Tafsir Ibn Kathir - Volume 10 (Surahs 68 - 114)

The Tafsir of Surah Nun
(Chapter - 68)
Which was revealed in Makkah
びユ͡ Β͡ェゲｚャやリ
͡ ⇒∠ヨ∇ェゲｚャやヮ͡ ヤｚャやユ͡ ∇ジよ͡ ぴ
In t he Name of Allah, t he Most Gracious, t he Most Merciful.
マ∠ よあケ∠ る͡ ヨ∠ ∇バレ͡ よ͡ ろ
∠ ル∠ぺべ∠ョ - ラ ∠ ヱ⊥ゲト ⊥ ∇ジΑ∠ ゅ∠ョヱ∠ ユ͡ ヤ∠ボ∠ ∇ャや∠ヱラぴ
マ∠ ルｚま͡ヱ∠ - ラ ∃ ヲ⊥レ∇ヨョ∠ ゲ∠ ∇Βビ ∠ や⇔ゲ∇ィΙ ∂ マ ∠ ャ∠ ラｚま͡ヱ∠ - ラ ∃ ヲ⊥レ∇イヨ∠ よ͡
ユ⊥ ム⊥ あΑほ∠よ͡ - ラ
∠ ヱ⊥ゲダ ͡ ∇らΑ⊥ ヱ∠ ゲ⊥ ダ
͡ ∇らわ⊥ ジ
∠ プ∠ - ユ∃ Β͡ヌハ ∠ ペ ∃ ヤ⊥カ ⊥ ヴ∠ヤ∠バ∠ャ
ヮ͡ ヤ͡Β͡らシ∠ リ∠ハモｚッ∠ リ∠ヨよ͡ ユ⊥ ヤ∠∇ハぺ∠ ヲ∠ ワ⊥ マ ∠ よｚケ∠ ラｚま͡ - ラ ⊥ ヲ⊥わ∇ヘヨ∠ ∇ャや
びリ ∠ Α͡ギわ∠ ∇ヰヨ⊥ ∇ャゅ͡よユ⊥ ヤ∠∇ハぺ∠ ヲ∠ ワ⊥ ヱ∠
(1. Nun. By t he pen and by what t hey Yast ur.) (2. You, by t he grace of your Lord, are not
insane.) (3. And verily, for you will be reward t hat is not Mamnun.) (4. And verily, you are on
an exalt ed charact er.) (5. You will see, and t hey will see,) (6. Which of you is afflict ed wit h
madness.) (7. Verily, your Lord is t he best Knower of him who has gone ast ray from His pat h,
and He is t he best Knower of t hose who are guided.) We have already discussed t he special
let t ers of t he Arabic alphabet at t he beginning of Surat Al-Baqarah. Thus, Allah's saying,
びラぴ
(Nun), is like Allah's saying,
びソぴ
(Sad), and Allah's saying,
びベぴ
(Qaf), and similar t o t hem from t he individual let t ers t hat appear at t he beginning of Qur'anic
chapt ers. This has been discussed at lengt h previously and t here is no need t o repeat it here.
The Explanation of the Pen Concerning
Allah's st at ement ,
び͡ユヤ∠ボ∠ ∇ャや∠ヱぴ
(By t he pen) The apparent meaning is t hat t his refers t o t he act ual pen t hat is used t o writ e.
This is like Allah's saying,
ユ∠ ヤｚハ
∠ - ユ͡ ヤ∠ボ∠ ∇ャゅ͡よユ∠ ヤｚハ
∠ ング͡ ャｚや - ュ⊥ ゲ∠ ∇ミΙ
ｘやマ ∠ よぁケ∠ ヱ∠ ∇ぺゲ∠ ∇ホやぴ
び ∇ユヤ∠∇バΑ∠ ∇ユャ∠ ゅ∠ョリ ∠ ⇒∠ジル͡Ηや
(Read! And your Lord is t he Most Generous. Who has t aught by t he pen. He has t aught man t hat
which he knew not .) (96:3-5) Therefore, t his st at ement is Allah's swearing and alert ing His
creat ures t o what He has favored t hem wit h by t eaching t hem t he skill of writ ing, t hrough
which knowledge is at t ained. Thus, Allah cont inues by saying,
び∠ラヱ⊥ゲト
⊥ ∇ジΑ∠ ゅ∠ョヱ∠ ぴ
(and by what t hey Yast ur.) Ibn ` Abbas, Muj ahid and Qat adah all said t hat t his means, "what
t hey writ e.'' As-Suddi said, "The angels and t he deeds of t he servant s t hey record.'' Ot hers said,
"Rat her, what is meant here is t he pen which Allah caused t o writ e t he decree when He wrot e
t he decrees of all creat ion, and t his t ook place fift y-t housand years before He creat ed t he
heavens and t he eart h.'' For t his, t hey present Hadit hs t hat have been report ed about t he Pen.
Ibn Abi Hat im recorded from Al-Walid bin ` Ubadah bin As-Samit t hat he said, "My fat her called
for me when he was dying and he said t o me: ` Verily, I heard t he Messenger of Allah say,
:メ
∠ ゅ∠ホ ∩∇ょわ⊥ ∇ミや :ヮ⊥ ャ∠ メ∠ ゅ∠ボプ∠ ユ⊥ ヤ∠ボ∠ ∇ャやぶ
⊥ やペ
∠ ヤ∠カ
∠ ゅ∠ョメ ∠ ヱｚぺ∠ ラ
ｚま͡»
ヲ∠ ワ⊥ ゅ∠ョヱ∠ ケ∠ ギ∠ ボ∠ ∇ャやょ
͡ わ⊥ ∇ミや :メ ∠ ゅ∠ホ ∨⊥ょわ⊥ ∇ミぺ∠ ゅ∠ョヱ∠ ゆあケ∠ ゅ∠Α
«ギ∠よほ∠∇ャやヴ∠ャま͡ ∀リ͡もゅ∠ミ
(Verily, t he first of what Allah creat ed was t he Pen, and He said t o it : "Writ e.'' The Pen said: "O
my Lord, what shall I writ e'' He said: "Writ e t he decree and what ever will t hroughout
et ernit y.'')'' This Hadit h has been recorded by Imam Ahmad t hrough various rout es of
t ransmission. At -Tirmidhi also recorded it from a Hadit h of Abu Dawud At -Tayalisi and he (At -
Tirmidhi) said about it , "Hasan Sahih, Gharib.''
Swearing by the Pen refers to the Greatness of the Prophet

Allah says,
びラ
∃ ヲ⊥レ∇イヨ∠ よ͡ マ
∠ よあケ∠ る͡ ヨ∠ ∇バレ͡ よ͡ ろ
∠ ル∠ぺべ∠ョぴ
(You, by t he grace of your Lord, are not insane.) meaning -- and all praise is due t o Allah --
` you are not crazy as t he ignorant among your people claim. They are t hose who deny t he
guidance and t he clear t rut h t hat you have come wit h. Therefore, t hey at t ribut e madness t o
you because of it .'
びラ
∃ ヲ⊥レ∇ヨョ∠ ゲ∠ ∇Βビ
∠ や⇔ゲ∇ィΙ
∂ マ
∠ ャ∠ ラ
ｚま͡ヱ∠ ぴ
(And verily, for you will be reward t hat is not Mamnun.) meaning, ` for you is t he great reward,
and abundant blessings which will never be cut off or perish, because you conveyed t he
Message of your Lord t o creat ion, and you were pat ient wit h t heir abuse.' The meaning of:
び∃ラヲ⊥レ∇ヨョ∠ ゲ⊥ ∇Βビ
∠ぴ
(not Mamnun) is t hat it will not be cut off. This is similar t o Allah's st at ement ,
び∃クヱ⊥グ∇イョ∠ ゲ∠ ∇Βビ
∠ ￢⇔ べ∠トハ
∠ぴ
(a gift wit hout an end.) (11:108) and His st at ement ,
∠ ∀ゲ∇ィ∠ぺ ∇ユヰ⊥ ヤ∠プ∠ ぴ
(Then t hey shall have a reward wit hout end.) (95:6) Muj ahid said,
∠ぴ
(Wit hout Mamnun) means "Wit hout reckoning.'' And t his refers back t o what we have said
before.
The Explanation of the Statement: "Verily, You are on an Exalted

Character.''
Concerning Allah's st at ement ,
びユ∃ Β͡ヌハ
∠ ペ
∃ ヤ⊥カ
⊥ ヴ∠ヤ∠バ∠ャマ
∠ ルｚま͡ヱ∠ ぴ
(And verily, you are on an exalt ed (st andard of) charact er.) Al-` Awfi report ed from Ibn ` Abbas,
"Verily, you are on a great religion, and it is Islam.'' Likewise said Muj ahid, Abu Malik, As-Suddi
and Ar-Rabi` bin Anas. Ad-Dahhak and Ibn Zayd also said t his. Sa` id bin Abi ` Arubah report ed
from Qat adah t hat he said concerning Allah's st at ement ,
∠ ペ
∃ ヤ⊥カ
⊥ ヴ∠ヤ∠バ∠ャマ
∠ ルｚま͡ヱ∠ ぴ
(And verily, you are on an exalt ed (st andard of) charact er.) "It has been ment ioned t o us t hat
Sa` d bin Hisham asked ` A'ishah about t he charact er of t he Messenger of Allah , so she replied:
` Have you not read t he Qur'an' Sa` d said: ` Of course.' Then she said: ` Verily, t he charact er of
t he Messenger of Allah was t he Qur'an.''' ` Abdur-Razzaq recorded similar t o t his and Imam
Muslim recorded it in his Sahih on t he aut horit y of Qat adah in it s full lengt h. This means t hat
he would act according t o t he commands and t he prohibit ion in t he Qur'an. His nat ure and
charact er were pat t erned according t o t he Qur'an, and he abandoned his nat ural disposit ion
(i.e., t he carnal nat ure). So what ever t he Qur'an commanded, he did it , and what ever it
forbade, he avoided it . Along wit h t his, Allah gave him t he exalt ed charact er, which included
t he qualit ies of modest y, kindness, bravery, pardoning, gent leness and every ot her good
charact erist ic. This is like t hat which has been confirmed in t he Two Sahihs t hat Anas said, "I
served t he Messenger of Allah for t en years, and he never said a word of displeasure t o me
(Uff), nor did he ever say t o me concerning somet hing I had done: ` Why did you do t hat ' And he
never said t o me concerning somet hing I had not done: ` Why didn't you do t his' He had t he best
charact er, and I never t ouched any silk or anyt hing else t hat was soft er t han t he palm of t he
Messenger of Allah . And I never smelled any musk or perfume t hat had a bet t er fragrance t han
t he sweat of t he Messenger of Allah.'' Imam Al-Bukhari recorded t hat Al-Bara' said, "The
Messenger of Allah had t he most handsome face of all t he people, and he had t he best behavior
of all of t he people. And he was not t all, nor was he short .'' The Hadit hs concerning t his mat t er
are numerous. Abu ` Isa At -Tirmidhi has a complet e book on t his subj ect called Kit ab Ash-
Shama'il. Imam Ahmad recorded t hat ` A'ishah said, "The Messenger of Allah never st ruck a
servant of his wit h his hand, nor did he ever hit a woman. He never hit anyt hing wit h his hand,
except for when he was fight ing Jihad in t he cause of Allah. And he was never given t he opt ion
bet ween t wo t hings except t hat t he most beloved of t he t wo t o him was t he easiest of t hem,
as long as it did not involve sin. If it did involve sin, t hen he st ayed fart her away from sin t han
any of t he people. He would not avenge himself concerning anyt hing t hat was done t o him,
except if t he limit s of Allah were t ransgressed. Then, in t hat case he would avenge for t he sake
of Allah.'' Imam Ahmad also recorded from Abu Hurayrah t hat t he Messenger of Allah said,
«ベゅ∠ヤ∇カほ∠∇ャやウ
∠ ャ͡ゅ∠タユ∠ ヨあゎ∠ ほ⊥ャ͡ ろ
⊥ ∇んバ͡ よ⊥ ゅ∠ヨルｚま͡»
(I have only been sent t o perfect right eous behavior.) Ahmad was alone in recording t his
Hadit h. In reference t o Allah's st at ement ,
びラ
⊥ ヲ⊥わ∇ヘヨ∠ ∇ャやユ⊥ ム⊥ あΑほ∠よ͡ - ラ
∠ ヱ⊥ゲダ
͡ ∇らΑ⊥ ヱ∠ ゲ⊥ ダ
͡ ∇らわ⊥ ジ
∠ プ∠ ぴ
(You will see, and t hey will see, which of you is afflict ed wit h madness.) t hen it means, ` you
will know, O Muhammad -- and t hose who oppose you and rej ect you, will know -- who is insane
and misguided among you.' This is like Allah's st at ement ,
びゲ⊥ セ
͡Ι
ｘやゆ
⊥ やｚグ∠ム∇ャやリ
͡ ョｚや⇔ギ∠ビラ
∠ ヲ⊥ヨヤ∠∇バΒ∠ シ
∠ぴ
(Tomorrow t hey will come t o know who is t he liar, t he insolent one!) (54:26) Allah also says,
び∃リΒ͡らョぁモ
∃ ⇒∠ヤッ
∠ ヴ͡プ ∇ヱぺ∠ ン⇔ギワ⊥ ヴ∠ヤバ∠ ャ∠ ∇ユミ⊥ ゅｚΑま͡ ∇ヱぺ∠ べｚルま͡ヱ∠ ぴ
(And verily (eit her) we or you are right ly guided or in plain error.) (34:24) Ibn Jurayj report ed
from Ibn ` Abbas, it means "You will know and t hey will know on t he Day of Judgement .'' Al-
` Awfi report ed from Ibn ` Abbas;
びラ
⊥ ヲ⊥わ∇ヘヨ∠ ∇ャやユ⊥ ム⊥ あΑほ∠よ͡ ぴ
(Which of you is Maft un (afflict ed wit h madness) means which of you is crazy. This was also
said by Muj ahid and ot hers as well. The lit eral meaning of Maft un is one who has been charmed
or lured away from t he t rut h and has st rayed from it . Thus, t he ent ire st at ement means, ` so
you will know and t hey will know,' or ` you will be informed and t hey will be informed, as t o
which of you is afflict ed wit h madness.' And Allah knows best . Then Allah says,
ヲ∠ ワ⊥ ヱ∠ ヮ͡ ヤ͡Β͡らシ
∠ リ∠ハモ
ｚッ
∠ リ∠ヨよ͡ ユ⊥ ヤ∠∇ハぺ∠ ヲ∠ ワ⊥ マ ∠ よｚケ∠ ラｚま͡ぴ
びリ∠ Α͡ギわ∠ ∇ヰヨ⊥ ∇ャゅ͡よユ⊥ ヤ∠∇ハぺ∠
(Verily, your Lord is t he best Knower of him who has gone ast ray from His pat h, and He is t he
best Knower of t hose who are guided.) meaning, ` He knows which of t he t wo groups are t ruly
guided among you, and He knows t he part y t hat is ast ray from t he t rut h.'
-ラ ∠ ヲ⊥レワ͡ ∇ギΒ⊥ プ∠ リ⊥ ワ͡ ∇ギゎ⊥ ∇ヲャ∠ ∇やヱぁキヱ∠ - リ ∠ Β͡よグあム∠ ヨ⊥ ∇ャやノ͡ ト

͡ ゎ⊥ Κ ∠ プ∠ ぴ
- ユ∃ Β͡ヨレ∠ よ͡ ￢͡ べｚゼョｚコ∃ ゅｚヨワ∠ - リ ∃ Β͡ヰョｚフ ∃ Κｚェ ∠ ｚモミ⊥ ∇ノト ͡ ゎ⊥ Ι∠ ヱ∠
ラ∠ぺ - ユ∃ Β͡ルコ∠ マ ∠ ャ͡ク∠ ギ∠ ∇バよ∠ ｙモわ⊥ ハ
⊥ - ユ∃ Β͡をぺ∠ ギ∃ わ∠ ∇バョ⊥ ゲ͡ ∇Βガ ∠ ∇ヤャあネ
∃ ゅｚレョｚ
メ
∠ ゅ∠ホゅ∠レわ⊥ ⇒∠Αや∠￢ヮ͡ ∇Βヤ∠ハ
∠ ヴ∠ヤ∇わゎ⊥ や∠クま͡ - リ ∠ Β͡レよ∠ ヱ∠ メ ∃ ゅ∠ョや∠クラ ∠ ゅ∠ミ
びュ͡ ヲ⊥デ∇ゲガ ⊥ ∇ャやヴ∠ヤハ ∠ ヮ⊥ ヨ⊥ ジ
͡ レ∠ シ
∠ - ∠リΒ͡ャヱｚｘΙやゲ⊥ Β͡ト⇒∠シぺ∠
(8. So, do not obey t he deniers.) (9. They wish t hat you should compromise wit h t hem, so t hey
(t oo) would compromise wit h you.) (10. And do not obey every Hallaf Mahin.) (11. A Hammaz,
going about wit h Namim,) (12. Hinderer of t he good, t ransgressor, sinful,) (13. ` Ut ul, and
moreover Zanim.) (14. (He was so) because he had wealt h and children.) (15. When Our Ayat
are recit ed t o him, he says: "Tales of t he men of old!'') (16. We shall brand him on t he snout
(nose)!)
Prohibition of giving in to the Pressure of the Disbelievers and Their

Suggestions, and that They like to meet in the Middle of the Path
Allah says, ` j ust as We have favored you and given you t he upright legislat ion and great
(st andard of) charact er,'
びラ
∠ ヲ⊥レワ͡ ∇ギΒ⊥ プ∠ リ
⊥ ワ͡ ∇ギゎ⊥ ∇ヲャ∠ ∇やヱぁキヱ∠ - リ
∠ Β͡よグあム∠ ヨ⊥ ∇ャやノ͡ ト
͡ ゎ⊥ Κ
∠ プ∠ ぴ
(So, do not obey t he deniers. They wish t hat you should compromise wit h t hem, so t hey (t oo)
would compromise wit h you.) Ibn ` Abbas said, "That you would permit t hem (t heir idolat ry)
and t hey also would permit you (t o pract ice your religion).'' Muj ahid said,
びラ
∠ ヲ⊥レワ͡ ∇ギΒ⊥ プ∠ リ
⊥ ワ͡ ∇ギゎ⊥ ∇ヲャ∠ ∇やヱぁキヱ∠ ぴ
(They wish t hat you should compromise wit h t hem, so t hey (t oo) would compromise wit h you.)
"This means t hat you should be quiet about t heir gods and abandon t he t rut h t hat you are
upon.'' Then Allah says,
びリ
∃ Β͡ヰョｚフ
∃ Κ
ｚェ∠ ｚモミ⊥ ∇ノト
͡ ゎ⊥ Ι
∠ ヱ∠ ぴ
(And do not obey every Hallaf (one who swears much) Mahin (liar or wort hless person).) This is
because t he liar, due t o his weakness and his disgracefulness, only seeks prot ect ion in his false
oat hs which he boldly swears t o while using Allah's Names, and he uses t hem (false oat hs) all
t he t ime and out of place (i.e., unnecessarily). Ibn ` Abbas said, "Al-Mahin means t he liar.'' Then
Allah says,
び∃コゅｚヨワ∠ ぴ
(A Hammaz, ) Ibn ` Abbas and Qat adah bot h said, "This is slander.''
び∃ユΒ͡ヨレ∠ よ͡ ￢͡ べｚゼョｚぴ
(going about wit h Namim,) This refers t o t he one who goes around among people inst igat ing
discord bet ween t hem and carrying t ales in order t o corrupt relat ions bet ween people when
t hey are good and pleasant . It is confirmed in t he Two Sahihs t hat Muj ahid report ed from
Tawus t hat Ibn ` Abbas said, "The Messenger of Allah once passed by t wo graves and he said,
ゅｚョぺ∠ ∩∃ゲΒ͡らミ∠ ヶプ͡ ラ ͡ ゅ∠よグｚバ∠ Α⊥ ゅ∠ョヱ∠ ラ ͡ ゅ∠よグｚバ∠ Β⊥ ャ∠ ゅ∠ヨヰ⊥ ルｚま͡»

ゲ⊥ カ∠ ゅ∇ャやゅｚョぺ∠ヱ∠ ∩͡メ∇ヲら∠ ∇ャやリ∠ ョ͡ ゲ⊥ わ͡ わ∠ ∇ジΑ∠ ゅ∠ャ ∠ラゅ∠ム∠プゅ∠ヨワ⊥ ギ⊥ ェ ∠ ぺ∠
«る∠ヨΒ͡ヨレｚャゅ͡よヶ͡ゼ∇ヨΑ∠ ラ ∠ ゅ∠ムプ∠
(Verily, t hese t wo are being punished, and t hey are not being punished for somet hing maj or.
One of t hem was not careful about prot ect ing himself from urine (when relieving himself). The
ot her one used t o spread Namimah.)'' This Hadit h has been recorded by t he Group in t heir
books t hrough rout es of t ransmission t hat are all on t he aut horit y of Muj ahid. Imam Ahmad
recorded t hat Hudhayfah said, "I heard t he Messenger of Allah saying,
«れゅｚわホ∠ る∠ レｚイ
∠ ∇ャやモ
⊥カ
⊥ ∇ギΑ∠ ゅ∠ャ»
(The slanderer will not ent er int o Paradise.)'' This Hadit h has been report ed by t he Group
except for Ibn Maj ah. Concerning Allah's st at ement ,
びユ∃ Β͡をぺ∠ ギ∃ わ∠ ∇バョ⊥ ゲ͡ ∇Βガ

∠ ∇ヤャあネ
∃ ゅｚレョｚぴ
(Hinderer of good, t ransgressor, sinful,) it means, he refuses t o give and wit hholds t hat which
he has of good.
び∃ギわ∠ ∇バョ⊥ ぴ
(t ransgressor,) t his means, in at t aining t hat which Allah has made permissible for him, he
exceeds t he legislat ed bounds.
び∃ユΒ͡をぺ∠ぴ
(sinful,) meaning, he delves int o t he forbidden t hings. Concerning Allah's st at ement ,
びユ∃ Β͡ルコ∠ マ
∠ ャ͡ク∠ ギ∠ ∇バよ∠ ｙモわ⊥ ハ
⊥ぴ
(` Ut ul, and moreover Zanim.) ` Ut ul means one who is cruel, harsh, st rong, greedy and st ingy.
Imam Ahmad recorded from Al-Harit hah bin Wahb t hat t he Messenger of Allah said,
∇ヲャ∠ ブ
∃ バあツ
∠ わ∠ ョ⊥ ブ∃ Β͡バッ ∠ ぁモミ⊥ ∨͡るレｚイ ∠ ∇ャやモ ͡ ∇ワほ∠よ͡ ∇ユム⊥ ゃ⊥ あらル∠ ぺ⊥ ゅ∠ャぺ∠»
ぁモミ⊥ ∨͡ケゅｚレャやモ ͡ ∇ワほ∠よ͡ ∇ユム⊥ ゃ⊥ あらル∠ ぺ⊥ ゅ∠ャぺ∠ .ロ⊥ ゲｚよ∠ ほ∠ャ∠ ぶ͡ やヴ∠ヤハ ∠ ユ∠ ジ ∠ ∇ホぺ∠
«ゲ͡ら∇ムわ∠ ∇ジョ⊥ ド ∃ やｚヲィ ∠ モ ∠ わ⊥ ハ⊥
(Shall I inform you of t he people of Paradise (They will be) every weak and oppressed person.
When he swears by Allah, he fulfills his oat h. Shall I inform you of t he people of t he Fire Every
` Ut ul (cruel person), Jawwaz and arrogant person.) Al-Waki` said, "It (` Ut ul) is every Jawwaz,
Ja` zari and arrogant person.'' Bot h Al-Bukhari and Muslim recorded t his in t heir Two Sahihs, as
well as t he rest of t he Group, except for Abu Dawud. All of it s rout es of t ransmission are by
way of Sufyan At h-Thawri and Shu` bah who bot h report ed it from Sa` id bin Khalid. The
scholars of Arabic language have said t hat Ja` zari means rude and harsh, while Jawwaz means
greedy and st ingy. Concerning t he word Zanim, Al-Bukhari recorded from Ibn ` Abbas t hat he
said concerning t he Ayah,
びユ∃ Β͡ルコ∠ マ
∠ ャ͡ク∠ ギ∠ ∇バよ∠ ｙモわ⊥ ハ
⊥ぴ
(` Ut ul (cruel), and moreover Zanim.) "A man from t he Quraysh who st ands out among t hem like
t he sheep t hat has had a piece of it s ear cut off.'' The meaning of t his is t hat he is famous for
his evil j ust as a sheep t hat has a piece of it s ear cut off st ands out among it s sist er sheep. In
t he Arabic language t he Zanim is a person who is adopt ed among a group of people (i.e., he is
not t ruly of t hem). Ibn Jarir and ot hers among t he Imams have said t his. Concerning Allah's
st at ement ,
ゅ∠レわ⊥ ⇒∠Αや∠￢ヮ͡ ∇Βヤ∠ハ

∠ ヴ∠ヤ∇わゎ⊥ や∠クま͡ - リ
∠ Β͡レよ∠ ヱ∠ メ
∃ ゅ∠ョや∠クラ
∠ ゅ∠ミラ∠ぺぴ
び ∠リΒ͡ャヱｚｘΙやゲ⊥ Β͡ト⇒∠シぺ∠ メ
∠ ゅ∠ホ
((He was so) because he had wealt h and children. When Our Ayat are recit ed t o him, he says:
"Tales of t he men of old!'') Allah is saying, ` t his is how he responds t o t he favors t hat Allah has
best owed upon him of wealt h and children, by disbelieving in Allah's Ayat and t urning away
from t hem while claiming t hat t hey are a lie t hat has been t aken from t he t ales of t he
ancient s.' This is similar t o Allah's st at ement ,
Ι⇔ ゅ∠ョヮ⊥ ャ∠ ろ ⊥ ∇ヤバ∠ ィ
∠ ヱ∠ - や⇔ギΒ͡ェヱ∠ ろ ⊥ ∇ボヤ∠カ
∠ ∇リョ∠ ヱ∠ ヴ͡ル∇ケク∠ ぴ
ｚユを⊥ - や⇔ギΒ͡ヰ∇ヨゎ∠ ヮ⊥ ャ∠ れぁギｚヰョ∠ ヱ∠ - や⇔キヲ⊥ヰセ ⊥ リ ∠ Β͡レよ∠ ヱ∠ - や⇔キヱ⊥ギ∇ヨョｚ
- や⇔ギΒ͡レハ ∠ ゅ∠レわ͡ ⇒∠ΑΙ ｘラゅミヮ⊥ ｚルま͡ Κ ｚミ∠ - ギ∠ Α͡コぺ∠ ∇ラぺ∠ ノ⊥ ヨ∠ ∇トΑ∠
ブ∠ ∇Βミ∠ モ ∠ わ͡ ボ⊥ プ∠ - ケ∠ ギｚホ∠ ヱ∠ ゲ∠ ムｚプ∠ ヮ⊥ ｚルま͡ - や⇔キヲ⊥バタ ∠ ヮ⊥ ボ⊥ ワ͡ ∇ケほ⊥シ ∠
ザ∠ ら∠ ハ∠ ｚユを⊥ - ゲ∠ ヌ ∠ ル∠ ｚユを⊥ - ケ∠ ギｚホ∠ ブ ∠ ∇Βミ∠ モ ∠ わ͡ ホ⊥ ｚユを⊥ - ケ∠ ギｚホ∠
Ιｚま͡ へ∠グ⇒∠ワ ∇ラま͡ メ ∠ ゅ∠ボプ∠ - ゲ∠ ら∠ ∇ムわ∠ ∇シや∠ヱゲ∠ よ∠ ∇キぺ∠ ｚユを⊥ - ゲ∠ ジ ∠ よ∠ ヱ∠
ヮ͡ Β͡ヤ∇タほ⊥シ∠ - ゲ͡ ゼ ∠ ら∠ ∇ャやメ ⊥ ∇ヲホ∠ Ι
ｚま͡ へ∠グ⇒∠ワ ∇ラま͡ - ゲ⊥ を∠ ∇ぽΑ⊥ ∀ゲ∇エ͡シ
- ケ⊥ グ∠ ゎ∠ Ι∠ ヱ∠ ヴ͡ボ∇らゎ⊥ Ι ∠ - ゲ⊥ ボ∠ シ ∠ ゅ∠ョポ ∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - ゲ∠ ボ∠ シ ∠
びゲ∠ ゼ∠ハ ∠ る∠ バ∠ ∇ジゎ͡ ゅ∠ヰ∇Βヤ∠ハ
∠ - ゲ͡ ゼ ∠ ら∠ ∇ヤャあ ∀る∠ェやｚヲ∠ャ
(Leave Me alone (t o deal) wit h whom I creat ed lonely (wit hout any wealt h and children et c.).
And t hen grant ed him resources in abundance. And children t o be by his side. And made life
smoot h and comfort able for him. Aft er all t hat he desires t hat I should give more. Nay! Verily,
he has been opposing Our Ayat . I shall oblige him t o face a severe t orment ! Verily, he t hought
and plot t ed. So let him be cursed, how he plot t ed! And once more let him be cursed, how he
plot t ed! Then he t hought . Then he frowned and he looked in a bad t empered way. Then he
t urned back, and was proud. Then he said: "This is not hing but magic from t hat of old, t his is
not hing but t he word of a human being!'' I will cast him int o Hellfire. And what will make you
know what Hellfire is It spares not (any sinner), nor does it leave (anyt hing unburned)! Burning
and blackening t he skins! Over it are ninet een (angels as keepers of Hell).) ぴ74:11-30び Then
Allah said here,
びュ͡ ヲ⊥デ∇ゲガ
⊥ ∇ャやヴ∠ヤハ
∠ ヮ⊥ ヨ⊥ ジ
͡ レ∠ シ
∠ぴ
(We shall brand him on t he snout !) Ibn Jarir said, "We will make his mat t er clear and evident so
t hat t hey will know him and he will not be hidden from t hem, j ust as t he branding mark on t he
snout s (of animals).'' Ot hers have said,
び⊥ヮヨ⊥ ジ
͡ レ∠ シ
∠ぴ
(We shall brand him) This is t he mark of t he people of t he Hell-fire; meaning, ` We will blacken
his face on t he Day of Judgement ,' and t he face has been referred t o here as snout .
∇やヲ⊥ヨジ ∠ ∇ホぺ∠ ∇クま͡ る͡ レｚイ∠ ∇ャやょ

∠ ⇒∠エ∇タぺ∠ べ∠ル∇ヲヤ∠よ∠ ゅ∠ヨミ∠ ∇ユヰ⊥ ⇒∠ル∇ヲヤ∠よ∠ ゅｚルま͡ぴ
フ
∠ ゅ∠トプ∠ - ∠ラヲ⊥レ∇ん∠わ∇ジ∠Α Ι ∠ ヱ∠ - リ ∠ Β͡エら͡ ∇ダョ⊥ ゅ∠ヰレｚョ⊥ ゲ͡ ∇ダΒ∠ ャ∠
∇ろエ ∠ ら∠ ∇タほ∠プ∠ - ラ ∠ ヲ⊥ヨも͡ べ∠ル ∇ユワ⊥ ヱ∠ マ ∠ よあケｚリあョ ∀ブ͡もべ∠デゅ∠ヰ∇Βヤ∠ハ ∠
ヴ∠ヤハ ∠ ∇やヱ⊥ギ∇ビやラ ͡ ぺ∠ - リ ∠ Β͡エら͡ ∇ダョ⊥ ∇や∇ヱキ∠ ゅ∠レわ∠ プ∠ - ユ͡ Α͡ゲダｚャゅ∠ミ
∇ユワ⊥ ヱ∠ ∇やヲ⊥ボヤ∠ト ∠ ルゅプ∠ - リ ∠ Β͡ョゲ͡ ⇒∠タ ∇ユわ⊥ レ⊥ミラ͡ま ∇ユム⊥ を͡ ∇ゲェ ∠
- ∀リΒ͡ム∇ジョあ ∇ユム⊥ ∇Βヤ∠ハ ∠ ュ∠ ∇ヲΒ∠ ∇ャやゅ∠ヰレｚヤ∠カ
⊥ ∇ギΑ∠ Ιｚラ∠ぺ - ラ ∠ ヲ⊥わヘ∠ ⇒∠ガわ∠ Α∠
ゅｚル͡ま ∇やヲ⊥ャゅ∠ホゅ∠ワ∇ヱぺ∠ケ∠ ゅｚヨヤ∠プ∠ - リ ∠ Α͡ケギ͡ ⇒∠ホキ∃ ∇ゲェ ∠ ヴ∠ヤハ ∠ ∇や∇ヱギ∠ ビ ∠ ヱ∠
∇ユャ∠ぺ∠ ∇ユヰ⊥ ト
⊥シ ∠ ∇ヱぺ∠ メ ∠ ゅ∠ホラ∠ ヲ⊥ョヱ⊥ゲ∇エョ∠ リ ⊥ ∇エル∠ ∇モよ∠ ラ ∠ ヲぁャべ∠ツャ∠
びラ ∠ ヲ⊥エらあジ∠ ゎ⊥ Ι
∠ ∇ヲャ∠ ∇ユム⊥ ャｚ ∇モホ⊥ ぺ∠
∇ユヰ⊥ ツ⊥ ∇バよ∠ モ ∠ ら∠ ∇ホほ∠プ∠ -リ ∠ Β͡ヨヤ͡⇒∠ニゅｚレミ⊥ ゅｚル͡まべ∠レよ∂ ケ∠ リ ∠ ⇒∠エ∇らシ⊥ ∇やヲ⊥ャゅ∠ホ
ゅｚレミ⊥ ゅｚル͡まべ∠レ∠ヤ∇Α∠ヲΑ ∇やヲ⊥ャゅ∠ホ -ラ ∠ ヲ⊥ョヲ∠ ⇒∠ヤわ∠ Α∠ ヂ ∃ ∇バよ∠ ヴ∠ヤハ ∠
ヴ∠ャま͡ べｚル͡まべ∠ヰ∇レョ∂ や⇔ゲ∇Βカ ∠ ゅ∠レャ∠ギ͡ ∇らΑ⊥ ラ∠ぺべ∠レよぁケ∠ ヴ∠ジハ ∠ -リ ∠ Β͡ピ⇒∠デ
り͡ ゲ∠ カ
͡ ∇Ιやゆ
⊥ や∠グ∠バ∠ャ∠ヱゆ
⊥ や∠グ∠バ∇ャやマ
∠ ャ͡グ∠ ミ∠ -ラ ∠ ヲ⊥らビ͡ ケゅ∠レよ∂ ケ∠
び-ラ
∠ ヲ⊥ヨヤ∠∇バΑ∠ ∇やヲ⊥ルゅ∠ミ ∇ヲャ∠ ゲ⊥ ら∠ ∇ミぺ∠
(17. Verily, We have t ried t hem as We t ried t he People of t he Garden, when t hey swore t o
pluck t he fruit s in t he morning,) (18. Wit hout (saying: "If Allah wills.'')) (19. Then t here passed
over it a Ta'if from your Lord while t hey were asleep.) (20. So by t he morning, it became like
As-Sarim.) (21. Then t hey called out (one t o anot her as soon) as t he morning broke.) (22.
Saying: "Go t o your t ilt h in t he morning, if you would pluck (t he fruit s).'') (23. So t hey depart ed,
and t hey were whispering:) (24. "No poor person shall ent er upon you int o it t oday.'') (25. And
t hey went in t he morning wit h Hard Qadirin.) (26. But when t hey saw it , t hey said: "Verily, we
have gone ast ray.'') (27. "Nay! Indeed we are deprived!'') (28. The Awsat among t hem said; "Did
I not t ell you, ` Why do you not Tusabbihun.''') (29. They said: "Glory t o Our Lord! Verily, we
have been wrongdoers.'') (30. Then t hey t urned one against anot her, blaming.) (31. They said:
"Woe t o us! Verily, we were Taghin.'') (32. "We hope t hat our Lord will give us in exchange
bet t er t han it . Truly, we hope in our Lord.'') (33. Such is t he punishment , but t ruly, t he
punishment of t he Hereaft er is great er if t hey but knew.)
A Parable of the Removal of the Earnings of the Disbelievers

This is a parable t hat Allah made of t he behavior of t he Quraysh disbelievers wit h t he great
mercy, and t remendous favors He grant ed t hem. The mercy and favor of sending of Muhammad
t o t hem. But t hey met him wit h denial, rej ect ion and opposit ion. Therefore Allah says,
び∇ユヰ⊥ ⇒∠ル∇ヲヤ∠よ∠ ゅｚルま͡ぴ

(Verily, We have t ried t hem) meaning, ` We have t est ed t hem.'
び͡るレｚイ
∠ ∇ャやょ
∠ ⇒∠エ∇タぺ∠ べ∠ル∇ヲヤ∠よ∠ ゅ∠ヨ∠ミぴ
(as We t ried t he People of t he Garden,) This refers t o a garden cont aining different t ypes of
fruit s and veget at ion.
び∠リΒ͡エら͡ ∇ダョ⊥ ゅ∠ヰレｚョ⊥ ͡ゲ∇ダ∠Β∠ャ ∇やヲ⊥ヨジ

