellfire,’ ^amilatunn-

nasibah ( h�� � h�% �) 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. }h� O را� f%[z{

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 ( ة�Bا� M�%�^) means ‘I broiled

the lamb.’ Abu Hurayrah narrated that the Prophet, sallallahu ^alayhi wa sallam,

said:

w? أو�F�%� T أ�� fHO h�I أ �w Ma? أو�F�%� T أو�f%� T ا��ر أ�� fHO h�I ا�POت<<hP%s داءDI f`J دتDIا fHO h�I أ��<<

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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 ( f%�[z) with a dammah on the ta'.

5. }h��ءا ��� � fK$z{

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

hottest level.

م إ{ .6G� ? � ���b �X�� � {

Mujahid said ad-dari^ ( �X��aا�) is a thorny vegetation strongly rooted in the

ground. The people of Quraysh call it ash-shabriq ( ق���Bا�) when moist and ad-dari^

( �X��aا�) 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. }b و �P$Xb عD@ � "�cX{

This ayah means this dari^ shall neither fatten nor satiate the hungry.

Thereby, Allah belied the blasphemers.

8. }DX �D@وhP�� �� {

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

and bliss.

9. }h��را �G$�{

Faces that will be pleased for striving to be obedient in this world, for such

endeavors are rewarded with Paradise.

10. }h��� hE�@ "J{

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:

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“ ذ�� s`�ا ق�D@�� DJوإ� c%Ty ءP$ا� �ؤ��Iو �

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. }b �J �P$zbh�_{

^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. }hXر@ ��� �J{

Paradise has an ^ayn ( ����) 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. }h�DJ� �رI �J{

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 (�رI) is the plural of sarir (�X�I), which is a platform.

14. }h�D�D ابDوأآ{

Al-kub ( بD�|ا�) is a round cup without handles (a goblet). The plural is akwab

(goblets, اب أDآ� ). The goblets are placed on the edges of the springs ready for the

believers’ use.

15. }hJDt[ رقP�و{

Both an-numruq ( ق��Pا��) and an-numruqah ( h���Pا��) are defined in Al-Qamus

Al-Muhit as ‘the small cushion.’ The plural is namariq ( رقـ�� P ) or ‘cushions.’ This

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ayah means,' cushions will be lined up, one next to the other, for the believers to

lean on and rest against.

16. }hwD�� �" }وزرا

In Al-Qamus Al-Muhit it is mentioned that az-zarabiyy (f�� -are an (ا��را

namariq and al-busut ( ��$�ا�) or ‘everything which is spread out.’ Everything one

leans against for rest is a zirbiyyu ( � زرf ). These carpets are wide and luxurious,

numerous and spread here and there in the sitting areas.

17. }Jأi ا f��ون إs�Xrp ��آ k MK%{

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

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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. }MGJء آ�� رPE$ا� f�وإ{

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

19. }M�[� ��ل آ�y�ا f�وإ{

And [look at] how the mountains are erected firmly onto earth and do not tilt,

no matter how high they are.

}رض آ�� xMUAIوإf� ا{ .20

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

21. }�S�آ M�أ PEإ� �S�آJ{

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. }M$� �A�$P ? �%�{

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

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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 ( �A��$P ? ��%� M�$�) 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 (�A�$P ) with a sin.

23. }bإ �tوآ fE�Dz � {

It means Allah shall defeat the one who turns his back to the belief and

blasphemes. 'Illa (bا) 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 (bأ) with a fathah on the alif (أ) and a single lam (ل).

F ا�%FE اG��اب ا{ .24S�G�Jx��آ{

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. }? Xإ }إنE إ���

Ibn ^Abbas said it means: To Allah they shall return. 'Ubayy, ^A'ishah, and

Ja^far recited 'iyyabahum (?` Xا) with double ya' (ي).

26. }? $O ��%� Eإن E?w{

Then Allah shall subject them to settle their accounts.

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SURAH AL-FAJR ��رة ا���2 Makkiyyan by consensus.

Comprised of thirty (30) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. I [Allah] adjure by every dawn, �yt�1(وا( 2. And the Ten Nights, �B� ل )2(و��3. And the even and odd prayers, �zD�وا �tEB3(وا�( 4. And every coming and passing

away of the night.

�$X إذا k�E%4(وا�(

5. Is there not in these adjurations enough evidence for those who are mindful?

�yO ذ�� �$? ��ي "J k5(ه(

6. O Muhammad, have you not seen what Allah has done to the people of the first ^Ad?

د G �� )6(أ�? z� آ�� kGJ ر

7. The tribe of ^Ad of Iram who were not city dwellers,

د PG�7(إرم ذات ا(

8. The like of which, in height and strength of its people, were not created in the entire land?

J" ا�� %� �%uX ?� "HEا�i 8(د(

9. And to the people of Thamud who cut out huge rocks in the valley for their houses?

D�اد �uE[ا ا�D @ �X�Eد ا�DPw9(و(

10. And to Pharaoh of the stakes? د xوD��Jن ذي ا z10(و( 11. All these transgressed and

blasphemed in the lands.

� Dc�ا J" ا��X�Eا�i 11(د(

12. And piled therein mischief and blasphemy.

د $t�ا �J آ��واlJ)12(

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13. Therefore, your Lord did pour on them severe chastisements,

? ر �� DIط ��اب �%� E�[J)13(

14. For your Lord is watchful over them.

� �E د إنE ر �P��)14(

15. As for the blasphemer, when his Lord tests him by giving him endowments, he says snobbishly, “My Lord has honored me.”

ا��E lJrH�� ن إذا �� ا��$�i F��PEG�و F�� �آlJ F��� � ر � )DK�J)15ل ر S" أآ�

16. And when his Lord tests him by impoverishing him, he says, “My Lord has humiliated me!”

H إذا اE وأi "�S � TKJر �%�F رزD�K�J F��ل ر �� )16(أه

17. Nay, It is untrue. Yet you do not assist the orphan despite your richness!

iآ k b ?�H��ن اD �|z)17(

18. And you do not encourage one another to feed the poor!

� bو�|$P�م اG� f%� نD��Uz)18(

19. And you devour the inheritance of women and children,

iوlzآ%Dن ا��H�اث أآ�P�)19(

20. And you love money to excess, whether lawful or unlawful, and are stingy about it!

�P@ ��O لP�ن اD��Uz20(و(

21. Nay, when the Earth is repeatedly quaked until no buildings stand,

)21(رض دآ� دآ� xإذا دآME ا iآ

22. And when the reward of your Lord comes, and the angels of every sky line up, rank after rank,

�t �t �%P�وا �� )22( و@ء ر

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!

HX �� DX ?E��آE� ا y �� DX و@"ءr f�Eن وأ�$� )F�)23 ا��Sآ�ى

24. The blasphemer will say, “I wish ET� "�H��X لDKX "z�U� M)24(

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I had done good deeds in preparation for the eternal life!”

25. For on that Day, no one will

inflict a chastisement similar to what Allah inflicts,

�� D�Jb TOأ F )S�GX)25ب ��ا

26. And no one will shackle the blasphemers with chains as Allah will.

F� أ bوwو �wDX TO)26(

27. O you peaceful soul that accepted the preordainment of Allah,

hE��PAP�ا �tEا�� HEXأX)27(

28. Come back to the reward of your Lord accepting the reward and accepted by the Lord,

E��� h��را �S )h)28 ار@G" إf� ر

29. And then enter among the righteous of My [Allah's] slaves,

دي �� "J "%pدJ)29(

30. And enter My [Allah's] Paradise with the most accepted worshipers of Allah.

"HE�@ "%p30(واد(

THE EXPLANATION

1. }�yt�وا{

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: } �Et��z � إذا�وا�]� { . What is meant by al-fajr ( ��yt�ا) here is the

general kind, that is, the daybreak of every day and not one day in particular.

2. }�B� ل}و��

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

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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:

>> T�� kaJم أXا � hyUذى ا� �B� مXأ � Cا <<

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

Hijjah.>>

3. }�zD�وا �tEBوا�{

Al-Hakim narrated in his Mustadrak from the route of ^Imran Ibn Husayn that

the Prophet was asked about ash-shaf^ ( �t�EBا�) and al-watr ( �zD��ا) and the Prophet

answered:

>>�zو >>هf ا�]iة �` �tj و �`

This means: <<They are the prayers among which there are even cycles ( �t�j) and

odd cycles (�zو).>>

Hamzah, al-Kisa'iyy, and Khalaf recited wal-witr ( �zDوا��) 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. }�$X إذا k�E%وا�{

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 ( ى��$X) 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. }�yO ذ�� �$? ��ي "J kه{

^Abdur-Razzaq narrated from Qatadah that lidhi hijr ( ��yO ���ي) means ‘the

mindful person’ and hal fi dhalika qasamun ( ?�$� ���ذ "�J kه) 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.

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د{ .6G �� }أ�? z� آ�� kGJ ر

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 ( د �G ارم ) with a

kasrah on the dal and without tanwin.

د{ .7PG�إرم ذات ا{

Al-Bukhariyy said that Mujahid said irama dhatil-^imad ( د�PG�إرم ذات ا) means

‘the ancient ^Ad’ and al-^imad ( د�PG�ا) 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: } f�وl�دا ا}وأ�FE أه%� � which means: [He destroyed the first ^Ad.]

J" ا��{ .8 %� �%uX ?� "HEا�iد{

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. }@ �X�Eد ا�DPwادوD� �uE[ا ا�D {

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 ( �u�E[ا ا�D �@) 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:

}I�P�ا � M�إن آ �TGz P �Hgا �� X اD�? و� S h� وDH�ا �� أ � رE�وا ا��KGJ��%)77(

��Pw�DUا J" داره? @ lJ ht@Eا�� ? z�plJ)78( {

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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:

j�ب و�|? j�ب DXم D%Gم{ � h��ل ه�� �{

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 ( ادD��ا) 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.

دxوD��Jن ذي ا{ .10zو{

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:

��P� Mان << ?X� ن وD��J ا �أة h�Iءا bء إ� ا��$ kP|X ?ل آ��� و�� ا��@ kPآمGAا� �gI f%� TXا��� katء آf%� hBg ا��$� kaJ و إن<<

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.>>

� Dc�ا J" ا��{ .11X�Eا�iد{

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.

د{ .12$t�ا �J آ��واlJ{

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That is, they committed much injustice and harm--blaspheming and killing,

among other transgressions.

13. }�� ? ر �%� E�[J ط ��ابDI{

It is a simile meaning ‘the extreme torture befell them.’ As-sabb ( ��[ا�) is

‘pouring’ the torture on them and it reflects continuity. As-sawt ( طD�$ا�) 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.

د{ .14 �P��� �E }إنE ر

In the Chapter of Interpretation of his Sahih, al-Bukhariyy said labil-mirsad

�د ) �P���) means ‘all shall return to Allah for judgment.’ The Hafidh Ibn Hajar said

in his book, Al-Fath: “Al-mirsad ( د� �P�ا) has the structure of mifa^l of the term al-

rasad ( T�^ا��) 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 ( lHوا�kX )—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 >>kXوlHا� FP%� ?`%ا�<< 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 } �� Ayah #22 of Surah al-Fajr, and } و@ء ر

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

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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:

) � ز�? أن إ�`� UدD�GPا� ��uا� k`@ TKJ ودT(

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, ) f�Gz -Cاي ا - cود وا�TUا� ��bن وات و اbرآX� ت`yا� FXDUz b ،دواتbء واa

M$ت ا��TH�Pا� �g)آ$

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:

} F%�Pآ ���fjء{

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):

� fjء _��� <<|X ?و� Cن ا >> آ

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

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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:

“C ن|Pت ا��w �t|X”

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:

)[z b� �Gددا�D�GPا� hJ�G TG bة إ(

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

worshipped.”

ا{ .15E lJrH ن إذا ا$�i�آlJ F� } F وDK�J FPEG�ل ر S" أآ� �� ر

The saying of Allah fa’ammal-innsan ( ا �E lJr ن�$� ) refers to the blasphemer.

Idha mabtalahu rabbuhu ( H� � ر ��i Fإذا � ا ) means ‘if his Lord subjects him to a test.’

Fa’akramahu wa na^^amahu ( F��PEG�و F�� �آlJ) means ‘and endowed upon him’

[money, prestige and other bestowments.] Fayaqulu rabbi akraman ( "�S D�K�Jل ر � means ‘he will say, “Allah favored me”,’ [by the money and prestige He has (أآ��

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:

>>� D�M h آ�j fKI آ�Jا �` h�DG ح �@ Cا T�� لTGz ��Tا�<<

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. }H إذا اE وأi��}� TKJر �%�F رزDK�J F�ل ر S" أه

The saying of Allah wa’amma idha mabtalahu ( H� إذا � ا�E وأi� ) means ‘if

Allah subjects the blasphemer to a test.’ Faqadara ^alayhi rizqahu ( F��رز F��%� رT�KJ) means ‘and strained his livelihood by impoverishing him and constricting his

sustenance.’ Abu Ja^far al-Madaniyy and Ibn ^Amir ad-Dimashqiyy recited faqadara

with a shaddah on the dal (faqaddara) and the meaning is the same, ‘to strain (T�KJر )

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and constrain,’ however the latter form expresses an exaggeration in the meaning.