∠ ∇ホぺ∠ ∇クま͡ぴ
(when t hey swore t o pluck t he fruit s of t he (garden) in t he morning,) meaning, t hey vowed
bet ween t hemselves during t he night t hat t hey would pluck t he fruit of t he garden in t he
morning so t hat poor and t he beggars would not know what t hey were doing. In t his way t hey
would be able t o keep it s fruit for t hemselves and not give any of it in charit y.
び ∠ラヲ⊥レ∇ん∠わ∇ジ∠Α Ι
∠ ヱ∠ ぴ
(Wit hout (saying: "If Allah wills.'')) meaning t heir vow t hat t hey made. Therefore, Allah broke
t heir vow. He t hen said,
びラ
∠ ヲ⊥ヨも͡ べ∠ル ∇ユワ⊥ ヱ∠ マ
∠ よあケｚリあョ ∀ブ͡もべ∠デゅ∠ヰ∇Βヤ∠ハ
∠ フ
∠ ゅ∠トプ∠ ぴ
(Then t here passed over it a Ta'if from your Lord while t hey were asleep. ) meaning, it was
afflict ed wit h some heavenly dest ruct ion.
びユ͡ Α͡ゲダ
ｚャゅ∠ミ ∇ろエ
∠ ら∠ ∇タほ∠プ∠ ぴ
(So by t he morning it became like As-Sarim.) Ibn ` Abbas said, "Like t he dark night .'' At h-Thawri
and As-Suddi bot h said, "Like t he crop when it is harvest ed wit hered and dry.''
びリ
∠ Β͡エら͡ ∇ダョ⊥ ∇や∇ヱキ∠ ゅ∠レわ∠ プ∠ ぴ
(Then t hey called out (one t o anot her as soon) as t he morning broke.) meaning, when it was
(early) morning t ime t hey called each ot her so t hat t hey could go t oget her t o pick t he harvest
or cut it (it s fruit s). Then Allah said,
びリ
∠ Β͡ョゲ͡ ⇒∠タ ∇ユわ⊥ レ⊥ミラ͡ま ∇ユム⊥ を͡ ∇ゲェ
∠ ヴ∠ヤハ
∠ ∇やヱ⊥ギ∇ビやラ
͡ ぺ∠ぴ
((Saying:) "Go t o your t ilt h in t he morning, if you would pluck (t he fruit s).'') meaning, ` if you
want t o pluck your harvest fruit .'
びラ
∠ ヲ⊥わヘ∠ ⇒∠ガわ∠ Α∠ ∇ユワ⊥ ヱ∠ ∇やヲ⊥ボヤ∠ト
∠ ルゅ∠プぴ
(So t hey depart ed, and t hey were whispering:) meaning, t hey spoke privat ely about what t hey
were doing so t hat no one could hear what t hey were saying. Then Allah, t he All-Knower of
secret s and privat e discussions, explained what t hey were saying in privat e. He said,
ュ∠ ∇ヲΒ∠ ∇ャやゅ∠ヰレｚヤ∠カ

⊥ ∇ギΑ∠ Ι
ｚラ∠ぺ - ラ
∠ ヲ⊥わヘ∠ ⇒∠ガわ∠ Α∠ ∇ユワ⊥ ヱ∠ ∇やヲ⊥ボヤ∠ト
∠ ルゅ∠プぴ
び ∀リΒ͡ム∇ジョあ ∇ユム⊥ ∇Βヤ∠ハ
∠
(So t hey depart ed, and t hey were whispering: "No poor person shall ent er upon you int o it
t oday.'') meaning, some of t hem said t o ot hers, "Do not allow any poor person t o ent er upon
you in it (t he garden) t oday.'' Allah t hen said,
び∃キ∇ゲェ
∠ ヴ∠ヤハ
∠ ∇や∇ヱギ∠ ビ
∠ ヱ∠ ぴ
(And t hey went in t he morning wit h Hard) meaning, wit h st rengt h and power.
び∠リΑ͡ケギ͡ ⇒∠ホぴ
(Qadirin) meaning, t hey t hought t hey had power t o do what t hey claimed and what t hey were
desiring.
びラ
∠ ヲぁャべ∠ツャ∠ ゅｚル͡ま ∇やヲ⊥ャゅ∠ホゅ∠ワ∇ヱぺ∠ケ∠ ゅｚヨヤ∠プ∠ ぴ
(But when t hey saw it , t hey said: "Verily, we have gone ast ray.'') meaning, when t hey arrived at
it and came upon it , and it was in t he condit ion which Allah changed from t hat lust er,
brilliance and abundance of fruit , t o being black, gloomy and void of any benefit . They
believed t hat t hey had been mist aken in t he pat h t hey t ook in walking t o it . This is why t hey
said,
び∠ラヲぁャべ∠ツャ∠ ゅｚルま͡ぴ
(Verily, we have gone ast ray.) meaning, ` we have walked down a pat h ot her t han t he one we
were seeking t o reach it .' This was said by Ibn ` Abbas and ot hers. Then t hey changed t heir
minds and realized wit h cert aint y t hat it was act ually t he correct pat h. Then t hey said,
びラ
∠ ヲ⊥ョヱ⊥ゲ∇エョ∠ リ
⊥ ∇エル∠ ∇モよ∠ ぴ
(Nay! Indeed we are deprived (of t he fruit s)!) meaning, ` nay, t his is it , but we have no port ion
and no share (of harvest ).'
び∇ユヰ⊥ ト
⊥シ∠ ∇ヱぺ∠ メ
∠ ゅ∠ホぴ
(The Awsat among t hem said,) Ibn ` Abbas, Muj ahid, Sa` id bin Jubayr, ` Ikrimah, Muhammad bin
Ka` b, Ar-Rabi` bin Anas, Ad-Dahhak and Qat adah all said, "This means t he most j ust of t hem
and t he best of t hem.''
び∠ラヲ⊥エあらジ
∠ ゎ⊥ Ι
∠ ∇ヲャ∠ ∇ユム⊥ ャｚ ∇モホ⊥ ぺ∠ ∇ユャ∠ぺ∠ぴ
(Did I not t ell you, ` Why do you not Tusabbihun') Muj ahid, As-Suddi and Ibn Jurayj all said t hat ,
び∠ラヲ⊥エあらジ
∠ ゎ⊥ Ι
∠ ∇ヲャ∠ぴ
(Why do you not Tusabbihun) t his means "why do you not say, ` If Allah wills''' As-Suddi said,
"Their making except ion due t o t he will of Allah in t hat t ime was by glorifying Allah (Tasbih).''
Ibn Jarir said, "It is a person's saying, ` If Allah wills.''' It has also been said t hat it means t hat
t he best of t hem said t o t hem, "Did I not t ell you, why don't you glorif y Allah and t hank Him for
what He has given you and favored you wit h''
びリ
∠ Β͡ヨヤ͡⇒∠ニゅｚレミ⊥ ゅｚル͡まべ∠レよあケ∠ リ
∠ ⇒∠エ∇らシ
⊥ ∇やヲ⊥ャゅ∠ホぴ
(They said: "Glory t o Our Lord! Verily, we have been wrongdoers.'') They became obedient
when it was of no benefit t o t hem, and t hey were remorseful and confessed when it was not of
any use. Then t hey said,
ヂ
∃ ∇バよ∠ ヴ∠ヤハ
∠ ∇ユヰ⊥ ツ
⊥ ∇バよ∠ モ
∠ ら∠ ∇ホほ∠ヘ∠ レ∠ Β͡ヨヤ͡⇒∠ニゅｚレミ⊥ ゅｚルま͡ぴ
びラ
∠ ヲ⊥ョヲ∠ ⇒∠ヤわ∠ Α∠
("...Verily, we have been wrongdoers.'' Then t hey t urned one against anot her, blaming.)
meaning, t hey st art ed blaming each ot her for what t hey had resolved t o do, prevent ing t he
poor people from receiving t heir right of t he harvest ed fruit . Thus, t heir response t o each
ot her was only t o confess t heir error and sin.
びリ
∠ Β͡ピ⇒∠デゅｚレミ⊥ ゅｚル͡まべ∠レ∠ヤ∇Α∠ヲΑ ∇やヲ⊥ャゅ∠ホぴ
(They said: "Woe t o us! Verily, we were Taghin.'') meaning, ` we have t ransgressed, t respassed,
violat ed and exceeded t he bounds unt il what t his happened t o us.'
ゅ∠レよあケ∠ ヴ∠ャま͡ べｚル͡まべ∠ヰ∇レョあや⇔ゲ∇Βカ

∠ ゅ∠レャ∠ギ͡ ∇らΑ⊥ ラ∠ぺべ∠レよぁケ∠ ヴ∠ジハ ∠ぴ
びラ∠ ヲ⊥らビ
͡ ケ∠
(We hope t hat our Lord will give us in exchange bet t er t han it . Truly, we hope in our Lord.) It
has been said, "They were hoping for somet hing bet t er in exchange in t his life.'' It has also been
said, "They were hoping for it s reward in t he abode of t he Hereaft er.'' And Allah knows best .
Some of t he Salaf ment ioned t hat t hese people were from Yemen. Sa` id bin Jubayr said, "They
were from a village t hat was called Darawan which was six miles from San` a' (in Yemen). '' It
has also been said, "They were from t he people of Et hiopia whose fat her had left t hem t his
garden, and t hey were from t he People of t he Book. Their fat her used t o handle t he garden in
a good way. What ever he reaped from it he would put it back int o t he garden as it needed, and
he would save some of it as food for his dependant s for t he year, and he would give away t he
excess in charit y. Then, when he died, and his children inherit ed t he garden t hey said, ` Verily,
our fat her was foolish for giving some of t his garden's harvest t o t he poor. If we prevent t hem
from it , t hen we will have more.' So when t hey made up t heir minds t o do t his t hey were
punished wit h what was cont rary t o t heir plan. Allah t ook away all of what t hey possessed of
wealt h, gain and charit y. Not hing remained for t hem.'' Allah t hen says,
び⊥ゆや∠グバ∠ ∇ャやマ
∠ ャ͡グ∠ ミ∠ ぴ
(Such is t he punishment ,) meaning, such is t he punishment of whoever opposes t he command
of Allah, is st ingy wit h what Allah has given him and favored him wit h, wit hholds t he right of
t he poor and needy, and responds t o Allah's blessings upon him wit h ungrat efulness (or
disbelief).
び∠ラヲ⊥ヨヤ∠∇バΑ∠ ∇やヲ⊥ルゅ∠ミ ∇ヲャ∠ ゲ⊥ ら∠ ∇ミぺ∠ り͡ ゲ∠ カ

͡Ιｘやゆ
⊥ や∠グバ∠ ャ∠ヱ∠ ぴ
(but t ruly, t he punishment of t he Hereaft er is great er if t hey but knew.) meaning, t his is t he
punishment in t his life, as you have heard, and t he punishment of t he Hereaft er is even harder.
モ⊥ バ∠ ∇イレ∠ プ∠ ぺ∠ - ユ͡ Β͡バレｚャやろ
͡ ⇒ｚレィ∠ ∇ユヰ͡ よあケ∠ ギ∠ ∇レハ
͡ リ ∠ Β͡ボわｚヨ⊥ ∇ヤャあラ
ｚま͡ぴ
-ラ ∠ ヲ⊥ヨム⊥ ∇エゎ∠ ブ ∠ ∇Βミ∠ ∇ユム⊥ ャ∠ ゅ∠ョ - リ ∠ Β͡ョゲ͡ ∇イヨ⊥ ∇ャゅ∠ミリ
∠ Β͡ヨヤ͡∇ジヨ⊥ ∇ャや
ゅ∠ヨャ∠ ヮ͡ Β͡プ ∇ユム⊥ ャ∠ ラｚま͡ - ∠ラヲ⊥シケ⊥ ∇ギ∠ゎヮ͡ Β͡プ ∀ょ⇒∠わ͡ミ ∇ユム⊥ ャ∠ ∇ュぺ∠
ュ͡ ∇ヲΑ∠ ヴ∠ャま͡ る∀ ピ∠ ヤ͡⇒∠よゅ∠レ∇Βヤ∠ハ
∠ ∀リ⇒∠ヨ∇Αぺ∠ ∇ユム⊥ ャ∠ ∇ュぺ∠ - ラ ∠ ヱ⊥ゲΒｚガ ∠ ゎ∠
マ∠ ャ͡グ∠ よ͡ ユ⊥ヰΑぁぺ∠ ∇ユヰ⊥ ∇ヤシ
∠ -ラ ∠ ヲ⊥ヨム⊥ ∇エゎ∠ ゅ∠ヨ∠ャ ∇ユム⊥ ャ∠ ラｚま͡ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや
ラ͡ま ∇ユヰ͡ も͡ べ∠ミゲ∠ ゼ⊥ よ͡ ∇やヲ⊥ゎほ∠Β∇ヤプ∠ ￢⊥ べ∠ミゲ∠ セ⊥ ∇ユヰ⊥ ャ∠ ∇ュぺ∠ - ∀ユΒ͡ハ∠コ
びリ∠ Β͡ホギ͡ ⇒∠タ ∇やヲ⊥ルゅ∠ミ
(34. Verily, for t hose who have Taqwa are Gardens of Delight wit h t heir Lord.) (35. Shall We
t hen t reat t he Muslims like t he criminals) (36. What is t he mat t er wit h you How j udge you) (37.
Or have you a Book wherein you learn,) (38. That you shall t herein have all t hat you choose)
(39. Or have you oat hs from Us, last ing unt il t he Day of Judgement , t hat yours will be what you
j udge) (40. Ask t hem, which of t hem will st and as suret y for t hat !) (41. Or have t hey "part ners''
Then let t hem bring t heir "part ners'' if t hey are t rut hful!)
Κ
∠ プ∠ キ͡ ヲ⊥イジぁャやヴ∠ャま͡ ラ ∠ ∇ヲハ ∠ ∇ギΑ⊥ ヱ∠ ベ∃ ゅ∠シリ∠ハブ ⊥ ゼ ∠ ∇ムΑ⊥ ュ∠ ∇ヲΑ∠ ぴ
∇ギホ∠ ヱ∠ ∀るャｚ͡ク ∇ユヰ⊥ ボ⊥ ワ∠ ∇ゲゎ∠ ∇ユワ⊥ ゲ⊥ ⇒∠ダ∇よぺ∠ る⇔ バ∠ ゼ ͡ ⇒∠カ - ラ ∠ ヲ⊥バΒ͡トわ∠ ∇ジΑ∠
ヴ͡ル∇ケグ∠ プ∠ - ラ ∠ ヲ⊥ヨヤ͡⇒∠シ ∇ユワ⊥ ヱ∠ キ͡ ヲ⊥イジぁャやヴ∠ャま͡ ラ ∠ ∇ヲハ∠ ∇ギΑ⊥ ∇やヲ⊥ルゅ∠ミ
ゑ
⊥ ∇Βェ ∠ ∇リョあ ∇ユヰ⊥ ィ ⊥ ケ͡ ∇ギわ∠ ∇ジレ∠ シ
∠ ゑ ͡ Α͡ギエ ∠ ∇ャやや∠グ⇒∠ヰよ͡ ゆ
⊥ あグム∠ Α⊥ リ∠ョヱ∠
∇ユヰ⊥ ヤ⊥⇒∠∇ジゎ∠ ∇ュぺ∠ ∀リΒ͡わョ∠ ン͡ギ∇Βミ∠ ラｚま͡ ∇ユヰ⊥ ャ∠ ヴ͡ヤ∇ョぺ⊥ヱ∠ ラ ∠ ヲ⊥ヨヤ∠∇バΑ∠ Ι ∠
∇ユヰ⊥ プ∠ ょ ⊥ ∇Βピ∠ ∇ャやユ⊥ ワ⊥ ギ∠ レ͡ハ ∇ュぺ∠ ラ ∠ ヲ⊥ヤボ∠ ∇んョぁュ∃ ゲ∠ ∇ピョｚリあョユ⊥ヰプ∠ や⇔ゲ∇ィぺ∠
びラ ∠ ヲ⊥らわ⊥ ∇ムΑ∠
(42. The Day when t he Shin shall be laid bare and t hey shall be called t o prost rat e t hemselves,
but t hey shall not be able t o do so.) (43. Their eyes will be cast down and ignominy will cover
t hem; t hey used t o be called t o prost rat e t hemselves, while t hey were.) (44. Then leave Me
alone wit h whoever denies t his narrat ion. We shall punish t hem gradually from direct ions t hey
perceive not .) (45. And I will grant t hem a respit e. Verily, My plan is st rong.) (46. Or is it t hat
you ask t hem a wage, so t hat t hey are heavily burdened wit h debt ) (47. Or t hat t he Unseen is
in t heir hands, so t hat t hey can writ e it down)
The Terror of the Day of Judgement

Aft er Allah ment ions t hat t hose who have Taqwa, will have Gardens of Delight wit h t heir Lord,
He explains when t his will be, and it s act ual occurrence. He says,
Κ
∠ プ∠ キ͡ ヲ⊥イジ
ぁャやヴ∠ャま͡ ラ
∠ ∇ヲハ
∠ ∇ギΑ⊥ ヱ∠ ベ
∃ ゅ∠シリ∠ハブ
⊥ ゼ∠ ∇ムΑ⊥ ュ∠ ∇ヲΑ∠ ぴ
びラ∠ ヲ⊥バΒ͡トわ∠ ∇ジΑ∠
(The Day when t he Shin shall be laid bare and t hey shall be called t o prost rat e t hemselves, but
t hey shall not be able t o do so.) meaning, t he Day of Judgement and t he horrors, eart hquakes,
t rials, t est s and great mat t ers t hat will occur during it . Al-Bukhari recorded t hat Abu Sa` id Al-
Khudri said t hat he heard t he Prophet saying,
リ∃ ョ͡ ∇ぽョ⊥ ぁモミ⊥ ヮ⊥ ャ∠ ギ⊥ イ
⊥ ∇ジΒ∠ プ∠ ∩͡ヮホ͡ ゅ∠シ ∇リハ
∠ ゅ∠レよぁケ∠ ブ ⊥ ゼ ͡ ∇ムΑ∠ »
￢⇔ ゅ∠Αケ͡ ゅ∠Β∇ルギぁャやヶ͡プギ⊥ イ
⊥ ∇ジΑ∠ ラ∠ ゅ∠ミ ∇リョ∠ ヴ∠ボ∇らΑ∠ ヱ∠ ∩∃るレ∠ ョ͡ ∇ぽョ⊥ ヱ∠
ゅ⇔ボ∠ら∠デロ⊥ ゲ⊥ ∇ヰニ∠ キ⊥ ヲ⊥バΒ∠ プ∠ ∩∠ギイ ⊥ ∇ジΒ∠ ャ͡ ょ
⊥ ワ∠ ∇グΒ∠ プ∠ ∩⇔るバ∠ ∇ヨシ
⊥ ヱ∠
«や⇔ギェ ͡ や∠ヱ
(Our Lord will reveal His Shin, and every believing male and female will prost rat e t o Him. The
only people who will remain st anding are t hose who prost rat ed in t he worldly life only t o be
seen and heard (showing off). This t ype of person will t ry t o prost rat e at t hat t ime, but his
back will made t o be one st iff plat e (t he bone will not bend or flex).)'' This Hadit h was
recorded in t he Two Sahihs and ot her books from different rout es of t ransmission wit h various
wordings. It is a long Hadit h t hat is very popular. Concerning Allah's st at ement ,
び∀るャｚク͡ ∇ユヰ⊥ ボ⊥ ワ∠ ∇ゲゎ∠ ∇ユワ⊥ ゲ⊥ ⇒∠ダ∇よぺ∠ る⇔ バ∠ ゼ

͡ ⇒∠カぴ
(Their eyes will be cast down and ignominy will cover t hem;) means, in t he final abode, due t o
t heir crimes and arrogance in t he worldly life. Thus t hey will be punished wit h t he opposit e of
what t hey did. When t hey were called t o prost rat e in t he worldly life, t hey refused t o do so
even t hough t hey were healt hy and secure. Therefore, t hey will be punished wit h t he lack of
abilit y t o do so in t he Hereaft er. When t he Almight y Lord makes Himself visible (before t he
believers), t hen t he believers will fall down in prost rat ion t o Him, but no one of t he
disbelievers and hypocrit es will be able t o prost rat e. rat her, t heir backs will become one plat e.
Everyt ime one of t hem at t empt s t o prost rat e, he will bow his neck but will not be able t o
prost rat e. This is j ust like in t he life of t his world, when t hese people were in opposit ion t o
what t he believers were doing.
For Whoever denies the Qur'an

Then Allah says,
び͡ゑΑ͡ギエ
∠ ∇ャやや∠グ⇒∠ヰよ͡ ゆ
⊥ あグム∠ Α⊥ リ∠ョヱ∠ ヴ͡ル∇ケグ∠ プ∠ ぴ
(Then leave Me alone wit h such as belie t his narrat ion.) meaning, t he Qur'an. This is a sever
t hreat which means, ` leave Me alone wit h t his person; I know about him and how I will
gradually punish him and increase him in his falsehood. I am giving him respit e for a while,
t hen I will seize him wit h a might y and powerful punishment .' Thus, Allah says,
び∠ラヲ⊥ヨヤ∠∇バΑ∠ Ι
∠ ゑ
⊥ ∇Βェ
∠ ∇リョあユ⊥ヰィ
⊥ ケ͡ ∇ギわ∠ ∇ジレ∠ シ
∠ぴ
(We shall punish t hem gradually from direct ions t hey perceive not .) meaning, and t hey will not
even be aware of it . Rat her, t hey will believe t hat it is a noble blessing from Allah, but really
t he same mat t er is act ually a form of humiliat ion (for t hem). This is similar t o Allah's
st at ement ,
- リ
∠ Β͡レよ∠ ヱ∠ メ∃ ゅｚョリ͡ョヮ͡ よ͡ ∇ユワ⊥ ぁギヨ͡ ル⊥ ゅ∠ヨルｚぺ∠ ラ
∠ ヲ⊥らジ ∠ ∇エΑ∠ ぺ∠ぴ
びラ∠ ヱ⊥ゲバ⊥ ∇ゼΑ∠ Ι
ｚモ∠よれ
͡ ゲ∠ ∇Βガ∠ ∇ャやヴ͡プ ∇ユヰ⊥ ャ∠ ネ
⊥ ケ͡ ゅ∠ジル⊥
(Do t hey t hink t hat in wealt h and children wit h which We expand t hem, We hast en unt o t hem
wit h good t hings. Nay, but t hey perceive not .) (23:55,56) Allah also said,
あモミ⊥ ゆ ∠ や∠ヲ∇よぺ∠ ∇ユヰ͡ ∇Βヤ∠ハ

∠ ゅ∠レ∇エわ∠ プ∠ ヮ͡ よ͡ ∇やヱ⊥ゲミあク⊥ ゅ∠ョ ∇やヲ⊥ジル∠ ゅｚヨヤ∠プ∠ ぴ
る⇔ わ∠ ∇ピよ∠ ∇ユヰ⊥ ⇒∠ル∇グカ
∠ ぺ∠ ∇やヲ⊥ゎヱ⊥ぺべ∠ヨよ͡ ∇やヲ⊥ェゲ͡ プ∠ や∠クま͡ ヴｚわェ ∠ ￢∃ ∇ヴセ ∠
びラ ∠ ヲ⊥ジヤ͡∇らョぁ ∇ユワ⊥ や∠クみ͡プ∠
(So, when t hey forgot t hat which t hey had been reminded, We opened for t hem t he gat es of
everyt hing, unt il in t he midst of t heir enj oyment in t hat which t hey were given, all of a
sudden, We punished t hem, and lo! They were plunged int o dest ruct ion wit h deep regret s and
sorrows.) Therefore, Allah says here,
び ∀リΒ͡わョ∠ ン͡ギ∇Βミ∠ ラ
ｚま͡ ∇ユヰ⊥ ャ∠ ヴ͡ヤ∇ョぺ⊥ヱ∠ ぴ
(And I will grant t hem a respit e. Verily, My plan is st rong.) meaning, ` I will delay t hem, give
t hem respit e and ext end t heir t ime. Yet , t his is My plan, and My plot against t hem.' Thus, Allah
says,
び∀リΒ͡わョ∠ ン͡ギ∇Βミ∠ ラ
ｚま͡ぴ
(Verily, My plan is st rong.) meaning, ` great against whoever opposes My command, rej ect s My
Messengers and dares t o disobey Me.' In t he Two Sahihs it is recorded from t he Messenger of
Allah t hat he said,
∇ユャ∠ ロ⊥ グ∠ カ
∠ ぺ∠ や∠クま͡ ヴ∇わェ
∠ ユ͡ ャ͡ゅｚヌヤ͡ャヶ͡ヤ∇ヨΒ⊥ ャ∠ ヴャゅ∠バゎ∠ ぶ
∠ やラ
ｚま͡»
«ヮ∇わヤ͡∇ヘΑ⊥
(Verily Allah t he Exalt ed gives respit e t o t he wrongdoer unt il He seizes him and he will not be
able t o escape Him.) Then he recit ed,
ラ
ｚま͡ る∀ ヨ∠ ヤ͡⇒∠ニヴ
∠ ワ͡ ヱ∠ ン∠ゲボ⊥ ∇ャやグ∠ カ
∠ ぺ∠ や∠クま͡ マ
∠ よあケ∠ グ⊥ ∇カぺ∠ マ
∠ ャ͡グ∠ミヱ∠ ぴ
び ∀ギΑ͡ギ∠セ ∀ユΒ͡ャ∠ぺロ⊥ グ∠ ∇カぺ∠
(Such is t he punishment of your Lord when He seizes t he t owns while t hey are doing wrong.
Verily, His punishment is painful (and) severe.) (11:102) In reference t o Allah's st at ement ,
∇ュぺ∠ - ラ
∠ ヲ⊥ヤボ∠ ∇んョぁュ∃ ゲ∠ ∇ピョｚリあョユ⊥ヰプ∠ や⇔ゲ∇ィぺ∠ ∇ユヰ⊥ ヤ⊥⇒∠∇ジゎ∠ ∇ュぺ∠ぴ
びラ
∠ ヲ⊥らわ⊥ ∇ムΑ∠ ∇ユヰ⊥ プ∠ ょ
⊥ ∇Βピ∠ ∇ャやユ⊥ ワ⊥ ギ∠ レ͡ハ
(Or is it t hat you ask t hem for a wage, so t hat t hey are heavily burdened wit h debt Or t hat t he
Unseen is in t heir hands, so t hat t hey can writ e it down) t he explanat ion of t hese t wo Ayat
preceded in Surat At -Tur. The meaning of it is, ` you, O Muhammad, call t hem t o Allah
wit hout t aking any wages from t hem. rat her, you hope for t he reward wit h Allah. Yet , t hey
rej ect t hat which you have brought t o t hem simply due t o ignorance, disbelief and obst inacy.'
れ
͡ ヲ⊥エ∇ャやょ
͡ エ
͡ ⇒∠ダミ∠ リ⊥ムゎ∠ Ι
∠ ヱ∠ マ ∠ よあケ∠ ユ͡ ∇ムエ
⊥ ャ͡ ∇ゲら͡ ∇タゅ∠プぴ
び ∀ュヲ⊥ヌ∇ムョ∠ ヲ∠ ワ⊥ ヱ∠ ン∠キゅ∠ル ∇クま͡
ヲ∠ ワ⊥ ヱ∠ ￢͡ へ∠ゲバ∠ ∇ャゅ͡よグ∠ ら͡ レ⊥ ャ∠ ヮ͡ よあケｚリあョる∀ ヨ∠ ∇バル͡ ヮ⊥ ミ∠ ケ∠ や∠ギゎ∠ ラ∠ぺ Ι ∠ ∇ヲャｚぴ
- リ ∠ Β͡エヤ͡⇒ｚダャやリ ∠ ョ͡ ヮ⊥ ヤ∠バ∠ イ ∠ プ∠ ヮ⊥ ぁよケ∠ ヮ⊥ ⇒∠らわ∠ ∇ィゅ∠プ - ∀ュヲ⊥ョ∇グ∠ョ
ゅｚヨャ∠ ∇ユワ͡ ゲ͡ ⇒∠ダ∇よほ∠よ͡ マ ∠ ル∠ ヲ⊥ボャ͡∇ゴΒ⊥ ャ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャｚやキ⊥ ゅ∠ムΑ∠ ラ͡まヱ∠
Ιｚま͡ ヲ∠ ワ⊥ ゅ∠ョヱ∠ - ∀ラヲ⊥レ∇イヨ∠ ャ∠ ヮ⊥ ｚルま͡ ラ ∠ ヲ⊥ャヲ⊥ボΑ∠ ヱ∠ ゲ∠ ∇ミグあャや ∇やヲ⊥バヨ͡ シ ∠
びリ ∠ Β͡ヨャ∠ゅ∠バ∇ヤャあ ∀ゲ∇ミ͡ク
(48. So, wait wit h pat ience for t he decision of your Lord, and be not like t he Companion of t he
Fish when he cried out (t o Us) while he was Makzum.) (49. Had not a grace from his Lord
reached him, he would indeed have been (left in t he st omach of t he fish, but We forgave him),
so he was cast off on t he naked shore, while he was t o be blamed.) (50. Then his Lord chose
him and made him of t he right eous.) (51. And verily, t hose who disbelieve would almost make
you slip wit h t heir eyes (t hrough hat red) when t hey hear t he Reminder (t he Qur'an), and t hey
say: "Verily, he is a madman!'') (52. But it is not hing else t han a Reminder t o all t he creat ures
(` Alamin).)
The Command to be Patient and to refrain from being Hasty like

Yunus was
Allah says,
び∇ゲら͡ ∇タゅ∠プぴ
(So wait wit h pat ience) ` O Muhammad, persevere against t he harm your people cause you and
t heir rej ect ion. For verily, Allah will give you aut horit y over t hem, and make t he final vict ory
for you and your followers in t his life and t he Hereaft er.'
び͡れヲ⊥エ∇ャやょ
͡ エ
͡ ⇒∠ダミ∠ リ⊥ムゎ∠ Ι
∠ ヱ∠ ぴ
(and be not like t he Companion of t he Fish) meaning, Dhun-Nun, who was Yunus bin Mat t a,
when he went off angry wit h his people. Various t hings happened t o him, such as riding on a
ship at sea, being swallowed by a (large) fish, t he fish carrying him off int o t he ocean, being in
t he darkness and dept h of t he sea and hearing t he sea's and it s dwellers glorificat ion of t he
Most High, t he Most Able (Allah). For He (Allah) is t he One Whose execut ion of divine decree
cannot be resist ed. Aft er all of t his, he (Yunus) called out from t he layers of darkness,
リ
∠ ョ͡ ろ
⊥ レ⊥ミヴあルま͡ マ
∠ レ∠ ⇒∠エ∇らシ
⊥ ろ
∠ ル∠ぺ Ι
ｚま͡ ヮ∠ ⇒∠ャま͡ Ι
ｚラ∠ぺぴ
び∠リΒ͡ヨヤ͡⇒ｚヌャや
("That none has t he right t o be worshipped but You (O Allah), Glorified (and Exalt ed) are You!
Truly, I have been of t he wrongdoers.'') (21:87) Then Allah said concerning him,
ヴ⇒͡イレ⊥ルマ
∠ ャ͡グ∠ミヱ∠ ユあピ∠ ∇ャやリ
∠ ョ͡ ヮ⊥ ⇒∠レ∇Βイ
ｚル∠ ヱ∠ ヮ⊥ ャ∠ ゅ∠レ∇らイ
∠ わ∠ ∇シゅプ∠ ぴ
びリ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや
(So We answered his call, and delivered him from t he dist ress. And t hus We do deliver t he
believers.) (21:88) Allah also says,
ヮ͡ レ͡ ∇トよ∠ ヴ͡プゑ
∠ ら͡ ヤ∠ャ∠ - リ
∠ Β͡エらあジ
∠ ヨ⊥ ∇ャやリ
∠ ョ͡ ラ∠ ゅ∠ミヮ⊥ ｚルぺ∠ Ι ∠ ∇ヲヤ∠プ∠ ぴ
びラ∠ ヲ⊥んバ∠ ∇らΑ⊥ ュ͡ ∇ヲΑ∠ ヴ∠ャま͡
(Had he not been of t hem who glorify Allah, he would have indeed remained inside it s belly
(t he fish) t ill t he Day when t hey are resurrect ed.) (37:143,144) So here (in t his Surah), Allah
says,
び∀ュヲ⊥ヌ∇ムョ∠ ヲ∠ ワ⊥ ヱ∠ ン∠キゅル∠ ∇クま͡ぴ

(when he cried out (t o Us) while he was Makzum.) Ibn ` Abbas, Muj ahid and As-Suddi, all said,
"while he was dist ressed.'' Then Allah goes on t o say,
びリ
∠ Β͡エヤ͡⇒ｚダャやリ
∠ ョ͡ ヮ⊥ ヤ∠バ∠ イ
∠ プ∠ ヮ⊥ ぁよケ∠ ヮ⊥ ⇒∠らわ∠ ∇ィゅ∠プぴ
(Then his Lord chose him and made him of t he right eous.) Imam Ahmad recorded from
` Abdullah t hat t he Messenger of Allah said,
リ
͡ ∇よザ
∠ ル⊥ ヲ⊥Α ∇リョ͡ ∀ゲ∇Β∠カゅ∠ル∠ぺ :メ
∠ ヲ⊥ボΑ∠ ∇ラぺ∠ ギ∃ ェ
∠ ほ∠ャ͡ ヶ͡ピら∠ ∇レΑ∠ ゅ∠ャ»
«ヴｚわョ∠
(It is not befit t ing for anyone t o say t hat I am bet t er t han Yunus bin Mat t a.) Al-Bukhari
recorded t his Hadit h and it is in t he Two Sahihs report ed from Abu Hurayrah. Concerning Allah's
st at ement ,
び∇ユワ͡ ゲ͡ ⇒∠ダ∇よほ∠よ͡ マ
∠ ル∠ ヲ⊥ボャ͡∇ゴΒ⊥ ャ∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャｚやキ⊥ ゅ∠ムΑ∠ ラ͡まヱ∠ ぴ
(And verily, t hose who disbelieve would almost make you slip wit h t heir eyes) Ibn ` Abbas,
Muj ahid and ot hers have said,
び∠マル∠ ヲ⊥ボャ͡∇ゴΒ⊥ ャ∠ぴ

(would make you slip) "In order t o have some effect on you.''
び∇ユワ͡ ゲ͡ ⇒∠ダ∇よほ∠よ͡ ぴ
(wit h t heir eyes) meaning, ` t hey will affect you by looking at you wit h t heir eyes (i.e., t he evil
eye).' This means ` t hey are j ealous of you due t o t heir hat red of you, and were it not for
Allah's prot ect ion of you, defending you against t hem (t hen t heir evil eye would harm you).'
The Effect of the Evil Eye is Real

t his Ayah is a proof t hat t he effect of t he evil eye and it s afflict ion by t he command of Allah is
real. Many Hadit hs have been report ed concerning t his t hrough numerous rout es of
t ransmission. The Hadit h of Buraydah bin Al-Husayb Abu ` Abdullah bin Maj ah recorded from
Buraydah bin Al-Husayb t hat t he Messenger of Allah said,
«る∠ヨェ
⊥ ∇ヱぺ∠ リ
∃ ∇Βハ
∠ ∇リョ͡ ゅｚャま͡ る∠ Β∠ ∇ホケ⊥ ゅ∠ャ»
(There is no Ruqyah except t o cure t he evil eye and t he st ing.) This is how Ibn Maj ah recorded
t his Hadit h. Imam Muslim also recorded t his Hadit h in his Sahih on t he aut horit y of Buraydah
himself, but he did not at t ribut e it t o t he Prophet . There is a st ory concerning t his incident (as
report ed by Buraydah in Sahih Muslim), and At -Tirmidhi recorded t he Hadit h in t his manner
(like Muslim's version). This Hadit h has also been recorded by Imam Al-Bukhari, Abu Dawud and
At -Tirmidhi on t he aut horit y of ` Imran bin Husayn, however, he did not at t ribut e it t o t he
Prophet . ` Imran's wording is,
«る∠ヨェ
⊥ ∇ヱぺ∠ リ
∃ ∇Βハ
∠ ∇リョ͡ ゅｚャま͡ る∠ Β∠ ∇ホケ⊥ ゅ∠ャ»
(There is no Ruqyah except t o cure t he evil eye and t he st ing.)'' Muslim recorded in his Sahih
from Ibn ` Abbas t hat t he Prophet said,
ろ
͡ ボ∠ ら∠ シ
∠ ケ∠ ギ∠ ボ∠ ∇ャやペ
∠ よ∠ ゅ∠シ ∀￢∇ヶ∠セラ∠ ゅ∠ミ ∇ヲャ∠ヱ∠ ペｘェ∠ リ ⊥ ∇Βバ∠ ∇ャや»
«やヲ⊥ヤジ
͡ ∇ビゅ∠プ ∇ユわ⊥ ∇ヤジ
͡ ∇ピわ⊥ ∇シやや∠クま͡ヱ∠ リ⊥ ∇Βバ∠ ∇ャや
(The evil eye is real. If anyt hing were t o overt ake t he divine decree (and change it ), t hen it
would be t he evil eye. And if you perform Ghusl (t o remove t he evil eye) t hen wash well.)
Muslim was alone in recording t his Hadit h, as Al-Bukhari did not ment ion it . It is report ed from
Ibn ` Abbas t hat he said, "The Messenger of Allah used t o invoke Allah's prot ect ion for Al-Hasan
and Al-Husayn (his grandsons) by saying,
ラ
∃ ゅ∠ト∇Βセ
∠ あモミ⊥ ∇リョ͡ る͡ ョｚゅｚわャやぶ
͡ やれ ͡ ゅ∠ヨヤ͡ム∠ よ͡ ゅ∠ヨミ⊥ グ⊥ Β͡ハぺ⊥»
«るｚョゅ∠ャリ
∃ ∇Βハ
∠ あモミ⊥ ∇リョ͡ ヱ∠ ∩∃るョｚゅ∠ワヱ∠
(I seek prot ect ion for you t wo by t he perfect Words of Allah from every Shayt an, and dangerous
creat ure, and from every eye t hat is evil.) Then he would say:
モ
∠ Β͡ハゅ∠ヨ∇シま͡ヱ∠ ベ
∠ ゅ∠エ∇シま͡ ク⊥ あヲバ∠ Α⊥ ユ⊥ Β͡ワや∠ゲ∇よま͡ ラ
∠ ゅ∠ミや∠グム∠ ワ∠ »
«ュゅ∠ヤジｚャやゅ∠ヨヰ͡ ∇Βヤ∠ハ
∠
(Thus, did Ibrahim used t o seek prot ect ion for Ishaq and Isma` il (his sons).)'' This Hadit h was
recorded by Al-Bukhari and t he Sunan compilers.
The Hadith of Abu Umamah As` ad bin Sahl bin Hunayf