Fayaqulu rabbi ahanan ( �� D�K�J) means ‘the blasphemer shall say, “Allahل ر �S" أه�

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:

�%f ا��Pء دF�Xا إذا ��Tا� MK �ga ��%J `� FzJ PJ

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:

D%Oة ا�pbة<<��Tة و �ة ا��pة ا�� ��Tة ا�D%O<<

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:

>>F� �[X ا��p F Cد ا�X � <<

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

calamities.>>

i kآ{ .17b ?�H��ن اD �|z{

The term kalla ( iآ�) 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 ( k b نD �|z ?��H��ا ) means ‘the blasphemers do not treat the

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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 ( ��H�? ا� ) (orphan) is the young

child whose father died. If both his parents are dead, he is called latim (?�A�). If only

his mother is dead, he is called ^ajiyy (�fy�). This is mentioned in Al-Misbah.

� bو{ .18�|$P�م اG� f%� نD��Uz{

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

iوlzآ%Dن ا��H�اث أآ{ .19�P�{

Al-Layth Ibn Nasr al-Khurasaniyy, the student of al-Khalil Ibn Ahmad said that

al-lammu ( �?�%ا�) means ‘the throngs of people’ and at-turath ( �اث��Hا�) 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. }�P@ ��O لP�ن اD��Uzو{

You have an extreme love of money--whether it comes from a lawful or an

unlawful source, with attitudes of al-hirs ( ص��Uا�), ash-shuh ( ��Bا�), and al-bukhl

( k�u�ا�). 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 ( ص��Uا�). In Al-

Misbah Al-Munir al-bukhl ( k�u�ا�) 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 ( ��Bا�) 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'.

}رض دآ� دآ�xإذا دآME ا iآ{ .21

The saying of Allah kalla ( iآ� ) includes denouncing the blasphemers and

promising them torture for exceeding the acceptable bounds of the religion.

The saying of Allah: ( رض دآ�� دآ�� xإذا دآM�E ا iآ� ) means: 'When the earth

quakes time after another until every building on it is demolished.'

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22. }�t �t �%P�وا �� }و@ء ر

Concerning the saying of Allah ( ��� -Ibn Kathir said in his book, Al (و@�ء ر

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 ( ��� the meaning that ‘the reward of (و@ء ر

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 ( ءو@��� (ر

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 ( ف�aPا�) 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:

ن (| bل وKH�bل واDUHا� F� fن وأ�| fن ا�| ��DUHل �^DX b ؤ��w k@ Cواbأوان و bو F�Xن)�yى �%�F و�M وb ز

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,

{ م bهs�X k�ون إ�Pc�ا �� k�%� "J FE%ا� ? �zlX أن } 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:

}�S }أو zlX" أ � ر

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

Ibn al-Jawziyy denounced those who said that the maji’ ( ءf�yPا�) (coming) is

the coming of the Self of Allah and the nuzul ( ول���) (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.

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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:

? ا�{ �%� E�uJ T�اDK�ا � ? ��� FE%ا� fzlJb ��O �ه? اG��اب zوأ ? �DJ � �KE$ }GBX�ون

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:

}TXl �ه�� ء PE$وا�{

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:

ق{I �� �B|X مDX{

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

mutashabih30 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

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).

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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 ( �t� �t� �%P�وا) means 'the angels of every sky

shall descend and stand in ranks after ranks staring at the humans and jinn.'

23. }rا �E�آHX �� DX ?E� y �� DX آ�ىو@"ءSا�� F� fEن وأ�$�{

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:

>> I�DGن ا�� ز م � آk ز م I�DGن ا�� %� �yXو�ـ``� �� DX ?�`y fznX<<

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, ( آ�ىSا��� F� fEوأ�) is an interrogative negating that the

recollection of the blasphemer on that day will benefit him.

24. }"z�U� M ET� "�H��X لDKX{

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. } �� D�Jb TOأ F }S�GXب ��ا

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 ( E��GXب ) 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.

F� أb TOو{ .26wو �wDX{

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

blasphemers.

27. }hE��PAP�ا �tEا�� HEXأX{

Imam al-Bukhariyy said that al-mutma’innah ( h�E��PAP�ا) 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. }hE��� h��را �S }ار@G" إf� ر

Al-Hasan said it means return to the reward of your Lord, accepting the

reward, and accepted by Allah.

دي{ .29�� "J "%pدJ{

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

30. }"HE�@ "%pواد{

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.

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SURAH AL-BALAD ا��.��3رة Makkiyyan by agreement.

Comprised of twenty (20) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. I [Allah] adjure by this city of Makkah.

�i T%���ا ا )1(أ�$?

2. And you, Muhammad, inhabit and aggrandize this city.

T%���ا ا �kO M�2(وأ(

3. And I [Allah] adjure by Adam and his pious offspring.

T�و )3(وواT� و

4. Indeed we have created man into travail.

� اK%p TK�r T�آ "J ن$�)4(

5. Does the strong blasphemer think none has power to resurrect him and chastise him?

Xأ TOأ F�%� رTKX � )U)5$� أن �

6. The blasphemer says, “I have abundantly squandered wealth in animosity of Muhammad.”

M|%ل أهDKXb اT��)6(

7. Does he think no one watches over him?

TOأ ��X ?� أن �$UX7(أ(

8. Have We not made a pair of eyes for him to see,

����� F� kGy� ?�8(أ(

9. And endowed upon him a tongue and a pair of lips,

��Htjو � )9(و�$

10. And have we not shown him the avenue of vice and avenue of virtue?

�XTوه �XTyE10(� ا��(

11. But he did not hasten to the hardships present in the path of the correct belief.

Ji h�KG�ا ?UH�11(ا(

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12. And what makes you know the high status of adhering to the path of the correct belief?

)KG�)12�h و أدراك ا

13. It is freeing a slave, h��ر ��J)13( 14. Or feeding on a day of famine, h�c$ م ذيDX "J مG�14(أو إ( 15. An orphan who is a kin,

h �K ذا P�HX)15( 16. Or an indigent lay on the

ground.

h أو $�H ذا ��|)16(

17. And therein he was among the believers who ordered one another with patience and compassion.

����E[� D��ا � ءا D���ا وDzاX���Eا� �E?��w آ��ن �� hPO�P� Dا )17(وDzا

18. Such people will receive their books with their right hands.

h�P�P�ب اU )18(أو��� أ

19. As to those who disbelieved in the Qur’an shall receive their books with their left hands.

� آ��t�وا X���Eوا� h l��BP�ب اU�� ��� ه��? أzXd )19(

20. They shall be Locked behind the firmly shut gates of Hellfire.

Tة n ر� ? �%�)20(

THE EXPLANATION

1. }b T%���ا ا }أ�$?

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. }T%���ا ا �kO M�وأ{

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

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house in Makkah while the blasphemers were committing blasphemy there. This

ayah dispraises the blasphemers.

3. }T�و }وواT� و

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.

� ا{ .4K%p TK�rT�آ "J ن$�{

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 ( ن rا�$� ) here is used

for the humankind, that is, refers to Adam and his offspring. Al-Bukhariyy said: Fi

kabad (T�آ "J) 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."

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5. }TOأ F�%� رTKX �}أUX$� أن �

Ar-Raziyy said ayahsabu (���$UXأ) 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. } M|%ل أهDKXb اT��{

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. }TOأ ��X ?� أن �$UXأ{

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. }����� F� kGy� ?�أ{

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. }��Htjو �}و�$

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. }�XTyEا�� ��XTوه{

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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 ( �XT�yEا��) 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 ( T�yا��) is

‘the thick and slim place.’ And wa hadaynahun-najdayn (�XT��yEا�� ��XTوه��) 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:

}k��E$ا� ��XTه Eإ�{

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

11. }Ji h�KG�ا ?UH�ا{

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.]

}راك اKG��hو أد{ .12

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. }h��ر ��J{

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

14. }h�c$ م ذيDX "J مG�أو إ{

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 (�c$ا�) means, 'hunger'.

Ibn Kathir, Abu ^Amr, Al-Kisa'iyy recited fakka ( E��J) with a fathah on the kaf (ك) and

raqabata ( h��ر�) with a fathah and Aw 'At^ama ( ?�Gأ�) with a fathah on the hamzah

and the mim ,and with a silent ta' (ط) without an alif (ا).

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15. }h �K ذا P�HX{

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. }h �H ذا }أو $|��

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

extreme poverty.

17. }hPO�P� Dا �]E�� وDzا Dا � ءا D�ا وDzاX�Eا� �}E?w آن

The saying of Allahو thumma kana minal-ladhina ' amanu ( �X��Eا� �E?�w آ�ن � means ‘he was a believer when setting the slave free and when feeding the (ءا D��ا

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 ( E?�w) 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:

��T@ ذ�� k�� دI T� ?w �D د اI ?w دI �P� k�

This verse uses thumma ( E?�w) 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 ( ���E[� D�ا means ‘they advised (وDzا

one another to be patient in being obedient to Allah and in refraining from sinning.’

The saying of Allah watawasaw bilmarhamah ( h�PO�P� D�ا means, ‘they (وDzا

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:

ء<<P$ا� kاه ?|PO�X رضbا kا اهDPOار<<.

The great Hafidh al-^Iraqiyy mentioned in his book, Al-Amaliyy, " Ahlus-sama’ ( kاه� ءP��$ا�) 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:

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ء<<P$ا� fJ � ?|PO�X رضbا fJ � >>ارDPOا

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. }h�P�P�ب اU }أو��� أ

Those who are characterized by such good characteristics shall receive their

books with their right hands.

19. h lBP�ب اU � ه? أzXd { � آt�وا X�Eوا� }

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

their left hands.

Tة{ .20 n ر� ? �%�{

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.

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SURAH ASH-SHAMS ا�("�رة �

Makkiyyan by agreement. Comprised of fifteen (15) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. I [Allah] adjure by the sun and by its light,

هU�و �PEB1( وا�(

2. And the moon as it follows, )2( هiاPK�� إذا zو 3. And by the day that clearly brings

out the sun,

ر إذا @ Eوا��i )3( ه

4. And by the night that conceals the sun,

هBcX إذا k�E%4( وا�(

5. And by the sky and its Creator, �ه ء و PE$5( وا�( 6. And by the Earth and the One Who

expanded it,

هxواU� )6( رض و

7. And by every soul, and the One Who gave it order and proportion.

)7( وt�� و EDIاه

8. Allah inspired God-fearingness in the believer and iniquitousness in the blasphemer.

DyJره وDKzاه P �lJ )8(

9. Triumphant is the one who purifies himself with good deeds,

هEزآ � �%Jأ T� )9(

10. And the one who corrupts himself fails.

هEIد �ب p T�10( و(

11. As result of indulging in sins and transgression, the Thamud people belied their prophet.

DPw Mد DcAاهE11( آ�(

12. For the most wicked among them hastened into slaughtering the she-camel.

هKjأ �G��12( إذ ا(

13. The Messenger of Allah, Salih, told them to beware and not to ه�KIو FE%ا� h�� FE%ل ا�DIر ? ل �KJ )13(

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slaughter the she-camel nor bar her from having her drink.

14. They belied Prophet Salih and

slaughtered the she-camel, so their Lord crushed them for their sin and leveled the earth on them,

? ������ ?��� � ? ر KGJ �D�وه��� T��� TJم �%����E����|J )ED$J )14اه

15. And Allah does not fear its consequences

ه bو�K� فuX )15(

THE EXPLANATION

1. }هU�و �PEBوا�{

These are two (2) adjurations. Allah adjured by the sun and its light. Imam

al-Bukhariyy said: Mujahid said that duhaha (هU�) means ‘its (the sun’s) light’.

2. }z إذا �PK�واi}ه

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.

ر إذا @{ .3 Eوا��Ei}ه

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

the sun is clearly exposed.

4. }هBcX إذا k�E%وا�{

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

5. }�ه ء و PE$وا�{

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

هxوا{ .6U� }رض و

Al-Bukhariyy said tahaha ( ه�U�) means, 'dahaha ( ه�Oد)'. The ayah means

‘and by the Earth and the One Who expanded it.’