Ibn Maj ah recorded from Abu Umamah As` ad bin Sahl bin Hunayf t hat ` Amir bin Rabi` ah passed
by Sahl bin Hunayf while he was bat hing and he said, "I haven't seen t he skin of a beaut iful
virgin girl nicer t han t his t hat I see t oday (i.e., comment ing on how nice Sahl's skin was).'' So he
did not leave before he (Sahl) fell down on t he ground. So he was brought t o t he Messenger of
Allah and it was said t o him (t he Prophet ) t hat Sahl had been afflict ed by a seizure. The
Prophet t hen said,
«∨͡ヮよ͡ ラ
∠ ヲ⊥ヨヰ͡ わｚゎ∠ ∇リョ∠ »
(Who do you blame (or hold responsible) for t his) The people replied, ""Amir bin Rabi` ah.'' Then
t he Prophet said,
∇リョ͡ ∇ユミ⊥ ギ⊥ ェ
∠ ぺ∠ ン∠ぺケ∠ や∠クま͡ ∨⊥ロゅ∠カぺ∠ ∇ユミ⊥ ギ⊥ ェ ∠ ぺ∠ モ ⊥ わ⊥ ∇ボΑ∠ ュ∠ ゅ∠ヤハ
∠»
«る∠ミゲ∠ ら∠ ∇ャゅ͡よヮ⊥ ャ∠ ネ
⊥ ∇ギΒ∠ ∇ヤプ∠ ヮ⊥ ら⊥ イ
͡ ∇バΑ⊥ ゅ∠ョヮ͡ Β͡カぺ∠
(Would one of you knowingly kill his brot her If one of you sees somet hing of his brot her t hat he
likes, t hen let him supplicat e for blessings for him.) Then t he Prophet called for some wat er
and he commanded ` Amir t o perform Wudu' wit h t he wat er. So he washed his face, his hands
up t o his t wo elbows, his t wo knees, and t he inside of his Izar. Then t he Prophet commanded
him t o pour t he wat er over Sahl. Sufyan said t hat Ma` mar relat ed from Az-Zuhri t hat he said,
"The Prophet ordered him t o t urn t he wat er pot over (empt y it s cont ent s over) him (Sahl) from
behind him.'' An-Nasa'i recorded t his Hadit h t hrough diff erent rout es from Abu Umamah wit h
t he wording, "And he t urned t he pot over pouring it s cont ent s over him (Sahl) from behind
him.''
The Hadith of Abu Sa` id Al-Khudri

Ibn Maj ah recorded t hat Abu Sa` id Al-Khudri said, "The Messenger of Allah used t o seek refuge
from t he evil eye of t he Jinns and t he evil eye of humans. Then when t he Mu` awwidhat an were
revealed, he used t hem (for seeking prot ect ion) and abandoned everyt hing else. This was
recorded by At -Tirmidhi, and An-Nasa'i. At -Tirmidhi said, "Hasan.''
Ahmad recorded from Abu Sa` id t hat Jibril came t o t he Prophet and said, "O Muhammad, are
you suffering from any ailment '' The Prophet said,
«ユ∠バル∠ »
(Yes).'' Then Jibril said,
ゲあセ
∠ ∇リョ͡ ヱ∠ ∩∠マΑ͡ク∇ぽΑ⊥ ￢∃ ∇ヶセ
∠ あモミ⊥ ∇リョ͡ マ∠ Β͡ホ∇ケぺ∠ ぶ
͡ やユ͡ ∇シゅ͡よ»
ぶ
͡ やユ͡ ∇シゅ͡よ ∩∠マΒ͡ヘ∇ゼΑ∠ ぶ⊥ や∠ヱ ∩∠マΒ͡レ∇ゼゎ∠ リ
∃ ∇Βハ
∠ ヱ∠ ザ∃ ∇ヘル∠ あモミ⊥
«マΒ͡ホ∇ケぺ∠
("In t he Name of Allah I pray over you for healing (Ruqyah), from everyt hing t hat bot hers you,
from t he evil of every soul and every evil eye t hat hat es you, may Allah cure you, in t he Name
of Allah I pray over you for healing.'') This Hadit h has been recorded by Muslim and t he Sunan
compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa` id or Jabir bin
` Abdullah t hat t he Messenger of Allah was bot hered by some illness, and Jibril came t o him and
said,
あモミ⊥ ∇リョ͡ ∩∠マΑ͡ク∇ぽΑ⊥ ￢∃ ∇ヶセ

∠ あモミ⊥ ∇リョ͡ マ
∠ Β͡ホ∇ケぺ∠ ぶ
«マΒ͡ヘ∇ゼΑ∠ ぶ⊥ や ∩∃リ∇Βハ∠ ヱ∠ ギ∃ シ
͡ ゅ∠ェ
(In t he Name of Allah I pray over you for healing (Ruqyah), from everyt hing t hat bot hers you,
from every envious person and evil eye, may Allah cure you.)
Another Hadith from Abu Sa` id

Imam Ahmad recorded from Abu Sa` id t hat Jibril came t o t he Prophet and said, "O Muhammad,
are you suffering from any ailment '' The Prophet said,
«ユ∠バル∠ »
(Yes).'' Then Jibril said,
ゲあセ
∠ ∇リョ͡ ヱ∠ ∩∠マΑ͡ク∇ぽΑ⊥ ￢∃ ∇ヶセ
∠ あモミ⊥ ∇リョ͡ マ∠ Β͡ホ∇ケぺ∠ ぶ
ぶ
͡ やユ͡ ∇シゅ͡よ ∩∠マΒ͡ヘ∇ゼΑ∠ ぶ⊥ や∠ヱ ∩∠マΒ͡レ∇ゼゎ∠ リ
∃ ∇Βハ
∠ ヱ∠ ザ∃ ∇ヘル∠ あモミ⊥
«マΒ͡ホ∇ケぺ∠
("In t he Name of Allah I pray over you for healing (Ruqyah), from everyt hing t hat bot hers you,
from t he evil of every soul and every evil eye t hat hat es you, may Allah cure you, in t he Name
of Allah I pray over you for healing.'') This Hadit h has been recorded by Muslim and t he Sunan
compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa` id or Jabir bin
` Abdullah t hat t he Messenger of Allah was bot hered by some illness, and Jibril came t o him and
said,
あモミ⊥ ∇リョ͡ ∩∠マΑ͡ク∇ぽΑ⊥ ￢∃ ∇ヶセ

∠ あモミ⊥ ∇リョ͡ マ
∠ Β͡ホ∇ケぺ∠ ぶ
«マΒ͡ヘ∇ゼΑ∠ ぶ⊥ や ∩∃リ∇Βハ∠ ヱ∠ ギ∃ シ
͡ ゅ∠ェ
(In t he Name of Allah I pray over you for healing (Ruqyah), from everyt hing t hat bot hers you,
from every envious person and evil eye, may Allah cure you.)
The Hadith of Asma' bint ` Umays

Imam Ahmad recorded from ` Ubayd bin Rifa` ah Az-Zuraqi t hat Asma' said, "O Messenger of
Allah! Verily, Bani Ja` far are afflict ed wit h t he evil eye; should I seek t o have Ruqyah '' The
Prophet replied,
«リ∇Βバ∠ ∇ャやヮ⊥ ∇わボ∠ ら∠ ジ

∠ ャ∠ ケ∠ ギ∠ ボ∠ ∇ャやペ
⊥ ら͡ ∇ジΑ∠ ∀￢∇ヶセ
∠ ラ
∠ ゅ∠ミ ∇ヲヤ∠プ∠ ∇ユバ∠ ル∠ »
(Yes, for if anyt hing could overcome t he divine decree, it would be t he evil eye.) This Hadit h
has been recorded like t his by At -Tirmidhi, Ibn Maj ah, and An-Nasa'i. At -Tirmidhi said
concerning it , "Hasan Sahih.''
The Hadith of ` A'ishah

Ibn Maj ah recorded from ` A'ishah, may Allah be pleased wit h her, t hat t he Messenger of Allah
ordered her t o have Ruqyah performed as a cure against t he evil eye. This was report ed by Al-
Bukhari and Muslim. The Hadit h of Sahl bin Hunayf Imam Ahmad recorded from Abu Umamah
bin Sahl bin Hunayf t hat his fat her informed him t hat t he Messenger of Allah went out on a
j ourney in t he direct ion of Makkah and t hey (t he Companions) accompanied him unt il t hey
came t o t he valley of Kharrar from Al-Juhfah. They st opped t here and Sahl t ook a bat h. He
(Sahl) was a whit e man, wit h a handsome body and nice skin. So t he brot her of Bani ` Adi bin
Ka` b, ` Amir bin Rabi` ah looked at Sahl while he bat hed and he said, "I haven't seen t he skin of
a beaut iful virgin girl nicer t han t his t hat I see t oday.'' Then Sahl suddenly had a seizure and
fell t o t he ground. So he (Sahl) was brought t o t he Messenger of Allah and it was said t o him, "O
Messenger of Allah! Can you do anyt hing for Sahl By Allah, he has not lift ed his head nor has he
regained consciousness.'' The Prophet t hen said,
«∨∃ギェ
∠ ぺ∠ ∇リョ͡ ヮ͡ Β͡プラ
∠ ヲ⊥ヨヰ͡ わｚゎ∠ ∇モワ∠ »
(Do you all blame (or hold responsible) anyone for what has happened t o him) They said,
"` Amir bin Rabi` ah looked at him.'' So t he Prophet called ` Amir and he was very angry wit h
him. He said,
マ
∠ ら⊥ イ
͡ ∇バΑ⊥ ゅ∠ョろ
∠ ∇Αぺ∠ケ∠ や∠クま͡ ゅｚヤワ∠ ∩⊥ロゅ∠カぺ∠ ∇ユミ⊥ ギ⊥ ェ
∠ ぺ∠ モ
⊥ わ⊥ ∇ボΑ∠ ュ∠ ゅ∠ヤハ
∠»
«∨∠ろ∇ミゲｚよ∠
(Would one of you knowingly kill his brot her Why don't you ask Allah t o bless your brot her when
you see somet hing (of him) t hat you like) Then t he Prophet said,
«ヮ∠ャ ∇モジ
͡ わ∠ ∇ビや»
(Bat he for him.) So he (` Amir) washed his face, his hands, his elbows, his knees, his feet and
t he inside of his Izar (waist wrapper) in a drinking vessel. Then t hat wat er was poured over him
(Sahl). A man poured it over Sahl's head and his back from behind him, t hen t he cont ainer was
t urned upside down and empt ied behind him. This was done, and aft erwards Sahl recovered
and left wit h t he people having not hing wrong wit h him.''
The Hadith of ` Amir bin Rabi` ah

Imam Ahmad recorded in his Musnad t hat ` Ubaydullah bin ` Amir said, "` Amir bin Rabi` ah and
Sahl bin Hanayf went off t oget her int ending t o bat he. So t hey went about t heir business using
coverings (t o cover t heir nakedness). So ` Amir removed a cloak of wool t hat he (Sahl) was using
t o conceal himself. He (` Amir) said, ` I looked at him and my eye fell upon him while he was
pouring wat er on himself bat hing. Then I heard a loud splash in t he wat er coming from where
he was. So I went t o him, and I called him t hree t imes, but he did not answer me. So I went t o
t he Prophet and informed him. Then, t he Prophet came walking, and he was wading in t he
wat er. I can st ill pict ure t he whit eness of his shins. When he came t o Sahl (who was
unconscious), he hit him on his chest wit h his hand and said,
«ゅ∠ヰら∠ タ
∠ ヱ∠ ヱ∠ ゅ∠ワキ∠ ∇ゲよ∠ ヱ∠ ゅ∠ワゲｚェ
∠ ヮ⊥ ∇レハ
∠ ∇フゲ͡ ∇タやユｚヰ⊥ ∇ヤャや»
(O Allah! Remove from him it s heat , it s cold and it s pain.) He (Sahl) t hen st ood up, and Allah's
Messenger said,
∇リョ͡ ∇ヱぺ∠ ∩͡ヮ͡ジ∇ヘ∠ル ∇リョ͡ ∇ヱぺ∠ ∩͡ヮΒ͡カぺ∠ ∇リョ͡ ∇ユミ⊥ ギ⊥ ェ ∠ ぺ∠ ン∠ぺケ∠ や∠クま͡»
«ペ∠ェリ ∠ ∇Βバ∠ ∇ャやラ
ｚみ͡プ∠ ∇ポゲあら∠ Β⊥ ∇ヤプ∠ ∩⊥ヮら⊥ イ
͡ ∇バΑ⊥ ゅ∠ョヮ͡ ャ͡ゅ∠ョ
(If one of you sees in his brot her, or himself, or his wealt h t hat which pleases him, t hen he
should ask Allah t o bless it , for verily, t he evil eye is real.)
The Accusation of the Disbelievers and the Reply to Them

Allah says,
び∀ラヲ⊥レ∇イヨ∠ ャ∠ ヮ⊥ ｚルま͡ ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ ヱ∠ ぴ
(and t hey say: "Verily, he is a madman!'') meaning, t hey cut at him wit h t heir eyes and at t ack
him wit h t heir t ongues saying, "Verily, he is a madman.'' They say t his because he came wit h
t he Qur'an. Allah t hen says,
びリ
∠ Β͡ヨャ∠ゅ∠バ∇ヤャあ ∀ゲ∇ミ͡ク Ι
ｚま͡ ヲ∠ ワ⊥ ゅ∠ョヱ∠ ぴ
(But it is not hing else but a Reminder t o all t he creat ures (` Alamin).) This is t he end of t he
explanat ion (Tafsir) of Surah Nun (or Al-Qalam), and all praise and blessing belong t o Allah.
The Tafsir of Surat Al-Haqqah

(Chapter - 69)
- る⊥ ｚホゅ∠エ∇ャやゅ∠ョポ ∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - る⊥ ｚホべ∠エ∇ャやゅ∠ョ - る⊥ ホｚゅ∠エ∇ャやぴ

∇やヲ⊥ムヤ͡∇ワほ⊥プ∠ キ⊥ ヲ⊥ヨを∠ ゅｚョほ∠プ∠ - る͡ ハ ∠ ケ͡ ゅ∠ボ∇ャゅ͡よ ∀キゅ∠ハ∠ヱキ⊥ ヲ⊥ヨを∠ ∇ろよ∠ グｚミ∠
ゲ∃ タ∠ ∇ゲタ ∠ ウ ∃ Α͡ゲよ͡ ∇やヲ⊥ムヤ͡∇ワほ⊥プ∠ ∀キゅ∠ハゅｚョぺ∠ヱ∠ - る͡ Β∠ ビ ͡ ゅｚトャゅ͡よ
ュ∃ ゅｚΑぺ∠ る∠ Β∠ レ͡ ⇒∠ヨを∠ ヱ∠ メ
∃ ゅ∠Βャ∠ ノ∠ ∇らシ
∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ゅ∠ワゲ∠ ガｚシ∠ - る∃ Β∠ ゎ͡ ゅ∠ハ
コ⊥ ゅ∠イ∇ハぺ∠ ∇ユヰ⊥ ルｚほ∠ミ∠ ヴ∠ハ∇ゲタ ∠ ゅ∠ヰΒ͡プュ∠ ∇ヲボ∠ ∇ャやン∠ゲわ∠ プ∠ ゅ⇔ョヲ⊥ジェ ⊥
￢∠ べ∠ィヱ∠ - る∃ Β∠ ホ͡ ゅ∠よリあョユ⊥ヰャ∠ ン∠ゲゎ∠ ∇モヰ∠ プ∠ - る∃ Α∠ ヱ͡ ゅ∠カモ ∃ ∇ガル∠
- る͡ ゃ∠ デ ͡ ゅ∠ガ∇ャゅ͡よろ ⊥ ⇒∠ムヘ͡ ゎ∠ ∇ぽヨ⊥ ∇ャや∠ヱヮ⊥ ヤ∠∇らホ∠ リ∠ョヱ∠ ラ ⊥ ∇ヲハ ∠ ∇ゲプ͡
ゅｚル͡ま - る⇔ Β∠ よ͡ やｚケり⇔ グ∠ ∇カぺ∠ ∇ユワ⊥ グ∠ カ
∠ ほ∠プ∠ ∇ユヰ͡ よあケ∠ メ∠ ヲ⊥シケ∠ ∇や∇ヲダ ∠ バ∠ プ∠
ゅ∠ヰヤ∠バ∠ ∇イレ∠ ャ͡ - る͡ Α∠ ケ͡ ゅ∠イ∇ャやヴ͡プ ∇ユム⊥ ⇒∠レ∇ヤヨ∠ ェ ∠ ￢⊥ べ∠ヨ∇ャやゅ∠ピデ ∠ ゅｚヨャ∠
びる∀ Β∠ ハ
͡ ヱ∠ ∀ラク⊥ ぺ⊥ べ∠ヰΒ∠ バ͡ ゎ∠ ヱ∠ り⇔ ゲ∠ ミ͡ ∇グゎ∠ ∇ユム⊥ ャ∠
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4.
Thamud and ` Ad denied t he Qari` ah!) (5. As for Thamud, t hey were dest royed by t he
Taghiyah!) (6. And as for ` Ad, t hey were dest royed by a wind, Sarsar ` At iyah!) (7. Which Allah
imposed on t hem for seven night s and eight days Husum, so t hat you could see men lying
t oppled, as if t hey were t runks of dat e palms, Khawiyah!) (8. Do you see any remnant s of
t hem) (9. And Fir` awn, and t hose before him, and t he cit ies overt hrown commit t ed Al-
Khat i'ah.) (10. And t hey disobeyed t heir Lord's Messenger, so He seized t hem wit h a punishment
t hat was Rabiyah.) (11. Verily, when t he wat er rose beyond it s limit s, We carried you in t he
ship.) (12. That We might make it an admonit ion for you and t hat it might be ret ained by t he
ret aining ears.)
Warning concerning the Greatness of the Day of Judgement

-Haqqah is one of t he names of t he Day of Judgement , because during it t he promise and t he
t hreat will inevit ably occur. Due t o t his, Allah has declared t he great ness of t his mat t er. So He
says,
びる⊥ ｚホゅ∠エ∇ャやゅ∠ョポ
∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ ぴ
(And what will make you know what Al-Haqqah is)
Mention of the Destruction of the Nations

Then Allah ment ions t he dest ruct ion of t he nat ions t hat denied t he Resurrect ion. He says,
びる͡ Β∠ ビ
͡ ゅト
ｚャゅ͡よ ∇やヲ⊥ムヤ͡∇ワほ⊥プ∠ キ⊥ ヲ⊥ヨを∠ ゅｚョほ∠プ∠ ぴ
(As for Thamud, t hey were dest royed by t he Taghiyah!) It is t he cry which will silence t hem,
and t he quake t hat will silence t hem. Qat adah said similar t o t his when he said, "At -Taghiyah is
t he shout .'' Muj ahid said, "At -Taghiyah means t he sins.'' This was also said by Ar-Rabi` bin Anas
and bin Zayd. They said t hat it means t ransgression. Aft er ment ioning t his, Ibn Zayd recit ed t he
following Ayat as proof for his st at ement ,
びべ∠ワや∠ヲ∇ピト
∠ よ͡ キ⊥ ヲ⊥ヨを∠ ∇ろよ∠ グｚミ∠ ぴ
(Thamud denied t hrough t heir t ransgression.) Then Allah says,
び∃ゲタ
∠ ∇ゲタ
∠ ウ
∃ Α͡ゲよ͡ ∇やヲ⊥ムヤ͡∇ワほ⊥プ∠ ∀キゅ∠ハゅｚョぺ∠ヱ∠ ぴ
(And as for ` Ad, t hey were dest royed by a wind Sarsar) meaning, a cold wind. Qat adah, As-
Suddi, Ar-Rabi` bin Anas and At h-Thawri all said about ,
び∃るΒ∠ ゎ͡ ゅ∠ハぴ
(` At iyah) "This means severe blowing of t he wind.'' Qat adah said, "It blew fiercely upon t hem
unt il it pierced t heir heart s.'' Ad-Dahhak said,
び∃ゲタ
∠ ∇ゲタ
∠ ぴ
(Sarsar) "This means cold, and
び∃るΒ∠ ゎ͡ ゅ∠ハぴ
(` At iyah) means, it blew fiercely upon t hem wit hout any mercy or blessing.'' ` Ali and ot hers
said, "It blew fiercely upon t heir st ored harvest unt il it was brought out wort hless.''
び∇ユヰ͡ ∇Βヤ∠ハ
∠ ゅ∠ワ∠ゲガ
ｚ ∠シぴ
(Which Allah imposed on t hem) meaning, He made it overpower t hem.
び⇔ゅョヲ⊥ジェ
⊥ ュ∃ ゅｚΑぺ∠ る∠ Β∠ レ͡ ⇒∠ヨを∠ ヱ∠ メ
∃ ゅ∠Βャ∠ ノ∠ ∇らシ
∠ぴ
(for seven night s and eight days Husum,) Husum means, complet e, successive and
unfort unat ely evil. Ibn Mas` ud, Ibn ` Abbas, Muj ahid, ` Ikrimah, At h-Thawri and ot hers all said,
"Husum means in succession.'' It has been report ed t hat ` Ikrimah and Ar-Rabi` bin Khut haym
bot h said, "It means it was unfort unat ely evil upon t hem.'' This is similar t o Allah's st at ement ,
び∃れゅ∠ジエ
͡ ルｚュ∃ ゅｚΑぺ∠ ヴ͡プぴ
(in days of calamit y) (41: 16) It has been said t hat it is t hat which people now call A` j az
(apparent ly used t o mean evil devast at ion). It seems as t hough t he people t ook t his t erm from
モ
∃ ∇ガル∠ コ⊥ ゅ∠イ∇ハぺ∠ ∇ユヰ⊥ ルｚほ∠ミ∠ ヴ∠ハ∇ゲタ
∠ ゅヰ∠ Β͡プュ∠ ∇ヲボ∠ ∇ャやン∠ゲわ∠ プ∠ ぴ
び∃るΑ∠ ヱ͡ ゅ∠カ
(so t hat you could see t he people lying t oppled, as if t hey were A` j az (t runks) of dat e palms,
Khawiyah!) Ibn ` Abbas said about ,
び∃るΑ∠ ヱ͡ ゅ∠カぴ
(Khawiyah) "It means ruined.'' Ot hers besides him said, "It means dilapidat ed.'' This means t hat
t he wind would cause one of t hem (palm t ree) t o hit t he ground, and it will fall down dead on
his head. Then his head would shat t er and it would remain a lifeless corpse as if it were
wit hout branches, mot ionless. It has been confirmed in t he Two Sahihs t hat t he Messenger of
Allah said,
«ケヲ⊥よギｚャゅ͡よ ∀キゅ∠ハ ∇ろム∠ ヤ͡∇ワぺ⊥ヱ∠ ゅ∠らダ

ｚャゅ͡よれ
⊥ ∇ゲダ
͡ ル⊥ »
(I was helped by an east erly wind and t he people of ` Ad were dest royed by a west erly wind.)
びる∃ Β∠ ホ͡ ゅ∠よリあョユ⊥ヰャ∠ ン∠ゲゎ∠ ∇モヰ∠ プ∠ ぴ

(Do you see any remnant s of t hem) meaning, ` do you find any one of t hem left or anyone who
even at t ribut es himself t o being from t hem' Rat her t hey are all gone, right down t o t he last of
t hem, and Allah did not make for t hem any successors. Then Allah says,
び⊥ヮヤ∠∇らホ∠ リ∠ョヱ∠ ラ
⊥ ∇ヲハ
∠ ∇ゲプ͡ ￢∠ べ∠ィヱ∠ ぴ
(And Fir` awn and t hose before him commit t ed (sin)) This has been recit ed wit h a Kasrah under
t he let t er Qaf (in t he word Qabalahu, as Qiblahu), which changes t he meaning t o t hose who
were wit h him in his t ime, and t hey were his followers who were disbelieving Copt ic people.
Ot hers recit ed it wit h a Fat hah over t he let t er Qaf (as t he word Qablahu), which means t hose
nat ions before him who were similar t o him. Concerning Allah's st at ement ,
び͡ろ⇒∠ムヘ͡ ゎ∠ ∇ぽヨ⊥ ∇ャや∠ヱぴ

(t he overt hrown cit ies) t hose nat ions t hat rej ect ed t heir Messengers.
び͡るゃ∠ デ
͡ ゅ∠ガ∇ャゅ͡よぴ
(commit t ed Al-Khat i'ah.) Al-Khat i'ah means t heir rej ect ion of what Allah revealed. Ar-Rabi`
said,
び͡るゃ∠ デ
͡ ゅ∠ガ∇ャゅ͡よぴ
(commit t ed Al-Khat i'ah.) "This means disobedience.'' Muj ahid said, "They commit t ed errors.''
Thus, Allah says,
び∇ユヰ͡ よあケ∠ メ
∠ ヲ⊥シケ∠ ∇や∇ヲダ
∠ バ∠ プ∠ ぴ
(And t hey disobeyed t heir Lord's Messenger, ) meaning t hey were all of t he same t ype, t hey all
denied t he Messenger of Allah who was sent t o t hem. As Allah says,
び͡ギΒ͡ハヱ∠ ペ
ｚエ∠ プ∠ モ
∠シ
⊥ ゲぁャやゆ
∠ グｚミ∠ モ
ｘミ⊥ ぴ
(Everyone of t hem denied t he Messengers, so My t hreat t ook effect .) So whoever denies a
Messenger, t hen verily, he denies all of t he Messengers. This is as Allah says,
びリ
∠ Β͡ヤシ
∠ ∇ゲヨ⊥ ∇ャやゥ
∃ ヲ⊥ルュ⊥ ∇ヲホ∠ ∇ろよ∠ グｚミ∠ ぴ
(The people of Nuh belied t he Messengers)
びリ
∠ Β͡ヤシ
∠ ∇ゲヨ⊥ ∇ャや ∀キゅ∠ハ ∇ろよ∠ グｚミ∠ ぴ
(` Ad belied t he Messengers.)
びリ
∠ Β͡ヤシ
∠ ∇ゲヨ⊥ ∇ャやキ⊥ ヲ⊥ヨを∠ ∇ろよ∠ グｚミ∠ ぴ
(Thamud belied t he Messengers.) However, only one Messenger came t o every nat ion. Thus,
Allah says here,
びる⇔ Β∠ よ͡ やｚケり⇔ グ∠ ∇カぺ∠ ∇ユワ⊥ グ∠ カ

∠ ほ∠プ∠ ∇ユヰ͡ よあケ∠ メ
∠ ヲ⊥シケ∠ ∇や∇ヲダ
∠ バ∠ プ∠ ぴ
(And t hey disobeyed t heir Lord's Messenger, so He seized t hem wit h a punishment t hat was
Rabiyah.) Rabiyah means, great , severe and painful. Muj ahid said, "Rabiyah means severe.'' As-
Suddi said, "It means dest ruct ive.''
A Reminder about the Blessing of the Ship

Then, Allah says,
び⊥￢べ∠ヨ∇ャやゅ∠ピデ
∠ ゅｚヨ∠ャゅｚルま͡ぴ
(Verily, when t he wat er rose beyond it s limit s,) meaning, it rose up over it s shores by t he leave
of Allah and it overcame all t hat exist ed. Ibn ` Abbas and ot hers said, "The wat er rising beyond
it s boundary means it increased abundant ly.'' This happened due t o t he supplicat ion of Nuh
against his people when t hey denied him, opposed him and worshipped ot her t han Allah.
Therefore, Allah answered his supplicat ion and t he people of t he eart h were covered wit h t he
flood except for t hose who were wit h Nuh in t he ship. Thus, are humans all from t he loins of
Nuh and his progeny. For t his reason Allah reminds humanit y of His blessing,
びる͡ Α∠ ケ͡ ゅ∠イ∇ャやヴ͡プ ∇ユム⊥ ⇒∠レ∇ヤヨ∠ ェ

∠ ￢⊥ べ∠ヨ∇ャやゅ∠ピデ
∠ ゅｚヨ∠ャゅｚルま͡ぴ
(Verily, when t he wat er rose beyond it s limit s, We carried you in t he ship.) meaning, a ship
running along upon t he surface of t he wat er.
び⇔りゲ∠ ミ͡ ∇グゎ∠ ∇ユム⊥ ャ∠ ゅ∠ヰヤ∠バ∠ ∇イレ∠ ャ͡ぴ

(That We might make it an admonit ion for you) The pronoun "it '' here refers t o t he species of
t he obj ect (ships) due t o t he general meaning alluding t o t his. Thus, t he meaning is, ` We
caused it s t ype of creat ion (ships) t o remain (in t he eart h) for you, so t hat you ride upon t he
current s of t he wat er in t he seas. ' This is as Allah says,
∇やヱ⊥ヲわ∠ ∇ジわ∠ ヤ͡ル∠ ヲ⊥らミ∠ ∇ゲゎ∠ ゅ∠ョユ͡ ⇒∠バ∇ルΙ ｘや∠ヱマ͡ ∇ヤヘ⊥ ∇ャやリ
∠ ョあ ∇ユム⊥ ャ∠ モ
∠ バ∠ ィ
∠ ヱ∠ ぴ
∇ユわ⊥ ∇Αヲ∠ わ∠ ∇シやや∠クま͡ ∇ユム⊥ よあケ∠ る∠ ヨ∠ ∇バル͡ ∇やヱ⊥ゲミ⊥ ∇グゎ∠ ｚユを⊥ ロ͡ ケ͡ ヲ⊥ヰニ ⊥ ヴ∠ヤハ ∠
び͡ヮ∇Βヤ∠ハ
∠
(and has appoint ed for you ships and cat t le on which you ride; In order t hat you may mount on
t heir backs, and t hen may remember t he favor of your Lord when you mount t hereon)
(43:12,13) And Allah said,
ラ
͡ ヲ⊥エ∇ゼヨ∠ ∇ャやマ
͡ ∇ヤヘ⊥ ∇ャやヴ͡プ ∇ユヰ⊥ わ∠ ｚΑあケク⊥ ゅ∠レ∇ヤヨ∠ ェ
∠ ゅｚル∠ぺ ∇ユヰ⊥ ャｚ ∀る∠Αや∠￢∠ヱぴ
びラ ∠ ヲ⊥らミ∠ ∇ゲΑ∠ ゅ∠ョヮ͡ ヤ͡∇んョあリあョ ∇ユヰ⊥ ャ∠ ゅ∠レ∇ボ∠ヤ∠カ∠ヱ -
(And an Ayah for t hem is t hat We bore t heir offspring in t he laden ship. And We have creat ed
for t hem of t he like t hereunt o, on which t hey ride.) (36:41,42) Qat adah said, "Allah caused t his
ship t o remain unt il t he first people of t his Ummah saw it .'' However, t he first view (t hat it
refers t o all ships in general) is t he most apparent . Allah cont inues saying,
び∀るΒ∠ ハ
͡ ヱ∠ ∀ラク⊥ ぺ⊥ べ∠ヰΒ∠ バ͡ ゎ∠ ヱ∠ ぴ
(and t hat it might be ret ained by t he ret aining ears.) meaning, t hat a recept ive ear may
underst and and reflect upon t his bount y. Ibn ` Abbas said, "This means an ear t hat is ret ent ive
and hearing.'' Qat adah said,
び∀るΒ∠ ハ
͡ ヱ∠ ∀ラク⊥ ぺ⊥ぴ
(by t he ret aining ears.) means, "An ear t hat Allah gives int elligence, so it benefit s by what it
hears from Allah's Book.'' Ad-Dahhak said,
び∀るΒ∠ ハ
͡ ヱ∠ ∀ラク⊥ ぺ⊥ べ∠ヰΒ∠ バ͡ ゎ∠ ヱ∠ ぴ
(and t hat it might be ret ained by t he ret aining ears.) (69:12) means, "An ear t hat hears it and
ret ains it , meaning t he person who has sound hearing, and correct int ellect .'' And t his is
general concerning everyone who underst ands and ret ains.
ろ͡ ヤ∠ヨ͡ ェ ⊥ ヱ∠ - り∀ ギ∠ ェ ͡ ヱ∠ る∀ ガ∠ ∇ヘル∠ ケ͡ ヲぁダャやヴ͡プオ ∠ ヘ͡ ル⊥ や∠クみ͡プ∠ ぴ

グ∃ ゃ͡ ョ∠ ∇ヲΒ∠ プ∠ - り⇔ ギ∠ ェ ͡ ヱ∠ る⇔ ミｚキ∠ ゅ∠わミｚギ⊥ プ∠ メ⊥ ゅ∠らイ ͡ ∇ャや∠ヱチ ⊥ ∇ケΙ ｘや
グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ヴ ∠ ヰ͡ プ∠ ￢⊥ べ∠ヨジｚャやろ ͡ ボｚゼ
∠ ルや∠ヱ - る⊥ バ∠ ホ͡ や∠ヲ∇ャやろ ͡ バ∠ ホ∠ ヱ∠
ス∠ ∇ゲハ ∠ モ ⊥ ヨ͡ ∇エΑ∠ ヱ∠ べ∠ヰも͡ べ∠ィ∇ケぺ∠ ヴ∠ヤハ ∠ マ ⊥ ヤ∠ヨ∠ ∇ャや∠ヱ - る∀ Β∠ ワ͡ や∠ヱ
Ι∠ ラ ∠ ヲ⊥ッゲ∠ ∇バゎ⊥ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ - る∀ Β∠ レ͡ ⇒∠ヨを∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ ホ∠ ∇ヲプ∠ マ∠ よあケ∠
び ∀る∠Βプ͡ ゅ∠カ ∇ユム⊥ レ͡ョヴ∠ヘ∇ガゎ∠
(13. Then when t he Trumpet will be blown wit h one blowing.) (14. And t he eart h and t he
mount ains shall be removed from t heir places, and crushed wit h a single crushing.) (15. Then
on t hat Day shall t he Event occur.) (16. And t he heaven will be rent asunder, for t hat Day it
will be frail and t orn up.) (17. And t he angels will be on it s sides, and eight angels will, t hat
Day, bear t he Throne of your Lord above t hem.) (18. That Day shall you be brought t o
Judgement , not a secret of you will be hidden.)
A Mention of the Horrors of the Day of Judgement

Allah informs of t he horrors t hat will t ake place on t he Day of Judgement . The first of t hese
event s is t he blowing of fright (int o t he Trumpet ), which will be followed by t he blowing of
dest ruct ion when everyone in t he heavens and t he eart h will be st ruck down except whoever
Allah wills. Then, aft er t his will be t he blowing of st anding before t he Lord of all t hat exist s,
and t he resurrect ion, and t he gat hering. And t his is t hat blowing. It is emphasized here t hat it
is one blowing, because t he command of Allah cannot be opposed or prevent ed, and it does not
need t o be repeat ed or st ressed. Thus, Allah goes on t o say,
びり⇔ ギ∠ ェ
͡ ヱ∠ る⇔ ミｚキ∠ ゅ∠わミｚギ⊥ プ∠ メ
⊥ ゅ∠らイ
͡ ∇ャや∠ヱチ
⊥ ∇ケΙ
ｘやろ
͡ ヤ∠ヨ͡ ェ
⊥ ヱ∠ ぴ
(And t he eart h and t he mount ains shall be removed from t heir places, and crushed wit h a
single crushing.) meaning, t hey will be st ret ched out t o t he ext ent of t he surface (of t he eart h)
and t he eart h will change int o somet hing else ot her t han t he eart h.
びる⊥ バ∠ ホ͡ や∠ヲ∇ャやろ
͡ バ∠ ホ∠ ヱ∠ グ∃ ゃ͡ ョ∠ ∇ヲΒ∠ プ∠ ぴ
(Then on t hat Day shall t he Event occur.) meaning, t he Day of Judgement .
びる∀ Β∠ ワ͡ や∠ヱグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ヴ
∠ ヰ͡ プ∠ ￢⊥ べ∠ヨジ
ｚャやろ
͡ ボｚゼ
∠ ルや∠ヱぴ
(And t he heaven will be rent asunder, for t hat Day it will be frail and t orn up.) Ibn Jurayj said,
"This is like Allah's st at ement ,
び ⇔ゅよ∠ヲ∇よ∠ぺ ∇ろル∠ ゅ∠ムプ∠ ￢⊥ べ∠ヨジ

ｚャやろ
͡ エ
∠ わ͡ プ⊥ ヱ∠ ぴ
(And t he heaven shall be opened, it will become as gat es.) (78:19) Ibn ` Abbas said, "It (t he sky)
will be t orn apart and t he Throne will be near it .''
びべ∠ヰも͡ べ∠ィ∇ケぺ∠ ヴ∠ヤハ

∠ マ
⊥ ヤ∠ヨ∠ ∇ャや∠ヱぴ
(And t he angels will be on it s sides,) The word Malak here is referring t o t he species of angels
(all of t hem); meaning t he angels collect ively will be st anding on t he sides of t he heavens. Ar-
Rabi` bin Anas said concerning Allah's st at ement ,
びべ∠ヰも͡ べ∠ィ∇ケぺ∠ ヴ∠ヤハ

∠ マ
⊥ ヤ∠ヨ∠ ∇ャや∠ヱぴ
(And t he angels will be on it s sides,) "This means t hat t hey will be st anding on what has been
ground t o powder of t he heavens looking at t he people of t he eart h.'
The Children of Adam being presented before Allah