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7. }}وt�� و EDIاه

Every self (nafs, ��t�) is meant in the ayah. It was also said wa nafs ( ��t�و) is

‘O Adam.’ Wama sawwaha ( means ‘and the One Who created it (و �� ED��Iاه

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. } DyJره وDKzاه P �lJ{

Ibn al-Jawziyy said al-ilham ( b�أ �`م ) 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 (�� P -means ‘made its God (أ�

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:

)��[Uا� � ل ��P� fان � : fa� ءfjا F�J نDOT|Xم وD�س ا� kPGX ا�� MXأرأ�%� MH�w و ?`��� F ه? zءا P F KH$X�D%ن P�J او ��I � �Tر ?`�%� fa و ?`

fa و ?`�%� fa� ءfj k M%KJ ?`�%� hyUل ا�� P%� نD|X iJل اKJ ل� ?`�%� kGtX و ه? P� ل$X iJ �TX �% و Cا �%p ءfj kآ M%� ا وTXTj ��J ذ�� � M��tJ

�%K� ر�Ob bا �H�IP ل ��PO�X f اC ا�f �? ارد KJ نD�$X-�P`J ��Hpiان -اىCل اDIر X bKJ Cل اDIر �zا h�X� � � kPGX ا ر@%� MXن أرأDOT|Xم وD�س ا���

�%� fa� ءfjا F�J F ه? zءا P F KH$X�D%ن P�J او ��I � �Tر ?`�%� fa و ?` fJ ذ�� �XT[z و ?`�J fa و ?`�%� fa� ءfj k b لKJ ?`�%� hyUا� MH�w و ?`���

k@ و �� Cب اHآ} DyJره وDKzاه}{وt�� و EDIاه P �lJ{(

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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:

} DyJره وDKzاه}{وt�� و EDIاه P �lJ{

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:

>>� زآه ��p Mا� >>ا�%`? ءات �DKz f$tاه وزآ` This means: <<O Allah give myself God-fearingness and purify it, for You are the One Who purifies it.

9. }�%Jأ T� هEزآ � {

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. }هEIد �ب p T�و{

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 ( FH��Iد) 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. } DPw Mد DcAاهEآ�{

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Al-Bukhariyy said: “Mujahid said ( DcAاه�) i.e., 'because of its sins.' The

meaning is that sinning drove them to belie. Al-Qurtubiyy said 'bitaghwaha ( DcAاه�) 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. }�G��إذ ا هKjأ{

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 }هKjأ �G��إذ ا{ refers to

رم ��� �f رهk� FA ا f ز ��Gا�<< � �X�� k@ر `� hG<<

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

>>hG ز f lآ F D� fJ hG� ذو�� و k@ر >>ا�THب �`

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, �`�^ا) in color. Abu Zam^ah is al-Aswad

Ibn ^Abd al-Muttalib.

13. }ه�KIو FE%ا� h�� FE%ل ا�DIر ? ل �KJ{

Prophet Salih told them to beware not to slaughter the she-camel. An-

Nasafiyy said: The ending harakah--inflection mark--on the term ( h���) (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 ( T�Ibا T�Ibا) (the lion, the lion) to warn someone against a lion

in the vicinity, or ( �Uا�� �Uر�ر ا� ) (beware, beware.) to warn against an imminent danger

which is about to occur.

Wa suqyaha ( ه�K�Iو) 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. }? ED$Jاه ��� ? � ? ر KGJ �D�وه T TJم �%�E�|J{

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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 ( �K� وه� )

means, ' they killed the camel by stabbing it.' Fadamdama ^alayhim rabbuhum

bidhambihim ( ? ���� ?� � ? ر T� TJ) means, 'Allah destroyed them and enclosed theم �%��

torture on them for their sins of blaspheming, belying and killing. Yahyah Ibn Salam

said that fasawwaha ( ED�$J) means ‘Allah destroyed both the old and the youngاه

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.’

ه bو{ .15�K� فuX{

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.

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SURAH AL-LAYL ا�.���4رة Makkiyyan by consensus.

Comprised of twenty-one (21) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. I [Allah] adjure by the night that conceals what is between the sky and the Earth,

fBcX إذا k�E%1(وا�(

2. And by the day as it appears with its light,

ر إذ Eوا�� fE%yz 2(ا(

3. And by the Creator of the male and female,

)x f��)3و p%� ا��Eآ� وا

4. Verily your deeds are diverse. fEHB� ?|�GI E4(إن( 5. So he who gives charity and is

God-fearing,

fKEzوا fA�أ � E lJ)5(

6. And believes in the Testification of Faith,

f�$U� ETق )6(و

7. We shall guide him and prepare him for Paradise.

)S$��$J)7�� �%�$�ى

8. But he who is a miser who overlooks and thinks he does not need the reward,

� E وأ f�cHIوا ku)8(

9. And disbelieved in the Testification of Faith,

f�$U� )9(وآ�Eب

10. We shall prepare him for Hellfire.

)G%� ��S$��$J)10$�ى

11. His wealth that he held back from spending in virtue shall not benefit him if he falls headlong into Hellfire.

F� إذا z�دEى F�� "�cX )11(و

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12. Verily, We have shown the path of guidance as opposed to the path of misguidance.

Tى %� ��%� E12(إن(

13. Verily the rewards of this life and the Hereafter are for Us to give.

� �� E�ة وا�وإنpx f�13(و(

14. O people of Makkah, I [Allah] have warned you and made you dread a fervid blazing fire.

fEs%z را� ?|z��رlJ)14(

15. None shall everlastingly burn therein but the one who dies as a blasphemer.

b [Xiإ )fKj)15 اb xه

16. The one who belied the Prophet and turned away from believing in Allah and His Messenger.

fE�Dzب وE�ي آ�E16(ا�(

17. As to the God-fearing one, he shall be kept distant from it.

Iاو �E�y�x fKz)17(

18. The one who spends his wealth sincerely for increased acceptance by Allah,

fE�آHX F� "znX �يE18(ا�(

19. But not to reciprocate a favor done to him by others,

� yz hPG��ى xو �T�� TO)19(

20. Rather seeking the reward from his Lord, the Exalted.

ء و@F ر FS ا bإcH )x f%�)20ا

21. And soon he shall be satisfied with his reward in Paradise.

f��X فD$�21(و(

THE EXPLANATION

1. }fBcX إذا k�E%وا�{

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

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2. }fE%yz ر إذا Eوا��{

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

darkness.

}xf��و p%� ا��Eآ� وا{ .3

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. }fEHB� ?|�GI Eإن{

This is the reply statement of the adjuration which clarifies its subject matter.

As-sa^iyy ( fG�$ا�) 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:

>>`K DPJ د و_`KHGPJ F$t� ك|J fJ دcJ نXد >>ا��س _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. }fKEzوا fA�أ � E lJ{

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. }f�$U� ETق }و

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.’

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7. }�%� ��S$��$J�ى${

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

( ���S$��$J) 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. }f�cHIوا ku � E وأ{

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. }f�$U� }وآ�Eب

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

in Paradise.’

}G%� ��S$��$J$�ى{ .10

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:

Dن{ PGX ? ��c� "J ?ه�TPXو{

Ibn al-Jawziyy said that Ibn Mas^ud said wayamudduhum ( ?ه�T�PXو) means ‘to enable

them.’ Mujahid said it means ‘to make them increase’ and fi tughyanihim ( "�J? ����c�) means, ‘in their blasphemy.’ At-Tirmidhiyy narrated the hadith of the

Prophet:

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>>f%� �Gz bو fرب ا�� <<

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:

>>h�yا� � �TGK ر و� ا�� �TGK �HآTو� bإ TOا � ?|� <<

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:

>> k|J اD%Pا���J دةG$ا� kاه �� آن p%� اC، ا P� �$� ،دةG$ا� kاه kPG� �$�J ءKBا� kاه �� آن وة اهkPG� �$ k�وا KBا�<<

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.

F� إذا z�دEى{ .11 F�� "�cX }و

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.’

Tى{ .12 %� ��%� Eإن{

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

path of misguidance.

13. }� �� E�ة وا�وإنpxf�و{

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:

}�Tاب ا�Dw TX�X ن وا � آ���Tاب ا�Dw FE%ا� T�GJ ]��ا��� G�PI FE%ن ا� }p�ة وآ

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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. }fEs%z را� ?|z��رlJ{

This ayah means: Allah has warned and made the people of Makkah dread

a fire fervidly ablaze.

15. }b [Xibإ }fKjاx ه

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. }fE�Dzب وE�ي آ�Eا�{

This ayah further explains: 'the one who belied the Prophet and turned away

from believing in Allah and His Messenger.'

ا{ .17 �E�y�IوxfKz{

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. }fE�آHX F� "znX �يEا�{

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.

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19. } � yz hPG��ىxو �T�� TO{

This ayah means that Abu Bakr did not do that in return for a favor that he

owed to anyone.

ء و@F ر FS ا bإ{ .20cH }x%�fا

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

alone.

21. }f��X فD$�و{

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

shall receive in Paradise.

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SURAH AD-DUHA ا��5-��رة

Makkiyyan by consensus. Comprised of eleven (11) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. I [Allah] adjure by the morning light,

fU�a1(وا�(

2. And by the night when it settles in darkness.

fyI إذا k�E%2(وا�(

3. O Muhammad, your Lord has not forsaken you nor hated you,

f%� ودE�� ر �� و )3(

4. And verily the Hereafter has better reward for you than this world.

� ا�و� �� ��p �ةpx f�4(و(

5. And soon, in the Hereafter, you shall be greatly rewarded and you will be well satisfied.

f��HJ �� )5(و�$Dف AGX�� ر

6. Did not Allah know you have become an orphan and give you shelter under your uncle?

dJوى P�HX كTyX ?�6(أ(

7. And He knew you had no knowledge of the Qur’an and the detailed rules and Allah guided you to that knowledge.

bTى وو@Tك � J)7(

8. And Allah knew you were in need and gave you your sufficiency.

g )i f�_lJ)8وو@Tك �

9. Hence do not humiliate the orphan,

J ?�H��ا E lJi � Kz)9(

10. Nor repulse the one who asks,

J kgE$ا� E وأi � �z)10( 11. But spread and rehearse the ثSTUJ �S hPG� ر E 11(وأ(

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bounty of your Lord.

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. }fU�aوا�{

This is an adjuration by the light of morning.

2. }fyI إذا k�E%وا�{

It is an adjuration by the night when it settles in, which is the meaning of saja ( fy�I). Al-Bukhariyy said that Mujahid said idha saja ( fy�I إذا) 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 ( fy�I إذا k��E%وا�) means ‘when it becomes dark and rests its entire duration.’ 3. }f%� ودE�� ر �� و {

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 ( Eود � ��� ��� ر ) just as one would say wada^tu fulanan ( Mود�� ��iJ) that is I left that person. Al-qala ( f�%Kا�) is the extreme hatred. And hatred is an expression of rejection and unacceptance.

� ا�و�{ .4 �� ��p �ةpxf�و{

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. }f��HJ �� }و�$Dف AGX�� ر

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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.

dJوى{ .6P�HX كTyX ?�أ{

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.]

Tى bd�وو@Tك { .7 J{

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,

ب و{ (52)H|�ا آTz M�ري b اrنPX{

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. }f�_lJ %g}وو@Tك �

This means Allah knew of your poverty, O Muhammad, so He satisfied you by

giving you sustenance. The meaning of fa’aghna (f�_l��J) is ‘you have your

sufficiency.’

9. }J ?�H��ا E lJi � Kz{

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:

ت<<�$O �TX � $� رأس FU$PX ?� ?�HX إC b آن �fJ F آ��Gj k �ت �%�` <<

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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. }J kgE$ا� E وأi � �z{

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.

hPG� ر STUJ �Sث{ .11 E وأ{

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 ( G h�Pا�� ) means ‘prophethood’ and at-tahadduth biha means ‘conveying the message.’

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SURAH ASH-SHARH ا�(�ح��رة

Makkiyyan. Comprised of eight (8) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. Have we not expanded and enlightened your chest , O Muhammad,

Tرك )1( أ�? B��ح ��

2. And removed your burden by making you impeccable,

� ��� وزركووG� )2(

3. And lightened for you the back galling burdens of prophethood,

�ك � �K��ي أE3( ا�(

4. And raised high the esteem in which you are held?

� �� ذآ�كGJ4( ور(

5. So, verily, there is relief after every hardship.

)LJ )5نE � اX �$G�$�ا

6. Verily, there is relief after every hardship.

)6( إنE � اX �$G�$�ا

7. So, once you are over with it, exaggerate in supplication,

�[�J M_�J ذاLJ )7(

8. And turn your intentions and likings to your Lord.

ر_�J �S )8( وإf� ر

THE EXPLANATION

Tرك{ .1 }أ�? B��ح ��

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.

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� ��� وزرك{ .2G�وو{

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.

�ك{ .3 � �K��ي أEا�{

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.

� �� ذآ�ك{ .4GJور{

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

F�%� ��_أ�?zp ةD��% T`BXح وD%X رD`B Cا �

�P ا�nPذن أuT`jإذ �ل fJ ا� �F اI? ا���f ا�f اr FPIو�? ا

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).

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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 ( �GJور means ‘We have raised your esteem with the angels of the (���� ذآ���ك

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.”