Concerning t he st at ement of Allah,
びる∀ Β∠ プ͡ ゅ∠カ ∇ユム⊥ レ͡ョヴ∠ヘ∇ガゎ∠ Ι

∠ ラ
∠ ヲ⊥ッゲ∠ ∇バゎ⊥ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ぴ
(That Day shall you be brought t o Judgement , not a secret of you will be hidden.) meaning,
` you will all be present ed t o t he Knower of t he secret s and privat e counsels. He is t he One
from Whom none of your affairs are hidden. He is t he Knower of all t hings apparent , secret and
hidden.' This is t he reason t hat Allah says,
び∀るΒ∠ プ͡ ゅ∠カ ∇ユム⊥ レ͡ョヴ∠ヘ∇ガゎ∠ Ι
∠ぴ
(not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa t hat t he Messenger
of Allah said,
∩∃れゅ∠ッ∇ゲハ ∠ ゐ ∠ ゅ∠ヤを∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ サ

⊥ ゅｚレャやチ⊥ ゲ∠ ∇バΑ⊥ »
ギ∠ ∇レバ͡ プ∠ る⊥ ん∠ ャ͡ゅｚんャやゅｚョぺ∠ヱ∠ ∩⊥ゲΑ͡クゅ∠バョ∠ ヱ∠ ∀メや∠ギ͡イ∠プラ ͡ ゅ∠わッ
∠ ∇ゲハ∠ ゅｚョほ∠プ∠
∀グ͡カへ∠ヱヮ͡ レ͡ Β͡ヨΒ∠ よ͡ ∀グ͡カべ∠プヵ͡ギ∇Αほ∠∇ャやヶ͡プブ ⊥ エ⊥ ぁダャやゲ⊥ Β͡トゎ∠ マ
∠ ャ͡ク∠
«ヮ͡ャゅヨ͡ゼよ͡
(The people will be exhibit ed t hree t imes on t he Day of Judgement . The first t wo present at ions
will be (t heir) arguing and offering excuses. During t he t hird present at ion t he pages (records)
will fly int o t heir hands. Some of t hem will receive t he records in t heir right hands and some
will receive t hem in t heir left hands.) Ibn Maj ah and At -Tirmidhi bot h recorded t his Hadit h.
∇やぼ⊥ ゲ∠ ∇ホやュ⊥ ぼ⊥ べ∠ワメ⊥ ヲ⊥ボΒ∠ プ∠ ヮ͡ レ͡ Β͡ヨΒ∠ よ͡ ヮ⊥ ら∠ ⇒∠わミ͡ ヴ

∠ ゎ͡ ヱ⊥ぺ ∇リョ∠ ゅｚョほ∠プ∠ ぴ
ヴ͡プヲ∠ ヰ⊥ プ∠ - ∇ヮΒ∠ よ͡ ゅ∠ジェ͡ ペ ∃ ⇒∠ヤョ⊥ ヴあルぺ∠ ろ ⊥ レ∠レニ∠ ヴあルま͡ - ∇ヮΒ∠ ら⇒∠わミ͡
- る∀ Β∠ ル͡ や∠キゅ∠ヰプ⊥ ヲ⊥トホ⊥ - る∃ Β∠ ャ͡ゅ∠ハる∃ レｚィ ∠ ヴ͡プ - る∃ Β∠ ッ ͡ やｚケる∃ ゼ
∠ Β͡ハ
る͡ Β∠ ャ͡ゅ∠ガ∇ャやュ͡ ゅｚΑΙ
ｘやヴ͡プ ∇ユわ⊥ ∇ヘヤ∠∇シぺ∠ べ∠ヨよ͡ ゅ⇔ゃ∠ Β͡レワ∠ ∇やヲ⊥よゲ∠ ∇セや∠ヱ ∇やヲ⊥ヤミ⊥
び
(19. Then as for him who will be given his Record in his right hand will say: "Here! read my
Record!'') (20. "Surely, I did believe t hat I shall meet my account !'') (21. So, he shall be in a life,
well-pleasing.) (22. In a loft y Paradise,) (23. The fruit s in bunches whereof will be low and near
at hand.) (24. Eat and drink at ease for t hat which you have sent on before you in days past !)
The Happiness of the Person Who will receive His Book in His Right
Hand and His Good Situation
Allah informs of t he happiness of t hose who receive t heir Book in t he right hand on t he Day of
Judgement and being pleased wit h t his. Out of his ext reme pleasure is his saying t o everyone
t hat he meet s,
び∇ヮΒ∠ ら⇒∠わミ͡ ∇やぼ⊥ ゲ∠ ∇ホやュ⊥ ぼ⊥ べ∠ワぴ
(Here! read my Record!) meaning, ` t ake my Book and read it .' He will say t his because he
knows t hat what is in it is good and purely virt uous deeds. He will be of t hose whom Allah
replaced t heir bad deeds (evils) wit h good deeds. ` Abdur-Rahman bin Zayd said, "The meaning
of
び∇ヮΒ∠ ら⇒∠わミ͡ ∇やぼ⊥ ゲ∠ ∇ホやュ⊥ ぼ⊥ べ∠ワぴ

(Here! read my Record!) is ` Here, read my Book.'... The suffix ` Um' is a grammat ical addit ion.''
This is what he (` Abdur-Rahman) said. It seems apparent t hat t he suffix ` Um' means here ` you
all.' Ibn Abi Hat im recorded t hat ` Abdullah bin ` Abdullah bin Hanzalah - and he (Hanzalah) was
t he Companion who was washed by t he angels for his funeral - said, "Verily, Allah will st op His
servant on t he Day of Judgement and He will make his sins appear on t he out side of his Book of
Records. Then He will say t o him, ` Did you do t his' The servant will respond, ` Yes my Lord.'
Then Allah will say t o him, ` I will not expose you (or dishonor you) for it , for verily, I have
forgiven you. ' The person will t hen say, ` Here (you all) read my Book!'''
び ∇ヮΒ∠ よ͡ ゅ∠ジェ
͡ ペ
∃ ⇒∠ヤョ⊥ ヴあルぺ∠ ろ
⊥ レ∠レニ
∠ ヴあル͡まぴ
(Surely, I did believe t hat I shall meet my account !) This will be when he (t he servant of Allah)
will be saved from being disgraced and exposed on t he Day of Judgement . In t he Sahih, it is
recorded from Ibn ` Umar t hat he was asked about t he privat e counsel. He responded by saying
t hat he heard t he Messenger of Allah saying,
∩ゅ∠ヰヤあミ⊥ ヮ͡ よ͡ ヲ⊥ルグ⊥ よ͡ ロ⊥ ケ⊥ あゲボ∠ Β⊥ プ∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ ギ∠ ∇らバ∠ ∇ャやぶ

⊥ やヶ͡ル∇ギΑ⊥ »
ヶあルま͡ :ヴャゅ∠バゎ∠ ぶ ⊥ やメ ∠ ゅ∠ホマ ∠ ヤ∠ワ∠ ∇ギホ∠ ヮ⊥ ｚルぺ∠ ン∠ぺケ∠ や∠クま͡ ヴ∇わェ ∠
∩∠ュ∇ヲΒ∠ ∇ャやマ ∠ ャ∠ ゅ∠ワゲ⊥ ヘ͡ ∇ビぺ∠ ゅ∠ルぺ∠ヱ∠ ゅ∠Β∇ルギぁャやヶ͡プマ ∠ ∇Βヤ∠ハ
∠ ゅ∠ヰゎ⊥ ∇ゲわ∠ シ ∠
ゲ⊥ プ͡ ゅ∠ム∇ャやゅｚョぺ∠ヱ∠ .ヮ͡ レ͡ Β͡ヨΒ∠ よ͡ ヮ͡ ゎ͡ ゅ∠レジ ∠ェ ∠ ゆ ∠ ゅ∠わミ͡ ヴ∠ト∇バΑ⊥ ｚユを⊥
キ⊥ ゅ∠ヰ∇セほ∠∇ャやメ ⊥ ヲ⊥ボΒ∠ プ∠ ペ⊥ プ͡ ゅ∠レヨ⊥ ∇ャや∠ヱ
ヮ͡ ヤｚャやる⊥ レ∠ ∇バャ∠ Ι∠ ぺ∠ ∇ユヰ͡ よあケ∠ ヴ∠ヤハ ∠ ∇やヲ⊥よグ∠ ミ∠ リ ∠ Α͡グャｚや￢͡ Ι⊥ぽ⇒∠ワぴ
«び∠リΒ͡ヨヤ͡⇒ｚヌャやヴ∠ヤハ ∠
(Allah will bring t he servant close (t o Him) on t he Day of Judgement and make him confess all
of his sins. This will cont inue unt il t he servant t hinks t hat he is about t o be dest royed. Then
Allah will say, "Verily, I have concealed t hese sins for you in t he worldly life and I have forgiven
you for t hem t oday.'' Then he will be given his Book of good deeds in his right hand. However,
about t he disbeliever and t he hypocrit e, t he wit nesses will say, ("These are t hose who lied on
t heir Lord, and verily, t he curse of Allah is on t he wrongdoers.'')) Allah's st at ement ,
び ∇ヮΒ∠ よ͡ ゅ∠ジェ
͡ ペ
∃ ⇒∠ヤョ⊥ ヴあルぺ∠ ろ
⊥ レ∠レニ
∠ ヴあル͡まぴ
(Surely, I did believe t hat I shall meet my account !) means, ` I used t o be cert ain in t he worldly
life t hat t his day would definit ely come.' This is as Allah says,
び∇ユヰ͡ よあケ∠ やヲ⊥ボ⇒∠ヤョぁユ⊥ヰルｚぺ∠ ラ

∠ ヲぁレヌ
⊥ Α∠ リ
∠ Α͡グャｚやぴ
((They are t hose) who are cert ain t hat t hey are going t o meet t heir Lord.) (2:46) Allah t hen
says,
びる∃ Β∠ ッ
͡ やｚケる∃ ゼ
∠ Β͡ハヴ͡プヲ∠ ヰ⊥ プ∠ ぴ
(So he shall be in a life, well-pleasing.) (69:21) meaning, pleasant .
びる∃ Β∠ ャ͡ゅ∠ハる∃ レｚィ
∠ ヴ͡プぴ
(In a loft y Paradise,) meaning, having elevat ed cast les, beaut iful wide-eyed maidens, pleasant
st at ions and et ernal j oy. It has been conf irmed in t he Sahih t hat t he Prophet said,
ゅ∠ヨミ∠ リ
͡ ∇Βわ∠ ィ
∠ ケ∠ キ∠ あモミ⊥ リ
∠ ∇Βよ∠ ゅ∠ョる∃ ィ
∠ ケ∠ キ∠ る⊥ も∠ ゅ͡ョる∠ レｚイ
∠ ∇ャやラ
ｚま͡»
«チ∇ケ∠ほ∇ャや∠ヱ￢͡ ゅ∠ヨジｚャやリ∠ ∇Βよ∠
(Verily, Paradise has one hundred levels and bet ween each level is a dist ance like t he dist ance
bet ween t he eart h and t he sky.) Then Allah says,
びる∀ Β∠ ル͡ や∠キゅ∠ヰプ⊥ ヲ⊥トホ⊥ ぴ

(The fruit s in bunches whereof will be low and near at hand.) Al-Bara' bin ` Azib said, "This
means close enough for one of t hem (t he people of Paradise) t o reach t hem while he is lying on
his bed.'' More t han one person has said t his. Then Allah says,
ｘやヴ͡プ ∇ユわ⊥ ∇ヘヤ∠∇シぺ∠ べ∠ヨよ͡ ゅ⇔ゃ∠ Β͡レワ∠ ∇やヲ⊥よゲ∠ ∇セや∠ヱ ∇やヲ⊥ヤミ⊥ ぴ
び
(Eat and drink at ease for t hat which you have sent on before you in days past !) meaning, t his
will be said t o t hem as an invit at ion t o t hem of blessing, favor and goodness. For verily, it has
been confirmed in t he Sahih t hat t he Messenger of Allah said,
や⇔ギェ
∠ ぺ∠ ラ
ｚぺ∠ やヲ⊥ヨヤ∠∇ハや∠ヱ ∩やヲ⊥よケ͡ ゅ∠ホヱ∠ やヱ⊥キギあシ ∠ ヱ∠ やヲ⊥ヤヨ∠ ∇ハや»
«るｚレイ∠ ∇ャやヮ⊥ ヤ⊥ヨ∠ ハ
∠ ヮ⊥ ヤ∠カ
͡ ∇ギΑ⊥ ∇リャ∠ ∇ユム⊥ ∇レョ͡
(Work deeds, st rive, seek t o draw near (t o Allah) and know t hat none of you will be admit ed
int o Paradise because of his deeds.) They (t he Companions) said, "Not even you O Messenger of
Allah'' He replied,
«モ∇ツプ∠ ヱ∠ ヮ⊥ ∇レョ͡ る∃ ヨ∠ ∇ェゲ∠ よ͡ ぶ

⊥ やヶ
∠ ル͡ ギ∠ ヨｚピ∠ わ∠ Α∠ ∇ラぺ∠ ゅｚャま͡ ゅ∠ル∠ぺゅ∠ャヱ∠ »
(Not even me, except if Allah covers me wit h mercy from Himself and grace. )
∇ユャ∠ ヴ͡レわ∠ ∇Βヤ∠Α メ ⊥ ヲ⊥ボΒ∠ プ∠ ヮ͡ ャ͡ゅヨ∠ ゼ

͡ よ͡ ヮ⊥ ら∠ ⇒∠わミ͡ ヴ
∠ ゎ͡ ヱ⊥ぺ ∇リョ∠ ゅｚョぺ∠ヱ∠ ぴ
ろ
͡ ル∠ ゅ∠ミゅ∠ヰわ∠ ∇Βヤ∠Α - ∇ヮΒ∠ よ͡ ゅ∠ジェ ͡ ゅ∠ョケ͡ ∇キぺ∠ ∇ユャ∠ヱ∠ - ∇ヮΒ∠ ら͡ ⇒∠わミ͡ れ ∠ ヱ⊥ぺ
ヴあレハ ∠ マ ∠ ヤ∠ワ∠ - ∇ヮΒ∠ ャ͡ゅ∠ョヴあレハ ∠ ヴ∠レ∇ビぺ∠ べ∠ョ - る∠ Β∠ ッ ͡ ゅ∠ボ∇ャや
ｚユを⊥ - ロ⊥ ヲぁヤタ ∠ ユ∠ Β͡エイ ∠ ∇ャやｚユを⊥ - ロ⊥ ヲぁヤピ⊥ プ∠ ロ⊥ ヱ⊥グカ ⊥ - ∇ヮΒ∠ レ͡ ⇒∠ト∇ヤシ⊥
ヮ⊥ ｚルま͡ - ロ⊥ ヲ⊥ムヤ⊥∇シ∇ゅプ∠ ゅ⇔ハや∠ケク͡ ラ ∠ ヲ⊥バ∇らシ ∠ ゅヰ∠ ハ ⊥ ∇ケク∠ る∃ ヤ∠ジ
͡ ∇ヤシ
͡ ヴ͡プ
ヴ∠ヤハ ∠ ぁヂエ ⊥ Α∠ Ι∠ ヱ∠ - ユ͡ Β͡ヌバ∠ ∇ャやヮ͡ ヤｚャゅ͡よリ ⊥ ョ͡ ∇ぽΑ⊥ Ι∠ ラ ∠ ゅ∠ミ
- ∀ユΒ͡ヨェ ∠ ゅ∠レヰ⊥ ⇒∠ワュ∠ ∇ヲΒ∠ ∇ャやヮ⊥ ャ∠ ザ ∠ ∇Βヤ∠プ∠ - リ ͡ Β͡ム∇ジヨ͡ ∇ャやュ͡ ゅ∠バデ∠
Ι
ｚま͡ ヮ⊥ ヤ⊥ミ⊥ ∇ほΑ∠ Ι ｚ - リ ∃ Β͡ヤ∇ジビ ͡ ∇リョ͡ Ι ｚま͡ ∀ュゅ∠バデ ∠ Ι ∠ ヱ∠
びラ ∠ ヲ⊥ゃト͡ ⇒∠ガ∇ャや
(25. But as for him who will be given his Record in his left hand, will say: "I wish t hat I had not
been given my Record!'') h(26. "And t hat I had never known how my account is!'') (27. "Would
t hat it had been my end!'') (28. "My wealt h has not availed me;'') (29. "My power has gone from
me!'') (30. (It will be said): "Seize him and fet t er him;'') (31. "Then t hrow him in t he blazing
Fire.'') (32. "Then fast en him on a chain whereof t he lengt h is sevent y cubit s!'') (33. Verily, he
used not t o believe in Allah, t he Most Great ,) (34. And urged not t he feeding of t he poor.) (35.
So, no friend has he here t his Day,) (36. Nor any food except filt h from Ghislin.) (37. None will
eat it except t he Khat i'un.)
The Bad Condition of Whoever is given His Record in His Left Hand
These Ayat inform about t he condit ion of t he wret ched people when one of t hem is given his
Record (of deeds) in his left hand when t he people are brought before Allah. At t his t ime he
will be very remorseful.
∇ユャ∠ ヴ͡レわ∠ ∇Βヤ∠Α メ ⊥ ヲ⊥ボΒ∠ プ∠ ヮ͡ ャ͡ゅ∠ヨゼ

͡ よ͡ ヮ⊥ ら∠ ⇒∠わミ͡ ヴ
ろ
͡ ル∠ ゅ∠ミゅ∠ヰわ∠ ∇Βヤ∠Α - ∇ヮΒ∠ よ͡ ゅ∠ジェ ͡ ゅ∠ョケ͡ ∇キぺ∠ ∇ユャ∠ヱ∠ - ∇ヮΒ∠ ら͡ ⇒∠わミ͡ れ
∠ ヱ⊥ぺ
びる∠ Β∠ ッ
͡ ゅ∠ボ∇ャや
((He) will say: "I wish t hat I had not been given my Record! And t hat I had never known how my
account is! Would t hat it had been my end!...'') Ad-Dahhak said, "Meaning a deat h which is not
followed by any life.'' Likewise said Muhammad bin Ka` b, Ar-Rabi` and As-Suddi. Qat adah said,
"He will hope for deat h even t hough in t he worldly life it was t he most hat ed t hing t o him.''
び ∇ヮΒ∠ レ͡ ⇒∠ト∇ヤシ
⊥ ヴあレハ
∠ マ
∠ ヤ∠ワ∠ - ∇ヮΒ∠ ャ͡ゅ∠ョヴあレハ
∠ ヴ∠レ∇ビぺ∠ べ∠ョぴ
(My wealt h has not availed me; my power has gone from me.) means, ` my wealt h and my
honor did not prot ect me from t he punishment of Allah and His t orment . Now t he mat t er has
ended wit h me alone and I have no helper nor anyone t o save me.' At t his Allah says,
びロ⊥ ヲぁヤタ
∠ ユ∠ Β͡エイ
∠ ∇ャやｚユを⊥ - ロ⊥ ヲぁヤピ⊥ プ∠ ロ⊥ ヱ⊥グカ
⊥ぴ
(Seize him and fet t er him; t hen t hrow him in t he blazing Fire.) meaning, He will command t he
guardians of Hell t o forcibly remove him from t he gat hering place, fet t er him - meaning put
iron collars on his neck - t hen carry him off t o Hell and cast him int o it , meaning t hey will
submerge him in it . Allah said,
びロ⊥ ヲ⊥ムヤ⊥∇シ∇ゅプ∠ ゅ⇔ハや∠ケク͡ ラ
∠ ヲ⊥バ∇らシ
∠ ゅ∠ヰハ
⊥ ∇ケク∠ る∃ ヤ∠ジ
͡ ∇ヤシ
͡ ヴ͡プｚユを⊥ ぴ
(Then fast en him on a chain whereof t he lengt h is sevent y cubit s!) Ka` b Al-Ahbar said, "Every
ring of it will be equal t o t he ent ire amount of iron found in t his world.'' Al-` Awfi report ed t hat
Ibn ` Abbas and Ibn Jurayj bot h said, "Each cubit will be t he forearm's lengt h of an angel.'' Ibn
Jurayj report ed t hat Ibn ` Abbas said,
び⊥ロヲ⊥ムヤ⊥∇シ∇ゅプ∠ ぴ
(Then fast en him) "It will be ent ered int o his but t ocks and pulled out of his mout h. Then t hey
will be arranged on t his (chain) j ust like locust s are arranged on a st ick t hat is being roast ed.''
Al-` Awfi report ed from Ibn ` Abbas t hat he said, "It will be ran int o his behind unt il it is brought
out of his t wo nost rils so he will not be able t o st and on his t wo feet .'' Imam Ahmad recorded
from ` Abdullah bin ` Amr t hat t he Messenger of Allah said,
る∃ ヨ∠ イ⊥ ∇ヨィ⊥ ヴャまケゅセぺヱロ͡ グ͡ ワモ ∠ ∇んョ͡ る⇔ タ ∠ ゅ∠タケ∠ ラｚぺ∠ ∇ヲャ∠»

り⊥ ゲ∠ Β͡ジョ∠ ヶ ∠ ワ͡ ヱ∠ ∩͡チ∇ケほ∠∇ャやヴ∠ャま͡ ￢͡ ゅ∠ヨジｚャやリ ∠ ョ͡ ∇ろヤ∠シ ͡ ∇ケぺ⊥
∇ヲャ∠ヱ∠ モ ͡ ∇Βヤｚャやモ∠ ∇らホ∠ チ
∠ ∇ケほ∠∇ャやろ ͡ ピ∠ ヤ∠ら∠ ャ∠ ∩∃るレ∠ シ
∠ る͡ も∠ ゅ͡ヨジ͡ ∇ヨカ∠
リ∠ Β͡バよ∠ ∇ケぺ∠ ∇れケ∠ ゅ∠ジャ∠ る͡ ヤ∠ジ
͡ ∇ヤジ
あャやサ ͡ ∇ぺケ∠ ∇リョ͡ ∇ろヤ∠シ ͡ ∇ケぺ⊥ ゅ∠ヰルｚぺ∠
∇ヱぺ∠ ゅ∠ワゲ∠ ∇バホ∠ ヒ∠ ヤ⊥∇らゎ∠ ∇ラぺ∠ モ ∠ ∇らホ∠ ケ∠ ゅ∠ヰレｚャや∠ヱモ ∠ ∇Βヤｚャやゅ⇔ヘΑ͡ゲカ ∠
«ゅ∠ヰヤ∠∇タぺ∠
(If a drop of lead like t his - and he point ed t o a skull bone - were sent from t he heaven t o t he
eart h, and it is a dist ance of five hundred years t ravel, it would reach t he eart h before night .
And if it (t he same drop of lead) were sent from t he head of t he chain (of Hell), it would t ravel
fort y fall seasons, night and day, before it would reach it s (Hell's) cavit y or base.) At -Tirmidhi
also recorded t his Hadit h and he said, "This Hadit h is Hasan.'' Concerning Allah's st at ement ,
ぁヂエ
⊥ Α∠ Ι
∠ ヱ∠ - ユ͡ Β͡ヌバ∠ ∇ャやヮ͡ ヤｚャゅ͡よリ⊥ ョ͡ ∇ぽΑ⊥ Ι
∠ ラ ∠ ゅ∠ミヮ⊥ ｚルま͡ぴ
びリ͡ Β͡ム∇ジヨ͡ ∇ャやュ͡ ゅ∠バデ
∠ ヴ∠ヤハ ∠
(Verily, he used not t o believe in Allah, t he Most Great , and urged not on t he feeding of t he
poor.) meaning, he did not est ablish t he right of Allah upon him, of obedience t o Him and
performing His worship. He also did not benefit Allah's creat ion nor did he give t hem t heir
right s. For verily, Allah has a right upon t he servant s t hat t hey worship Him alone and not
associat e anyt hing wit h Him. The servant s of Allah also have a right upon each ot her t o good
t reat ment and assist ance in right eousness and piet y. For t his reason, Allah commanded
performance of t he prayer and t he payment of Zakah. When t he Prophet was (in his last
moment s) near deat h he said,
«ユ⊥ムル⊥ ゅ∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠ ゅ∠ョヱ∠ り∠ ゅ∠ヤダ

ｚャや»
(The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says,
∇リョ͡ Ι
ｚま͡ ∀ュゅ∠バデ
∠ Ι
∠ ヱ∠ - ∀ユΒ͡ヨェ∠ ゅ∠レヰ⊥ ⇒∠ワュ∠ ∇ヲΒ∠ ∇ャやヮ⊥ ャ∠ ザ
∠ ∇Βヤ∠プ∠ ぴ
びラ ∠ ヲ⊥ゃト
͡ ⇒∠ガ∇ャや Ι
ｚま͡ ヮ⊥ ヤ⊥ミ⊥ ∇ほΑ∠ Ι
ｚ -リ ∃ Β͡ヤ∇ジビ͡
(So no friend has he here t his Day. Nor any food except filt h from t he washing of wounds. None
will eat it except t he Khat i'un.) meaning, t here is no one t oday who can save him from t he
punishment of Allah, nor any close friend or int ercessor whose request would be honored. He
will have no food here except for t he filt hy washing of wounds. Qat adah said, "It will be t he
worst food of t he people of t he Hellfire.'' Ar-Rabi` and Ad-Dahhak bot h said, "It (Ghislin) is a
t ree in Hell.'' Shabib bin Bishr report ed from ` Ikrimah t hat Ibn ` Abbas said, ` Ghislin will be t he
blood and fluid t hat will flow from t heir flesh.'' ` Ali bin Abi Talhah report ed from Ibn ` Abbas
t hat he said, ` Ghislin is t he pus of t he people of t he Hellfire.''
ヮ⊥ ｚルま͡ - ラ
∠ ヱ⊥ゲダ ͡ ∇らゎ⊥ Ι
∠ ゅ∠ョヱ∠ - ∠ラヱ⊥ゲ͡ダ∇らゎ⊥ ゅ∠ヨよ͡ ユ⊥ ジ ͡ ∇ホぺ⊥ Κ∠ プ∠ ぴ
Κ
⇔ Β͡ヤホ∠ ゲ∃ ハ
͡ ゅ∠セメ͡ ∇ヲボ∠ よ͡ ヲ∠ ワ⊥ ゅ∠ョヱ∠ - ユ∃ Α͡ゲミ∠ メ ∃ ヲ⊥シケ∠ メ ⊥ ∇ヲボ∠ ャ∠
ラ
∠ ヱ⊥ゲミｚグ∠ ゎ∠ ゅｚョ Κ
⇔ Β͡ヤホ∠ リ ∃ ワ͡ ゅ∠ミメ
͡ ∇ヲボ∠ よ͡ Ι
∠ ヱ∠ - ラ∠ ヲ⊥レョ͡ ∇ぽゎ⊥ ゅｚョ
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ャやゆ
あケｚリあョ ∀モΑ͡ゴレ∠ゎ
(38. So, I swear by what soever you see,) (39. And by what soever you see not ,) (40. That t his is
verily t he word of an honored Messenger.) (41. It is not t he word of a poet , lit t le is t hat you
believe!) (42. Nor is it t he word of a soot hsayer, lit t le is t hat you remember!) (43. This is t he
revelat ion sent down from t he Lord of all t hat exist s.)
The Qur'an is the Speech of Allah

Allah swears by His creat ion, in which some of His signs can be seen in His creat ures. These
also indicat e t he perfect ion of His Names and At t ribut es. He t hen swears by t he hidden t hings
t hat t hey cannot see. This is an oat h swearing t hat t he Qur'an is His Speech, His inspirat ion and
His revelat ion t o His servant and Messenger, whom He chose t o convey His Message, and t he
Messenger carried out t his t rust fait hfully. So Allah says,
ヮ⊥ ｚルま͡ - ラ
∠ ヱ⊥ゲダ
͡ ∇らゎ⊥ Ι
∠ ゅ∠ョヱ∠ - ∠ラヱ⊥ゲ͡ダ∇らゎ⊥ ゅ∠ヨよ͡ ユ⊥ ジ
͡ ∇ホぺ⊥ Κ
∠ プ∠ ぴ
びユ∃ Α͡ゲミ∠ メ
∃ ヲ⊥シケ∠ メ ⊥ ∇ヲボ∠ ャ∠
(So I swear by what soever you see, and by what soever you see not , t hat t his is verily t he word
of an honored Messenger.) meaning, Muhammad . Allah gave t his descript ion t o him, a
descript ion which carries t he meaning of conveying, because t he dut y of a messenger is t o
convey from t he sender. Therefore, Allah gave t his descript ion t o t he angelic Messenger in
Surat At -Takwir, where he said,
ス
͡ ∇ゲバ∠ ∇ャやン͡クギ∠ レ͡ハり∃ ヲｚホ⊥ ン͡クユ∃ Α͡ゲミ∠ メ∃ ヲ⊥シケ∠ メ ⊥ ∇ヲボ∠ ャ∠ ヮ⊥ ｚルま͡ぴ
びリ ∃ Β͡ョぺ∠ ユｚを∠ ノ∃ ⇒∠トョぁリ ∃ Β͡ムョ∠
(Verily, t his is t he Word of (t his Qur'an brought by) a most honorable messenger. Owner of
power (and high rank) wit h Allah, t he Lord of t he Throne. Obeyed and t rust wort hy.) (81:19-21)
And here, it refers t o Jibril. Then Allah says,
びラ
∃ ヲ⊥レ∇イヨ∠ よ͡ ∇ユム⊥ ら⊥ エ
͡ ⇒∠タゅ∠ョヱ∠ ぴ
(and your companion is not a madman. ) (81:22) meaning, Muhammad .
び ͡リΒ͡らヨ⊥ ∇ャやペ
͡ プ⊥ Ι
ｙゅ͡よロ⊥ や∠￢ケ∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
(And indeed he saw him in t he clear horizon.) (81:23) meaning, Muhammad saw Jibril in his
t rue form in which Allah creat ed him.
びリ
∃ Β͡レツ
∠ よ͡ ょ
͡ ∇Βピ∠ ∇ャやヴ∠ヤハ
∠ ヲ∠ ワ⊥ ゅ∠ョヱ∠ ぴ
(And he is not Danin wit h t he Unseen.) (81:24) meaning, suspicious.
びユ∃ Β͡ィケｚリ
∃ ⇒∠ト∇Βセ
∠ メ
͡ ∇ヲボ∠ よ͡ ヲ∠ ワ⊥ ゅ∠ョヱ∠ ぴ
(And it (t he Qur'an) is not he word of t he out cast Shayt an.) (81:25) This is similar t o what is
being said here.
Ι
∠ ヱ∠ - ラ
∠ ヲ⊥レョ͡ ∇ぽゎ⊥ ゅｚョ Κ
⇔ Β͡ヤホ∠ ゲ∃ ハ
͡ ゅ∠セメ ͡ ∇ヲボ∠ よ͡ ヲ∠ ワ⊥ ゅ∠ョヱ∠ ぴ
びラ
∠ ヱ⊥ゲミｚグ∠ ゎ∠ ゅｚョ Κ
⇔ Β͡ヤホ∠ リ∃ ワ͡ ゅ∠ミメ
͡ ∇ヲボ∠ よ͡
(It is not t he word of a poet , lit t le is t hat you believe! Nor is it t he word of soot hsayer, lit t le is
t hat you remember!) So in one inst ance Allah applies t he t erm messenger t o t he angelic
Messenger and in anot her inst ance He applies it t o t he human Messenger (Muhammad ). This is
because bot h of t hem are conveying from Allah t hat which has been ent rust ed t o t hem of
Allah's revelat ion and Speech. Thus, Allah says,
びリ
あケｚリあョ ∀モΑ͡ゴレ∠ゎぴ
(This is t he revelat ion sent down from t he Lord of all t hat exist s.)
ヮ⊥ ∇レョ͡ ゅ∠ル∇グカ∠Ε ∠ -モ ͡ Α͡ヱゅ∠ホΙ ｘやヂ ∠ ∇バよ∠ ゅ∠レ∇Βヤ∠ハ ∠ メ ∠ ヲｚボ∠ ゎ∠ ∇ヲャ∠ヱ∠ ぴ
∇リョあユ⊥ムレ͡ョゅ∠ヨプ∠ - リ ∠ Β͡ゎヲ∠ ∇ャやヮ⊥ ∇レョ͡ ゅ∠レ∇バト ∠ ボ∠ ャ∠ ｚユを⊥ - リ ͡ Β͡ヨΒ∠ ∇ャゅ͡よ
ゅｚルま͡ヱ∠ - リ ∠ Β͡ボわｚヨ⊥ ∇ヤャあり∀ ゲ∠ ミ͡ ∇グわ∠ ャ∠ ヮ⊥ ルｚま͡ヱ∠ - リ ∠ Α͡ゴイ ͡ ⇒∠ェヮ⊥ ∇レハ ∠ ギ∃ ェ∠ ぺ∠
ヴ∠ヤハ ∠ り∀ ゲ∠ ∇ジエ∠ ャ∠ ヮ⊥ ルｚま͡ヱ∠ - リ ∠ Β͡よグあム∠ ョぁユ⊥ムレ͡ョラｚぺ∠ ユ⊥ ヤ∠∇バレ∠ ャ∠
マ
∠ よあケ∠ ユ͡ ∇シゅ͡よ ∇ウらあジ ∠ プ∠ リ ͡ Β͡ボΒ∠ ∇ャやペぁエ∠ ャ∠ ヮ⊥ ルｚま͡ヱ∠ - リ ∠ Α͡ゲヘ͡ ⇒∠ム∇ャや
びユ͡ Β͡ヌバ∠ ∇ャや
(44. And if he had forged a false saying concerning Us,) (45. We surely would have seized him
by his right hand,) (46. And t hen We cert ainly would have cut off Al-Wat in from him,) (47. And
none of you could have prevent ed it from him.) (48. And verily, t his is a Reminder for t hose
who have Taqwa.) (49. And verily, We know t hat t here are some among you t hat deny.) (50.
And indeed it will be an anguish for t he disbelievers. (51. And verily, it (t his Qur'an) is an
absolut e t rut h wit h cert aint y.) (52. So, glorif y t he Name of your Lord, t he Most Great .)
If the Prophet forged anything against Allah, then Allah would

punish Him
Allah says,
びゅ∠レ∇Βヤ∠ハ
∠ メ
∠ ヲｚボ∠ ゎ∠ ∇ヲャ∠ヱ∠ ぴ
(And if he had forged a false saying concerning Us,) meaning, ` if Muhammad forged somet hing
against Us, as t hey claim, and added or removed anyt hing from t he Message, or said anyt hing
from himself while at t ribut ing it t o Us, t hen We would surely be swift in punishing him. And of
course, Muhammad did not do any of t his (as t he disbelievers claimed).' Thus, Allah says,
びリ
͡ Β͡ヨΒ∠ ∇ャゅ͡よヮ⊥ ∇レョ͡ ゅ∠ル∇グカ
∠Ε∠ぴ
(We surely would have seized him by his right hand,) It has been said t hat t his means, ` We
would seize him by t he right hand because it is more st ronger in grabbing.'
びリ
∠ Β͡ゎヲ∠ ∇ャやヮ⊥ ∇レョ͡ ゅ∠レ∇バト
∠ ボ∠ ャ∠ ｚユを⊥ ぴ
(And t hen We cert ainly would have cut off Al-Wat in from him,) Ibn ` Abbas said, "It (Al-Wat in)
refers t o t he art ery of t he heart , and it is t he vein t hat is at t ached t o t he heart .'' This has also
been said by ` Ikrimah, Sa` id bin Jubayr, Al-Hakim, Qat adah, Ad-Dahhak, Muslim Al-Bat in and
Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka` b said, "It (Al-Wat in) is t he heart , it s blood,
and what ever is near it .'' Concerning Allah's st at ement ,
びリ
∠ Α͡ゴイ
͡ ⇒∠ェヮ⊥ ∇レハ
∠ ギ∃ ェ
∠ ぺ∠ ∇リョあユ⊥ムレ͡ョゅ∠ヨプ∠ ぴ
(And none of you could have prevent ed it from him.) means, ` none of you would be able t o
come bet ween Us and him if We want ed t o do any of t his t o him.' The meaning behind all of
t his is t o say t hat he (Muhammad ) is t rut hful, right eous and guided because Allah det ermined
what he is t o convey from Him, and Allah helps him wit h fant ast ic miracles and definit e proofs.
Then Allah says,
びリ
∠ Β͡ボわｚヨ⊥ ∇ヤャあり∀ ゲ∠ ミ͡ ∇グわ∠ ャ∠ ヮ⊥ ルｚま͡ヱ∠ ぴ
(And verily, t his (Qur'an) is a Reminder for t hose who have Taqwa.) meaning, t he Qur'an. This is
j ust as Allah says,
Ι
∠ リ
∠ Α͡グャｚや∠ヱ ∀￢べ∠ヘ͡セ∠ヱン⇔ギワ⊥ ∇やヲ⊥レョ∠ や∠￢リ ∠ Α͡グヤｚャ͡ ヲ∠ ワ⊥ ∇モホ⊥ ぴ
びヴ⇔ヨハ ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ヲ∠ ワ⊥ ヱ∠ ∀ゲ∇ホ∠ヱ ∇ユヰ͡ ル͡ や∠クや∠￢ヴ͡プラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥
(Say: "It is for t hose who believe, a guide and a healing. And as for t hose who disbelieve, t here
is heaviness (deafness) in t heir ears, and it (t he Qur'an) is blindness for t hem.'') Then Allah
says,
びリ
∠ Β͡よグあム∠ ョぁユ⊥ムレ͡ョラ
ｚぺ∠ ユ⊥ ヤ∠∇バレ∠ ャ∠ ゅｚルま͡ヱ∠ ぴ
(And verily, We know t hat t here are some among you t hat deny (t his Qur'an). ) meaning, wit h
t his explanat ion and clarificat ion, t here will st ill be among you t hose who rej ect t he Qur'an.
Then Allah says,
びリ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャやヴ∠ヤハ
∠ り∀ ゲ∠ ∇ジエ
∠ ャ∠ ヮ⊥ ルｚま͡ヱ∠ ぴ
(And indeed it (t his Qur'an) will be an anguish for t he disbelievers (on t he Day of
Resurrect ion).) Ibn Jarir said, "And verily t his rej ect ion will be anguish for t he disbelievers on
t he Day of Judgement .'' He (Ibn Jarir) also ment ioned a similar st at ement from Qat adah. It is
possible t hat t he meaning of t he pronoun (it ) may also refer t o t he Qur'an, in which case t he
verse would mean t hat t he Qur'an and belief in it are a cause of anguish for t he disbelievers.
This is as Allah says,
ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι
∠ リ
∠ Β͡ョゲ͡ ∇イヨ⊥ ∇ャやゆ
͡ ヲ⊥ヤホ⊥ ヶ͡プロ⊥ ゅ∠レ∇ムヤ∠シ
∠ マ
∠ ャ͡グ∠ ミ∠ ぴ
び͡ヮよ͡
(Thus have We caused it (t he denial of t he Qur'an) t o ent er t he heart s of t he criminals. They
will not believe in it .) (26:200,201) And Allah said,
び∠ラヲ⊥ヰわ∠ ∇ゼΑ∠ ゅ∠ョリ