}LJنE � اX �$G�$�ا{ .5

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.

}إنE � اX �$G�$�ا{ .6

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 ( $G��ا ) and usur ( $X� )

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7. }�[�J M_�J ذاLJ{

Al-Bukhariyy said that Mujahid said that fannsab ( �J ��[ ) 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 ( ��[�J) 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.

ر_�{ .8J �S }وإf� ر

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.

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SURAH AT-TIN ا������رة

Makkiyyan, and it was said Madiniyyan. Comprised of eight (8) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. I [Allah] adjure by the fig and the olive,

� وا��DHXEن �SH1(وا�(

2. And Mount Sinai,

����I رD�2(و( 3. And this secure city of Makkah,

� xوه�ا ا��%T ا� )3( 4. We [Allah] have indeed created

man in the best shape.

�K%p TK�ا r ?XDKz �$Oأ "J ن$�)4(

5. Then We [Allah] do return some to the lowest situations.

��%JI ktIأ � )E?w)5 ردد�

6. Except those who believe and do righteous deeds for they shall have continuous reward.

� ءا bإX�Eا� ?� %J تU��E[ا ا�D�%P�ا وD�� )6(أ@� _�� D�Pن

7. After that what makes you disbelieve in the Resurrection and Day of Judgment?

�XST� TG � S�|X PJ)7(

8. Is not Allah the best of judges in forming all what He created?

��PآU�ا ?|Ol FE%8(أ��� ا�(

THE EXPLANATION

� وا��DHXEن{ .1�SHوا�{

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.

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2. }����I رD�و{

The Hafidh Ibn Hajar said in Al-Fath that Mujahid said that wa tur ( رD��و) is ‘the mountain’ and sinin ( �����I) is ‘the blessed Sina’ ( ء���I) and it could be said Sayna’ ( ء���I) 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 ( ء���I رD��) with a fathah on the sin (س). Ibn Mas^ud and Abu ad-Darda'

recited it turi sina'a (ء��I رD�) with a kasrah on the sin (س).

�xوه�ا ا��%T ا{ .3� {

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.

� ا{ .4K%p TK�r?XDKz �$Oأ "J ن$�{

This is the object of the adjuration. The people in general are meant in this ayah. The meaning of ‘ahsani taqwim ( ?XD�Kz �$Oأ) 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. }ktIأ �� E?w ردد��%JI{

Then We shall bring some members of the human beings to ‘asfala safilin ( ��%J�I kt�Iأ) 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.

? أ@� _�� D�Pن bإ{ .6 %J تU�E[ا ا�D%P�ا وD� ءا �X�Eا�{

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 ( ��@أ ?� %J D��P ��_) means ‘not lacking anything.’ It was said the meaning is ‘they shall haveن an uninterrupted reward for their obedience and patience with being inflicted with the calamity of old age and weakness.

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7. }�XST� TG � S�|X PJ{

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. }PآU�ا ?|Ol FE%أ��� ا���{

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:

>> ��PآUا� ?|Ol Cأ��� ا fا� f`H�J نDHXوا�� ��Hأ �|? وا��� � )8 ( %f وأ� kK�%J�XTهBا� � >>�%f ذ��

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)>>

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SURAH AL-^ALAQ ا��.��7رة

Makkiyyan by consensus. Comprised of nineteen (19) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. Read, O Muhammad, in the name of your Lord who created the creations.

�S I? ر )1(ا�E�ي p%� ا��أ

2. He created man from a blood clot.

ن � �%� pr%� ا$�)2(

3. Read, and your Lord is clear of shortage and is most giving of bounty.

)3(آ�م xا��أ ور �� ا

4. He, Who taught man to write with a pen,

K�%? ا�E�ي ?E%�)4(

5. He taught man what he knew not.

ن �? E%�r ?%GX? ا$�)5(

6. Nay, the blasphemer transgresses all bounds in sinning,

iا آ Eإنr fcA�� ن$�)6(

7. Because he saw himself wealthy, and thought it sufficient not to worship his Lord.

f�cHI7(أن ر�� ا(

8. Verily, you shall return to your Lord.

fG@ا��� �S )8(إنE إf� ر

9. Do you see the one who forbade--

f �X �يEا� MX9(أرأ(

10. Muhammad when he turned to pray?

%� fE�Tا )10(إذا

11. Do you see, since Muhammad ىT )11(أرأMX إن آن �%f ا�

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has this attribute of being guided,

12. And enjoins God-fearingness, is

not his prohibitor a loser?

�DKEHى )12(أو أ �

13. Do you see the one who belied the Qur’an and turned away from the belief?

fE�Dzب وEإن آ� MX13(أرأ(

14. Does he not know that Allah sees him and his doings?

lنE ا�%X FE�ى ?%GX ?�14(أ(

15. Let him beware, for if he does not desist, We [Allah] shall drag him in humility by the forelock;

iآ h� E�� �Gt$�� FH�X ?� ���)15(

16. The owner of said forelock is lying and sinful.

h��p h �h آذ �)16(

17. Let him then call on his tribe and companions for his support,

FXد )T�%J)17ع �

18. For We [Allah] call the tough angels of punishment.

h�� Eع ا��T�I)18(

19. Nay, Muhammad, heed him not. Pray, prostrate, and come close in being accepted by your Lord.

)FGAz)19 واTyI واH��ب i bآ

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:

} �%p �يEا� �S I? ر ن � �%� pr%� ا )1(ا��أ $�)2 (xا �� .})3(آ�م ا��أ ور

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The first that was revealed of this Surah was up to the saying of Allah ( ن E%�r? ا$� ?�%GX ?��) (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. }�%p �يEا� �S I? ر }ا��أ

That is, mention the name of Allah as an opening to your recitation. He is the

One Who created all the creations.

ن � �%pr�%� ا{ .2$�{

Allah created mankind from an ^alaq ( ��%�), which is the plural of ^alaqah

( h�K%�), and it means the coagulated blood clot that has not dried. ^Abdullah Ibn

Mas^ud said that the Messenger of Allah told us:

�D|X ?w ،htAن �%k� hK ذ��، D|X ?wن << DX ��G � ا F ارA fJ FK%p �PyX ?آTOإن أتP%آ � lر � nXا��وح، و F�J �t��J �%Pا� F�ا� kI�X ?w ،ذ�� k� hca : ،Fرز� �H|

>>%F، و�F%P وfKj او T�GIوأ@

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 ( h�tAا��) in the hadith is the sperm-drop from which man is

created. The ^alaqah ( h�K%Gا�) is the small portion of a coagulated blood clot. The

mudghah (hcaPا�) is a piece of meat shaped as if it was bitten by ones teeth.

}ا��أ ور �� اxآ�م{ .3

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 (آ�مxا) is an attribute that reflects an exaggerated meaning of generosity.

4. }?%K� ?E%� �يEا�{

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.

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5. } ?� ن $�rا ?E%�?%GX{

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

ن )�$�rا) here is Prophet Muhammad and the proof of this saying is Surah an-Nisa’,

113:

}?%Gz �|z ?� �PE%�و{

This ayah means: [Allah taught you, O Muhammad, that which you did not know.]

ن ��i fcAآ{ .6$�rا Eإن{

The saying of Allah, kalla ( iآ�), 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 ( �cA�� ن�$�rا Eإنf ) 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

ن)�cAا�) means ‘crossing all bounds by sinning.’

7. }f�cHIأن ر�� ا{

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. }fG@ا��� �S }إنE إf� ر

Ar-ruj^a ( f�G@ا���) 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. }fE% }��Tا إذا }f �X �يEا� MXأرأ{

The one meant by al-ladhi yanha ( f� �X �ي�Eا�) 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.

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�DKEHىأ{ .12 & .11 }و أ � Tى{ }أرأMX إن آن �%f ا�

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. }%GX ?��ىأX FE%ا� Eنl ?{ }fE�Dzب وEإن آ� MXأرأ{

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. }h��p h �h آذ �{ }iآ h� E�� �Gt$�� FH�X ?� ���{

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:

>>h|giPا� Fz�pb kGJ D�<<

This means: <<If he had attempted, the angels would have destroyed him.>> The

saying of Allah, kalla ( iآ�), 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 ( h�� E�� �Gt�$��) means, ‘We [Allah] shall order him to be

strongly dragged in humiliation by his forelock.’ An-nasiyah ( h��^ is the forelock (ا��

and (ءf��Bا� MGt��I) 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 ( h� ��h آذ �) means the owner of this forelock (i.e., the person himself) is

a liar and a sinner.

17. }FXد}T�%Jع �

In mockery of Abu Jahl, the ayah reflects that Allah says: [Let him call on his

companions and tribe members for support.]

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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. }h�� Eع ا��T�I{

For Allah will call (order) the tough angels of torture to castigate them.

}FGAz واTyI واH��ب i bآ{ .19

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, ب����) and farness (bu^d, T��G ) 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, ��X��) to Allah--without a manner of being, and the sinful person is far (ba^id, T��G ) 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.”

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SURAH AL-QADR ا�)3ر��رة

Makkiyyan according to most scholars. Madiniyyan according to ad-Dahhak and others.

Comprised of five (5) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. We [Allah] have indeed revealed the Qur’an on the Sublime Night.

أ����� h%�� "J اTK�رE1( إ�(

2. And what will make you, Muhammad, know what the Sublime Night is?

)2( أدراك ��%h اTK�رو

3. The worship on the Sublime Night is better than the worship of a thousand months.

� j ��أ � ��p رTK�ا h%�� )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.

P�ل اE����zi ?�� S ��Lذن ر �� �J وا�����وح h��|g� آSk أ � )4(

5. The Sublime Night is full of peace and goodness until daybreak.

Ii�yt�ا �%A fEHO "5( م ه(

THE EXPLANATION

أ����� h%�� "J اTK�ر{ .1Eإ�{

Al-Bukhariyy said: “the ha’ (�) in anzalnahu ( � refers to the Qur’an. The (أ�����

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.

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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 mashhur31 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 (24th) 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.

}و أدراك ��%h اTK�ر{ .2

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. }� j ��أ � ��p رTK�ا h%��{

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 1/3rd) 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. }E��zP�ل اi� أ Skآ � ? S Lذن ر �J وا���وح h|g{

The angels will descend on that night from every sky, and Jibril will descend

with them. Ar-Ruh ( ا����وح) is Jibril, who is the most honorable of all angels. Fiha

( � �J) refers to the Sublime Night. Bi’idhni rabbihimm ( ?� S �Lذن ر) means ‘by the

orders of their Lord.’ Minn kulli ‘amr ( �� أ Skآ� �� ) means ‘by every matter Allah has

decreed to happen during the entire coming year starting by the Sublime Night.’

5. }Ii�yt�ا �%A fEHO "م ه{

31 The mashhur saying is the saying which is adopted by most of the scholars.

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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 ( A ��% )

with a kasrah on the lam. Ibn Kathir, Nafi^, ^Asim, Abu ^Amr, Ibn ^Amir and Hamzah

recited matla^i (�%A ) 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:

ن >>a ر � �pواbا �BGا� "J <<ا�D$PHه

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 (27th) 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.

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SURAH AL-BAYYINAH ����رة ��ا�

(Surah Lam Yakun) Maddiniyan according to most scholars some said Makkiyyan.

Comprised of eight (8) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

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.

� آ���t�وا ���� أه��� X����Eا� ����|X ?���� ب���H|�ا k h����S���ا ? �zl���z f���EHO �����S|t� �وا���BP��آ�

)1(

2. A messenger from Allah reciting the Qur’an from memory clear from doubt and fabrication.

E�ة A tU D%HX FE%ا� � )2(رDIل

3. Containing straight ayahs showing good from evil.

hPS�� �Hآ �J)3(

4. Nor did the People of the Book separate into factions until after Muhammad was revealed as a prophet.

bب إ�H|�ا اDzأو �X�Eق ا�E�tz T�G و �� h�S���ا ? zء@ )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.

� b �� F�و أ �وا إ�[%u FE%وا ا�T�GE[ا ا�DP�KXء وt�O �XSTا�i اDznXة و

hPS�K�ا �Xة وذ�� د (5)ا��Eآ

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.

ب H|�ا kأه �� آt�وا X�Eا� Eإن �J �XT�p ?E� �ر @ "J �واBP��آ�

hEX���ا ��j ?6(أو��� ه(

7. Those that believe and do ���ت أوU�E[ا ا�D%P�ا وD� ءا �X�Eا� Eإن

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righteous deeds are the best of all the creatures.

hEX���ا ��p ?7(ه(

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.

�ت T�ن yz�ي E�@ ? S @�اؤه? T�� ر ا HUzx F�E%ا ر�" ا�T أ �J �XT�p ر �

F��E � ��Bp" ر��P� ����ذ F���� اD���ور ? ����)8(

THE EXPLANATION

1. }h�S���ا ? �zlz fEHO ��S|t� �ب واBP��آ�H|�ا kأه �� آt�وا X�Eا� �|X ?�{

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:

ب : إنE اC أ ��f ان ا��أ �%��<<H|ا� kاه �� آ�tوا Xا�� �|X ?�}1 { � fXل اى ا��Gآ :?G� ل� f�PIو ,f|�J<<

This means: <<Allah ordered me to read ( ب�H|�ا kأه� �� آt�وا �X�Eا� �|X ?�) 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

( �� ) refers to the idol worshippers. Munnfakkina (ا���BPآ���S|t� ) means ‘to quit their

blasphemy.’ Hatta ta’tiyahumul-bayyinah ( h���S���ا ? �zl��z f��EHO) means ‘until they

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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.

E�ة{ .2 A tU D%HX FE%ا� �}رDIل

Rasulumm-minallahi ( F�E%ا� � refers to Muhammad, sallallahu ^alayhi (رD�Iل �

wa sallam. Yatlu suhufamm-mutahharah ( � D�%HX �ة�E A tU ) means ‘he recites the

Suhuf, [that is, the Qur’an], from memory and not from a book.' Mutahharah ( �ة�E A )

means the Qur’an is pure from doubt and fabrication.

3. }hPS�� �Hآ �J{

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.

ب إ{ .4H|�ا اDzأو �X�Eق ا�E�tz ? ا���b h�Sو zء@ TG � {

What is meant by al-ladhina ‘utul-kitab ( ب�H|�ا اD�zأو �X��Eا�) 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

( ? ا���b h���Sإ zء��@ �� T��G ��� ) 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.

ء وb P�KXو أ �وا إ{ .5 t�O �XSTا� F� ��[%u FE%وا ا�T�G��E[ا ا�Di ��ة وذة وDznXا ا��EآhPS�K�ا �Xد{

They were ordered in their Books, the Torah and the Injil, to worship Allah

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without any partners ( ��G��Tوا ا�%b F�Eإ ), sincerely and clear of polytheism, worshipping

Allah alone ( u F�� ���[% ). Ad-din ( �XSTا��) means ‘the worship’ and hunafa’a ( ء�t�O)

means ‘leaning away from all religions but Islam.’ In Al-Mufradat, Ar-Raghib al-

Asbahaniyy said al-hanf ( ���Uا�) is ‘leaning away from misguidance to the straight

path.’ Al-hanif ( ����Uا�) is ‘the one who leans away.’ Tahannaf ( ��E�Uz) is ‘for one to

seek the straight path.’ The Arabs called everyone who got circumcised or went to

pilgrimage a hanifan (��t��O). Wa yuqimus-salata (ة%��E[ا ا�D��P�KXو) means ‘they

perform the obligatory prayers at their prescribed times.’ Wayu’tuz-zakata ( اD�znXو means ‘they pay Zakat when it is due on them.’ Wa dhalika dinul-qayyimah (ا��Eآ�ة

( h�PS�K�ا ��Xوذ��� د) 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. } � ��ر @ "�J �ب واBP��آ�H|�ا kأه �� آt�وا X�Eا� Eإن ���j ?أو���� ه� � �J �XT��p ?E�hEX���ا{

Allah ruled that the blasphemers of both groups will dwell everlastingly in

Hellfire as Allah said in Surah al-Ahzab, 64-65:

? GI��ا{إ � ET�وأ �X�J� ا�|G� FE%ا� E64(ن(T�p اT أ �J �Xb و TyXbون و��� })65(�]��ا

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

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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 ( h�EX���ا ���j ?أو���� ه�) 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. }hEX���ا ��p ?ت أو��� هU�E[ا ا�D%P�ا وD� ءا �X�Eا� Eإن{

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

( h�EX���ا) 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).

� ا @�ا{ .8 HUz �ت T�ن �yz�ي �E�@ ? S � أ �Tا ر��" ا�%x F�Eؤه? T�� ر �J �XT��p ر� �FE � Bp" رP� ��ذ F�� اD�ور ? ��{

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.

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SURAH AZ-ZALZALAH ا�����8�8رة

Makkiyyan according to Ibn Mas^ud and Jabir. Maddiniyyan according to Ibn ^Abbas. Comprised of eight (8) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. When the Earth is made to quake violently its due quake,

Mx اإذا ز��� )1(رض ز��ا�

2. And the Earth brings out what is within her,

xوأM@�p ا �Kw2(رض أ(

3. And man asks, “What is the matter with the Earth”.

rو�ل ا � ن $�)3(

4. On that Day Earth shall tell her tales of good and evil done on her surface,

ره�pث أSTUz �� DX)4(

5. For her Lord will have inspired her to tell.

� fOأو �E lنE ر)5(

6. On that Day men shall proceed after judgment to witness the result of their deeds.

X �� DX ? ��P��وا أ��� zH�jس أEر ا��T[)6(

7. Then the one who has done an atom’s weight of goodness shall see it,

��X �ا�p ةEل ذرK� kPGX �PJ)7(

8. And one who has done an atom’s weight of evil shall see it.

X �ل ذرEة �j�ا X�� و K� kPG)8(

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THE EXPLANATION

xإذا زM��� ا{ .1 }رض ز��ا�

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:

<< kyXا��و �%Jأ kyXا��و �%Jأ >>

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 ( � ز ��ا� )

with a fathah on the zay (ز).

xوأM@�p ا{ .2 �Kwرض أ{

Al-Farra’ said: When the earth brings out what is in it among gold, silver, or

dead things.

rو�ل ا{ .3 � ن $�{

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There are two sayings about this ayah. One saying is that al-insan ( ن rا�$� )

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 ( نrا��$� ) 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. }STUz �� DXره�pث أ{

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:

>>ره�pأ ل, ��Dا اC و رF�DI أ�%?,أTzرون �:

�f%� kP �`�ه DKzل �kP آ�ا و آ�ا DXم آ�ا و P h و ا T�� kآ f%� T`Bz ان ره�pا >>آ�ا

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. }Oأو �E lنE ر � f{

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Earth will tell her tales by an inspiration and permission from Allah. Al-

Bukhariyy said: It can be said ‘awha laha ( � � f�Oأو) and ‘awha ilayha ( (أوf�O إ��`�and waha laha ( �`� f�Oو) and waha ilayha ( all have the same meaning’ it (وf�O إ��`�

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. }? �P��وا أ�� zHjس أEر ا��T[X �� DX{

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 ( ? ��P��وا أ���) 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 (وا���) with

a fathah on the ya'.

7. }��X �ا�p ةEل ذرK� kPGX �PJ{

^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 ( h�G yذة ا��tا�) 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. }X ا��j ةEل ذرK� kPGX �}��و

The one who does an atom’s weight of evil shall see it and see the

punishment for it. Mithqala dharratin ( ةEل ذر�K� ) 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-

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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 (��X) with a dammah on the ya' in both ayahs.

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SURAH AL-^A DIYAT ا���د#�ت ��رة

Makkiyyan according to Ibn Mas^ud, Jabir and others. Madiniyyan according to Ibn ^Abbas, Anas, and others.

Comprised of eleven (11) ayahs.

Meaning ahyA

?�Oا�� �POا�� Cا ?$

1. I [Allah] adjure by the panting steeds,

U�� تXدG�1(وا(

2. That strike sparking fire with their hoofs,

OT� تXرDP�J)2(

3. That raid in the morning, U� cP���ات J)3( 4. Raising the dust, GK� F )wlJ)4�ن 5. And reaching with their riders

the midst of the foe.

GP@ F �AIDJ)5(

6. Indeed, the blasphemer is ungrateful to his Lord.

ن �� D�|� FSد rإنE ا$�)6(

7. Allah, indeed, is a witness to what he does.

T� B� ��ذ f%� FE7(وإ�(

8. And fervidly he loves the wealth.

TXTB� ��u�ا S�U� FE8(وإ�( 9. Does he not know that when the

graves are scattered open and the dead rise?

Jأi G J" اK��Dر GX%? إذا ��)9(

10. And when the good and/or evil concealed in the chests is made known?

J" ا�]�Tور kS[O10(و(

11. On that Day and other their Lord knows what they do.

���u� �� DX ? ? E )11(إنE ر

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THE EXPLANATION

1. }U�� تXدG�وا{

Ibn ^Abbas and Anas said al-^adiyat ( ت�XدGا�) 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 ( ���aا�) 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. }OT� تXرDP�J{

When the horses gallop vigorously they strike fire with their hoofs that spark out.

3. }U� cP���ات J{

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. }GK� F }wlJ�ن

Imam Al-Bukhariyy said: Thereby raising the dust by that attack.

5. }GP@ F �AIDJ{

That is, the horses carrying their riders reached the middle of the raided crowd.

D�|� FSد�$ن r��إنE ا{ .6{

This ayah is the object of the adjuration and it means, 'the blasphemer is

ungrateful to his Lord.' Al-Bukhariyy said al-kanud ( دD��|ا�) is 'the ungrateful. Ibn

^Abbas said what is meant by al-insan (ن$�bا) here is the blasphemer.

7. }T� B� ��ذ f%� FEوإ�{

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 ( Fوإ��) refers to 'the human being' in that he

stands a witness to his own doings.

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8. }TXTB� ��u�ا S�U� FEوإ�{

The meaning is that he has a great love for wealth. Al-khayr ( ���uا�) here is

'wealth,' as said by ar-Raghib al-Asbahaniyy and others. Lashadid ( TXT�B�) means, '

he has a strong love for money.'

9. }Jأi رD�K�ا "J ��G }GX%? إذا

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?

J" ا�]�Tور{ .10 kS[Oو{

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. }���u� �� DX ? ? E }إنE ر

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.

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SURAH AL-Q ARI^AH ا�)�ر ���رة

Makkiyyan by consensus. Comprised of eleven (11) ayahs.

Meaning ahyA

?�Oا�� �POا�� Cا ?$

1. The Day of Judgment.

h�رK�1(ا( 2. What is the Day of Judgment? h�رK�ا )2( 3. And what makes you know what

the Day of Judgment is?

h�رK�ا )3(و أدراك

4. On that day the people will be like moths scattered about pounding in disorientation,

س آt��اش اP��D�ث Eن ا��D|X مDX)4(

5. And the mountains will be demolished into like carded wool.

� اDt�P�ش G�ل آ�y�ن اD|z5(و(

6. As to the one whose balance of good deeds overweighs his bad deeds,

F�XازD M%Kw � E lJ)6(

7. He shall be in good standing in Paradise.

h��را hB�� "J D J)7(

8. As to the one whose balance of good deeds is found light,

E وأ F�XازD MEtp � )8(

9. His dwelling place shall be the pit of Hellfire.

hXو )F� lJ)9 ه

10. And what makes you know what it is?

F�ه )10(و أدراك

11. An utmost fiercely, fervid fire.

h� O ر�)11(

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THE EXPLANATION

1. }h�رK�ا{

Al-qari^ah ( hر��Kا�) 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^

'.is 'the strong pounding (ا��Kع)

2. }h�رK�ا {

The ayah is an interrogative intended for invoking dire fears in the hearts.

3. }h�رK�ا }و أدراك

Another interrogative intended to aggrandize and glorify that Day because of

its quality of invoking fears.

4. }�س آEن ا��D|X مDXثD��P��اش اt{

This Day, which pounds the hearts, occurs when the people will be like moths

scattered floundering in disorientation. Imam Al-Bukhariyy said kalfarashil-mabthuth

',means 'like the disarrayed locusts riding on top of one another (آ���tاش ا�P���Dث )

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 ( )ا�P��Dث means 'scattered and spread out.'

� اDt�P�ش{ .5 G�ل آ�y�ن اD|zو{

Imam Al-Bukhariyy said: kal^ihn ( �`G� is 'like the different colors of the (آ�

dyed wool.' Ar-Raghib al-Asbahaniyy said: al^ihn ( ��`Gا�) 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. }F�XازD M%Kw � E lJ{

The one whose pan of good deeds overweighs his pan of bad deeds will

succeed.

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hB�� "J D را��{ .7 Jh{

This person will lead a pleasing life, which is in Paradise.

8. }F�XازD MEtp � E وأ{

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. }hXو}F� lJ ه

Qatadah said: Such person will end up in fire; he shall drop in Hell despite the

vast distance to its bottom. Fa'ummuhu ( � lJF ) 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 (F J) with a kasrah on the hamzah.

10. }F�ه }و أدراك

The original word is ( fه� � ) which is in reference to Hellfire ( h�Xو ’The ha .(ا�`

(�) was added to the original word for the purpose of stopping the recitation at the

word ma hiyah ( F��ه � ). Hamzah and Ya^qub recited mahia ( fه� � ) with eliminating

the ha’ (�) when continuing the recitation into the next ayah, and attaching the ha’ (�) when stopping the recitation. The rest of the reciters attached the ha’ (�) in both

cases. Az-Zajaj said that the ha’ (�) in ( F��ه) 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 (F�ه) and when continuing the recitation we say hiya narun (رfه � ).