∠ ∇Βよ∠ ヱ∠ ∇ユヰ⊥ レ∠ ∇Βよ∠ モ
∠ Β͡ェヱ∠ ぴ
(And a barrier will be set bet ween t hem and t hat which t hey desire) (34:54). Therefore, Allah
says here,
びリ
͡ Β͡ボΒ∠ ∇ャやペ
ぁエ∠ ャ∠ ヮ⊥ ルｚま͡ヱ∠ ぴ
(And verily, it (t his Qur'an) is an absolut e t rut h wit h cert aint y.) meaning, t he right and t rut hful
news in which t here is no doubt , suspicion or confusion. Then Allah says,
びユ͡ Β͡ヌバ∠ ∇ャやマ
∠ よあケ∠ ユ͡ ∇シゅ͡よ ∇ウらあジ
∠ プ∠ ぴ
(So glorify t he Name of your Lord, t he Most Great .) meaning, He Who sent down t his
magnificent Qur'an. This is t he end of t he explanat ion (Tafsir) of Surat Al-Haqqah. And t o Allah
belong all praise and blessings.
The Tafsir of Surah Sa'ala Sa'il

(Chapter - 70)
͡ ⇒∠ヨ∇ェゲｚャやヮ͡ ヤｚャや
∀ノ͡プや∠キヮ⊥ ャ∠ ザ
∠ ∇Βャ∠ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャあ - ノ∃ ホ͡ や∠ヱゆ ∃ や∠グバ∠ よ͡ ∀モ͡もべ∠シメ ∠ ほ∠シ
∠ぴ
ゥ⊥ ヱぁゲャや∠ヱる⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャやァ⊥ ゲ⊥ ∇バゎ∠ - ァ ͡ ケ͡ ゅ∠バヨ∠ ∇ャやヵ͡クヮ͡ ヤｚャやリ
∠ ョあ -
- る∃ レ∠ シ ∠ ブ ∠ ∇ャぺ∠ リ∠ Β͡ジ∇ヨカ ∠ ロ⊥ ケ⊥ や∠ギ∇ボョ͡ ラ ∠ ゅ∠ミュ∃ ∇ヲΑ∠ ヴ͡プヮ͡ ∇Βャ∠ま͡
ロ⊥ や∠ゲル∠ ヱ∠ - や⇔ギΒ͡バよ∠ ヮ⊥ ル∠ ∇ヱゲ∠ Α∠ ∇ユヰ⊥ ルｚま͡ - Κ⇔ Β͡ヨィ ∠ や⇔ゲ∇らタ∠ ∇ゲら͡ ∇タゅ∠プ
びゅ⇔らΑ͡ゲホ∠
(1. A quest ioner asked concerning a t orment about t o befall) (2. Upon t he disbelievers, which
none can avert ,) (3. From Allah, t he Lord of t he ways of ascent .) (4. The angels and t he Ruh
ascend t o Him in a Day t he measure whereof is fift y t housand years.) (5. So be pat ient , wit h a
good pat ience.) (6. Verily, t hey see it (t he t orment ) afar off.) (7. But We see it near.)
A Request to hasten the Day of Judgement
びノ∃ ホ͡ や∠ヱゆ
∃ や∠グバ∠ よ͡ ∀モ͡もべ∠シメ
∠ ほ∠シ
∠ぴ
(A quest ioner asked concerning a t orment about t o befall) This Ayah cont ains an assumed
meaning t hat is alluded t o by t he let t er "Ba''. It is as t hough it is saying, a quest ioner request ed
t o hast en on t he t orment t hat is about t o fall. It is similar t o Allah's st at ement ,
び⊥ロギ∠ ∇ハヱ∠ ヮ⊥ ｚヤャやブ

∠ ヤ͡∇ガΑ⊥ リ∠ャヱ∠ ゆ
͡ や∠グバ∠ ∇ャゅ͡よ ∠マ∠ルヲ⊥ヤ͡イ∇バ∠わ∇ジ∠Α∠ヱぴ
(And t hey ask you t o hast en on t he t orment ! And Allah fails not His promise.) (22:47) meaning,
t hat it s t orment will occur and t here is no avoiding it . Al-` Awfi report ed from Ibn ` Abbas
concerning t he Ayah,
びノ∃ ホ͡ や∠ヱゆ
∃ や∠グバ∠ よ͡ ∀モ͡もべ∠シメ
∠ ほ∠シ
∠ぴ
(A quest ioner asked concerning a t orment about t o befall) "That is t he quest ioning of t he
disbelievers about t he t orment of Allah and it will occur t o t hem.'' Ibn Abi Naj ih report ed from
Muj ahid t hat he said concerning Allah's st at ement
び∀モも͡ べ∠シメ
∠ ほ∠シ
∠ぴ
(A quest ioner asked), "A person called out (request ing) for t he t orment t hat will occur in t he
Hereaft er t o happen.'' Then he said, "This is t heir saying,
∇ゲト
͡ ∇ョほ∠プ∠ ポ
∠ ギ͡ レ͡ハ ∇リョ͡ ペｚエ ∠ ∇ャやヲ∠ ワ⊥ や∠グ⇒∠ワラ ∠ ゅ∠ミラ͡まユｚヰ⊥ ヤｚャやぴ
び∃ユΒ͡ャぺ∠ ゆ
∃ や∠グバ∠ よ͡ ゅ∠レわ͡ ∇もやヱ͡ ぺ∠ ͡￢べ∠ヨジ
ｚャやリ
∠ ョあり⇔ ケ∠ ゅ∠イェ
͡ ゅ∠レ∇Βヤ∠ハ
∠
(O Allah! If t his is indeed t he t rut h from you, t hen rain down st ones on us from t he sky or bring
on us a painful t orment .)'' (8:32) Allah's st at ement ,
び∠リΑ͡ゲヘ͡ ⇒∠ム∇ヤヤ͡バ∃ ホ͡ や∠ヱぴ

(about t o befall (Waqi` ) upon t he disbelievers,) means, it is wait ing in preparat ion for t he
disbelievers. Ibn ` Abbas said, "Waqi` means coming.''
び∀ノプ͡ や∠キヮ⊥ ャ∠ ザ
∠ ∇Βャ∠ぴ
(which non can avert ) meaning, t here is no one who can repel it if Allah want s it t o happen.
Thus, Allah says,
びァ
͡ ケ͡ ゅ∠バヨ∠ ∇ャやヵ͡クヮ͡ ヤｚャやリ
∠ ョあぴ
(From Allah, t he Lord of t he ways of ascent (Al-Ma` arij ).)
The Tafsir of "Lord of the ways of ascent

Ali bin Abi Talhah report ed from Ibn ` Abbas, "Lord of t he ways of ascent means loft iness and
abundance.'' Muj ahid said, "Lord of t he ways of ascent means t he ways of ascension int o t he
heavens.'' Concerning Allah's st at ement ,
び͡ヮ∇Βャ∠ま͡ ゥ
⊥ ヱぁゲャや∠ヱる⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャやァ
⊥ ゲ⊥ ∇バゎ∠ ぴ
(The angels and t he Ruh Ta` ruj u t o Him) ` Abdur-Razzaq report ed from Ma` mar from Qat adah
t hat Ta` ruj u means t o ascend. In reference t o t he Ruh, Abu Salih said, "They are creat ures
from t he creat ion of Allah t hat resemble humans but t hey are not humans.'' It could be t hat
here it means Jibril, and t his is a way of connect ing t he specific t o t he general (ot her angels).
It could also be referring t o t he name of t he souls (Arwah) of t he Children of Adam (humans).
For verily, when t hey (t he human souls) are t aken at deat h, t hey are lift ed up t o t he heavens
j ust as t he Hadit h of Al-Bara' proves.
The Meaning of "a Day the measure whereof is fifty thousand years
び∃るレ∠ シ
∠ ブ
∠ ∇ャぺ∠ リ
∠ Β͡ジ∇ヨカ
∠ ロ⊥ ケ⊥ や∠ギ∇ボョ͡ ラ
∠ ゅ∠ミュ∃ ∇ヲΑ∠ ヴ͡プぴ
(in a Day t he measure whereof is fift y t housand years.) This refers t o t he Day of Judgement .
Ibn Abi Hat im recorded from Ibn ` Abbas t hat he said concerning t he Ayah,
び∃るレ∠ シ
∠ ブ
∠ ∇ャぺ∠ リ
∠ Β͡ジ∇ヨカ
∠ ロ⊥ ケ⊥ や∠ギ∇ボョ͡ ラ
∠ ゅ∠ミュ∃ ∇ヲΑ∠ ヴ͡プぴ
(in a Day t he measure whereof is fift y t housand years.) "It is t he Day of Judgement .'' The chain
of narrat ion of t his report (t o Ibn ` Abbas) is aut hent ic. At h-Thawri report ed from Simak bin
Harb from ` Ikrimah t hat he said concerning t his verse, "It is t he Day of Judgement .'' Ad-Dahhak
and Ibn Zayd bot h said t he same. ` Ali bin Abi Talhah report ed from Ibn ` Abbas concerning t he
Ayah,
ロ⊥ ケ⊥ や∠ギ∇ボョ͡ ラ
∠ ゅ∠ミュ∃ ∇ヲΑ∠ ヴ͡プヮ͡ ∇Βャ∠ま͡ ゥ
⊥ ヱぁゲャや∠ヱる⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャやァ
⊥ ゲ⊥ ∇バゎ∠ ぴ
びる∃ レ∠ シ
∠ ブ ∠ ∇ャぺ∠ リ ∠ Β͡ジ∇ヨカ ∠
(The angels and t he Ruh ascend t o Him in a Day t he measure whereof is fift y t housand years.)
"It is t he Day of Judgement t hat Allah has made t o be t he measure of fift y t housand years for
t he disbelievers. '' Many Hadit hs have been report ed wit h t his same meaning. Imam Ahmad
recorded from Abu ` Umar Al-Ghudani t hat he said, "I was wit h Abu Hurayrah when a man from
Bani ` Amir bin Sa` sa` ah passed and it was said: ` This man is t he wealt hiest man of Bani
` Amir.' So Abu Hurayrah said, ` Bring him back t o me.' So t hey brought t he man back t o Abu
Hurayrah. Then Abu Hurayrah said, ` I have been informed t hat you are a man of great wealt h.'
The man from Bani ` Amir replied, ` Yes, by Allah. I have one hundred red-colored camels, one
hundred brown-colored camels...' and so on he count ed numerous colored camels, t he races of
t he slaves and t he t ypes of fet t ers for his horses t hat he owned. So Abu Hurayrah said, ` Beware
of t he hooves of t he camels and t he cloven hooves of t he cat t le.' He cont inued repeat ing t hat
t o him unt il t he color of t he man began t o change. Then t he man said, ` O Abu Hurayrah what is
t his' Abu Hurayrah replied, ` I heard t he Messenger of Allah say,
ゅ∠ヰ͡ゎ∠ギ∇イ∠ルヶ͡プゅ∠ヰボｚェ

∠ ヶ͡ト∇バΑ⊥ ゅ∠ャモ
∀ よ͡ ま͡ ヮ⊥ ャ∠ ∇ろル∠ ゅ∠ミ ∇リョ∠ »
«ゅ∠ヰヤ͡∇シケ͡ ヱ∠
(Whoever has camels and does not give t heir due (Zakah) in t heir Naj dah and t heir Risl...) We
int errupt ed saying, ` O Messenger of Allah! What is t heir Naj dah and Risl' He said,
る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ ヶ͡ゎ∇ほゎ∠ ゅ∠ヰルｚ ͡み∠プ ∩ゅ∠ワゲ͡ ∇ジΑ⊥ ヱ∠ ゅ∠ワ͡ゲ∇ジハ ⊥ ヶ͡プ»
ウ ⊥ト ∠ ∇らΑ⊥ ｚユを⊥ ∩͡ロゲ͡ セ ∠ へ∠ヱヮ͡ レ͡ ヨ∠ ∇シぺ∠ヱ∠ ロ͡ ゲ͡ ん∠ ∇ミぺ∠ヱ∠ ∇ろル∠ ゅ∠ミゅ∠ョグあビ ∠ ほ∠ミ∠
ヮ⊥ ∇ゎコ∠ ヱ∠ ゅ∠ィや∠クみ͡プ∠ ∩ゅ∠ヰプ͡ ゅ∠ヘ∇カほ∠よ͡ ロ⊥ ぽ⊥ ト ∠ わ∠ プ∠ ゲ∃ ホ∠ ∇ゲホ∠ ネ ∃ ゅ∠ボよ͡ ゅ∠ヰャ∠
ロ⊥ ケ⊥ や∠ギ∇ボョ͡ ラ ∠ ゅ∠ミュ∇ヲΑ∠ ヶ͡プゅ∠ワゅ∠ャヱ⊥ぺヮ͡ ∇Βヤ∠ハ ∠ ∇れギ∠ Β͡ハぺ⊥ ゅ∠ワや∠ゲ∇カぺ⊥
ン∠ゲΒ∠ プ∠ サ ͡ ゅｚレャやリ ∠ ∇Βよ∠ ヴ∠ツ∇ボΑ⊥ ヴ∇わェ ∠ ∩∃るレ∠ シ ∠ ブ ∠ ∇ャぺ∠ リ ∠ Β͡ジ∇ヨカ∠
ヶ͡プゅ∠ヰボｚェ ∠ ヶ͡ト∇バΑ⊥ ゅ∠ャゲ∀ ボ∠ よ∠ ヮ⊥ ャ∠ ∇ろル∠ ゅ∠ミや∠クま͡ヱ∠ .ヮ⊥ ヤ∠Β͡らシ ∠
ゅ∠ョグあビ ∠ ほ∠ミ∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ ヶ͡ゎ∇ほゎ∠ ゅ∠ヰルｚ ͡み∠プ ∩ゅ∠ヰヤ͡∇シケ͡ ヱ∠ ゅ∠ヰゎ͡ ギ∠ ∇イル∠
ネ∃ ゅ∠ボよ͡ ゅ∠ヰャ∠ ウ ⊥ト ∠ ∇らΑ⊥ ユｚを⊥ ∩͡ロゲ͡ セ
∠ へ∠ヱヮ͡ レ͡ ヨ∠ ∇シぺ∠ヱ∠ ロ͡ ゲ͡ ん∠ ∇ミぺ∠ヱ∠ ∇ろル∠ ゅ∠ミ
ぁモミ⊥ ヮ⊥ エ ⊥ト∠ ∇レゎ∠ ヱ∠ ゅ∠ヰヘ͡ ∇ヤヌ
͡ よ͡ ブ∃ ∇ヤニ ͡ れ ͡ や∠クぁモミ⊥ ロ⊥ ぽ⊥ ト ∠ わ∠ プ∠ ∩∃ゲホ∠ ∇ゲホ∠
ゅ∠ャヱ∠ ￢⊥ ゅ∠ダ∇ボハ ∠ ゅ∠ヰΒ͡プザ ∠ ∇Βャ∠ ∩ゅ∠ヰル͡ ∇ゲボ∠ よ͡ ラ ∃ ∇ゲホ∠ れ ͡ や∠ク
ヮ͡ ∇Βヤ∠ハ
∠ ∇れギ∠ Β͡ハぺ⊥ ゅ∠ワや∠ゲ∇カぺ⊥ ヮ⊥ ∇ゎコ∠ ヱ∠ ゅ∠ィや∠クま͡ ∩⊥￢ゅ∠ら∇ツハ ∠
る∃ レ∠ シ
∠ ブ ∠ ∇ャぺ∠ リ ∠ Β͡ジ∇ヨカ ∠ ロ⊥ ケ⊥ や∠ギ∇ボョ͡ ラ ∠ ゅ∠ミュ∃ ∇ヲΑ∠ ヶ͡プ ∩ゅ∠ワゅ∠ャヱ⊥ぺ
∇ろル∠ ゅ∠ミや∠クま͡ヱ∠ .ヮ⊥ ヤ∠Β͡らシ ∠ ン∠ゲΒ∠ プ∠ サ ͡ ゅｚレャやリ∠ ∇Βよ∠ ヴ∠ツ∇ボΑ⊥ ヴ∇わェ ∠
ゅ∠ヰルｚ ͡み∠プゅ∠ヰヤ͡∇シケ͡ ヱ∠ ゅ∠ヰ͡ゎ∠ギ∇イ∠ルヶ͡プゅ∠ヰボｚェ ∠ ヶ͡ト∇バΑ⊥ ゅ∠ャユ∀ レ∠ ビ ∠ ヮ⊥ ャ∠
ロ͡ ゲ͡ セ∠ へ∠ヱヮ͡ レ͡ ヨ∠ ∇シぺ∠ヱ∠ ∇ろル∠ ゅ∠ミゅ∠ョグあビ ∠ ほ∠ミ∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ ヶ͡ゎ∇ほゎ∠
ブ∃ ∇ヤニ ͡ れ ͡ や∠クぁモミ⊥ ロ⊥ ぽ⊥ ト ∠ わ∠ プ∠ ゲ∃ ホ∠ ∇ゲホ∠ ネ
∃ ゅ∠ボよ͡ ゅ∠ヰャ∠ ウ ∠ト∠ ∇らΑ⊥ ヴ∇わェ ∠
ゅ∠ヰΒ͡プザ ∠ ∇Βャ∠ ∩ゅ∠ヰル͡ ∇ゲボ∠ よ͡ ラ ∃ ∇ゲホ∠ れ ͡ や∠クぁモミ⊥ ヮ⊥ エ ⊥ト ∠ ∇レゎ∠ ヱ∠ ゅ∠ヰヘ͡ ∇ヤヌ
͡ よ͡
∇れギ∠ Β͡ハぺ⊥ ゅ∠ワや∠ゲ∇カぺ⊥ ヮ⊥ ∇ゎコ∠ ヱ∠ ゅ∠ィや∠クま͡ ￢⊥ ゅ∠ら∇ツハ ∠ ゅ∠ャヱ∠ ￢⊥ ゅ∠ダ∇ボハ ∠
ブ∠ ∇ャぺ∠ リ ∠ Β͡ジ∇ヨカ ∠ ロ⊥ ケ⊥ や∠ギ∇ボョ͡ ラ ∠ ゅ∠ミュ∃ ∇ヲΑ∠ ヶ͡プ ∩ゅ∠ワゅ∠ャヱ⊥ぺヮ͡ ∇Βヤ∠ハ ∠
«ヮ∠ヤΒ͡らシ ∠ ン∠ゲΒ∠ プ∠ サ ͡ ゅｚレャやリ ∠ ∇Βよ∠ ヴ∠ツ∇ボΑ⊥ ヴ∇わェ ∠ ∩∃るレ∠ シ
∠
(It is t heir difficult y and t heir ease, for verily, t hey will come on t he Day of Resurrect ion
healt hier t han before. They will be more in number, fat t er and more lively and unruly. Then a
soft , level plain will be spread out for t hem and t hey will t rample him wit h t heir hooves. When
t he last of t hem has passed over him, t he first of t hem will ret urn t o t rample him again during
a day whose measure will be fift y t housand years. This will cont inue unt il t he case of all t he
people is decided bet ween t hem. Then he (t he wit hholder of Zakah) will see his pat h (i.e.,
eit her t o Paradise or Hell). If he had cows t hat he did not pay t he Zakah in t heir ease and t heir
difficult t imes, t hen t hey will come on t he Day of Judgement healt hier t han t hey were before.
They will be more in number, fat t er and more lively and unruly. Then a soft , level plain will be
spread out for t hem and t hey will t rample him. Every one of t hem t hat has cloven hooves will
t rample him wit h it s hooves, and every one of t hem t hat has a horn will but t him wit h it s horn.
There will not be any hornless or bent horned animals among t hem. When t he last of t hem has
passed over him, t he first of t hem will ret urn t o t rample him again during a day whose measure
will be fift y t housand years. This will cont inue unt il t he case of all t he people is decided
bet ween t hem. Then he (t he wit hholder of Zakah) will see his pat h (i.e., eit her t o Paradise or
Hell). If he has any sheep t hat he does not pay t he due Zakah in t heir difficult y and t heir ease,
t hen t hey will come on t he Day of Judgement healt hier t han t hey were before. They will be
more (in number) fat t er and more lively and unruly. Then a soft , level plain will be spread out
for t hem and t hey will t rample him. Every one of t hem t hat has a cloven hoof will t rample him
wit h it s hooves, and every one of t hem t hat has a horn will but t him wit h it s horn. There will
not be any hornless or bent horned animals among t hem. When t he last of t hem has passed
over him, t he first of t hem will ret urn t o t rample him again during a day whose measure will be
fift y t housand years. This will cont inue unt il t he case of all t he people is decided bet ween
t hem. Then he (t he wit hholder of Zakah) will see his pat h (i.e., eit her t o Paradise or Hell).)
Then, t he man from Bani ` Amir said, ` What is t he due of t he camel, O Abu Hurayrah' Abu
Hurayrah said, ` It is t hat you give (in your Zakah payment ) from your most valuable camels,
t hat you lend a milking she-camel, t hat you lend your mount for riding, t hat you give t he milk
(t o t he people) for drinking, and you lend t he male camel for breeding.''' This Hadit h was also
recorded by Abu Dawud and An-Nasa'i.
A Different Version of this Hadith

Imam Ahmad recorded from Abu Hurayrah t hat t he Messenger of Allah said,
モ∠ バ͡ ィ ⊥ ゅｚャま͡ ヮ⊥ ｚボェ
∠ ヵあキぽ∠ Α⊥ ゅ∠ャゴ∃ ∇レミ∠ ょ ͡ ェ͡ ゅ∠タ ∇リョ͡ ゅ∠ョ»
ゅ∠ヰよ͡ ン∠ヲ∇ムわ⊥ プ∠ ∩∠ユレｚヰ∠ ィ
∠ ケ͡ ゅ∠ルヶ͡プゅ∠ヰ∇Βヤ∠ハ∠ ヴ∠ヨ∇エΑ⊥ ∩∠ウも͡ ゅ∠ヘタ ∠
ロ͡ キ͡ ゅ∠らハ
͡ リ
∠ ∇Βよ∠ ぶ
⊥ やユ∠ ム⊥ ∇エΑ∠ ヴ∇わェ∠ ∩⊥ロゲ⊥ ∇ヰニ ∠ ヱ∠ ヮ⊥ ら⊥ ∇レィ
∠ ヱ∠ ヮ⊥ わ⊥ ヰ∠ ∇らィ
∠
ゅｚヨョ͡ る∃ レ∠ シ
∠ ブ ∠ ∇ャぺ∠ リ ∠ Β͡ジ∇ヨカ∠ ロ⊥ ケ⊥ や∠ギ∇ボョ͡ ラ ∠ ゅ∠ミュ∇ヲΑ∠ ヶ͡プ
ヴ∠ャま͡ ゅｚョま͡ヱ∠ る͡ レｚイ∠ ∇ャやヴ∠ャま͡ ゅｚョ͡まヮ⊥ ヤ∠Β͡らシ
∠ ン∠ゲΑ∠ ｚユを⊥ ∩∠ラヱぁギバ⊥ ゎ∠
«ケゅｚレャや
(There is not any owner of t reasure who does not pay it s due except t hat it will be made int o
heat ed met al plat es and branded upon him in t he fire of Hell. His forehead, side and back will
be scorched wit h t hese met al plat es. This will cont inue unt il Allah j udges bet ween His servant s
on a Day whose measure is fift y t housand years of what you count . Then he will see his pat h,
eit her t o Paradise or t o t he Fire.) Then he (Abu Hurayrah) ment ions t he rest of t he Hadit h
about t he sheep and camels j ust as ment ioned before. In t his narrat ion (of Ahmad) t he Prophet
also added,
ヴ∠ヤハ
∠ ヱ∠ ∩∀ゲ∇わシ
͡ モ
∃ィ
⊥ ゲ∠ ャ͡ヱ∠ ∩∀ゲ∇ィぺ∠ モ
∃ィ
⊥ ゲ∠ ャ͡ :る∃ を∠ ゅ∠ヤん∠ ャ͡ モ
⊥ ∇Βガ
∠ ∇ャや»
«ケ∇コ͡ヱモ ∃ィ⊥ ケ∠
(The horse is for t hree (on t he Day of Judgement ): for one man it is a reward, for anot her man
it is a shield (prot ect ion), and upon anot her man it is a burden.) And t he Hadit h cont inues.
Muslim also recorded t his Hadit h in it s ent iret y even t hough Al-Bukhari did not ment ion it . The
int ent behind ment ioning t his here is t he Prophet 's st at ement ,
ロ⊥ ケ⊥ や∠ギ∇ボョ͡ ラ
∠ ゅ∠ミュ∃ ∇ヲΑ∠ ヶ͡プロ͡ キ͡ ゅ∠らハ
͡ リ
∠ ∇Βよ∠ ぶ
⊥ やユ∠ ム⊥ ∇エΑ∠ ヴ∇わェ∠»
«る∠レシ∠ ブ ∠ ∇ャぺ∠ リ ∠ Β͡ジ∇ヨカ
∠
(Unt il Allah j udges bet ween His servant s on a day whose measurement is fift y t housand years.)
Instructing the Prophet to have Patience Then

Allah says,
びΚ
⇔ Β͡ヨィ
∠ や⇔ゲ∇らタ
∠ ∇ゲら͡ ∇タゅ∠プぴ
(So be pat ient , wit h a good pat ience.) meaning, ` be pat ient , O Muhammad, wit h your people's
rej ect ion and t heir seeking t o hast en t he t orment since t hey t hink it will not occur.' Allah says
in anot her Ayah,
リ
∠ Α͡グャｚや∠ヱゅ∠ヰよ͡ ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι ∠ リ ∠ Α͡グャｚやゅ∠ヰよ͡ モ ⊥イ͡ ∇バわ∠ ∇ジΑ∠ ぴ
びぁペエ
∠ ∇ャやゅ∠ヰルｚぺ∠ ラ
∠ ヲ⊥ヨ∠ヤ∇バ∠Α∠ヱゅ∠ヰ∇レョ͡ ラ
∠ ヲ⊥ボヘ͡ ∇ゼョ⊥ ∇やヲ⊥レョ∠ や∠￢
(Those who believe not t herein seek t o hast en it , while t hose believe are fearful of it , and
know t hat it is t he very t rut h.) (42:18) Thus, Allah says,
びや⇔ギΒ͡バよ∠ ヮ⊥ ル∠ ∇ヱゲ∠ Α∠ ∇ユヰ⊥ ルｚま͡ぴ

(Verily, t hey see it (t he t orment ) afar off.) meaning, t he happening of t he t orment and t he
est ablishment of t he Hour (Day of Judgement ). The disbelievers see t his as somet hing t hat is
farfet ched. The word "Ba` id'' here means t hat which is impossible t o occur.
びゅ⇔らΑ͡ゲホ∠ ロ⊥ や∠ゲル∠ ヱ∠ ぴ
(But We see it (quit e) near.) meaning, t he believers believe t hat it s occurrence is near, even
t hough it s t ime of occurrence is unknown and no one knows when it will be except Allah. All of
what is approaching t hen it is near and it will definit ely happen.
メ
⊥ ゅ∠らイ ͡ ∇ャやラ⊥ ヲ⊥ムゎ∠ ヱ∠ - モ ͡ ∇ヰヨ⊥ ∇ャゅ∠ミ￢⊥ べ∠ヨジ
ｚャやラ ⊥ ヲ⊥ムゎ∠ ュ∠ ∇ヲΑ∠ ぴ
∇ユヰ⊥ ル∠ ヱ⊥ゲダｚら∠ Α⊥ - ゅ⇔ヨΒ͡ヨェ
∠ ∀ユΒ͡ヨェ ∠ モ⊥ ⇒∠∇ジΑ∠ Ι
∠ ヱ∠ - リ ͡ ∇ヰバ͡ ∇ャゅ∠ミ
- ヮ͡ Β͡レら∠ よ͡ グ∃ ゃ͡ ョ͡ ∇ヲΑ∠ ゆ
͡ や∠グハ
∠ ∇リョ͡ ヵ͡ギわ∠ ∇ヘΑ∠ ∇ヲャ∠ ュ⊥ ゲ͡ ∇イヨ⊥ ∇ャやキぁヲ∠ Α∠
リ∠ョヱ∠ - ヮ͡ Α͡ヲ∇⇒ゎ⊥ ヴ͡わャｚやヮ͡ わ͡ ヤ∠Β͡ダプ∠ ヱ∠ - ヮ͡ Β͡カぺ∠ヱ∠ ヮ͡ わ͡ ら∠ エ
͡ ⇒∠タヱ∠
- ヴ∠ヌャ∠ ゅ∠ヰルｚま͡ Κ ｚミ∠ - ヮ͡ Β͡イレ⊥Α ｚユを⊥ ゅ⇔バΒ͡ヨィ
∠ チ
͡ ∇ケΙ ｘやヴ͡プ
ノ∠ ヨ∠ ィ
∠ ヱ∠ - ヴｚャヲ∠ ゎ∠ ヱ∠ ゲ∠ よ∠ ∇キぺ∠ ∇リョ∠ ∇やヲ⊥ハ∇ギゎ∠ - ン∠ヲゼｚヤあャる⇔ ハ
∠ やｚゴル∠
びヴ∠ハ∇ヱほ∠プ∠
(8. The Day t hat t he sky will be like t he Al-Muhl.) (9. And t he mount ains will be like ` Ihn.) (10.
And no friend will ask a friend,) (11. Though t hey shall be made t o see one anot her, t he
criminal would desire t o ransom himself from t he punishment of t hat Day by his children.) (12.
And his wife and his brot her,) (13. And his Fasilah who shelt ered him,) (14. And all t hat are in
t he eart h, so t hat it might save him.) (15. By no means! Verily, it will be t he fire of Hell,) (16.
Nazza` ah t he Shawa!) (17. Calling (all) such as t urn t heir backs and t urn away t heir faces.) (18.
And collect (wealt h) and hide it (from spending it in t he cause of Allah).)
Terrors of the Day of Judgement

Allah says t hat t he t orment will befall t he disbelievers.
びモ
͡ ∇ヰヨ⊥ ∇ャゅ∠ミ￢⊥ べ∠ヨジ
ｚャやラ
⊥ ヲ⊥ムゎ∠ ュ∠ ∇ヲΑ∠ ぴ
(The Day t hat t he sky will be like t he Al-Muhl.) Ibn ` Abbas, Muj ahid, ` At a, Sa` id bin Jubayr,
` Ikrimah, As-Suddi and ot hers have all said, "Like t he residue of oil.''
びリ
͡ ∇ヰバ͡ ∇ャゅ∠ミメ
⊥ ゅ∠らイ
͡ ∇ャやラ
⊥ ヲ⊥ムゎ∠ ヱ∠ ぴ
(And t he mount ains will be like ` Ihn.) meaning, like fluffed wool. This was said by Muj ahid,
Qat adah and As-Suddi. This Ayah is similar t o Allah's st at ement ,
びス
͡ ヲ⊥ヘレ∠ヨ∇ャやリ
⊥ ゅ∠らイ
͡ ∇ャやラ
(And t he mount ains will be like carded wool.) (101:5) Concerning Allah's st at ement ,
び∇ユヰ⊥ ル∠ ヱ⊥ゲｚダら∠ Α⊥ ゅ⇔ヨΒ͡ヨェ

∠ ∀ユΒ͡ヨェ
∠ モ
⊥ ⇒∠∇ジΑ∠ Ι
∠ ヱ∠ ぴ
(And no friend will ask a friend, t hough t hey shall be made t o see one anot her.) Meaning, no
close friend will ask his close friend about his condit ion while he sees him in t he worst of
condit ions. He will be worried about himself and will not be able t o t hink of ot hers. Al-` Awfi
report ed from Ibn ` Abbas, "Some of t hem will know ot hers and t hey will be acquaint ed wit h
each ot her. Then, t hey will flee from each ot her aft er t hat , as Allah says,
びヮ͡ Β͡レ∇ピΑ⊥ ∀ラ∇ほ∠セグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ ∇レョあ￢∃ ン͡ゲ∇ョやあモム⊥ ャ͡ぴ

(Every man t hat Day will have enough t o make him careless of ot hers.)'' (80:37) This honorable
Ayah is similar t o Allah's st at ement ,
ン͡ゴ∇イΑ∠ Ι ｚゅ⇔ョ∇ヲΑ∠ ∇や∇ヲゼ

∠ ∇カや∠ヱ ∇ユム⊥ よｚケ∠ ∇やヲ⊥ボゎｚやサ⊥ ゅｚレャやゅ∠ヰΑぁ ∠ほΑぴ
ロ͡ ギ͡ ャ͡や∠ヱリ∠ハコ∃ ゅ∠ィヲ∠ ワ⊥ ∀キヲ⊥ャ∇ヲョ∠ Ι ∠ ヱ∠ ロ͡ ギ͡ ャ∠ヱ∠ リ∠ハ ∀ギャ͡や∠ヱ
びｘペェ ∠ ヮ͡ ヤｚャやギ∠ ∇ハヱ∠ ラ
ｚま͡ ゅ⇔ゃ∇Βセ
∠
(O mankind! Have Taqwa of your Lord, and fear a Day when no fat her can avail aught for his
son, and nor a son avail aught for his fat her. Verily t he promise of Allah is t rue.) (31:33) and He
also says,
∀￢∇ヴ∠セヮ⊥ ∇レョ͡ ∇モヨ∠ ∇エΑ⊥ Ι

∠ ゅ∠ヰヤ͡∇ヨェ
͡ ヴ∠ャま͡ る∀ ヤ∠ボ∠ ∇んョ⊥ ネ
⊥ ∇ギゎ∠ ラ͡まヱ∠ ぴ
びヴ∠よ∇ゲホ⊥ や∠クラ ∠ ゅ∠ミ ∇ヲャ∠ヱ∠
(And if one heavily laden calls anot her t o (bear) his load, not hing of it will be lift ed even
t hough he be near of kin.) (35:18) and He says,
Ι
∠ ヱ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ レ∠ ∇Βよ∠ ょ
∠ ⇒∠ジル∠ぺ Κ
∠ プ∠ ケ͡ ヲぁダャやヴ͡プオ
∠ ヘ͡ ル⊥ や∠クみ͡プ∠ ぴ
びラ∠ ヲ⊥ャ￢∠ べ∠ジわ∠ Α∠
(Then, when t he Trumpet is blown, t here will be no kinship among t hem t hat Day, nor will t hey
ask of one anot her.) (23:101) and similarly He says,
- ヮ͡ Β͡よぺ∠ヱ∠ ヮ͡ ョあぺ⊥ヱ∠ - ヮ͡ Β͡カぺ∠ ∇リョ͡ ￢⊥ ∇ゲヨ∠ ∇ャやゲぁヘ͡ Α∠ ュ∠ ∇ヲΑ∠ ぴ

∀ラ∇ほ∠セグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ ∇レョあ￢∃ ン͡ゲ∇ョやあモム⊥ ャ͡ - ヮ͡ Β͡レよ∠ ヱ∠ ヮ⊥ わ͡ ら∠ エ
͡ ⇒∠タヱ∠
びヮ͡ Β͡レ∇ピΑ⊥
(That day shall a man flee fom his brot her, and from his mot her and his fat her, and from his
wife and his children. Every man t hat Day will have enough t o make him careless of ot hers.)
(80:34-37) Then Allah's saying here
ゆ
͡ や∠グハ∠ ∇リョ͡ ヵ͡ギわ∠ ∇ヘΑ∠ ∇ヲャ∠ ュ⊥ ゲ͡ ∇イヨ⊥ ∇ャやキぁヲ∠ Α∠ ∇ユヰ⊥ ル∠ ヱ⊥ゲダｚら∠ Α⊥ ぴ
ヴ͡わャｚやヮ͡ わ͡ ヤ∠Β͡ダプ∠ ヱ∠ - ヮ͡ Β͡カぺ∠ヱ∠ ヮ͡ わ͡ ら∠ エ
͡ ⇒∠タヱ∠ - ヮ͡ Β͡レら∠ よ͡ グ∃ ゃ͡ ョ͡ ∇ヲΑ∠
びｚΚミ∠ ヮ͡ Β͡イレ⊥Α ｚユを⊥ ゅ⇔バΒ͡ヨィ ∠ チ ͡ ∇ケΙ ｘやヴ͡プリ∠ョヱ∠ - ヮ͡ Α͡ヲ∇⇒ゎ⊥
(t he criminal would desire t o ransom himself from t he punishment of t he Day by his children,
and his wife and his brot her, and his Fasilah (kindred) who shelt ered him, and all t hat are in
t he eart h, so t hat it might save him. By no means!) means, no ransom will be accept ed from
him even if he brought all of t he people of t he eart h (as ransom), and t he great est wealt h t hat
he could find, even if it was enough gold t o fill t he ent ire eart h. Even t he child t hat he had
who was dearer t o him t han t he last beat of his heart in t he life of t his world, he would wish t o
use t he child as a ransom for himself against t he t orment of Allah on t he Day of Judgement
when he sees t he horrors. However, even t his child would not be accept ed from him (as a
ransom). Muj ahid and As-Suddi bot h said,
び͡ヮわ͡ ヤ∠Β͡ダプ∠ ヱ∠ ぴ
(and his Fasilah) "This means his t ribe and his kin.'' ` Ikrimah said, "This means t he subdivision of
his t ribe t hat he is from.'' Ashhab report ed from Malik t hat he said, "His Fasilah is his mot her.''
Allah said,
びヴ∠ヌャ∠ ゅ∠ヰルｚま͡ぴ

(Verily, it will be t he fire of Hell,) Here He is describing t he Hell- fire and t he severit y of it s
heat .
びン∠ヲゼ
ｚヤあャる⇔ ハ
∠ やｚゴル∠ ぴ
(Nazza` ah t he Shawa!) Ibn ` Abbas and Muj ahid bot h said, "It is t he skin of t he head.'' Al-Hasan
Al-Basri and Thabit Al-Bunani bot h said,
びン∠ヲゼ
(Nazza` ah t he Shawa!) "This means respect able part s of t he face.'' Qat adah said,
びン∠ヲゼ
(Nazza` ah t he Shawa!) "This means removing his import ant organs, and t he respect able part s
of his face, his creat ion and his limbs.'' Ad-Dahhak said, "This means it will scrape t he flesh and
t he skin off of t he bone unt il it leaves not hing of it remaining.'' Ibn Zayd said, "The Shawa is t he
marrow of t he bones.'' As for,
び⇔るハ
(Nazza` ah) Ibn Zayd said, "It is cut t ing t heir bones and t ransformat ion of t heir skins and t heir
form.'' Concerning Allah's st at ement ,
びヴ∠ハ∇ヱほ∠プ∠ ノ∠ ヨ∠ ィ
∠ ヱ∠ - ヴｚャヲ∠ ゎ∠ ヱ∠ ゲ∠ よ∠ ∇キぺ∠ ∇リョ∠ ∇やヲ⊥ハ∇ギゎ∠ ぴ
(Calling (all) such as t urn t heir backs and t urn away t heir faces. And collect and hide it .)
meaning, t he Fire will call out t o it s children whom Allah creat ed for it , det ermining t hat t hey
will perform t he deeds deserving of it in t he worldly life. So it will call t hem on t he Day of
Judgement wit h an eloquent and art iculat e t ongue. Then it will pick t hem out from t he people
of t he gat hering j ust as birds pick seeds. This is because t hey were, as Allah said, of t hose who
t urned t heir backs and t urned away. This means t hey denied wit h t heir heart s and abandoned
t he performance of deeds wit h t heir limbs.
∠ ヱ∠ ぴ
(And collect and hide it .) meaning, he gat hered wealt h piling it up, and he concealed it ,
meaning he hid it and refused t o give t he obligat ory right of Allah t hat was due on it of
spending and paying t he Zakah. It has been recorded in a Hadit h t hat t he Prophet said,
«マ∇Βヤ∠ハ
∠ ぶ
⊥ やヶ
∠ハ
͡ ヲ⊥Βプ∠ ヶ͡ハヲ⊥ゎゅ∠ャ»
(Do not hold back (your wealt h) or else Allah will hold back from you.)
ゲぁゼｚャやヮ⊥ ｚジョ∠ や∠クま͡ - ゅ⇔ハヲ⊥ヤワ∠ ペ ∠ ヤ͡カ⊥ リ ∠ ⇒∠ジル͡Ηやラｚま͡ぴ

リ
∠ Βあヤダ∠ ヨ⊥ ∇ャや Ιｚま͡ - ゅ⇔ハヲ⊥レョ∠ ゲ⊥ ∇Βガ ∠ ∇ャやヮ⊥ ｚジョ∠ や∠クま͡ヱ∠ - ゅ⇔ハヱ⊥ゴィ ∠
ヴ͡プリ ∠ Α͡グャｚや∠ヱ - ラ ∠ ヲ⊥ヨも͡ へ∠キ ∇ユヰ͡ ゎ͡ Κ
∠タ ∠ ヴ∠ヤハ ∠ ∇ユワ⊥ リ ∠ Α͡グャｚや -
リ∠ Α͡グャｚや∠ヱ - ュ͡ ヱ⊥ゲ∇エヨ∠ ∇ャや∠ヱモ ͡ も͡ べｚジヤあャ - ∀ュヲ⊥ヤ∇バョｚペｘェ ∠ ∇ユヰ͡ ャ͡ヲ∠ ∇ョぺ∠
ゆ
͡ や∠グハ ∠ ∇リョあユワ⊥ リ ∠ Α͡グャｚや∠ヱ - リ ͡ Αあギャやュ͡ ∇ヲΒ∠ よ͡ ラ ∠ ヲ⊥ホギあダ
∠ Α⊥
ラ
∃ ヲ⊥ョ∇ほョ∠ ゲ⊥ ∇Βビ ∠ ∇ユヰ͡ よあケ∠ ゆ ∠ や∠グハ ∠ ラｚま͡ - ラ ∠ ヲ⊥ボヘ͡ ∇ゼョぁユ͡ヰよあケ∠
∇ユヰ͡ ィ
͡ ヱ∠ ∇コぺ∠ ヴ∠ヤハ∠ Ι ｚま͡ ラ∠ ヲ⊥ヌヘ͡ ⇒∠ェ ∇ユヰ͡ ィ ͡ ヱ⊥ゲヘ⊥ ャ͡ ∇ユワ⊥ リ ∠ Α͡グャｚや∠ヱ
リ
͡ ヨ∠ プ∠ リ ∠ Β͡ョヲ⊥ヤョ∠ ゲ⊥ ∇Βビ∠ ∇ユヰ⊥ ルｚみ͡プ∠ ∇ユヰ⊥ レ⊥ ⇒∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠ ゅ∠ョ ∇ヱぺ∠
∇ユワ⊥ リ ∠ Α͡グャｚや∠ヱラ∠ ヱ⊥キゅ∠バ∇ャやユ⊥ ワ⊥ マ∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ マ
∠ ャ͡ク￢∠ へ∠ケヱ∠ ヴ∠ピわ∠ ∇よや
ユ͡ヰゎ͡ ギ∠ ⇒∠ヰゼ
∠ よ͡ ∇ユワ⊥ リ
∠ Α͡グャｚや∠ヱラ ∠ ヲ⊥ハケ∠ ∇ユワ͡ ギ͡ ∇ヰハ ∠ ヱ∠ ∇ユヰ͡ わ͡ ⇒∠レ⇒∠ョΙ
６
ラ
∠ ヲ⊥ヌプ͡ ゅ∠エΑ⊥ ∇ユヰ͡ ゎ͡ Κ∠タ ∠ ヴ∠ヤハ ∠ ∇ユワ⊥ リ ∠ Α͡グャｚや∠ヱラ ∠ ヲ⊥ヨも͡ ゅ∠ホ
びラ ∠ ヲ⊥ョゲ∠ ∇ムョぁろ ∃ ⇒ｚレィ∠ ヴ͡プマ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥
(19. Verily, man was creat ed very impat ient ;) (20. Apprehensive when evil t ouches him;) (21.
And suppressive when good t ouches him.) (22. Except t hose who are devot ed t o Salah.) (23.
Those who wit h t heir Salah are Da'imun;) (24. And t hose in whose wealt h t here is a recognized
right .) (25. For t he one who asks, and for t he deprived.) (26. And t hose who believe in t he Day
of Recompense.) (27. And t hose who fear t he t orment of t heir Lord.) (28. Verily, t he t orment
of t heir Lord is t hat before which none can feel secure.) (29. And t hose who guard t heir privat e
part (chast it y).) (30. Except from t heir wives or t heir right hand possessions -- for (t hen) t hey
are not blamewort hy.) (31. But whosoever seeks beyond t hat , t hen it is t hose who are
t respassers.) (32. And t hose who keep t heir t rust s and covenant s.) (33. And t hose who st and
firm in t heir t est imonies.) (34. And t hose who are wit h t heir Salah, Yuhafizun.) (35. Such shall
dwell in t he Gardens, honored)
Man is Impatient Allah informs about man and his inclination to

corrupt his behavior.
Allah says,
びゅ⇔ハヲ⊥ヤワ∠ ペ
∠ ヤ͡カ
⊥ リ
∠ ⇒∠ジル͡Ηやラ
ｚま͡ぴ
(Verily, man was creat ed very impat ient ;) Then, Allah explains t his st at ement by saying,
びゅ⇔ハヱ⊥ゴィ
∠ ゲぁゼ
ｚャやヮ⊥ ｚジョ∠ や∠クま͡ぴ
(Apprehensive when evil t ouches him;) meaning, whenever any harm t ouches him he is
fright ful, worried and complet ely t aken back due t o t he severit y of his t error and his despair
t hat he will receive any good aft er it .
びゅ⇔ハヲ⊥レョ∠ ゲ⊥ ∇Βガ
∠ ∇ャやヮ⊥ ｚジョ∠ や∠クま͡ヱ∠ ぴ
(And suppressive when good t ouches him.) meaning, if he at t ains any blessing from Allah, he is
st ingy wit h it , not sharing it wit h ot hers. He will wit hhold t he right of Allah wit h t hat blessing.
Imam Ahmad said t hat Abu ` Abdur-Rahman informed t hem t hat Musa bin ` Ali bin Rabah t old
t hem t hat he heard his fat her narrat ing from ` Abdul-` Aziz bin Marwan bin Al-Hakim t hat he
heard Abu Hurayrah saying, "The Messenger of Allah said,
«ノ͡ャゅ∠カ ∀リ∇らィ
⊥ ∠ヱ ∀ノ͡ャゅ∠ワウ
ｘセ⊥ :モ
∃ィ
⊥ ケ∠ ヶ͡プゅ∠ョゲぁセ
∠»
(The worst t hing t hat can be in a man is greedy impat ience and unrest rained cowardice.) Abu
Dawud recorded t his Hadit h from ` Abdullah bin Al-Jarrah on t he aut horit y of Abu ` Abdur-
Rahman Al-Muqri', and t his is t he only Hadit h t hrough ` Abdul-` Aziz wit h him.
The Exclusion of Those Who pray from what has preceded and an
Explanation of Their Deeds and Their Prayer
Then Allah says,
びリ
∠ Βあヤダ
∠ ヨ⊥ ∇ャや Ι
ｚま͡ぴ
(Except t hose who are devot ed t o Salah.) meaning, man is described wit h blamewort hy
charact erist ics except for He whom Allah prot ect s, helps and guides t o good, making it s means
easy for him -- and t hese are t hose people who perform Salah.
びラ
∠ ヲ⊥ヨも͡ へ∠キ ∇ユヰ͡ ゎ͡ Κ
∠タ∠ ヴ∠ヤハ
∠ ∇ユワ⊥ リ
(Those who wit h t heir Salah are Da'imun;) It has been said t hat t his means t hey guard it s t imes
and t he element s obligat ory in it . This has been said by Ibn Mas` ud, Masruq and Ibrahim An-
Nakha` i. It has also been said t hat it means t ranquilit y and humble concent rat ion (in t he
prayer). This is similar t o Allah's st at ement ,
∇ユヰ͡ ゎ͡ Κ
∠タ∠ ヴ͡プ ∇ユワ⊥ リ
∠ Α͡グャｚや - ラ
∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャやウ
∠ ヤ∠∇プぺ∠ ∇ギホ∠ ぴ
びラ
∠ ヲ⊥バゼ ͡ ⇒∠カ
(Successful indeed are t he believers. Those who wit h t heir Salah are Khashi` un.) (23:1-2) This
was said by ` Uqbah bin ` Amir. From it s meanings is t he same t erminology used t o describe
st anding (st ill) wat er (Al-Ma' Ad-Da'im). This proves t he obligat ion of having t ranquilit y in t he
prayer. For verily, t he one who does not have t ranquilit y (st illness of post ure) in his bowing and
prost rat ing, t hen he is not being const ant (Da'im) in his prayer. This is because he is not being
st ill in it and he does not remain (in it s posit ions), rat her he pecks in it (quickly) like t he
pecking of t he crow. Therefore, he is not successful in performing his prayer. It has also been
said t hat t he meaning here refers t o t hose who perform a deed and are const ant in it s
performance and consist ent in it . This is like t he Hadit h t hat has been recorded in t he Sahih on
t he aut horit y of ` A'ishah t hat t he Messenger of Allah said,
«モ∠ホ ∇ラま͡ヱ∠ ゅ∠ヰョ⊥ ヱ∠ ∇キぺ∠ ぶ

͡ やヴ∠ャま͡ メ
͡ ゅ∠ヨ∇ハほ∠∇ャやょ
ぁェ
∠ ぺ∠»
(The most beloved deeds t o Allah are t hose t hat are most consist ent , even if t hey are few.)
Then Allah says,
モ
͡ も͡ べｚジヤあャ - ∀ュヲ⊥ヤ∇バョｚペ
ｘェ∠ ∇ユヰ͡ ャ͡ヲ∠ ∇ョぺ∠ ヴ͡プリ ∠ Α͡グャｚや∠ヱぴ
びュ͡ ヱ⊥ゲ∇エヨ∠ ∇ャや∠ヱ
(And t hose in whose wealt h t here is a recognized right . For t he one who asks, and for t he
deprived.) meaning, in t heir wealt h is a det ermined port ion for t hose who are in need.
びリ
͡ Αあギャやュ͡ ∇ヲΒ∠ よ͡ ラ
∠ ヲ⊥ホギあダ
∠ Α⊥ リ
∠ Α͡グャｚや∠ヱぴ
(And t hose who believe in t he Day of Recompense.) meaning, t hey are sure of t he Final Ret urn
(t o Allah), t he Reckoning and t he Recompense. Therefore, t hey perform t he deeds of one who
hopes for t he reward and fears t he punishment . For t his reason Allah says,
びラ
∠ ヲ⊥ボヘ͡ ∇ゼョぁユ͡ヰよあケ∠ ゆ
͡ や∠グハ
∠ ∇リョあユ⊥ワリ
(And t hose who fear t he t orment of t heir Lord. ) meaning, t hey are fearful and dreadful.
びラ
∃ ヲ⊥ョ∇ほョ∠ ゲ⊥ ∇Βビ
∠ ∇ユヰ͡ よあケ∠ ゆ
∠ や∠グハ
∠ ラ
ｚま͡ぴ
(Verily, t he t orment of t heir Lord is t hat before which none can feel secure.) meaning, no one
is safe from it (Allah's t orment ) of t hose who underst and t he command from Allah, except by
t he securit y of Allah Himself. Then Allah says,
びラ
∠ ヲ⊥ヌヘ͡ ⇒∠ェ ∇ユヰ͡ ィ
͡ ヱ⊥ゲヘ⊥ ャ͡ ∇ユワ⊥ リ
(And t hose who guard t heir privat e part (chast it y).) meaning, t hey keep t heir privat e part s
away from t hat which is forbidden and t hey prevent t heir privat e part s from being put int o
ot her t han what Allah has allowed t hem t o be in. This is why Allah says,
び∇ユヰ⊥ レ⊥ ⇒∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠ ゅ∠ョ ∇ヱぺ∠ ∇ユヰ͡ ィ

͡ ヱ∠ ∇コぺ∠ ヴ∠ヤハ
∠ Ι
ｚま͡ぴ
(Except from t heir wives or t heir right hand possessions) meaning, from t heir female slaves.
∇ユヰ⊥ ルｚみ͡プ∠ ∇ユヰ⊥ レ⊥ ⇒∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠ ゅ∠ョ ∇ヱぺ∠ ∇ユヰ͡ ィ

͡ ヱ∠ ∇コぺ∠ ヴ∠ヤハ∠ Ι ｚま͡ぴ
ユ⊥ ワ⊥ マ ∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ マ
∠ ャ͡ク￢∠ へ∠ケヱ∠ ヴ∠ピわ∠ ∇よやリ
͡ ヨ∠ プ∠ - リ∠ Β͡ョヲ⊥ヤョ∠ ゲ⊥ ∇Βビ
∠
びラ∠ ヱ⊥キゅ∠バ∇ャや
(for (t hen) t hey are not blamewort hy. But whosoever seeks beyond t hat , t hen it is t hose who
are t respassers.) The explanat ion of t his has already preceded at t he beginning of Surat Al-
Mu'minun, and t herefore does not need t o be repeat ed here. Allah said,
びラ
∠ ヲ⊥ハケ∠ ∇ユワ͡ ギ͡ ∇ヰハ
∠ ヱ∠ ∇ユヰ͡ わ͡ ⇒∠レ⇒∠ョΙ
６ ∇ユワ⊥ リ
(And t hose who keep t heir t rust s and covenant s.) meaning, if t hey are given a t rust t hey do not
deceit and when t hey make a covenant t hey do not break it . These are t he charact erist ics of
t he believers which are opposit e of t he charact erist ics of t he hypocrit es. This is like what is
report ed in t he aut hent ic Hadit h,
ギ∠ ハ
∠ ヱ∠ や∠ク͡ま∠ヱ ∩∠ゆグ∠ ミ∠ ゐ
∠ ギｚェ
∠ や∠クま͡ :∀ゐゅ∠ヤ∠をペ ͡ プ͡ ゅ∠レヨ⊥ ∇ャやる⊥ Α∠ へ»
«ラゅ∠カリ ∠ ヨ͡ ゎ⊥ ∇ぼやや∠クま͡ヱ∠ ∩∠ブヤ∠∇カぺ∠
(The signs of t he hypocrit es are t hree. When he speaks he lies, when he promises he breaks his
promise, and when he is given a t rust he behaves t reacherously (wit h it ).) In anot her narrat ion
it st at es,
ユ∠ タ
∠ ゅ∠カや∠クま͡ヱ∠ ∩∠ケギ∠ ビ
∠ ギ∠ ワ∠ ゅ∠ハや∠ク͡ま∠ヱ ∩∠ゆグ∠ ミ∠ ゐ
∠ ギｚェ
∠ や∠クま͡»
«ゲ∠イプ∠
(When he speaks he lies, when he makes a covenant he breaks it , and when he argues he is
abusive.) Concerning Allah's st at ement ,
びラ
∠ ヲ⊥ヨも͡ ゅ∠ホユ͡ヰゎ͡ ギ∠ ⇒∠ヰゼ
∠ よ͡ ∇ユワ⊥ リ
(And t hose who st and firm in t heir t est imonies.) This means t hat t hey guard t heir t est imonies.
They do not add or decrease from what t hey t est ify t o nor do t hey conceal t heir t est imonies.
Allah says in anot her Ayah,
び⊥ヮら⊥ ∇ヤホ∠ ∀ユ͡をや∠￢ヮ⊥ ルｚみ͡プ∠ ゅ∠ヰ∇ヨわ⊥ ∇ムΑ∠ リ∠ョヱ∠ ぴ

(Who hides it , surely, his heart is sinful.) (2:283) Then Allah says,
びラ
∠ ヲ⊥ヌプ͡ ゅ∠エΑ⊥ ∇ユヰ͡ ゎ͡ Κ
∠タ∠ ヴ∠ヤハ
∠ ∇ユワ⊥ リ
(And t hose who are wit h t heir Salah, Yuhafizun.) meaning, t hey maint ain it s proper t imes, it s
pillars, it s obligat ions and it s recommended act s. So Allah begins t his discussion (of t he
believers' at t ribut es) wit h prayer and He concludes it wit h prayer. This proves t he import ance
of it and t he praise of it s noble st at us, j ust as what preceded at t he beginning of Surat Al-
Mu'minun. It is exact ly t he same discussion. This is why Allah says t here (in Al-Mu'minun),
サ
∠ ∇ヱキ∠ ∇ゲヘ͡ ∇ャやラ
∠ ヲ⊥をゲ͡ Α∠ リ
∠ Α͡グャｚや - ラ
∠ ヲ⊥をケ͡ ヲ∠ ∇ャやユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
びラ ∠ ヱ⊥ギヤ͡⇒∠カゅ∠ヰΒ͡プ ∇ユワ⊥
(These are indeed t he inherit ors. Who shall inherit t he Firdaws (Paradise). They shall dwell
t herein forever.) (23:10-11) And He says here,
びラ
∠ ヲ⊥ョゲ∠ ∇ムョぁろ
∃ ⇒ｚレィ
∠ ヴ͡プマ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(Such shall dwell in t he Gardens, honored.) meaning, t hey will be honored wit h various t ypes of
pleasures and delight s.
͡リΒ͡ヨ∠Β∇ャやリ ͡ハ∠ -リ ∠ Β͡バト

͡ ∇ヰョ⊥ マ ∠ ヤ∠ら∠ ホ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャｚやメ͡ ゅ∠ヨプ∠ ぴ
∇ユヰ⊥ ∇レョあ￢∃ ン͡ゲ∇ョやぁモミ⊥ ノ⊥ ヨ∠ ∇トΑ∠ ぺ∠ - リ ∠ Α͡ゴハ ͡ ͡メゅ∠ヨゼあャやリ͡ハ ∠ ヱ∠
∠ラヲ⊥ヨ∠ヤ∇バ∠Α ゅｚヨョあユ⊥ヰ⇒∠レ∇ボヤ∠カ ∠ ゅｚル͡ま Κｚミ∠ - ユ∃ Β͡バル∠ る∠ レｚィ∠ モ ∠カ∠ ∇ギΑ⊥ ラ∠ぺ
ゅｚル͡まゆ ͡ ゲ͡ ⇒∠ピヨ∠ ∇ャや∠ヱベ ͡ ゲ͡ ⇒∠ゼヨ∠ ∇ャやゆあゲ∠ よ͡ ユ⊥ ジ ͡ ∇ホぺ⊥ Κ ∠ プ∠ -
リ
⊥ ∇エル∠ ゅ∠ョヱ∠ ∇ユヰ⊥ ∇レョあや⇔ゲ∇Βカ ∠ メ ∠ ギあら∠ ルぁラ∠ぺヴ∠ヤハ ∠ -ラ ∠ ヱ⊥ケギ͡ ⇒∠ボャ∠
∇やヲ⊥ボ⇒ヤ∠Α⊥ ヴｚわェ∠ ∇やヲ⊥らバ∠ ∇ヤΑ∠ ヱ∠ ∇やヲ⊥ッヲ⊥ガΑ∠ ∇ユワ⊥ ∇ケグ∠ プ∠ リ ∠ Β͡ホヲ⊥ら∇ジヨ∠ よ͡
リ
∠ ョ͡ ラ ∠ ヲ⊥ィゲ⊥ ∇ガΑ∠ ュ∠ ∇ヲΑ∠ ラ ∠ ヱ⊥ギハ ∠ ヲ⊥Α ン͡グャｚやユ⊥ ヰ⊥ ョ∠ ∇ヲΑ∠
ラ
∠ ヲ⊥ツプ͡ ヲ⊥Α ょ ∃ ダ ⊥ ル⊥ ヴ∠ャま͡ ∇ユヰ⊥ ルｚほ∠ミ∠ ゅ⇔ハや∠ゲシ ͡ ゐ ͡ や∠ギ∇ィΙ ｘや
ン͡グャｚやュ⊥ ∇ヲΒ∠ ∇ャやマ ∠ ャ͡ク∠ ∀るャｚ͡ク ∇ユヰ⊥ ボ⊥ ワ∠ ∇ゲゎ∠ ∇ユワ⊥ ゲ⊥ ⇒∠ダ∇よぺ∠ る⇔ バ∠ ゼ
͡ ⇒∠カ
びラ ∠ ヱ⊥ギハ∠ ヲ⊥Α ∇やヲ⊥ルゅ∠ミ
(36. So, what is t he mat t er wit h t hose disbelievers, before you Muht i` in) (37. On t he right and
on t he left , ` Izin.) (38. Does every man of t hem hope t o ent er t he Paradise of Delight ) (39. But
no! Verily, We have creat ed t hem out of t hat which t hey know!) (40. But no! I swear by t he
Lord of t he east s and t he west s t hat surely We are Able) (41. To replace t hem by (ot hers)
bet t er t han t hem; and We are not t o be out run.) (42. So, leave t hem t o plunge in vain t alk and
play about , unt il t hey meet t heir Day which t hey are promised.) (43. The Day when t hey will
come out of t he graves quickly as racing t o a Nusub,) (44. Wit h t heir eyes lowered in fear and
humilit y, ignominy covering t hem (all over)! That is t he Day which t hey were promised!)
The Rebuke of the Disbelievers and the Threat against Them
Allah rebukes t he disbelievers who, in t he t ime of t he Prophet , saw him and t he guidance
Allah sent him wit h. They wit nessed t he magnificent miracles Allah aided him wit h. Then, aft er
all of t his t hey fled from him and separat ed t hemselves from him. They fled right and left ,
group by group and part y by part y. This is as Allah says,
∀ゲヨ⊥ ェ
⊥ ∇ユヰ⊥ ルｚほ∠ミ∠ - ∠リΒ͡ッ͡ゲ∇バョ⊥ り͡ ゲ∠ ミ͡ ∇グわｚャやリ
͡ハ
∠ ∇ユヰ⊥ ャ∠ ゅ∠ヨプ∠ ぴ
びり∃ ケ∠ ヲ∠ ∇ジホ∠ リ͡ョ ∇れゲｚプ∠ - り∀ ゲ∠ ヘ͡ レ∠わ∇ジョぁ
(Then what is wrong wit h t hem t hat t hey run away from admonit ion As if t hey were
(fright ened) wild donkeys. Fleeing from a beast of prey.) (74:49-51) This is t he example of
disbeliever. And t his Ayah is similar. As Allah says,
びリ
∠ Β͡バト
͡ ∇ヰョ⊥ マ
∠ ヤ∠ら∠ ホ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャｚやメ
͡ ゅ∠ヨプ∠ ぴ
(So what is t he mat t er wit h t hose disbelievers, before you Muht i` in) meaning, ` what is wrong
wit h t hese disbelievers who are wit h you, O Muhammad Why are t hey Muht i` in, meaning hast ily
running away from you' This is as Al-Hasan Al-Basri said, "Muht i` in means depart ing.''
びリ
∠ Α͡ゴハ
͡ メ
͡ ゅ∠ヨゼ
あャやリ
͡ハ
∠ ヱ∠ リ
͡ Β͡ヨΒ∠ ∇ャやリ
͡ハ
∠ぴ
(On t he right and on t he left , ` Izin.) The singular of ` Izin is ` Izah, which means separat ing.
meaning in t heir separat ing and t heir differing. Al-` Awfi report ed from Ibn ` Abbas about t he
Ayah;
びリ
∠ Β͡バト
͡ ∇ヰョ⊥ マ
∠ ヤ∠ら∠ ホ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャｚやメ
͡ ゅ∠ヨプ∠ ぴ
(So what is t he mat t er wit h t hose disbelievers, before you Muht i` in.) "They are looking in your
direct ion.'' Then t he Ayah;
びリ
∠ Α͡ゴハ
͡ ͡メゅ∠ヨゼ
あャやリ
͡ハ
∠ ヱ∠ リ
͡ Β͡ヨΒ∠ ∇ャやリ
͡ハ
∠ぴ
(On t he right and on t he left , ` Izin.) he (Ibn ` Abbas) said, "Al-` Izin is a group among t he
people. On t he right and on t he left means t hey are t urning away (right and left ) from him (t he
Prophet ) and mocking him.'' Jabir bin Samurah narrat ed t hat t he Messenger of Allah came out
t o t hem while t hey were sit t ing in circles. So t he Messenger of Allah said,
«∨∠リΑ͡ゴハ
͡ ∇ユミ⊥ や∠ケぺ∠ ヶ͡ャゅ∠ョ»
(Why do I see you all ` Izin (in groups).) Ahmad, Muslim, Abu Dawud, An-Nasa'i and Ibn Jarir all
recorded t his Hadit h. Then, concerning Allah's st at ement ,
ユ∃ Β͡バル∠ る∠ レｚィ
∠ モ
∠カ
∠ ∇ギΑ⊥ ラ∠ぺ ∇ユヰ⊥ ∇レョあ￢∃ ン͡ゲ∇ョやぁモミ⊥ ノ⊥ ヨ∠ ∇トΑ∠ ぺ∠ぴ
びΚ
ｚミ∠
(Does every man of t hem hope t o ent er t he Paradise of Delight But no!) meaning, is t his t heir
wish, yet t hey flee from t he Messenger in aversion t o t he t rut h Are t hey hoping t hat t hey will
be admit t ed int o t he Gardens of Delight Nay, rat her t heir abode is Hell. Then Allah affirms t he
occurrence of t he Final Abode and t he t orment t hat will befall t hem t hat t hey are denying it s
exist ence and claiming it t o be somet hing farfet ched. As a proof against t hem, Allah ment ions
t he init iat ion of creat ion, and t hat repeat ing t he process is somet hing easier t han performing it
t he first t ime. This is somet hing t hat t hey t hemselves confess t o. Allah says,
び∠ラヲ⊥ヨヤ∠∇バΑ∠ ゅｚヨョあユ⊥ヰ⇒∠レ∇ボヤ∠カ

∠ ゅｚルま͡ぴ
(Verily, We have creat ed t hem out of t hat which t hey know!) meaning, from despised semen.
びリ
∃ Β͡ヰョｚ￢∃ べｚョリあョユぁムボ⊥ヤ∇ガル∠ ∇ユャ∠ぺ∠ぴ
(Did We not creat e you from a despised wat er (semen)) (77:20) Allah also says,
-ペ∃ プ͡ や∠キ￢∃ べｚョリ͡ョペ∠ ヤ͡カ⊥ -ペ ∠ ヤ͡カ

⊥ ユｚョ͡ リ ⊥ ⇒∠ジル͡Ηやゲ͡ ヌ⊥ レ∠Β∇ヤプ∠ ぴ
ヴ∠ヤハ
∠ ヮ⊥ ｚルま͡ - ょ ͡ も͡ へ∠ゲわｚャや∠ヱょ͡ ∇ヤダ
ぁャやリ ͡ ∇Βよ∠ リ͡ョァ ⊥ ゲ⊥ ∇ガΑ∠
リ͡ョヮ⊥ ャ∠ ゅ∠ヨプ∠ - ゲ⊥ も͡ へ∠ゲジｚャやヴ∠ヤ∇らゎ⊥ ュ∠ ∇ヲΑ∠ - ∀ケ͡キゅ∠ボ∠ャヮ͡ バ͡ ∇ィケ∠
びゲ∃ タ ͡ ゅ∠ル Ι
∠ ヱ∠ り∃ ヲｚホ⊥
(So let man see from what he is creat ed! He is creat ed from a wat er gushing fort h. Proceeding
from bet ween t he backbone and t he ribs. Verily He is able t o bring him back! The Day when all
t he secret s will be examined. Then he will have no power, nor any helper.) (86:5-10) Then
Allah says,
び͡ゆゲ͡ ⇒∠ピヨ∠ ∇ャや∠ヱベ

͡ ゲ͡ ⇒∠ゼヨ∠ ∇ャやゆ
あゲ∠ よ͡ ユ⊥ ジ
͡ ∇ホぺ⊥ Κ
∠ プ∠ ぴ
(But no! I swear by t he Lord of t he east s and t he west s) meaning, t he One Who creat ed t he
heavens and t he eart h and made t he east and t he west . He is t he One Who subj ect ed t he st ars
causing t hem t o appear in t he east ern part s of t he sky and vanish in t he west ern part s of it .
The point of t his st at ement is t hat t he mat t er is not as t he disbelievers claim: t hat t here is no
final ret urn, no reckoning, no resurrect ion and no gat hering. Rat her all of t his will occur and
come t o pass. There is no way of avoiding it . This is t he reason t hat Allah has st at ed a negat ion
at t he beginning of t his oat h. This shows t hat He is swearing by a denial of t heir claim. This is a
refut at ion of t heir false claim of rej ect ing t he Day of Judgement . They already wit nessed t he
great ness of Allah's power in what is more convincing t han t he Day of Judgement , t hat is t he
creat ion of t he heavens and t he eart h, and t he subj ect ion of t he creat ures in t hem, t he
animals, t he inanimat e obj ect s and t he ot her t ypes of creat ures t hat exist . This is why Allah
says,
サ
͡ ゅｚレャやペ
͡ ∇ヤカ
∠ ∇リョ͡ ゲ⊥ ら∠ ⇒∇ミぺ∠ チ
͡ ∇ケΙ
ｘや∠ヱれ
͡ ヲ∠ ⇒∠ヨジｚャやペ ⊥ ∇ヤガ
∠ ャ∠ぴ
び ∠ラヲ⊥ヨ∠ヤ∇バ∠Α Ι
∠ サ͡ ゅｚレャやゲ∠ ん∠ ⇒∇ミぺ∠ リ
ｚム͡ ⇒∠ャヱ∠
(The creat ion of t he heavens and t he eart h is indeed great er t han t he creat ion of mankind;
yet , most of mankind know not .) (40:57) Allah also says,
れ
͡ ヲ∠ ⇒∠ヨジ
ｚャやペ
∠ ヤ∠カ
∠ ン͡グャｚやヮ∠ ヤｚャやラｚぺ∠ ∇や∇ヱゲ∠ Α∠ ∇ユャ∠ヱ∠ ぺ∠ぴ
ヴ
͡ ∇エΑ⊥ ラ∠ぺヴ∠ヤハ
∠ ケ∃ キ͡ ゅ∠ボよ͡ リ
ｚヰ͡ ボ͡ ∇ヤガ
∠ よ͡ ヴ
∠ ∇バΑ∠ ∇ユャ∠ヱ∠ チ
͡ ∇ケΙ ｘや∠ヱ
び ∀ゲΑ͡ギ∠ホ￢∃ ∇ヴセ∠ あモミ⊥ ヴ∠ヤハ ∠ ヮ⊥ ｚルま͡ ヴ∠ヤよ∠ ヴ∠ゎ∇ヲヨ∠ ∇ャや
(Do t hey not see t hat Allah, Who creat ed t he heavens and t he eart h, and was not wearied by
t heir creat ion, is able t o give life t o t he dead Yes, He surely is Able t o do all t hings.) (46:33)
Allah says in anot her Ayah,
ケ∃ ギ͡ ⇒∠ボよ͡ チ∠ ∇ケΙ ｘや∠ヱれ ͡ ヲ⇒∠ヨジｚャやペ ∠ ヤ∠カ

∠ ン͡グャ∠やザ ∠ ∇Β⇒∠ャヱ∠ ぺ∠ぴ
- ユ⊥ Β͡ヤバ∠ ∇ャやペ⊥ ⇒ｚヤガ
∠ ∇ャやヲ∠ ワ⊥ ヱ∠ ヴ∠ヤよ∠ ユ⊥ヰヤ∠∇んョ͡ ペ∠ ヤ⊥∇ガΑ∠ ラ∠ぺヴ∠ヤハ ∠
びラ ⊥ ヲ⊥ムΒ∠ プ∠ リ⊥ミヮ⊥ ャ∠ メ∠ ヲ⊥ボΑ∠ ラ∠ぺゅ⇔ゃ∇Βセ
∠ キ∠ や∠ケぺ∠ へ∠クま͡ ロ⊥ ゲ⊥ ∇ョぺ∠ べ∠ヨルｚま͡
(Is not He Who creat ed t he heavens and t he eart h, able t o creat e t he like of t hem Yes, indeed!
He is t he All-Knowing Supreme Creat or. Verily, His command, when He int ends a t hing, is only
t hat He says t o it , "Be!''-- and it is!) (36:81,82) So here He says,
ラ
∠ ヱ⊥ケギ͡ ⇒∠ボャ∠ ゅｚル͡まゆ
͡ ゲ͡ ⇒∠ピヨ∠ ∇ャや∠ヱベ
͡ ゲ͡ ⇒∠ゼヨ∠ ∇ャやゆあゲ∠ よ͡ ユ⊥ ジ͡ ∇ホぺ⊥ Κ
∠ プ∠ ぴ
び∇ユヰ⊥ ∇レョあや⇔ゲ∇Βカ
∠ メ∠ ギあら∠ ルぁラ∠ぺヴ∠ヤハ ∠
(But no! I swear by t he Lord of t he east s and t he west s t hat surely We are Able --t o replace
t hem by (ot hers) bet t er t han t hem..) meaning, ` on t he Day of Judgement We will bring t hem
back (t o life) in bodies t hat are bet t er t han t hese bodies t hat t hey have now.' For verily, Allah's
power is suit able (able) t o do t hat .
び∠リΒ͡ホヲ⊥ら∇ジヨ∠ よ͡ リ
⊥ ∇エル∠ ゅ∠ョヱ∠ ぴ
(and We are not t o be out run.) meaning, ` We are not unable.' This is as Allah says,
ヴ∠ヤよ∠ - ヮ⊥ ョ∠ ゅ∠ヌハ
͡ ノ∠ ヨ∠ ∇イルｚリｚャぺ∠ リ ⊥ ⇒∠ジル͡Ηやょ ⊥ ジ∠ ∇エΑ∠ ぺ∠ぴ
びヮ⊥ ル∠ ゅ∠レよ∠ ン
∠ ヲあジ
∠ ルぁラ∠ぺヴ∠ヤハ
∠ リ∠ Α͡ケギ͡ ⇒∠ホ
(Does man t hink t hat We shall not assemble his bones Yes, We are able t o put t oget her in
perfect order t he t ips of his fingers.) (75:3,4) Allah also says,
-リ∠ Β͡ホヲ⊥ら∇ジヨ∠ よ͡ リ
⊥ ∇エル∠ ゅ∠ョヱ∠ れ∠ ∇ヲヨ∠ ∇ャやユ⊥ ム⊥ レ∠ ∇Βよ∠ ゅ∠ル∇ケギｚホ∠ リ⊥ ∇エル∠ ぴ
ラ
∠ ヲ⊥ヨヤ∠∇バゎ∠ Ι
∠ ゅ∠ョヴ͡プ ∇ユム⊥ ゃ∠ ゼ
͡ レ⊥ルヱ∠ ∇ユム⊥ ヤ∠⇒∠ん∇ョぺ∠ メ ∠ ギあら∠ ルぁラ∠ぺヴ∠ヤハ∠
び
(We have decreed deat h t o you all, and We are not out st ripped. To t ransfigure you and creat e
you in (forms) t hat you know not .) (56:60,61) Ibn Jarir preferred t he meaning t o be: ` a nat ion
who will obey Us and not disobey Us.' He (Ibn Jarir) int erpret ed it in t he same way as Allah's
st at ement s,
び∇ユヰ⊥ ∇レョあや⇔ゲ∇Βカ