11. }h� O ر�{

Their dwelling place will be fire which is strongly ablaze and extremely heated

to its utmost.

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SURAH AT-TAKA THUR ا��$�:���رة

Makkiyyan Comprised of eight (8) ayahs)

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. Your piling up of children and wealth have occupied you from obedience to Allah.

�w|EHآ? ا� )1(أ�

2. Even you have visited the graves taking pride in your deceased ones.

� KP�ا ?zزر fEHO)2(

3. But nay, your case does not justify such pride, and soon you shall know.

)DI)3ف DP%Gzن iآ

4. Again, your case does not justify such pride, and soon you shall know.

)DI)4ف DP%Gzن E?wi آ

5. Nay, had you known the matter with certainty, you would have been occupied from taking pride and piling up of children and wealth.

� iآ�K��ن �%? اDP%Gz D�)5(

6. Certainly, you shall see Hellfire.

?�Uy�ا E�ونH�)6( 7. Again, surely you shall see

Hellfire.

��K��ا ��� E�و�H� E?w)7(

8. Then you shall be questioned that Day about the joys Allah endowed upon you.

?�GEا�� �� �� DX E��l$H� E?w)8(

THE EXPLANATION

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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. }�w|EHآ? ا� }أ�

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 ( �آ? أأ � ) with two separate hamzahs in an interrogative context.

^Aishah recited 'alhakum ( �آ? ءا � ) with one extended hamzah also in an interrogative

context.

2. }� KP�ا ?zزر fEHO{

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 �w|EHآ? ا� }أ� }, he said:

M��J او <<J M%اآ bا �� �� ءادم اX �� kل و ه� f� f�� ءادم DKXل اM�a J M�T[z او M�% J M$�� <<

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:

ن و X�f�K واHX T�O�F�G اه%�F و ��F و �J F�%P��@�� اه%�F و >>��wا ��@��J hwiw M�Pا� ��HXF%P� fK�X و F� >>

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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.>>

}DIف DP%Gzن iآ{ .3

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 ( نD�P%Gz فD�I) means: 'you

shall see the result of your doing once you die.'

}DIف DP%Gzن E?wi آ{ .4

This is a threat of torture after another repeated to emphasize the promise of

chastisement.

� iآ{ .5�K��ن �%? اDP%Gz D�{

Kalla ( iآ�) 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. }?�Uy�ا E�ونH�{

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. }��K��ا ��� E�و�H� E?w{

That is, 'you shall see with certitude the physical entity of Hellfire, because

the ^ayn ( ����) of something is the thing itself. Mujahid, ^ikrimah, Hamid and Ibn Abi

^Ablah recited laturawanna ( ون��H�) and laturawannaha ( �H�) with a dammah onو�`�

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:

<< >> �� و �� �%F�J kGJ ?�J FP و ��Jا P�J ��P� �ل �$X fHO T�� T� ول�z bFKtا� ?�J و F�$Hاآ �Xا � F� �i اP�J FP$@ �>>و � >>

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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:

آ��� � ا��س ا�]hU و ا��tاغ >>P`�J نD�c نHPG�>>

This means: <<Two endowments many people benefit a little from, health and free

time.>>

8. }?�GEا�� �� �� DX E��l$H� E?w{

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.

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SURAH AL-^AS R ا��;���رة

Makkiyyan according to most of the scholars. Comprised of three (3) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. I [Allah] adjure by the Time. �[G�1(وا( 2. Verily, man is heading to

destruction and punishment,

ن r �$p "t�إنE ا$�)2(

3. Except those who believe and do righteous deeds and advise one another to adhere to the True Religion and to be patient.

bت إU������E[ا ا�D�����%P�ا وD������ ءا �X������Eا�E[� Dا S�U� وDzا Dا )3(�� وDzا

THE EXPLANATION

1. }�[G�ا{

Al-^Asr ( ��[Gا�) 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 ( ��[Gة ا�i�^) (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:

>>�[Gة ا�i^ fAIDة ا�i[ا� �� �D%cj<< This means: <<They occupied us from the middle prayer, the prayer of ^Asr.>>

ن r�$p "t�نE اإ{ .2$�{

This is the object of the adjuration. Al-insan ( ن�$�rا) 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 ( ��$p ft�) means 'definitely

loosing.' That is, in terms of that they will be destroyed and punished.

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3. ( � ءا D�ا bإX�E�ا��E[� Dا S�U� وDzا Dا ت وDzاU�E[ا ا�D%P�و }

Illal-ladhina 'amanu wa ^amilus-salihat bت إU���E[ا ا�D��%P�ا وD��� ءا �X���Eا�( )

means, 'except those who believe in Allah and the Messenger and are obedient.'

The saying of Allah, wa tawasaw bilhaqqi ( �U�� means, 'they advised one (وDzا^�Dا

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 ( ���[� ,(وDzا^�Dا

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:

>> �|j اء�I FH � إن ا^ nP%� bإ TOx و��� ذ�� ��p F%إن أ �� آ � nPا� � x �y�ن p��ا �F وإن|J F� ا��p ن|J ��^ اء�� FH 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

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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:

>> ¡K�X ان ��_ � �TG ` kP� �� fJ اiIrم F%J h�$O h�I ا@�ه وا@� I � � ` kP� �� fJ اiIrم h��I h�I آن �%�F وزره ووزر I �ا@Dره? fjء، و

� اوزاره? fjء ¡K�X ان ��_ � �TG � << 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,

<< h�i� h�T kو آ h�T hwTU kآ>>

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.)

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SURAH AL-HUMAZAH ا�>8ة��رة

Makkiyyan. Comprised of nine (9) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. Chastises shall be for every talebearer and backbiter,

)1( وSk|� kX هP�ة P��ة

2. Who accumulates wealth, holds it back, and counts it in pride.

�P@ �يEا�b �دET�2( و(

3. He thinks his wealth prevents him from dying.

�T%pأ F� Eأن �$UX )3(

4. Nay, he shall be dropped into the crushing pit of Hell.

iآ hPAU�ا "J E�ن�4( ���(

5. And what makes you know what the crushing pit of Hell is?

hPAU�ا )5( و أدراك

6. The fervidly blazing fire of Allah, 6( �ر ا�%FE اT�DP�ة ( 7. The one which penetrates down

to their hearts.

)T�J )7ةxا�f%� �%EAz "HE ا

8. Indeed, it shall be firmly shut on them,

Tة n ? �%� E8( إ�(

9. By stakes of iron poles.

)ETP TP� "J )9دة

THE EXPLANATION

}وSk|� kX هP�ة P��ة{ .1

Al-wayl (kXDا�) means, 'disappointment, chastises, and destruction.' Sa^id Ibn

Mansur narrated from Ibn ^Abbas that al-humazah ( ة��P`ا�) is 'the one who spreads

tale bearings to divide the brothers.' Ar-Raghib said al-lumaz ( ��P%ا�) is 'backbiting

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and tracking the shortcomings of others.' Rajulun lammaz ( k�@ز ر�P� ) is 'one who

excessively does that.'

2. } �P@ �يEا�b �دET�و{

Ibn ^Amir, Abu Ja^far, Hamzah, al-Kisa’iyy, Khalaf, and Rawh recited it with

doubling the mim (م) in ( �EP@� ); 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 ( د�T��) with a double dal and Abu

^Abd Ar-Rahman As-Sulamiyy , Al-Hasan and Ibn Ya^mar recited ^adadah ( د�T��)

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. }�$UX �T%pأ F� Eأن{

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.

}�����نJ E" اi hPAU�آ{ .4

Kalla ( iآ�) 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 ( ا�f�J h�PAU �����ن ) means 'he shall be thrown

and dumped into al-hutamah ( h�PAUا�) 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

with a kasrah on the nun and an 'alif was reported ,and it means, ' both his (������ان )

money and himself shall be thrown and dumped in Hell.'

5. }}اhPAU� و أدراك

This is an interrogative meant to reflect the greatness of the dire

consequences of al-hutamah (hPAUا�)--Hell.

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�ر ا�%FE اT�DP�ة{ .6{

That is al-hutamah (hPAUا�) is the fire fervidly ablaze.

7. }Jl�ا f%� �%EAz "HEةا�T�{

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.

Tة{ .8 n ? �%� Eإ�{

Hellfire shall be vaulted on them. The blasphemers will despair of any hope

to come out of the fire.

}ETP TP� "Jدة{ .9

The Hellfire will be firmly locked and shut with al-^amad ( T�PGا�), which are

stakes that hold the gates in place. In Al-Misbah, al-^amad ( T�PGا�) is the plural of

^amud ( دD�P�). Abu ^Ubayday said: Al-^amud ( دD�PGا�) 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 ( T�P�) with a

dammah on the ^ayn and the mim.

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SURAH AL-FI L ا�����4رة

Makkiyyan. Comprised of five (5) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. Have you not known how your

Lord dealt with the People of the

Elephant?

k���t�ب اU�� l ���� أ���? ��z� آ���� k��GJ ر

)1(

2. Has He not foiled their

treacherous scheme of

destroying the Ka^bah,

k�%az "J ?هT�آ kGyX ?�2( أ(

3. And sent against them

continuous flights of birds,

k� ? ���ا أ �%� kI3( وأر(

4. Launching at them with stones

and clay from Sijjin (Hellfire).

k�SyI �رة yU ? � �z )4(

5. Then He made their body parts

like leaves digested and

excreted by animals.

? آl �[GآDل %GyJ )5(

THE EXPLANATION

1. }k�t�ب اU l �� }أ�? z� آ�� kGJ ر

Al-Bukhariyy (in his Sahih) said: Mujahid said that alam tara ( ��z ��? أ ) 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:

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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:

رب b أر@DI ?`� DاآX آPO ?`� �� J رب X داآ� � M��و ا�T� إن Dا ��اآ�uX أن ?`G� ا

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“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. }k�%az "J ?هT�آ kGyX ?�أ{

Kaydahum ( ?هT��آ) is 'their scheming to destroy and ruin the Ka^bah.' Fitadlil

( f�J k�%�az ) means 'stopped and failed.' The meaning is that their scheming failed to

be fulfilled and they did not accomplish their goal.

3. }k� ? ���ا أ �%� kIوأر{

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Al-Bukhariyy said in his Sahih: “Mujahid said Ababil (k��� means (أ

'continuous and gathered groups.' The Hafidh Ibn Hajar said in Al-Fath: “Al-Farra’s

said: Ababil (k� .means “has no similar example.” And other than that was said (أ

4. }k�SyI �رة yU ? � �z{

Al-Bukhariyy: Ibn ^Abbas said: min sijjil ( k�y�I �� ) means, ' from clay and

stones.' The word sijjil ( k�y�I) is not originally an Arabic word. In Al-Qamus it is

mentioned: min sijjil ( k�y�I �� ) means, 'from records.' That is, from among what

was written for them to be tortured with. Allah said: (Surah al-Mutaffifin, 8-9)

} �و �yIب ��Dم } 8{ادراك H9{آ{{

and al-sijjil ( k�y�$ا�) 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 (?`� �X) with a ya'.

? آl �[GآDل{ .5 %GyJ{

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.

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SURAH QURAYSH رة��=#�> Makkiyyan, according to most scholars.

Comprised of four (4) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. For the endowment that I [Allah]

bestowed upon Quraysh,

rXi�X�� 1( ف(

2. That they are accustomed to the

winter and spring journeys,

Xإi? J ��E[ء وا�HSBا� h%O2( ر(

3. So let them worship the Lord of

this honored House of Makkah,

M���ه�ا ا Eوا ربT�G�%J )3(

4. The One Who fed them after

hunger and made them feel safe

from the fear of the People of

the Elephant.

���Eا� ���� ? � @���Dع وءا ������� ?��� PG��ي أ )Dp )4ف

THE EXPLANATION

1. }rXi�X�� ف{

Al-Bukhariyy said that Ibn ^Uyaynah said: Li'ilaf ( فi�Xr) means, 'for the

endowment I [Allah] bestowed upon Quraysh.' The lam (ل) is for astonishment.

That is, 'be astonished for Li'ilaf Quraysh ( �X��� فiXr ) as mentioned by al-Kisa’iyy

and al-Akhfash. Al-Bukhariyy said that Mujahid said: Li'ilaf ( فi�Xr) 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

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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 ( rفb ) without a ya' after the hamzah, and Abu Ja^far

recited lilaf ( �iف� ) 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. }XإiHSBا� h%Oر ? J��E[ء وا�{

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. }G�%JM���ه�ا ا Eوا ربT�{

Allah ordered them to worship Him and not to liken Him to the creations. For

Allah bestowed many endowments upon them. Rabba hadhal bayt ( M���رب ه�ا ا�) is

a reminder of Allah’s endowment upon them making the Ka^bah honorable.

� Dpف{ .4 ? � @Dع وءا � ? PG��ي أEا�{

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.'