∠ メ
∠ ギあら∠ ルぁラ∠ぺヴ∠ヤ∠ハぴ
(To replace t hem by (ot hers) bet t er t han t hem..) and:
Ι
∠ ｚユを⊥ ∇ユミ⊥ ゲ∠ ∇Βビ
∠ ゅ⇔ョ∇ヲホ∠ ∇メギ͡ ∇らわ∠ ∇ジΑ∠ ∇や∇ヲャｚヲ∠ わ∠ ゎ∠ ラ͡まヱ∠ ￢⊥ へ∠ゲボ∠ ヘ⊥ ∇ャやぴ
び∇やヲ⊥ルヲ⊥ムΑ∠
(And if you t urn away, He will exchange you for some ot her people and t hey will not be like
you.) (47:38) However, t he first int erpret at ion is more obvious since t he ot her Ayat support
t hat , and Allah t he Most High knows best . Then Allah says,
び∇ユワ⊥ ∇ケグ∠ プ∠ ぴ
(So leave t hem) meaning, ` O Muhammad!'
び∇やヲ⊥らバ∠ ∇ヤΑ∠ ヱ∠ ∇やヲ⊥ッヲ⊥ガΑ∠ ぴ
(t o plunge in vain t alk and play about ,) meaning, leave t hem in t heir denial, disbelief and
obst inance.
び∠ラヱ⊥ギハ
∠ ヲ⊥Α ン͡グャｚやユ⊥ ヰ⊥ ョ∠ ∇ヲΑ∠ ∇やヲ⊥ボ⇒∠ヤΑ⊥ ヴｚわェ
∠ぴ
(unt il t hey meet t heir Day which t hey are promised.) meaning, t hey are going t o know t he
out come of t hat and t ast e it s evil consequences.
ヴ∠ャま͡ ∇ユヰ⊥ ルｚほ∠ミ∠ ゅ⇔ハや∠ゲシ

͡ ゐ
͡ や∠ギ∇ィΙ
ｘやリ
∠ ョ͡ ラ
∠ ヲ⊥ィゲ⊥ ∇ガΑ∠ ュ∠ ∇ヲΑ∠ ぴ
びラ∠ ヲ⊥ツプ͡ ヲ⊥Α ょ∃ ダ⊥ ル⊥
(The Day when t hey will come out of t he graves quickly as racing t o a Nusub.) meaning, t hey
will st and up out of t heir graves when t he Lord, Blessed be He t he Most High, calls t hem t o t he
place of t he reckoning. They will rise up quickly as if t hey were rushing t owards some
monument al obj ect . Ibn ` Abbas, Muj ahid and Ad-Dahhak, all said, "As if t hey were rushing
t owards a flag.'' Abu ` Aliyah and Yahya bin Abi Kat hir bot h said, "As if t hey were rushing
t owards a goal.'' The maj orit y of recit ers recit ed t his word as "Nasb'' (inst ead of Nusub) wit h a
Fat hah over t he let t er Nun and a Sukun over t he let t er Sad. This (Nasb) is a verbal noun
meaning somet hing t hat is erect ed. Al-Hasan Al-Basri recit ed it as "Nusub'' wit h a Dammah over
bot h t he let t er Nun and Sad. This (Nusub) means an idol. Wit h t his recit at ion t he Ayah means,
as if t heir rushing t o t his place was like when t hey used t o hurry in t he worldly life t o t he idol
when t hey saw it . They would rush hurriedly t o see who would be t he first of t hem t o t ouch it .
This has been report ed from Muj ahid, Yahya bin Abi Kat hir, Muslim Al-Bat in, Qat adah, Ad-
Dahhak, Ar-Rabi` bin Anas, Abu Salih, ` Asim bin Bahdalah, Ibn Zayd and ot hers. Concerning
び∇ユワ⊥ ゲ⊥ ⇒∠ダ∇よぺ∠ る⇔ バ∠ ゼ
͡ ⇒∠カぴ
(Wit h t heir eyes lowered in fear) meaning humbled.
び∀るャｚク͡ ∇ユヰ⊥ ボ⊥ ワ∠ ∇ゲゎ∠ ぴ

(covering t hem wit h humilit y.) meaning, in ret urn for how t hey behaved arrogant ly in t he
worldly life by refusing t o be obedient (t o Allah).
び∠ラヱ⊥ギハ
∠ ヲ⊥Α ∇やヲ⊥ルゅ∠ミン͡グャｚやュ⊥ ∇ヲΒ∠ ∇ャやマ
∠ ャ͡ク∠ ぴ
(That is t he Day which t hey were promised!) This is t he end of t he Tafsir of Surah Sa'ala Sa'il.
And all praise and t hanks are due t o Allah.
The Tafsir of Surah Nuh

(Chapter - 71)
(In t he Name of Allah, t he Most Gracious, t he Most Merciful.
リ͡ョマ ∠ ョ∠ ∇ヲホ∠ ∇ケグ͡ ル∠ぺ ∇ラぺ∠ ヮ͡ ョ͡ ∇ヲホ∠ ヴ∠ャま͡ ゅ⇔ェヲ⊥ルゅ∠レ∇ヤシ ∠ ∇ケぺ∠ べｚルま͡ぴ
∇ユム⊥ ャ∠ ヴあルま͡ ュ͡ ∇ヲボ∠ Α メ∠ ゅ∠ホ - ∀ユΒ͡ャ∠ぺ ∀ゆや∠グ∠ハ ∇ユヰ⊥ Β∠ ゎ͡ ∇ほΑ∠ ラ∠ぺモ ͡ ∇らホ∠
-ラ ͡ ヲ⊥バΒ͡デぺ∠ヱ∠ ロ⊥ ヲ⊥ボゎｚや∠ヱヮ∠ ヤｚャや ∇やヱ⊥ギら⊥ ∇ハやラ ͡ ぺ∠ - ∀リΒ͡らョぁ ∀ゲΑ͡グ∠ル
ヴ６ヨジ ∠ ョぁモ∃ィ ∠ ぺ∠ ヴ∠ャま͡ ∇ユミ⊥ ∇ゲカあぽ∠ Α⊥ ヱ∠ ∇ユム⊥ よ͡ ヲ⊥ルク⊥ リあョ ∇ユム⊥ ャ∠ ∇ゲヘ͡ ∇ピΑ∠
び ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ ∇ユわ⊥ レ⊥ミ ∇ヲャ∠ ゲ⊥ ｚカぽ∠ Α⊥ Ι ∠ ￢∠ べ∠ィや∠クま͡ ヮ͡ ヤｚャやモ
∠ィ ∠ ぺ∠ ラ
ｚま͡
(1. Verily, We sent Nuh t o his people (saying): "Warn your people before t here comes t o t hem a
painful t orment .'') (2. He said: "O my people! Verily, I am a plain warner t o you,'') (3. "That you
should worship Allah, and have Taqwa of Him, and obey me,'') (4. "He will forgive you of your
sins and respit e you t o an appoint ed t erm. Verily, t he t erm of Allah when it comes, cannot be
delayed, if you but know.'')
Nuh's Invitation to His People

Allah says concerning Nuh t hat He sent him t o his people commanding him t o warn t hem of t he
punishment of Allah before it befell t hem. He was t o t ell t hem t hat if t hey would repent and
t urn t o Allah, t hen t he punishment would be lift ed from t hem. Due t o t his Allah says,
リ͡ョマ ∠ ョ∠ ∇ヲホ∠ ∇ケグ͡ ル∠ぺ ∇ラぺ∠ ヮ͡ ョ͡ ∇ヲホ∠ ヴ∠ャま͡ ゅ⇔ェヲ⊥ルゅ∠レ∇ヤシ ∠ ∇ケぺ∠ べｚルま͡ぴ
∇ユム⊥ ャ∠ ヴあルま͡ ュ͡ ∇ヲボ∠ Α メ∠ ゅ∠ホ - ∀ユΒ͡ャ∠ぺ ∀ゆや∠グ∠ハ ∇ユヰ⊥ Β∠ ゎ͡ ∇ほΑ∠ ラ∠ぺモ ͡ ∇らホ∠
び ∀リΒ͡らョぁ ∀ゲΑ͡グ∠ル
("Warn your people before t here comes t o t hem a painful t orment .'' He said: "O my people!
Verily, I am a plain warner t o you.'') meaning, clarit y of t he warning, making t he mat t er
apparent and clear.
び⊥ロヲ⊥ボゎｚや∠ヱヮ∠ ヤｚャや ∇やヱ⊥ギら⊥ ∇ハやラ

͡ ぺ∠ぴ
(That you should worship Allah, and have Taqwa of Him,) meaning, ` abandon t hose t hings t hat
He has forbidden and avoid t hat which He has declared t o be sinful.'
び͡ラヲ⊥バΒ͡デぺ∠ヱ∠ ぴ
(and obey me,) ` In t hat which I command you t o do and t hat which I forbid you from.'
び∇ユム⊥ よ͡ ヲ⊥ルク⊥ リあョ ∇ユム⊥ ャ∠ ∇ゲヘ͡ ∇ピΑ∠ ぴ

(He will forgive you of your sins) meaning, ` if you do what I command you t o do and you
believe in what I have been sent wit h t o you, t hen Allah will forgive you for your sins. '
びヴ６ヨジ
∠ ョぁモ
∃ィ
∠ ぺ∠ ヴ∠ャま͡ ∇ユミ⊥ ∇ゲカ
あぽ∠ Α⊥ ヱ∠ ぴ
(and respit e you t o an appoint ed t erm.) meaning, ` He will ext end your life span and prot ect
you from t he t orment t hat He would have made befall you if you did not st ay away from His
prohibit ions.' This Ayah is used as proof by t hose who say t hat obedience (t o Allah),
right eousness and maint aining t he family t ies t ruly increase t he life span of a person. This is
like t hat which has been report ed in t he Hadit h,
«ゲ⊥ヨバ⊥ ∇ャやヶ͡プギ⊥ Α͡ゴゎ∠ ユ͡ ェ

͡ ゲｚャやる⊥ ヤ∠タ
͡ »
(Maint aining t he family t ies increases t he life span.) Concerning Allah's st at ement ,
び∠ラヲ⊥ヨヤ∠∇バゎ∠ ∇ユわ⊥ レ⊥ミ ∇ヲャ∠ ゲ⊥ ｚカぽ∠ Α⊥ Ι

∠ ￢∠ べ∠ィや∠クま͡ ヮ͡ ヤｚャやモ
∠ィ
∠ ぺ∠ ラ
ｚま͡ぴ
(Verily, t he t erm of Allah when it comes, cannot be delayed, if you but know.) means, hast en
t o t he obedience (of Allah) before t he coming of His vengeance. For verily, if He commands
t hat t o happen, it cannot be repulsed or prevent ed. For He is t he Great One Who compels
everyt hing, and He is t he Almight y Whose might all of creat ion succumbs t o.
∇ユヤ∠プ∠ - や⇔ケゅ∠ヰル∠ ヱ∠ Κ ⇔ ∇Βャ∠ ヴ͡ョ∇ヲホ∠ れ ⊥ ∇ヲハ ∠ キ∠ ヴあルま͡ ゆあケ∠ メ ∠ ゅ∠ホぴ

∇ユヰ⊥ ゎ⊥ ∇ヲハ
∠ キ∠ ゅ∠ヨヤｚミ⊥ ヴあルま͡ヱ∠ - や⇔ケや∠ゲプ͡ Ι ｚま͡ ヴ͡もべ∠ハキ⊥ ∇ユワ⊥ ∇キゴ͡ Α∠
∇や∇ヲゼ∠ ∇ピわ∠ ∇シや∠ヱ ∇ユヰ͡ ル͡ ク∠ や∠￢ヴ͡プ ∇ユヰ⊥ バ∠ ら͡ ⇒∠タぺ∠ ∇やヲ⊥ヤバ∠ ィ
∠ ∇ユヰ⊥ ャ∠ ゲ∠ ヘ͡ ∇ピわ∠ ャ͡
ヴあルま͡ ｚユを⊥ - や⇔ケゅ∠ら∇ムわ͡ ∇シや ∇やヱ⊥ゲら∠ ∇ムわ∠ ∇シや∠ヱ ∇やヱぁゲタ ∠ ぺ∠ヱ∠ ∇ユヰ⊥ よ∠ ゅ∠Βを͡
れ
⊥ ∇ケゲ∠ ∇シぺ∠ヱ∠ ∇ユヰ⊥ ャ∠ ろ ⊥ ∇レヤ∠∇ハぺ∠ ヴあルま͡ ｚユを⊥ - や⇔ゲ⇒∠ヰィ ͡ ∇ユヰ⊥ ゎ⊥ ∇ヲハ ∠ キ∠
ラ∠ ゅ∠ミヮ⊥ ｚルま͡ ∇ユム⊥ よｚケ∠ ∇やヱ⊥ゲ͡ヘ∇ピ∠わ∇シやろ ⊥ ∇ヤボ⊥ プ∠ - や⇔ケや∠ゲ∇シま͡ ∇ユヰ⊥ ャ∠
∇ユミ⊥ ∇キギ͡ ∇ヨΑ⊥ ヱ∠ - や⇔ケや∠ケ∇ギョ⊥ ∇ユム⊥ ∇Βヤ∠ハ ∠ ∠￢べ∠ヨジｚャやモ͡シ͡ ∇ゲΑ⊥ - や⇔ケゅｚヘビ ∠
∇ユム⊥ ャｚモ∠バ∇イΑ∠ ヱ∠ ろ ∃ ⇒ｚレィ ∠ ∇ユム⊥ ャｚモ∠バ∇イΑ∠ ヱ∠ リ ∠ Β͡レよ∠ ヱ∠ メ ∃ ヲ∠ ∇ョほ∠よ͡
∇ギホ∠ ヱ∠ - や⇔ケゅ∠ホヱ∠ ヮ͡ ヤｚャ͡ ラ ∠ ヲ⊥ィ∇ゲゎ∠ Ι ∠ ∇ユム⊥ ャ∠ ゅｚョ - や⇔ケゅ∠ヰ∇ルぺ∠
ノ∠ ∇らシ ∠ ヮ⊥ ｚヤャやペ ∠ ヤ∠カ∠ ブ ∠ ∇Βミ∠ ∇や∇ヱゲ∠ ゎ∠ ∇ユャ∠ぺ∠ - や⇔ケや∠ヲ∇デぺ∠ ∇ユム⊥ ボ∠ ヤ∠カ ∠
モ∠ バ∠ ィ ∠ ヱ∠ や⇔ケヲ⊥ルリｚヰ͡ Β͡プゲ∠ ヨ∠ ボ∠ ∇ャやモ∠ バ∠ ィ∠ ヱ∠ - ゅ⇔ホゅ∠らデ͡ れ ∃ ヲ∠ ⇒∠ヨシ ∠
- ゅ⇔ゎゅ∠らル∠ チ ͡ ∇ケΙ ｘやリ ∠ ョあ ∇ユム⊥ わ∠ ら∠ ル∠ぺヮ⊥ ヤｚャや∠ヱ - ゅ⇔ィや∠ゲシ ͡ ザ ∠ ∇ヨゼｚャや
モ∠ バ∠ ィ ∠ ヮ⊥ ヤｚャや∠ヱ - ゅ⇔ィや∠ゲ∇カま͡ ∇ユム⊥ ィ ⊥ ゲ͡ ∇ガΑ⊥ ヱ∠ ゅ∠ヰΒ͡プ ∇ユミ⊥ ギ⊥ Β͡バΑ⊥ ｚユを⊥
びゅ⇔ィゅ∠イプ͡ Κ ⇔ ら⊥ シ
⊥ ゅ∠ヰ∇レョ͡ ∇やヲ⊥ムヤ⊥∇ジわ∠ ャあ - ゅ⇔デゅ∠ジよ͡ チ ∠ ∇ケΙ ｘやユ⊥ ム⊥ ャ∠
(5. He said: O my Lord! Verily, I have called t o my people night and day,) (6. But all my calling
added not hing but t o (t heir) flight .) (7. And verily, every t ime I called unt o t hem t hat You
might forgive t hem, t hey t hrust t heir fingers int o t heir ears, covered t hemselves up wit h t heir
garment s, and persist ed, and magnified t hemselves in pride.) (8. Then verily, I called t o t hem
openly (aloud).) (9. Then verily, I proclaimed t o t hem in public, and I have appealed t o t hem in
privat e.) (10. I said (t o t hem): Ask forgiveness from your Lord, verily, He is Oft -Forgiving;) (11.
He will send rain t o you Midrar,) (12. And give you increase in wealt h and children, and best ow
on you gardens and best ow on you rivers.) (13. What is t he mat t er wit h you, t hat you do not
hope for any Waqar from Allah) (14. While He has creat ed you (in) At war (st ages).) (15. See you
not how Allah has creat ed t he seven heavens in t iers) (16. And has made t he moon a light
t herein, and made t he sun a lamp) (17. And Allah has brought you fort h from t he (dust of)
eart h) (18. Aft erwards He will ret urn you int o it (t he eart h), and bring you fort h.) (19. And
Allah has made for you t he eart h a wide expanse.) (20. That you may go about t herein in broad
roads.)
Nuh complains about his Encounter with His People

Allah t ells about His servant and Messenger, Nuh, and t hat he complained t o his Lord about t he
response he received from his people, and how he was pat ient wit h t hem for t his long period of
t ime -- which was nine hundred and fift y years. He complained due t o his explaining and
clarifying mat t ers for t hem and his calling t hem t o guidance and t he st raight est pat h. So he
(Nuh) said,
び⇔やケゅ∠ヰル∠ ヱ∠ Κ
⇔ ∇Βャ∠ ヴ͡ョ∇ヲホ∠ れ
⊥ ∇ヲハ
∠ キ∠ ヴあルま͡ ゆ
あケ∠ ぴ
(O my Lord! Verily, I have called t o my people night and day,) meaning, ` I did not abandon
calling t hem night and day, carrying out Your command and in obediance t o You.'
びや⇔ケや∠ゲプ͡ Ι
ｚま͡ ヴ͡もべ∠ハキ⊥ ∇ユワ⊥ ∇キゴ͡ Α∠ ∇ユヤ∠プ∠ ぴ
(But all my calling added not hing but t o (t heir) flight .) meaning, ` t he more I called t hem t o
come t o t he t rut h, t he more t hey fled from it and avoided it .'
∇ユヰ⊥ バ∠ ら͡ ⇒∠タぺ∠ ∇やヲ⊥ヤバ∠ ィ

∠ ∇ユヰ⊥ ャ∠ ゲ∠ ヘ͡ ∇ピわ∠ ャ͡ ∇ユヰ⊥ ゎ⊥ ∇ヲハ
∠ キ∠ ゅ∠ヨヤｚミ⊥ ヴルあま͡ヱ∠ ぴ
び∇ユヰ⊥ よ∠ ゅ∠Βを͡ ∇や∇ヲゼ
∠ ∇ピわ∠ ∇シや∠ヱ ∇ユヰ͡ ル͡ ク∠ や∠￢ヴ͡プ
(And verily, every t ime I called unt o t hem t hat You might forgive t hem, t hey t hrust t heir
fingers int o t heir ears, covered t hemselves up wit h t heir garment s,) meaning, ` t hey closed up
t heir ears so t hat t hey could not hear what I was calling t hem t o.' This is similar t o what Allah
said about t he disbelievers of t he Quraysh.
ラ
͡ や∠￢∇ゲボ⊥ ∇ャやや∠グ⇒∠ヰャ͡ ∇やヲ⊥バヨ∠ ∇ジゎ∠ Ι
∠ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャｚやメ ∠ ゅ∠ホヱ∠ ぴ
びラ
∠ ヲ⊥らヤ͡∇ピゎ∠ ∇ユム⊥ ヤｚバ∠ ャ∠ ヮ͡ Β͡プ ∇や∇ヲピ∠ ∇ャや∠ヱ
(And t hose who disbelieve say: "List en not t o t his Qur'an, and make noise in t he midst of it s
(recit at ion) t hat you may overcome.'') (41:26)

∠ ∇ピわ∠ ∇シや∠ヱぴ
(covered t hemselves up wit h t heir garment s,) Ibn Jarir recorded from Ibn ` Abbas t hat he said,
"They concealed t hemselves under false pret ences from him so t hat he would not recognize
t hem.'' Sa` id bin Jubayr and As-Suddi bot h said, "They covered t heir heads so t hat t hey could
not hear what he was saying.''
び∇やヱぁゲタ
∠ ぺ∠ヱ∠ ぴ
(and persist ed,) meaning, t hey cont inued in what t hey were upon of associat ing part ners wit h
Allah and great disbelief.
び⇔やケゅ∠ら∇ムわ͡ ∇シや ∇やヱ⊥ゲら∠ ∇ムわ∠ ∇シや∠ヱぴ

(and magnified t hemselves in pride.) meaning, t hey were t urned away from following t he t rut h
and submit t ing t o it .
びや⇔ゲ⇒∠ヰィ
͡ ∇ユヰ⊥ ゎ⊥ ∇ヲハ
∠ キ∠ ヴあルま͡ ｚユを⊥ ぴ
(Then verily, I called t o t hem openly.) meaning, openly among t he people.
び∇ユヰ⊥ ャ∠ ろ
⊥ ∇レヤ∠∇ハぺ∠ ヴあルま͡ ｚユを⊥ ぴ
(Then verily, I proclaimed t o t hem in public,) meaning, wit h open speech and a raised voice.
び⇔やケや∠ゲ∇シま͡ ∇ユヰ⊥ ャ∠ れ
⊥ ∇ケゲ∠ ∇シぺ∠ヱ∠ ぴ
(and I have appealed t o t hem in privat e.) meaning, in discussions wit h t hem. So he t ried
various t ypes of propagat ion t o be more effect ive wit h t hem.
What Nuh said when He called His People to Allah
びや⇔ケゅｚヘビ
∠ ラ
∠ ゅ∠ミヮ⊥ ｚルま͡ ∇ユム⊥ よｚケ∠ ∇やヱ⊥ゲヘ͡ ∇ピわ∠ ∇シやろ
⊥ ∇ヤボ⊥ プ∠ ぴ
(I said: Ask forgiveness from your Lord, verily, He is Oft -Forgiving;) meaning, ` ret urn t o Him
and t urn away from what you are involved in. Repent t o Him soon, for verily, He is Most
Accept ing of t he repent ance of t hose who t urn t o Him in repent ance. He will accept
repent ance no mat t er what t he sin is, even if it is disbelief and polyt heism.' Thus, he said,
モ
͡シ͡ ∇ゲΑ⊥ - や⇔ケゅｚヘビ
∠ ラ
∠ ゅ∠ミヮ⊥ ｚルま͡ ∇ユム⊥ よｚケ∠ ∇やヱ⊥ゲヘ͡ ∇ピわ∠ ∇シやろ⊥ ∇ヤボ⊥ プ∠ ぴ
びや⇔ケや∠ケ∇ギョ⊥ ∇ユム⊥ ∇Βヤ∠ハ ∠ ∠￢べ∠ヨジｚャや
(I said: Ask forgiveness from your Lord, verily, He is Oft -Forgiving; He will send rain t o you
Midrar,) meaning, cont inuous rain. Thus, it is recommended t o recit e t his Surah in t he prayer
for rain due t o t his Ayah. This has been report ed from t he Commander of t he fait hful, ` Umar
bin Al-Khat t ab. He ascended t he Minbar t o perf orm t he prayer for rain, and he did not do more
t han seeking Allah's forgiveness and recit ing t he Ayat t hat ment ion seeking Allah's forgiveness.
Among t hese Ayat :
モ
∠ ラ
Midrar, disbelievers of t he Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encount er wit h His
People Allah t ells about His servant and Messenger, Nuh, and t hat he complained t o his Lord
about t he response he received from his people, and how he was pat ient wit h t hem for t his
long period of t ime -- which was nine hundred and fift y years. He complained due t o his
explaining and clarifying mat t ers for t hem and his calling t hem t o guidance and t he st raight est
pat h. So he (Nuh) said,
び⇔やケゅ∠ヰル∠ ヱ∠ Κ
⇔ ∇Βャ∠ ヴ͡ョ∇ヲホ∠ れ
⊥ ∇ヲハ
∠ キ∠ ヴあルま͡ ゆ
あケ∠ ぴ
(O my Lord! Verily, I have called t o my people night and day,) meaning, ` I did not abandon
calling t hem night and day, carrying out Your command and in obediance t o You.'
びや⇔ケや∠ゲプ͡ Ι
ｚま͡ ヴ͡もべ∠ハキ⊥ ∇ユワ⊥ ∇キゴ͡ Α∠ ∇ユヤ∠プ∠ ぴ
(But all my calling added not hing but t o (t heir) flight .) meaning, ` t he more I called t hem t o
come t o t he t rut h, t he more t hey fled from it and avoided it .'
∇ユヰ⊥ バ∠ ら͡ ⇒∠タぺ∠ ∇やヲ⊥ヤバ∠ ィ

∠ ∇ユヰ⊥ ャ∠ ゲ∠ ヘ͡ ∇ピわ∠ ャ͡ ∇ユヰ⊥ ゎ⊥ ∇ヲハ
∠ キ∠ ゅ∠ヨヤｚミ⊥ ヴあルま͡ヱ∠ ぴ
∠ ∇ピわ∠ ∇シや∠ヱ ∇ユヰ͡ ル͡ ク∠ や∠￢ヴ͡プ
(And verily, every t ime I called unt o t hem t hat You might forgive t hem, t hey t hrust t heir
fingers int o t heir ears, covered t hemselves up wit h t heir garment s,) meaning, ` t hey closed up
t heir ears so t hat t hey could not hear what I was calling t hem t o.' This is similar t o what Allah
said about t he disbelievers of t he Quraysh. n?A h complains about his Encount er wit h His
People Allah t ells about His servant and Messenger, Nuh, and t hat he complained t o his Lord
about t he response he received from his people, and how he was pat ient wit h t hem for t his
long period of t ime -- which was nine hundred and fift y years. He complained due t o his
explaining and clarifying mat t ers for t hem and his calling t hem t o guidance and t he st raight est
pat h. So he (Nuh) said, NnA ? What Nuh said when He called His People t o Allah
びや⇔ケゅｚヘビ
∠ ラ
∠ ゅ∠ミヮ⊥ ｚルま͡ ∇ユム⊥ よｚケ∠ ∇やヱ⊥ゲヘ͡ ∇ピわ∠ ∇シやろ
⊥ ∇ヤボ⊥ プ∠ ぴ
(I said: Ask forgiveness from your Lord, verily, He is Oft -Forgiving;) meaning, ` ret urn t o Him
and t urn away from what you are involved in. Repent t o Him soon, for verily, He is Most
Accept ing of t he repent ance of t hose who t urn t o Him in repent ance. He will accept
repent ance no mat t er what t he sin is, even if it is disbelief and polyt heism.' Thus, he said,
モ
∠ ラ
Midrar,) meaning, cont inuous rain. Thus, it is recommended t o recit e t his Surah in t he prayer
for rain due t o t his Ayah. This has been report ed from t he Commander of t he fait hful, ` Umar
bin Al-Khat t ab. He ascended t he Minbar t o perf orm t he prayer for rain, and he did not do more
t han seeking Allah's forgiveness and recit ing t he Ayat t hat ment ion seeking Allah's forgiveness.
Among t hese Ayat :
モ
∠ ラ
Midrar,) Then he (` Umar) said, "Verily, I have sought rain wit h t he keys of t he sky which cause
t he rain t o descend.'' Ibn ` Abbas and ot hers have said, "It (Midrar) means some of it (rain)
following ot hers.'' Concerning Allah's st at ement ,
ろ
∃ ⇒ｚレィ
∠ ∇ユム⊥ ャｚモ∠バ∇イΑ∠ ヱ∠ リ
∠ Β͡レよ∠ ヱ∠ メ ∃ ヲ∠ ∇ョほ∠よ͡ ∇ユミ⊥ ∇キギ͡ ∇ヨΑ⊥ ヱ∠ ぴ
びや⇔ケゅ∠ヰ∇ルぺ∠ ∇ユム⊥ ャｚモバ∠ ∇イΑ∠ ヱ∠
(And give you increase in wealt h and children, and best ow on you gardens and best ow on you
rivers.) meaning, ` if you repent t o Allah, seek His forgiveness and obey Him, He will increase
your provisions for you and provide you wit h wat er from t he blessings of t he sky. He will cause
t he blessings of t he eart h and crops t o grow for you. He will increase your live st ock animals for
you and give you more wealt h and children. This means t hat He will give you more wealt h,
more children and gardens wit h various t ypes of fruit s. He will cause rivers t o flow among t hese
gardens.' This is t he posit ion of t he invit at ion wit h encouragement . Then He made it balanced
for t hem by using int imidat ion. He said,
びや⇔ケゅ∠ホヱ∠ ヮ͡ ヤｚャ͡ ラ
∠ ヲ⊥ィ∇ゲゎ∠ Ι
∠ ∇ユム⊥ ャ∠ ゅｚョぴ
(What is t he mat t er wit h you, t hat you do not hope for any Waqar from Allah) meaning, great
maj est y. This has been said by Ibn ` Abbas, Muj ahid and Ad-Dahhak. Ibn ` Abbas said, "That you
all do not magnify Allah in t he proper manner t hat He deserves t o be magnified. Meaning, you
do not fear His punishment and His vengeance.''
びや⇔ケや∠ヲ∇デぺ∠ ∇ユム⊥ ボ∠ ヤ∠カ

∠ ∇ギホ∠ ヱ∠ ぴ
(While He has creat ed you (in) At war (st ages).) It has been said t hat t his means from a drop of
sperm, t hen from a hanging clot , t hen from a lump of flesh. Ibn ` Abbas, ` Ikrimah, Qat adah,
Yahya bin Rafi` , As-Suddi and Ibn Zayd, all said t his. Concerning Allah's st at ement ,
びゅ⇔ホゅ∠らデ
͡ れ
∃ ヲ∠ ⇒∠ヨシ
∠ ノ∠ ∇らシ
∠ ヮ⊥ ｚヤャやペ
∠ ヤ∠カ
∠ ブ
∠ ∇Βミ∠ ∇や∇ヱゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
(See you not how Allah has creat ed t he seven heavens in t iers) meaning, one above anot her.
Can t his be comprehended simply by hearing it only or is it of t he mat t ers t hat act ually can be
perceived wit h t he senses which are known about t he movement s (of t he heavenly bodies) and
t he eclipses. It is known t hat t hey (t he scholars) have many different opinions about t hese
mat t ers t hat we will not discuss here. The only int ent here is t hat Allah
- ゅ⇔ホゅ∠らデ
͡ れ
∃ ヲ∠ ⇒∠ヨシ
∠ ノ∠ ∇らシ
∠ ヮ⊥ ｚヤャやペ
∠ ヤ∠カ
∠ ブ ∠ ∇Βミ∠ ∇や∇ヱゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
びゅ⇔ィや∠ゲシ͡ ザ
∠ ∇ヨゼｚャやモ
∠ バ∠ ィ
∠ ヱ∠ や⇔ケヲ⊥ルリｚヰ͡ Β͡プゲ∠ ヨ∠ ボ∠ ∇ャやモ
∠ バ∠ ィ
∠ ヱ∠
(Allah has creat ed t he seven heavens in t iers and has made t he moon a light t herein, and made
t he sun a lamp) meaning, He made a dist inct ion bet ween t hem (t he sun and moon) in reference
t o t heir light ing. He made each one of t hem in a set manner wit h a dist inct qualit y so t hat t he
night and day may be known. They (t he night and day) are known by t he rising and set t ing of
t he sun. He also det ermined fixed st at ions and posit ions for t he moon, and He made it s light
vary so t hat somet imes it increases unt il it reaches a maximum, t hen it begins t o decrease unt il
it is complet ely veiled. This shows t he passing of mont hs and years. This is as Allah said,
や⇔ケヲ⊥ルゲ∠ ヨ∠ ボ∠ ∇ャや∠ヱ￢⇔ べ∠Βッ

͡ ザ ∠ ∇ヨゼｚャやモ ∠ バ∠ ィ∠ ン͡グャｚやヲ∠ ワ⊥ ぴ
ゅ∠ョゆ ∠ ゅ∠ジエ͡ ∇ャや∠ヱリ
∠ Β͡レジあャやキ∠ ギ∠ ハ
∠ ∇やヲ⊥ヨヤ∠∇バわ∠ ャ͡ メ∠ コ͡ ゅ∠レョ∠ ロ⊥ ケ∠ ギｚホ∠ ヱ∠
ュ∃ ∇ヲボ∠ ャ͡ ろ
͡ ⇒∠ΑΓやモ ⊥ あダヘ∠ Α⊥ ペあエ ∠ ∇ャゅ͡よ Ι
ｚま͡ マ ∠ ャ͡ク∠ ヮ⊥ ヤｚャやペ ∠ ヤ∠カ ∠
び ∠ラヲ⊥ヨ∠ヤ∇バ∠Α
(It is He Who made t he sun a shining t hing and t he moon as a light and measured out for it s
st ages t hat you might know t he number of years and t he reckoning. Allah did not creat e t his
but in t rut h. He explains t he Ayat in det ail for people who have knowledge.) (10:5) Concerning
びゅ⇔ゎゅ∠らル∠ チ
͡ ∇ケΙ
ｘやリ
∠ ョあ ∇ユム⊥ わ∠ ら∠ ル∠ぺヮ⊥ ヤｚャや∠ヱぴ
(And Allah has brought you fort h from t he (dust of) eart h) This (Nabat ) is a verbal noun (for
emphasis) and it s usage here is most excellent .
びゅ∠ヰΒ͡プ ∇ユミ⊥ ギ⊥ Β͡バΑ⊥ ｚユを⊥ ぴ

(Aft erwards He will ret urn you int o it (t he eart h),) (71:18) meaning, when you die.
び⇔ゅィや∠ゲ∇カま͡ ∇ユム⊥ ィ
⊥ ゲ͡ ∇ガΑ⊥ ヱ∠ ぴ
(And bring you fort h.) meaning, on t he Day of Judgement He will repeat your creat ion j ust as
He first originat ed you.
びゅ⇔デゅ∠ジよ͡ チ
∠ ∇ケΙ
ｘやユ⊥ ム⊥ ャ∠ モ
∠ バ∠ ィ
∠ ヮ⊥ ヤｚャや∠ヱぴ
(And Allah has made for you t he eart h a wide expanse.) meaning, He spread it out , leveled it ,
set t led it , and st abilized it wit h firm and loft y mount ains.
びゅ⇔ィゅ∠イプ͡ Κ
⇔ ら⊥ シ
⊥ ゅ∠ヰ∇レョ͡ ∇やヲ⊥ムヤ⊥∇ジ∠わャあぴ
(That you may go about t herein in broad roads.) meaning, He creat ed it so t hat you may set t le
in it and t ravel in it wherever you wish, from it s different sides, areas and regions. All of t his is
from what Nuh informed t hem of concerning Allah's power and His great ness in creat ing t he
heavens and t he eart h. It demost rat es t he favor t hat He did for t hem by making bot h heavenly
benefit s and eart hly benefit s. For He is t he Creat or and t he Sust ainer Who made t he heaven as
a building and t he eart h as a bed, and He enlarged His provisions for His creat ures. Therefore,
He is t he One Who it is obligat ory t o worship, and accept as One God. No one should be
associat ed wit h Him as a part ner, because He has no equal, peer, rival, coequal, mat e, son,
minist er or advisor, rat her He is t he Most High, t he Most Great .
∇ユャｚリ∠ョ ∇やヲ⊥バら∠ ゎｚや∠ヱヴ͡ル∇ヲダ ∠ ハ ∠ ∇ユヰ⊥ ルｚま͡ ゆあケｚ ∀ゥヲ⊥ルメ ∠ ゅ∠ホぴ

や⇔ゲ∇ムョ∠ ∇やヱ⊥ゲム∠ ョ∠ ヱ∠ - や⇔ケゅ∠ジカ ∠ Ι ｚま͡ ロ⊥ ギ⊥ ャ∠ヱ∠ ヱ∠ ヮ⊥ ャ⊥ゅ∠ョロ⊥ ∇キゴ͡ Α∠
や⇔キ∂ ヱ∠ ラｚケ⊥ グ∠ ゎ∠ Ι
∠ ヱ∠ ∇ユム⊥ わ∠ ヰ∠ ャ͡や∠￢ラｚケ⊥ グ∠ ゎ∠ Ι
∠ ∇やヲ⊥ャゅ∠ホヱ∠ - や⇔ケゅｚらミ⊥
∇ギホ∠ ヱ∠ - や⇔ゲ∇ジル∠ ヱ∠ ベ ∠ ヲ⊥バΑ∠ ヱ∠ ゐ ∠ ヲ⊥ピΑ∠ Ι ∠ ヱ∠ ゅ⇔ハや∠ヲシ ⊥ Ι ∠ ヱ∠
びΙ ⇔Κ ∠ッ ∠ Ι ｚま͡ リ∠ Β͡ヨヤ͡⇒ｚヌャやキ͡ ゴ͡ ゎ∠ Ι ∠ ヱ∠ や⇔ゲΒん͡ ミ∠ ∇やヲぁヤッ ∠ ぺ∠
(21. Nuh said: "My Lord! They have disobeyed me, and followed one whose wealt h and children
give him no increase but loss.'') (22. "And t hey have plot t ed a might y plot .'') (23. "And t hey have
said: ` You shall not leave your gods, nor shall you leave Wadd, nor Suwa` , nor Yaghut h, and
Ya` uq and Nasr.' '') (24. "And indeed t hey have led many ast ray. And (O Allah): ` Grant no
increase t o t he wrongdoers save error.''')
Nuh complains to His Lord about His People's Response