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SURAH AL-MA^U N ن��رة� �ا�

Makiyyan, and it was said Madiniyyan. Comprised of seven (7) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. Do you see the one who denies the Requital of reward and/or torture, and Judgment in the Hereafter?

Eا� MXأرأ �XST� )1(�ي S�|Xب

2. Such is the one who does injustice to and oppresses the orphan,

?�H��ع� اTX �يEا� ���J)2(

3. And does not command feeding the indigent.

� bو�|$P�م اG� f%� ��UX)3(

4. So severe torture shall be for the worshippers--

��S%[P%� kXDJ)4(

5. Who pray their prayers, without excuse, outside the prescribed times;

�� ه? �X�Eا�i نDهI ? z)5(

6. Those who are insincere in their prayers,

� ه? X�اءون X�E6(ا�(

7. And reject the obligatory Zakah

D�ن P�ن اDG�PX7(و(

THE EXPLANATION

1. }�XST� }أرأMX ا�E�ي S�|Xب

Yukadhdhibu bid-din ( �XT�� X ) means, 'the one who disbelieves and|��ب

denies the Judgment in the Hereafter and the reward and/or punishment for ones

deeds.'

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2. }?�H��ع� اTX �يEا� ���J

Al-Bukhariyy said in his Sahih: “Mujahid said yadu^^u ( عT�X) 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.' ”

� bو{ .3�|$P�م اG� f%� ��UX{

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

أ }BX D� � ?GAء� FPGا� Cا }

This ayah means: {Do we feed the one whom if Allah willed would have fed him.}

4. }��S%[P%� kXDJ{

Al-wayl ( kXDا� ) is the extreme torture.

5. } �� ه? �X�Eا�iنDهI ? z{

Al-Bukhariyy said: Mujahid said: Sahun ( نDهI) 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.

� ه? X�اءون{ .6X�Eا�{

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') ( ء�Xا��), 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

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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:

ل<<KJ k@ء ر رDIل اC اراMX ر@i _�ا �PH%X اb@� و ا��آ� �F؟ �ل : @X آk ذ�ziw ده�lJ F� ءfj bلDKX � : � k�KX b Cإن ا Cل اDIر F� ل� ?w F� ءfj b

bإ kPGا� F و@`Fآن "cH �F و ا[�p.<<

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) (F��� ءf��j b) which means “He earns nothing.” The question

repeated three (3) times and each time the Prophet said (la shay'a lahu) ( F�� ءf�j b)

which means: 'He earns nothing.' Then the Prophet, sallallahu ^alayhi wa sallam,

told him:

>> bإ kPGا� � k�KX b Cإن ا F`@و F fcH �F وا[�p ن>>آ

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.>>

D�ن{ .7P�ن اDG�PXو{

Al Bukhariyy said: Mujahid said: (al-ma^un) ( نD��Pا�) means, ' the entire

good doings'. Some Arabs said (al-ma^un) (نD�Pا�) 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."

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SURAH AL-KAWTHAR ا�$�:���رة

Makkiyyan according to Ibn ^Abbas, Madiniyyan according to Mujahid. Comprised of three (3) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. We [Allah] have granted you, O Muhammad, the River of al-Kawthar.

�wD|�ك ا��A�أ E1( إ�(

2. So, pray the Feast Prayer and slaughter camels in sacrifice to your Lord.

�� Sk[J�U�وا �S )2(

3. For sure your enemy is the one deprived of all goodness.

��� هD اj Eإنx�H )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

��� ه�D ا {�j Eإنx ��H { , which means: {For sure your enemy is the one deprived of all

goodness.}

1. }�wD|�ك ا��A�أ Eإ�{

Al-Bukhariyy narrated from the route of Anas that the Prophet, sallallahu

^alayhi wa sallam, said:

>>�HJO �`� أ� أfJ ��I ا�h�y إذا أ�P�� ب �� M%� فDyPر ا�Tه: ا� � X ا@ kX��ك ر � LJذا ���: �لAا��ى ا� �wD|ه�ا ا�F اوF��� �j �Jه $� اذT�p � h T<<

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

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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: }�wD|�ك ا��A�أ Eإ�{ ^A’ishah said:

>> �Hر� هT� k`@ �� �%�F در Dyف ءا��FH آTGد ا��Dyم ��j ?|��� F�Aا� �`� Dه��HI<<

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:

و�`? اDy%Hpا دو�" <<�b MXDاذا اه fHO ?|� ل� ا�" ر@GJ��� ضDUا� f%� ?|��J ا� " DKXل Tz bري اDwTOا TGك U^ل اي رب اD�J... لD�J دةX� �� وروا� KU$J

KU$J KU$J<<

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:

>> h �Kم ا�DX "H ا F�%� د�z ��آ� ��p F�%� h�yا� "J k@ و �� " ��F رAا� �`� Dه b ل �" ا��K�J "H ا � Fرب ا� X لD�J ?`� T�Gا� £%HuX ءP$اآ� ا�Dد آT� FH�ءا�

>>Tzري اDwTOا TGك

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.

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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:

which means: <<He is in Hellfire.>> He had stolen a wrap around <<ا��f�J F ا���ر >>

from the spoils and got killed by an arrow that struck him.

2. }�U�وا �S �� Sk[J{

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.

��� هD ا{ .3j Eإنx�H {

Al-Bukhariyy said: “Ibn ^Abbas said (shani'aka) ( ����j) is 'your enemy' and

(al-abtar) ( xا �H� ) is 'the one who is deprived of all goodness.' That is, 'the one who is

cut off from all that is good.'

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SURAH AL-KA FIRUN ون��رة�A�$ا�

Makiyykan according to Ibn Mas^ud and Madiniyyan according to Ibn ^Abbas. Comprised of six (6) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. Say, O Muhammad, "O you blasphemers,

ا�|J�ون �XأX k�)1(

2. I do not and will not worship what you worship,

b ونT�Gz T��2(أ(

3. And you do not and shall not worship Allah, Whom I worship.

Tون أ��b Tو� ?H�3(أ(

4. And I will not worship what you have worshipped,

��b ?zTو T � )4(أ�

5. And you do not and shall not worship Allah, Whom I worship.

Tون أ��b Tو� ?H�5(أ(

6. You have your false religion and I have my True Religion."

�Xو�" د ?|�X6(�|? د(

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: ( أ��� إ

� ا�|�J�ون �XأX ك��Bا� � ��اءة � �`�J ) which means: 'Recite Surah al-Kafirun ; for it clears you from shirk (associating partners with Allah.)

1. } �XأX k��ونJ ا�|{

That is: Say, O Muhammad, to the kafirun ( ون�J The kafirun here refer .(ا�|�

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

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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 ( k��) shows

the proof that he was ordered by Allah to say to them: 'ya ayyuhal kafirun ( XاX �` right at their headquarters and gathering place. This (O you blasphemers) '(ا�|��Jون

address humiliates them and proves that the Prophet, sallallahu ^alayhi wa sallam,

did not give heed to them, for Allah is his protector.

2. }b وT�Gz T��نأ{

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.'

Tون أ��b Tو{ .3� ?H�أ{

That is, you shall not worship Allah now or in the future since Allah knew

about them eternally that they shall not believe.

��b ?zTو{ .4 T � }أ�

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.

Tون أ��b Tو{ .5� ?H�أ{

This is a repetition of the meaning contained in the third ayah and it

corroborates the meaning in ayah #3 and #4.

6. }�Xو�" د ?|�Xد ?|�{

The ayah contains a threat. Similar to that is the saying of Allah in Surah al-

Qasas, 55 :{ ?|��Pو�|�? ا� ���Pا� ��� } which means,' we have our deeds and you

have yours'. (Lakum dinukum) ( ?|��Xد ?�|�) means, 'you have your untrue religion of

associating partners with Allah, which you follow and implement. (Wa liya din) ( fو�� ��Xد) 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. } ��t|�%J ء�j �� و � n��%J ء�j ��PJ{ This

ayah does not mean that the one who chooses to be a believer is the same as the

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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 } �? �I�اد� ط �Oرا أ�� ��P��Es%� �T�H�أ �Eإ�{ 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:

� KX�F� k وهJ D" اriIو � X�H� _�� ا{%J �Xم د��X�Iu�ا �}p�ة

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 ( ��Xدf ) 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) ( "�و) 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.'

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SURAH AN-NAS R رة���;�ا�

Madiniyyan by consensus. Comprised of three (3) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. When the help of Allah and opening Makkah come,

E%ء �]� ا� )F )1 واHt��إذا @

2. And you see the people enter the Religion of Allah in multitudes one after the other,

� ا�%FE أDJا@Xد "J نD%pTX سEا�� MXورأ )2(

3. Then praise your Lord and seek His forgiveness, for He is All-Forgiving.

$J � TPU ر S� واtcHI�� إ�FE آن EDzا �S� )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:

آ$�M و ه? DP%sX bن} �t� kآ fJDz ?w Cا fا� F�J نDG@�z DX اDKzوا}.

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. }�Ht�وا FE%ء �]� ا�}إذا @

Mujahid said :An-nasr ( ��[ا��) is 'the help' and al-fath ( �H�tا�) 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:

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“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. }� ا�%FE أDJا@Xد "J نD%pTX سEا�� MXورأ{

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:

>> D%� �� ه? أرق أ�T�J وأ��P�ا� kآ? أهzأ .h��PX hP|Uن ا�PX نPXrا <<

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:

} "J ونTهyX �X�J� ا��ة �%f ا�|�� nPا� f%� hاذ� F�D�UX و ?`�UX مDK Cا "zX فD$JCا k��I ?�%� �Iوا Cء و اBX � F�znX Cا kaJ ذ�� ?gb h D� نDJuX b و{

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: << م ه��اD�� ?ه�>> 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 << م ه��اD�� ?ه>>: “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-

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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. } TPU ر S� واtcHI�� إ�FE آن EDzا �S�$J{

There are two sayings about the saying of Allah { ��S T�PU ر �S���$J }. Ibn

^Abbas said it means 'the prayer'. A group of interpreters said it means 'the known

Tasbih32.' Pertaining the saying of Allah wastaghfirhu innahu kana tawwaba

{ � واtcH�I�� إ�F�E آ�ن EDzا }, 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: << ��U��I كT�PU و�� ر f�� ��t_ا�%`�? ا >> 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:

<< f� �t_ك ا�%`? اTPU و� �� ا�%`? رU�I >>

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:

���ة { �� DX �D@��ة ) 22(و� S })23(إf� ر 32 Tasbih means saying subhanallah (سبحان اهللا) which means, ' Allah is exalted and clearق of all non-befitting

attributes.

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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: } ق�I ��� ��B|X مDX{ . 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 (h��DJ) (aboveness) in the saying of Allah in Surah al-An^am, 18: } د�ه� D�Jق ����K�ا Dوه{ and in Surah an-Nahl, 50: } ? �D�J �� ?� E DJن ر�uX{ 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: } Eوإ����ه�ون ? �D��J{ 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: } ق�I ��� ��B|X مD�X{

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: << F�P%� ?�`%ا� h�P|Uا� >> 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: << F�P%و� �XTا�� f�J F�`KJ ?�`%ا� k�XوlHا� >> 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: << ءان��Kا� k�Xوlz F�P%� ?�`%ا�>> 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.

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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: } T�Xl �ه��� ء P�E$وا�{ .

Bi'aydin ( T�Xl ) 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 { � T�PU ر �S� واtcH�I�� إ�F�E آ�ن EDzا �S��$J } Tawwab اب )D�z( 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: } �[� ء}ا�%FE واHt��إذا @ ?

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 { ذا @�ء �]�� ا�%F�E وا�H�t� إ } that is, [when the victory of Allah and the opening of Makkah come about, this is the sign for your death time.] and { J � T�PU ر �S� واtcH�I�� إ�F�E آ�ن EDzا �S��$ } [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.)

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SURAH AL-MASAD ا����3رة

Makkiyyan by consensus. Comprised of five (5) ayahs.

Meaning Ayah

?�Oا�� �POا�� Cا ?$

1. Abu Lahab is a loser and shall continue loosing until destroyed.

E�zو � � " )z )1�TX MEا أ

2. His wealth and gains shall not protect him from the torture of Allah.

F� و آ$� F�� f�_أ )2(

3. He will soon be burnt in a fervid fire of blazing flame.

� �را ذات � f%[�I )3(

4. And his wife the tale-bearer and inciter of enmity,

�AU�ا h�EPO Fz4( وا �أ(

5. On the Day of Judgment will carry a twisted iron chain around her neck.

T$ � k�O )T�@ "J )5ه

THE EXPLANATION

1. }E�zو � � " }z�TX MEا أ

Imam Al-Bukhariyy said: Tabab ( ب��z) means 'loss’ and tatbib ( ����Hz) means

'destruction. As-Samin in ^Umdat Al-Huffadh said: { E��zو �� � "� :z } means�T�X MEا أ

'Abu Lahab shall be continually in an entire loss.' The hands ( اT�X) were specified in

the ayah because they are the tools of doing work. Allah said in Surah al-Hajj, 10:

T�X M ET��اك {P }ذ�� 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� ���bا �z���B� ا���ر ) 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

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could not come sent a representative to see what was happening. Abu Lahab and

Quraysh came. The Prophet, sallallahu ^alayhi wa sallam, said:

�Dادي TX�z ان cz�� �%�|? أD� ?|HX أرأ<< i�p ان ?|z��pأ"�T[ ?Hا ؟آ�D��: ?G��T^ bا ��%� � ل ,@��: TXTj ي ��ابTX �� ?|� �X�� "�J. D ل اKJ �`�: �� �z�HGP@ م ا�`�اD�ا� �gI؟! M���J} E�zو � � " F� و آ$� أ_) z)1�TX MEا أ F�� f�

)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 ( ��� ��z)” which means: 'May you loose the

rest of the day, is this why you gathered us?' So the ayahs:

} E�zو � � " F� و آ$� أ_z)1 (f��TX MEا أ F��)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 :<< F�%� �%I ?`%ا� which means: <<O Allah, send your dog after him.>> Lahab went out in a <<آ%���

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 ( �`�) with a silent ha'.

2. } F� F�� f�_أ }و آ$�

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

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are included in the term kasab ( ��$آ)'. Hence, Abu Lahab's children and offspring,

also, shall not take the torture of Allah away from him.

3. }� �را ذات � f%[�I{

Abu Lahab shall burn in a strong fire that has a blazing flame.

4. }�AU�ا h�EPO Fzوا �أ{

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 ( ��AUا� h��PO) 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 ( h��PO ��AUا�) --literally, the carrier of the crackling wood for fuel. Also other than that was

said.

5. }T$ � k�O }T�@ "Jه

Al-^Izz Ibn ^Abd as-Salam said: It means: “On the Day of Judgment and

around her neck (� $T�@ "J) there will be (Tه k�O) an iron chain, seventy (70)

cubits in length, and it will be twisted (T$ ).”

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.

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SURAH AL-IKHLAS ا*CDص��رة

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

?�Oا�� �POا�� Cا ?$

1. Say (O Muhammad) He is Allah, the One clear of partners and similars.

TOأ FE%ا� Dه k� )1(

2. Allah is the One needed by all and He needs none.

TPE[ا� FE%2( ا�(

3. He does not beget children and He is not begotten.

T�DX ?�و T%X ?� )3(

4. And there is none, in any way, similar to Him.

TOا أDtآ F� �|X ?�4( و(

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, << ءان�Kا� �%w لTGH� ��T ا�` f$t� وا��ى>>, which means, << I swear by Allah, the one who controls my self, that Surah al-Ikhlas is equivalent (in reward) to one third (1/3rd) 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: }TOأ FE%ا� Dه k�{ )1( }TPE[ا� FE%ا�{ )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: { }TOا أDtآ F� �|X ?�و , 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.

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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

}TOأ FE%ا� Dه k�{ (the entire Surah,) and the Prophet, sallallahu ^alayhi wa sallam, said: << k@ و �� f which means, <<This is the attribute of my << ه�� ^ht رLord, the Exalted.>>

1. }TOأ FE%ا� Dه k�{

[Say, O Muhammad, He (Allah), is One] Al-Bukhariyy said: ( T�Oأ) means

'One.' Allah is One33 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):

� ا�TUPث ?XTKاد ا��Jإ T�ODHا�( ) 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 ( T��ODHا�) is the infinitive form of wahhada yuwahhidu ( ،T�Oو T�ODX( and the meaning

of wahhadtu Allah ( Cت اT�Oو), 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 ( F�zTOو), 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.)

33 One when attributed to Allah does not mean a number; rather it means Allah does not have with Him partners, similars or managers.

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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 ( T�Oxا), al-Halimi said: 'He is the

One to Whom there is no similar nor equal.' likewise Al-Wahid ( T�OاDا�) means, 'He is the One to Whom there is no partner nor numbers.' This

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is why Allah called Himself by that name when He attributed to Himself that He is:

}T�DX ?�و T%X ?�{ )3 (}TOا أDtآ F� �|X ?�4( }و( As if the saying of Allah: Lam yalid wa lam yulad } T��DX ?��و T�%X ?��{ is of the explanation of Ahad ( T�Oأ) 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 ( T�OاDا�) and Al-

Ahad (TObا) is that Al-Wahid ( T�OاDا�) is 'the One and only in His Self with no similar,'

and Al-Ahad (TObا) 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 ( ���� D�[zرت �P` �JC ف ذ���i�u ) 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. }TPE[ا� FE%ا�{

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

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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 ( T��$ا�) 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 ( TP�[ا�) 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. }T�DX ?�و T%X ?�{

Imam Al-Bukhariyy narrated the Qudsiyy hadith:

>>|X ?� و "�PHj ذ�� و F� �|X ?� ءادم و � ي ان DKXل ا�" �آ� �" اXا F�X�|z �F ذ�� ا T Pآ �T�ا� �ي ان DKXل ا�uz اC و�Tا و ا� ا�]TP ا��ى �أ�Xا FPHj ? ا�T و �? Fz و ا

TOا اDtآ "� �|X ?� و Tاو�<<

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 ( TP�[ا�) 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 necessity34, 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: } ?��و T��و F�� نD|X fEأ� h�O F� �|z{ has this meaning.

(This is the end of the words of Ibn Hajar.)

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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Hence, the saying of Allah: } T��DX ?��و T�%X ?��{ negates that Allah is attributed

with bodily attributes, that something detaches off Him or attaches to Him, and that

He combines with something.

4. }TOا أDtآ F� �|X ?�و{

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' ( ءا�|�� ) means 'the similar.' Imam Al-

Bukhariyy narrated from the route of Abu Sa^id al-Khudriyy that a man heard

another man recite } T�Oأ FE%ا� Dه k�{ (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:

>>ا�` �TGHل w%� ا��Kءان <<

This means: It is equivalent (in reward) to one-third of the Qur’an. The Hafidh, Ibn

Hajar said :(yataqalluha) ( �`�KHX) with doubling the lam (ل) its original form is ( �`%�KHX) 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 } T�Oأ F�E%ا� Dه� k��{ the Messenger of Allah told

him:

<< h�yا� �%pاد هXإ ��O >>

This means :<< your love for it admitted you to Paradise.>>

Muslim narrated that the Prophet said:

k� هD {ا�yGX اTOآ? ان �KXا w h%�� "J%� ا��Kءان ��Dا و آ�� �KXا w%� ا��Kءان �ل << TOأ FE%ا�{ >>TGzل w%� ا��Kءان

This means: <<Is one of you unable to recite one-third (1/3rd) of the Qur’an in one

night? They said, “How can one read one-third (1/3rd) of the Qur’an in one night?”

The Prophet said: }TOأ FE%ا� Dه k�{ is equivalent to one-third (1/3rd) 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 , k��)', but I did not say anything. Then he said,

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“Say (Qul , k��),” and I said nothing. Then he said, “Say (Qul , k��).” I said: “O

Messenger of Allah, what should I say?” He said:

� آfj kء >> ��t|z ��[z ��O و "$Pz ��O ��zذDGPو ا� }TOأ FE%ا� Dه k�{ >>

This means: <<Say } T�Oأ F�E%ا� Dه� k��{ 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 } T�Oأ F�E%ا� Dه� k��{ 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.)

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SURAH AL-FALAQ ا��.��7رة

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

?�Oا�� �POا�� Cا ?$

1. Say, O Muhammad, I seek refuge with the Lord of the Dawn.

�%t�ا S�ب )k� )1 أD�ذ

2. From every evil that Allah created.

�%p S�j � )2(

3. From the evil that come with nightfall,

I� إذا و��_ S�j � )3( و

4. From the evil of the female sorcerers who blow gently on knots,

TKG�ا "J تwEtEا�� S�j � )4( و

5. And the evil of the envious one who reveals his envy.

T$O إذا TIO S�j � )5( و

THE EXPLANATION

Muslim, At-Tirmidhiyy, An-Nasa'iyy and Ahmad narrated that the Messenger of Allah

said:

>>�ت �? أر �%`Xءا "%_ Mأ��� , ��zذDGPا�<<

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. }�%t�ا S�ب }k� أD�ذ

Imam Al-Bukhariyy said that Mujahid said al-falaq ( ��%tا�) means 'dawn' and

qul ( )k� means 'say', that is: O Muhammad, say a^udhu ( ذDأ��) which means 'I seek

refuge', that is, with Allah the Lord of the Dawn.

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2. }�%p S�j � {

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 ( ��%p) with dammah on the kha' ( خ) and a kasrah

on the lam (ل ).

I� إذا و��{ .3_ S�j �}و

Imam Al-Bukhariyy said that Mujahid said the ghasiq ( ��I_) 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 ( �Aقرا� ) 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:

�I إذا و�� >>cا� F�LJ ��j � C << اGHI��ى

Which means, << Seek refuge with Allah from its evil, for it is the ghasiq idha waqab

( the evil that comes with nightfall.)>>

4. }TKG�ا "J تwEtEا�� S�j �}و

An-naffathat ( ت�wtا��) is the female sorcerers. Naffathat ( ت�wt�) is the plural

of naffathah ( h�wt�) a form of exaggeration, as mentioned by as-Samim al-Halabiyy.

It is mentioned in Al-Mufradat that an-nafth ( ��tا��) is blowing gently a little saliva, but

it is less than spitting. The meaning of } T�KG�ا "�J ت�wEtEا�� S��j �}و � 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.]

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5. }T$O إذا TIO S�j �}و

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.

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SURAH AN-NA S س��رة��ا�

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

?�Oا�� �POا�� Cا ?$

1. Say, O Muhammad, I seek refuge with the Owner and Creator of mankind.

س Eا�� S�ب )k�)1 أD�ذ

2. The King of mankind, س E2( %� ا��( 3. The God of mankind, س Eا�� F�3(إ( 4. From the evil of the devil who

withdraws in humiliation when Allah is mentioned;

j �س E�u�اس اDID�ا S�)4(

5. The one who whispers to the hearts of mankind to obey him,

س Eور ا��T "J سDIDX �يE5(ا�(

6. Among jinns and among mankind.

س Eوا�� hE�y�ا � )6(

THE EXPLANATION

سk� أD�ذ �بS ا�{ .1E�{

Qul ( ) k�� means 'say', that is, O Muhammad, say a^udhu ( ذDأ��) which

means 'I seek refuge'. Bi Rabbin-nas ( � �ب ا���س ) 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.

س{ .2Eا�� �% {

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Since there are kings among mankind Allah mentioned that He is the King of

all mankind.

3. }Eا�� F�سإ{

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.

س{ .4E�u�اس اDID�ا S�j � {

That is, from the evil of the one who whispers, who is the devil. Al-waswasah

( h�IDIDا�), whispering 'is the evil talk to oneself.' Imam Al-Bukhariyy said that Ibn

^Abbas said: Al-waswas (اسD��ID�ا ) 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 } اسD�ID�ا S��j �س ��E�u�ا{ means: I seek refuge with

Allah from the devil who withdraws in humiliation whenever Allah is mentioned.

5. }J سDIDX �يEسا�Eور ا��T "{

As-Sudur ( ورT�[ا�) in this ayah means 'the hearts.' Al-^Izz Ibn ^Abd as-

Salam said: Yuwaswisu (سD��IDX) 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:

<< X كXا و اD�� h|giPا� � F�X�� و �yا� � F�X�� F kوآ T� و bا TOا � ?|� ��" اX iJ ?%IJ F�%� "��ى اb ان اC ا�Xل و ا� Cل اDIر��u b >>

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.'>>

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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.

س{ .6Eوا�� hE�y�ا � {

Al-jinnah ( h��yا�) 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 ( س�Eا��) which include the jinn and the mankind. Allah called the jinns here

nas ( س��) as He called them rijala ( bل �� } :in Surah al-Jinn, 6 (ر@��@� D�GXذون S��y�ا }and Allah called them nafarun ( ��t�) in Surah al-Jinn, 1: { ��y�ا �� ��t� �PH�Iا }. This is the saying of al-Farra’ and according to this saying the word al-waswas

( ساDID�ا ) means the devil whispers to the jinn as he whispers to mankind.

The second saying is that al-waswas ( اسD�ID�ا) (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 ( D�IDاس ا� ) who is among the jinns. Moreover, the saying of

Allah wan-nas } س}وا��� is linguistically in conjunction with the saying of Allah al-

waswas } اسD�IDا�{ . Thereby the meaning would be: I seek refuge with Allah from

the evil of al-waswas ( ID�اساD ) and the evil of an-nas ( س�Eا��), 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.'

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END NOTE

Translated by Riad Nachef, the slave of Allah, who longs for the Mercy and

Forgiveness of Allah. Completed this Thursday the 25th 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.