Allah says t hat Nuh t urned t o Allah t o inform Allah - t he All Knowing from Whom not hing
escapes - t hat he present ed t he clear call, as ment ioned previously, and t he comprehensive
invit at ion in various ways. He called t hem somet imes by encouragement and somet imes by
int imidat ing warnings. Yet , t hey disobeyed him, opposed him, denied him and followed t he
children of t he world. They were t hose who were heedless of t he command of Allah and t hey
possessed delight s of wealt h and children. However, t hese t hings (worldly benefit s) were also
for gradual punishment and t emporary respit e, not for honor or blessing. Thus, Allah says,
び⇔やケゅ∠ジカ
∠ Ι
ｚま͡ ロ⊥ ギ⊥ ャ∠ヱ∠ ヱ∠ ヮ⊥ ャ⊥ゅ∠ョロ⊥ ∇キゴ͡ Α∠ ∇ユャｚリ∠ョ ∇やヲ⊥バら∠ ゎｚや∠ヱぴ
(and followed one whose wealt h and children give him no increase but loss.) The meaning of
びや⇔ケゅｚらミ⊥ や⇔ゲ∇ムョ∠ ∇やヱ⊥ゲ∠ム∠ョ∠ヱぴ

(And t hey have plot t ed a might y plot .) is t hat t hey plot t ed a decept ive plot for t heir followers
t ricking t hem int o believing t hat t hey were following t he t rut h and correct guidance. This is
like what t hey will say t o t hem on t he Day of Judgement ,
ヮ͡ ヤｚャゅ͡よゲ∠ ヘ⊥ ∇ムルｚラ∠ぺべ∠レル∠ ヱゲ⊥ ョ⊥ ∇ほゎ∠ ∇クま͡ ͡ケゅ∠ヰレｚャや∠ヱモ͡ ∇Βャｚやゲ⊥ ∇ムョ∠ ∇モよ∠ ぴ
び⇔やキや∠ギル∠ぺヮ⊥ ャ∠ モ
∠ バ∠ ∇イル∠ ヱ∠
(Nay, but it was your plot t ing by night and day: when you orderd us t o disbelieve in Allah and
set up rivals t o Him!) (34:33) For t his reason He says here,
The Idols of the People of Nuh and what happened to Him
∇ユム⊥ わ∠ ヰ∠ ャ͡や∠￢ラ
ｚケ⊥ グ∠ ゎ∠ Ι
∠ ∇やヲ⊥ャゅ∠ホヱ∠ - や⇔ケゅｚらミ⊥ や⇔ゲ∇ムョ∠ ∇やヱ⊥ゲ∠ム∠ョ∠ヱぴ
ベ
∠ ヲ⊥バΑ∠ ヱ∠ ゐ ∠ ヲ⊥ピΑ∠ Ι ∠ ヱ∠ ゅ⇔ハや∠ヲシ ⊥ Ι ∠ ヱ∠ や⇔キ∂ ヱ∠ ラ
ｚケ⊥ グ∠ ゎ∠ Ι
∠ ヱ∠
びや⇔ゲ∇ジル∠ ヱ∠
(And t hey have plot t ed a might y plot . And t hey have said: ` You shall not leave your gods, nor
shall you leave Wadd, nor Suwa` , nor Yaghut h, and Ya` uq and Nasr.') These are t he names of
t heir idols which t hey used t o worship besides Allah. Al-Bukhari recorded from Ibn ` Abbas t hat
he said, "The idols t hat were among t he people of Nuh wound up among t he Arabs aft erwards.
In reference t o Wadd, it became t he idol of t he people of Kalb in t he area of Dawmat Al-
Jandal. Suwa` became t he idol of t he people of Hudhayl. Yaghut h became t he idol of t he
people of Murad, t hen t he people of Bani Ghut ayf at Al-Juruf in t he area of Saba' worshipped it
aft er t hem. Ya` uq became t he idol of t he people of Hamdan. Nasr became t he idol of t he
people of Himyar for t he family of Dhu Kala` . These idols were all named aft er right eous men
from t he people of Nuh. Then when t hese men died, Shayt an inspired his (Nuh's) people t o
erect st at ues in honor of t hem at t heir gat hering places where t hey used t o come and sit , and
t o name t hese st at ues aft er t hese men (wit h t heir names). So t hey did t his (as Shayt an
suggest ed), but t hese st at ues were not worshipped unt il aft er t hose people (t he ones who built
t hem) had died and t he knowledge was lost . Then, t hose st at ues were lat er worshipped.'' This
has also been similarly report ed from ` Ikrimah, Ad-Dahhak, Qat adah and Ibn Ishaq. ` Ali bin Abi
Talhah report ed from Ibn ` Abbas t hat he said, "These are st at ues t hat were worshipped in t he
t ime of Nuh.'' Ibn Jarir recorded from Muhammad bin Qays t hat he said concerning Yaghut h,
Ya` uq and Nasr, "They were right eous people bet ween t he t ime of Adam and Nuh, and t hey
had followers who used t o adhere t o t heir guidance. Then, when t hey died, t heir companions
who used t o follow t hem said, ` If we make images of t hem, it will increase our desire t o
perform worship when we remember t hem.' So t hey made images of t hem. Then, when t hose
people died and ot her people came aft er t hem, Iblis approached t hem and said, ` They (your
predecessors) used t o worship t hese st at ues and t hey were grant ed rain by t heir worship of
t hem.' Thus, t hey (t he lat t er people) worshipped t hem.''
The Supplication of Nuh against His People and for whoever

believed in Him
Allah t hen says,
び⇔やゲΒ͡んミ∠ ∇やヲぁヤッ
∠ ぺ∠ ∇ギホ∠ ヱ∠ ぴ
(And indeed t hey have led many ast ray.) meaning, by t he idols t hat t hey t ook for worship, t hey
mislead a large number of people. For verily, t he worship of t hose idols cont inued t hroughout
many generat ions unt il our t imes t oday, among t he Arabs, t he non-Arabs and all t he groups of
t he Children of Adam. Al-Khalil (Prophet Ibrahim) said in his supplicat ion,
リ
ｚヰ⊥ ルｚ ͡まゆ
あゲ∠ ョ∠ ゅ∠レ∇タΙ
ｘやギ∠ ら⊥ ∇バルｚラ∠ぺヴｚレ͡ よ∠ ヱ∠ ヴ͡レ∇らレ⊥ ∇ィや∠ヱぴ
び͡サゅｚレャやリ
∠ ョあや⇔ゲΒ͡んミ∠ リ
∠ ∇ヤヤ∠∇ッぺ∠
(And keep me and my sons away from worshipping idols."O my Lord! They have indeed led
ast ray many among mankind...'') (14:35,36) Allah t hen says,
び⇔ΙΚ
∠ッ∠ Ι
ｚま͡ リ
∠ Βヨ͡ ヤ͡⇒ｚヌャやキ͡ ゴ͡ ゎ∠ Ι
∠ ヱ∠ ぴ
(Grant no increase t o t he wrongdoers save error.) This is a supplicat ion from him (Nuh) against
his people due t o t heir rebellion, disbelief and obst inacy. This is j ust as Musa supplicat ed
against Fir` awn and his chiefs in his st at ement ,
∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴ∠ヤハ

∠ ∇キギ⊥ ∇セや∠ヱ ∇ユヰ͡ ャ͡ヲ∠ ∇ョぺ∠ ヴ∠ヤハ ∠ ∇ザヨ͡ ∇デやゅ∠レよｚケ∠ ぴ
び∠ユΒ͡ャΙ
ｘやゆ ∠ や∠グバ∠ ∇ャや ∇やヱ⊥ ゲ∠ Α∠ ヴｚわェ
∠ ∇やヲ⊥レョ͡ ∇ぽΑ⊥ Κ
∠ プ∠
(Our Lord ! Dest roy t heir wealt h, and harden t heir heart s, so t hat t hey will not believe unt il
t hey see t he painful t orment .) (10:88) Verily, Allah responded t o t he supplicat ion of bot h of
t hese Prophet s concerning t heir people and He drowned t heir nat ions due t o t heir rej ect ion of
what he (t hat Prophet ) had come wit h.
∇やヱ⊥ギイ
͡ Α∠ ∇ユヤ∠プ∠ や⇔ケゅ∠ル ∇やヲ⊥ヤカ
͡ ∇キほ⊥プ∠ ∇やヲ⊥ホゲ͡ ∇ビぺ⊥ ∇ユヰ͡ わ͡ ⇒∠ゃΒ͡トカ
∠ ゅｚヨョあぴ
Ι
∠ ゆあケｚ ∀ゥヲ⊥ルメ ∠ ゅ∠ホヱ∠ - や⇔ケゅ∠ダル∠ぺヮ͡ ヤｚャやラ ͡ ヱ⊥キリあョ ∇ユヰ⊥ ャ∠
ラ͡まマ ∠ ルｚま͡ - や⇔ケゅｚΑキ∠ リ ∠ Α͡ゲヘ͡ ⇒∠ム∇ャやリ
∠ ョ͡ チ ͡ ∇ケΙ ｘやヴ∠ヤハ ∠ ∇ケグ∠ ゎ∠
や⇔ケゅｚヘミ∠ や⇔ゲ͡ィゅ∠プ Ι ｚま͡ ∇やヱ⊥ギヤ͡Α∠ Ι
∠ ヱ∠ ポ∠ キ∠ ゅ∠らハ ͡ ∇やヲぁヤツ
͡ Α⊥ ∇ユワ⊥ ∇ケグ∠ ゎ∠
ゅ⇔ レ͡ョ∇ぽョ⊥ ヴ ∠ わ͡ ∇Βよ∠ モ
∠カ∠ キ∠ リヨ∠ ャ͡ヱ∠ ンｚギ∠ ャ͡ヲ∠ ャ͡ヱ∠ ヴ͡ャ ∇ゲヘ͡ ∇ビやゆあケｚ -
Ιｚま͡ リ ∠ Β͡ヨヤ͡⇒ｚヌャやキ͡ ゴ͡ ゎ∠ Ι ∠ ヱ∠ ろ ͡ ⇒∠レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱリ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ヤャ͡ヱ∠
びや⇔ケゅ∠らゎ∠
(25. Because of t heir sins t hey were drowned, t hen were made t o ent er t he Fire. And t hey
found none t o help t hem inst ead of Allah.) (26. And Nuh said: "My Lord! Leave not one of t he
disbelievers on t he eart h Dayyar!'') (27. "If You leave t hem, t hey will mislead Your servant s, and
t hey will beget none but wicked disbelievers.'') (28. "My Lord! Forgive me, and my parent s, and
him who ent ers my home as a believer, and all t he believing men and women. And t o t he
wrongdoers grant You no increase but dest ruct ion!'') Allah says,
び∇ユヰ͡ わ͡ ⇒∠ゃΒ͡トカ
∠ ゅｚヨョあぴ
(Because of t heir sins) It also has been recit ed as; (∇ユワ⊥ ゅ∠Αゅ∠トカ
∠ ) (t heir errors.)
び∇やヲ⊥ホゲ͡ ∇ビぺ⊥ぴ
(t hey were drowned,) meaning, for t heir numerous sins, rebellion, persist ence in disbelief and
opposit ion t o t heir Messengers.
び⇔やケゅ∠ル ∇やヲ⊥ヤカ
͡ ∇キほ⊥プ∠ ∇やヲ⊥ホゲ͡ ∇ビぺ⊥ぴ
(t hey were drowned, t hen were made t o ent er t he Fire.) meaning, t hey will be carried from
t he flood of t he seas t o t he heat of t he Fire.
び⇔やケゅ∠ダル∠ぺヮ͡ ヤｚャやラ
͡ ヱ⊥キリあョ ∇ユヰ⊥ ャ∠ ∇やヱ⊥ギイ
͡ Α∠ ∇ユヤ∠プ∠ ぴ
(And t hey found none t o help t hem inst ead of Allah.) meaning, t hey will have no helper,
assist ant , or savior who can rescue t hem from t he punishment of Allah. This is similar t o Allah's
st at ement ,
び∠ユェ
͡ ケｚリ∠ョ Ι
ｚま͡ ヮ͡ ヤｚャやゲ͡ ∇ョぺ∠ ∇リョ͡ ュ∠ ∇ヲΒ∠ ∇ャやユ∠ タ
͡ ゅ∠ハ Ι
∠ぴ
(This day t here is no savior from t he decree of Allah except him on whom He has mercy.)
(11:43)
リ
∠ ョ͡ チ
͡ ∇ケΙ
ｘやヴ∠ヤハ
∠ ∇ケグ∠ ゎ∠ Ι
∠ ゆ
あケｚ ∀ゥヲ⊥ルメ ∠ ゅ∠ホヱ∠ ぴ
びや⇔ケゅｚΑキ∠ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャや
(And Nuh said: "My Lord! Leave not one of t he disbelievers on t he eart h Dayyar!'') meaning, do
not leave a single one of t hem on t he face of t he eart h, not even a lone individual. This is a
met hod of speaking t hat gives emphasis t o t he negat ion. Ad-Dahhak said, "Dayyar means one.''
As-Suddi said, "Dayyar is t he one who st ays in t he home.'' So Allah answered his supplicat ion
and He dest royed all of t hose on t he face of t he eart h who were disbelievers. He (Allah) even
dest royed Nuh's (biological) son from his own loins, who separat ed himself from his fat her
(Nuh). He (Nuh's son) said,
Ι
∠ メ ∠ ゅ∠ホ￢͡ べ∠ヨ∇ャやリ
∠ ョ͡ ヴ͡レヨ⊥ ダ ͡ ∇バΑ∠ モ ∃ ら∠ ィ
∠ ヴ∠ャま͡ ン͡ヱべ∠シぴ
メ
∠ ゅ∠ェヱ∠ ユ∠ ェ
͡ ケｚリ∠ョ Ι ｚま͡ ヮ͡ ヤｚャやゲ͡ ∇ョぺ∠ ∇リョ͡ ュ∠ ∇ヲΒ∠ ∇ャやユ∠ タ
͡ ゅ∠ハ
び∠リΒ͡ホゲ∠ ∇ピヨ⊥ ∇ャやリ
∠ ョ͡ ラ∠ ゅ∠ムプ∠ ァ
⊥ ∇ヲヨ∠ ∇ャやゅ∠ヨヰ⊥ レ∠ ∇Βよ∠
(I will bet ake myself t o some mount ain, it will save me from t he wat er. Nuh said: "This day
t here is no savior from t he decree of Allah except him on whom He has mercy.'' And waves
came in bet ween t hem, so he (t he son) was among t he drowned.) (11:43) Allah saved t he
people of t he ship who believed wit h Nuh, and t hey were t hose whom Allah commanded Nuh t o
carry wit h him. Allah said,
び∠ポキ∠ ゅ∠らハ
͡ ∇やヲぁヤツ
͡ Α⊥ ∇ユワ⊥ ∇ケグ∠ ゎ∠ ラ͡まマ
∠ ルｚま͡ぴ
(If You leave t hem, t hey will mislead Your servant s,) meaning, ` if You leave a single one of
t hem t hey will lead your servant s ast ray.' This refers t o t hose whom He will creat e aft er t hem.
び⇔やケゅｚヘミ∠ や⇔ゲ͡ィゅ∠プ Ι
ｚま͡ ∇やヱ⊥ギヤ͡Α∠ Ι
∠ ヱ∠ ぴ
(and t hey will beget none but wicked disbelievers.) meaning, wicked in t heir deeds and
disbelieving in t heir heart s. He (Nuh) said t his due t o what he knew about t hem since he
remained among t hem for nine hundred and fift y years. Then he said,
び⇔ゅレ͡ョ∇ぽョ⊥ ヴ
∠ わ͡ ∇Βよ∠ モ
∠カ
∠ キ∠ リ∠ヨャ͡ヱ∠ ン
ｚギ∠ ャ͡ヲ∠ ャ͡ヱ∠ ヴ͡ャ ∇ゲヘ͡ ∇ビやゆ
あケｚぴ
(My Lord! Forgive me, and my parent s, and him who ent ers my home as a believer,) Ad-Dahhak
said, "This means, my Masj id.'' However, t here is no harm in underst anding t he Ayah according
t o it s apparent meaning, which would be t hat he (Nuh) supplicat ed for every person who
ent ered his house who was a believer. Then he said,
び͡ろ⇒∠レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱ ∠リΒ͡レ͡ョ∇ぽヨ⊥ ∇ヤ͡ャ∠ヱぴ
(and all t he believing men and women.) He supplicat ed for all of t he believing men and
women, and t hat includes t hose of t hem who were living and t hose of t hem who were dead.
For t his reason, it is recommended t o supplicat e like t his, in following t he example of Nuh, and
t hat which has been report ed in t he narrat ions and well-known, legislat ed supplicat ions. Then,
he said,
び⇔やケゅ∠らゎ∠ Ι
ｚま͡ リ
∠ Β͡ヨヤ͡⇒ｚヌャやキ͡ ゴ͡ ゎ∠ Ι
∠ ヱ∠ ぴ
(And t o t he wrongdoers, grant You no increase but dest ruct ion!) As-Suddi said, "But
dest ruct ion.'' Muj ahid said, "But loss.'' This means in bot h t his life and in t he Hereaft er.This is
t he end of t he Tafsir of Surat Nuh. And all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Jinn

(Chapter - 72)
∇やヲ⊥ャゅ∠ボプ∠ リあイ ͡ ∇ャやリ
∠ ョあゲ∀ ヘ∠ ル∠ ノ∠ ヨ∠ わ∠ ∇シやヮ⊥ ルｚぺ∠ ヴ
ｚャ∠ま͡ ヴ∠ェ ͡ ヱ⊥ぺ ∇モホ⊥ ぴ
ゅｚレョ∠ ゅ∠⇒プ∠ ギ͡ ∇セゲぁャやヴ∠ャま͡ ン͡ギ∇ヰΑ∠ - ゅ⇔ら∠イハ ∠ ゅ⇔ル∠ や∠￢∇ゲホ⊥ ゅ∠レ∇バヨ͡ シ
∠ ゅｚル͡ま
ゅ∠レよあケ∠ ギぁィ
∠ ヴ∠ヤ⇒∠バゎ∠ ヮ⊥ ルｚぺ∠ヱ∠ - や⇔ギ∠ェぺ∠ べ∠レよあゲ∠ よ͡ ポ ∠ ゲ͡ ゼぁルリ∠ャヱ∠ ヮ͡ よ͡
メ
⊥ ヲボ⊥ Α∠ ラ ∠ ゅ∠ミヮ⊥ ルｚぺ∠ヱ∠ - や⇔ギ∠ャヱ∠ Ι ∠ ヱ∠ る⇔ ら∠ エ
͡ ⇒∠タグ∠ ガ ∠ ゎｚやゅ∠ョ
メ
∠ ヲ⊥ボゎ∠ リｚャラ∠ぺべｚレレ∠ ニ ∠ ゅｚルぺ∠ヱ∠ - ゅ⇔ト∠トセ ∠ ヮ͡ ヤｚャやヴ∠ヤハ ∠ ゅ∠レヰ⊥ Β͡ヘシ
∠
∀メゅ∠ィ͡ケラ ∠ ゅ∠ミヮ⊥ ルｚぺ∠ヱ∠ - ゅ⇔よ͡グミ∠ ヮ͡ ヤｚャやヴ∠ヤハ ∠ リぁイ ͡ ∇ャや∠ヱザ⊥ ル͡Ηや
∇ユワ⊥ ヱキや∠ゴプ∠ リあイ ͡ ∇ャやリ ∠ ョあメ ∃ ゅ∠ィゲ͡ よ͡ ラ ∠ ヱ⊥クヲ⊥バΑ∠ ザ ͡ ル͡Ηやリ ∠ ョあ
ヮ⊥ ｚヤャやゑ
∠ バ∠ ∇らΑ∠ リャｚラ∠ぺ ∇ユわ⊥ レ∠レニ
∠ ゅ∠ヨミ∠ ∇やヲぁレニ
∠ ∇ユヰ⊥ ルｚぺ∠ヱ∠ - ゅ⇔ボ∠ワケ∠
びや⇔ギ∠ェぺ∠
(1. Say: "It has been revealed t o me t hat a group of Jinn list ened. They said: ` Verily, we have
heard a wonderful Recit at ion!') (2. ` It guides t o t he right pat h, and we have believed t herein,
and we shall never j oin anyt hing wit h our Lord.') (3. ` And He, exalt ed be t he Jadd of our Lord,
has t aken neit her a wife nor a son.') (4. ` And t hat t he foolish among us used t o ut t er against
Allah t hat which was an enormit y in falsehood.') (5. ` And verily, we t hought t hat men and Jinn
would not ut t er a lie against Allah.') (6. ` And verily, t here were men among mankind who t ook
shelt er wit h t he males among t he Jinn, but t hey increased t hem in Rahaq.') (7. ` And t hey
t hought as you t hought , t hat Allah will not send any Messenger.')
The Jinns listening to the Qur'an and Their Belief in It

Allah commands His Messenger t o inform his people t hat t he Jinns list ened t o t he Qur'an,
believed in it , affirmed it s t rut hfulness and adhered t o it . So Allah says,
∇やヲ⊥ャゅ∠ボプ∠ リ
あイ
͡ ∇ャやリ∠ ョあ ∀ゲ∠ヘル∠ ノ∠ ヨ∠ わ∠ ∇シやヮ⊥ ｚルぺ∠ ヴ
ｚャ∠ま͡ ヴ
∠ェ͡ ヱ⊥ぺ ∇モホ⊥ ぴ
び͡ギ∇セゲぁャやヴ∠ャま͡ ン͡ギ∇ヰΑ∠ ゅ⇔ら∠イハ ∠ ゅ⇔ル∠ や∠￢∇ゲホ⊥ ゅ∠レ∇バヨ͡ シ
∠ ゅｚル͡ま
(Say: "It has been revealed t o me t hat a group of Jinn list ened. They said: ` Verily, we have
heard a wonderful Recit at ion! It guides t o t he right pat h''') meaning, t o what is correct and
success.
び⇔やギ∠ェぺ∠ べ∠レよあゲ∠ よ͡ ポ
∠ ゲ͡ ゼぁルリ∠ャヱ∠ ヮ͡ よ͡ ゅｚレョ∠ ゅ∠⇒プ∠ ぴ
(and we have believed t herein, and we shall never j oin anyt hing wit h our Lord.) This posit ion
(t hat t hey t ook) is similar t o what Allah said,
∠ラヲ⊥バ͡ヨ∠わ∇ジ∠Α リ
あイ
͡ ∇ャやリ
∠ ョあや⇔ゲ∠ヘル∠ マ
∠ ∇Βャ∠ま͡ べ∠レ∇プゲ∠ タ
∠ ∇クま͡ヱ∠ ぴ
び∠ラや∠￢∇ゲボ⊥ ∇ャや
(And when We sent t owards you a group of t he Jinns list ening t o t he Qur'an.) (46:29) We have
already present ed t he Hadit hs t hat have been narrat ed concerning t his, so t here is no need t o
repeat t hem here. Concerning Allah's st at ement ,
びゅ∠レよあケ∠ ギぁィ
∠ ヴ∠ヤ⇒∠バゎ∠ ヮ⊥ ルｚぺ∠ヱ∠ ぴ
(And He, exalt ed be t he Jadd of our Lord,) ` Ali bin Abi Talhah report ed from Ibn ` Abbas t hat
he said concerning Allah's st at ement ,
びゅ∠レよあケ∠ ギぁィ
∠ぴ
(t he Jadd of our Lord,) "This means, His act ions, His commands and His power.'' Ad-Dahhak
report ed from Ibn ` Abbas t hat he said, "Allah's Jadd is His blessings, His power and His favor
upon His creat ion.'' It has been report ed from Muj ahid and ` Ikrimah t hat t hey said, "It (Jadd) is
t he magnificence of our Lord.'' Qat adah said, "Exalt ed is His magnificence, His great ness and
His command.'' As-Suddi said, "Exalt ed is t he command of our Lord.'' It has been report ed from
Abu Ad-Darda', Muj ahid and Ibn Jurayj t hat t hey said, "Exalt ed is His remembrance (Dhikr).''
The Jinns Affirmation that Allah does not have a Wife and Children
Allah says,
び⇔やギ∠ャヱ∠ Ι
∠ ヱ∠ る⇔ ら∠ エ
͡ ⇒∠タグ∠ ガ
∠ ゎｚやゅ∠ョぴ
(He has t aken neit her a wife nor a son.) meaning, far exalt ed is He above t aking a mat e and
having children. This means t hat when t he Jinns accept ed Islam and believed in t he Qur'an t hey
professed Allah's magnificence above having t aken a spouse and a child (or a son). Then t hey
said,
びゅ⇔ト∠トセ
∠ ヮ͡ ヤｚャやヴ∠ヤハ
∠ ゅ∠レヰ⊥ Β͡ヘシ
∠ メ
⊥ ヲ⊥ボΑ∠ ラ
∠ ゅ∠ミヮ⊥ ルｚぺ∠ヱ∠ ぴ
(And t hat t he foolish among us used t o ut t er against Allah t hat which was an enormit y in
falsehood.) Muj ahid, ` Ikrimah, Qat adah and As-Suddi, all said,
びゅ∠レヰ⊥ Β͡ヘシ
∠ぴ
(t he foolish among us) "They were referring t o Iblis.''
びゅ⇔トト
∠セ∠ぴ
(t hat which was an enormit y in falsehood.) As-Suddi report ed from Abu Malik t hat he said, "This
means a t ransgression.'' Ibn Zayd said, "A great inj ust ice.'' The foolish (Safih) also carries t he
meaning of everyone in t he cat egory who claims t hat Allah has a spouse or a son. This is why
Allah says here,
∠ メ
(And t hat t he foolish among us used t o ut t er) meaning, nd He, eeA ? The Jinns Affirmat ion t hat
Allah does not have a Wife and Children Allah says,
び⇔やギ∠ャヱ∠ Ι
∠ ヱ∠ る⇔ ら∠ エ
͡ ⇒∠タグ∠ ガ
∠ ゎｚやゅ∠ョぴ
(He has t aken neit her a wife nor a son.) meaning, far exalt ed is He above t aking a mat e and
having children. This means t hat when t he Jinns accept ed Islam and believed in t he Qur'an t hey
professed Allah's magnificence above having t aken a spouse and a child (or a son). Then t hey
said,
びゅ⇔ト∠トセ
∠ ヮ͡ ヤｚャやヴ∠ヤハ
∠ ゅ∠レヰ⊥ Β͡ヘシ
∠ メ
(And t hat t he foolish among us used t o ut t er against Allah t hat which was an enormit y in
falsehood.) Muj ahid, ` Ikrimah, Qat adah and As-Suddi, all said,
∠ぴ
(t he foolish among us) "They were referring t o Iblis.''
びゅ⇔トト
∠セ∠ぴ
(t hat which was an enormit y in falsehood.) As-Suddi report ed from Abu Malik t hat he said, "This
means a t ransgression.'' Ibn Zayd said, "A great inj ust ice.'' The foolish (Safih) also carries t he
meaning of everyone in t he cat egory who claims t hat Allah has a spouse or a son. This is why
Allah says here,
∠ メ
(And t hat t he foolish among us used t o ut t er) meaning, before his accept ance of Islam.
び⇔ゅト∠トセ
∠ ヮ͡ ヤｚャやヴ∠ヤ∠ハぴ
(against Allah t hat which was an enormit y in falsehood.) meaning, falsehood and a lie. Thus,
Allah says,
ヮ͡ ヤｚャやヴ∠ヤハ
∠ リ
ぁイ
͡ ∇ャや∠ヱザ
⊥ ル͡Ηやメ
∠ ヲ⊥ボゎ∠ リｚャラ∠ぺべｚレレ∠ ニ
∠ ゅｚルぺ∠ヱ∠ ぴ
びゅ⇔よ͡グミ∠
(And verily, we t hought t hat men and Jinn would not ut t er a lie against Allah.) meaning, ` we
did not t hink t hat humans and Jinns would j oin each ot her in lying about Allah by at t ribut ing a
spouse and a son t o Him. So when we heard t his Qur'an we believed in it and we knew t hat t hey
(Jinns and men) had been lying about Allah in t his mat t er.'
Among the Causes of the Transgression of the Jinns were that
Humans sought Refuge with Them
Allah says,
リ
∠ ョあメ
∃ ゅ∠ィゲ͡ よ͡ ラ
∠ ヱ⊥クヲ⊥バΑ∠ ザ
͡ ル͡Ηやリ
∠ ョあ ∀メゅ∠ィ͡ケラ ∠ ゅ∠ミヮ⊥ ルｚぺ∠ヱ∠ ぴ
びゅ⇔ボ∠ワケ∠ ∇ユワ⊥ ヱキや∠ゴプ∠ リあイ ͡ ∇ャや
(And verily, t here were men among mankind who t ook shelt er wit h t he males among t he Jinn,
but t hey increased t hem in Rahaq.) meaning, ` we used t o t hink t hat we had some virt uous
st at us over mankind because t hey used t o seek refuge wit h us whenever t hey (men) would
set t le in a valley or any place in t he wilderness, t he open count ry st eppes and ot her places.'
This was t he cust om of t he Arabs in t he pre-Islamic days of ignorance. They used t o seek refuge
wit h t he great est Jinn of a part icular place so t hat no harm or evil would afflict t hem. Like one
would do if he ent ered int o t he land of his enemies, in t he vicinit y of a great and powerful
man, he would seek t he prot ect ion and guardianship of t hat man. So when t he Jinns saw t hat
t he humans were seeking refuge wit h t hem due t o t heir fear of t hem, t hey increased t hem in
Rahaq which means fear, t error and fright . They did t his so t hat t he people would be more
afraid of t hem and seek refuge wit h t hem even more. As Qat adah said concerning t his Ayah,
び⇔ゅボ∠ワケ∠ ∇ユワ⊥ ヱキや∠ゴプ∠ ぴ

(but t hey increased t hem in Rahaq.) means, "t he Jinns were courageous and increased in
insolence against t hem.'' As-Suddi said, "A man used t o set out wit h his family (on a j ourney)
unt il he came t o a piece of land where he would set t le. Then he would say, ` I seek refuge wit h
t he mast er (Jinn) of t his valley from t he Jinns, or t hat myself, my wealt h, my child or my
animals are harmed in it .''' Qat adah said, "When t hey sought refuge wit h t hem inst ead of Allah,
t he Jinns would overcome t hem wit h harm because of t hat .'' Ibn Abi Hat im recorded from
` Ikrimah t hat he said, "The Jinns used t o fear humans j ust like humans fear t hem, or even
worse. So whenever humans would come t o a valley t he Jinns would flee. So t he leader of t he
people would say, ` We seek refuge wit h t he leader of t he inhabit ant s of t his valley.' So t he
Jinns said, ` We see t hese people fleeing from us j ust like we flee from t hem.' Thus, t he Jinns
st art ed coming near t he humans and afflict ing t hem wit h insanit y and madness.'' Thus, Allah
said,
リ
∠ ョあメ
͡ ル͡Ηやリ
but t hey increased t hem in Rahaq.) meaning, in sin. Abu ` Aliyah, Ar-Rabi` and Zayd bin Aslam,
all said,
び⇔ゅボ∠ワケ∠ ぴ
(in Rahaq) "This means in fear.'' Muj ahid said, "The disbelievers would increase in
t ransgression.'' Concerning Allah's st at ement ,
びや⇔ギ∠ェぺ∠ ヮ⊥ ｚヤャやゑ
∠ バ∠ ∇らΑ∠ リｚャラ∠ぺ ∇ユわ⊥ レ∠レニ
∠ ∇ユヰ⊥ ルｚぺ∠ヱ∠ ぴ
(And t hey t hought as you t hought ,) means, "t he Jinns were courageous and increased in
insolence against t hem.'' As-Suddi said, "A man used t o set out wit h his family (on a j ourney)
unt il he came t o a piece of land where he would set t le. Then he would say, ` I seek refuge wit h
t he mast er (Jinn) of t his valley from t he Jinns, or t hat myself, my wealt h, my child or my
animals are harmed in it .''' Qat adah said, "When t hey sought refuge wit h t hem inst ead of Allah,
t he Jinns would overcome t hem wit h harm because of t hat .'' Ibn Abi Hat im recorded from
` Ikrimah t hat he said, "The Jinns used t o fear humans j ust like humans fear t hem, or even
worse. So whenever humans would come t o a valley t he Jinns would flee. So t he leader of t he
people would say, ` We seek refuge wit h t he leader of t he inhabit ant s of t his valley.' So t he
Jinns said, ` We see t hese people fleeing from us j ust like we flee from t hem.' Thus, t he Jinns
st art ed coming near t he humans and afflict ing t hem wit h insanit y and madness.'' Thus, Allah
said,
リ
∠ ョあメ
͡ ル͡Ηやリ
but t hey increased t hem in Rahaq.) meaning, in sin. Abu ` Aliyah, Ar-Rabi` and Zayd bin Aslam,
all said,
び⇔ゅボ∠ワケ∠ ぴ
(in Rahaq) "This means in fear.'' Muj ahid said, "The disbelievers would increase in
t ransgression.'' Concerning Allah's st at ement ,
びや⇔ギ∠ェぺ∠ ヮ⊥ ｚヤャやゑ
∠ バ∠ ∇らΑ∠ リｚャラ∠ぺ ∇ユわ⊥ レ∠レニ
∠ ∇ユヰ⊥ ルｚぺ∠ヱ∠ ぴ
(And t hey t hought as you t hought , t hat Allah will not send any Messenger.) meaning, Allah
would never send a Messenger aft er t his long period of t ime. This was said by Al-Kalbi and Ibn
Jarir.
や⇔ギΑ͡ギセ
∠ ⇔ゅシ∠ゲ∠ェ ∇ろゃ∠ ヤ͡ョ⊥ ゅ∠ヰ⇒∠ル∇ギィ ∠ ヲ∠ プ∠ ∠￢べ∠ヨジｚャやゅ∠レ∇ジヨ∠ ャ∠ ゅｚルぺ∠ヱ∠ ぴ
リ∠ヨプ∠ ノ͡ ∇ヨジ
ｚヤ͡ャギ∠ バ͡ ⇒∠ボョ∠ ゅ∠ヰ∇レョ͡ ギ⊥ バ⊥ ∇ボル∠ ゅｚレミ⊥ ゅｚルぺ∠ヱ∠ - ゅ⇔ら⊥ヰセ ⊥ ヱ∠
ン͡ケ∇ギル∠ Ι∠ ゅｚルぺ∠ヱ∠ - や⇔ギ∠タケｚゅ⇔よゅ∠ヰセ ͡ ヮ⊥ ャ∠ ∇ギイ ͡ Α∠ ラ
∠Ι ｘやノ͡ ヨ͡ わ∠ ∇ジΑ∠
∇ユヰ⊥ よぁケ∠ ∇ユヰ͡ よ͡ キ∠ や∠ケぺ∠ ∇ュぺ∠ チ
͡ ∇ケΙ
ｘやヴ͡プリ∠ヨよ͡ ギ∠ Α͡ケぺ⊥ ゲｘセ
∠ ぺ∠
びや⇔ギ∠セケ∠
(8. ` And we have sought t o reach t he heaven; but we found it filled wit h st ern guards and
flaming fires.') (9. ` And verily, we used t o sit t here in st at ions, t o (st eal) a hearing, but any
who list ens now will find a flaming fire wat ching him in ambush.') (10. ` And we know not
whet her evil is int ended for t hose on t he eart h, or whet her t heir Lord int ends for t hem
guidance.')
The Jinns stealing Information from the Sky before the the
Messenger was sent and striking Them with flaming Fire after His
Coming
Allah informs about t he Jinns when He sent His Messenger Muhammad and revealed t he Qur'an
t o him. Among t he ways He prot ect ed it (t he Qur'an) was by filling sky wit h st ern guards
guarding it from all of it s sides. The devils were t hen expelled from t he places where t hey used
t o sit prior t o t hat . This was so t hat t hey could not st eal anyt hing from t he Qur'an and t ell it t o
t he soot hsayers, t hereby causing mat t ers t o be confused and mixed up. If t his happened it
would not be known who was being t rut hful. Allah did t his out of His kindness t o His creat ion,
His mercy upon His servant s and His prot ect ion of His Might y Book (t he Qur'an). This is why t he
Jinns said,
や⇔ギΑ͡ギセ
∠ ⇔ゅシ∠ゲ∠ェ ∇ろゃ∠ ヤ͡ョ⊥ ゅ∠ヰ⇒∠ル∇ギィ ∠ ヲ∠ プ∠ ∠￢べ∠ヨジｚャやゅ∠レ∇ジヨ∠ ャ∠ ゅｚルぺ∠ヱ∠ ぴ
リ∠ヨプ∠ ノ͡ ∇ヨジ
ｚヤ͡ャギ∠ バ͡ ⇒∠ボョ∠ ゅ∠ヰ∇レョ͡ ギ⊥ バ⊥ ∇ボル∠ ゅｚレミ⊥ ゅｚルぺ∠ヱ∠ - ゅ⇔ら⊥ヰセ ⊥ ヱ∠
びや⇔ギ∠タケｚゅ⇔よゅ∠ヰセ ͡ ヮ⊥ ャ∠ ∇ギイ ͡ Α∠ ラ∠Ιｘやノ͡ ヨ͡ わ∠ ∇ジΑ∠
(And we have sought t o reach t he heaven; but found it filled wit h st ern guards and flaming
fires. And verily, we used t o sit t here in st at ions, t o (st eal) a hearing, but any who list ens now
will find a flaming fire wat ching him in ambush.) meaning, whoever would like t o st eal some
informat ion by list ening, he will find a flaming fire wait ing in ambush for him. It will not pass
him or miss him, but it will wipe him out and dest roy him complet ely.
∇ュぺ∠ チ
͡ ∇ケΙ
ｘやヴ͡プリ∠ヨよ͡ ギ∠ Α͡ケぺ⊥ ゲｘセ
∠ ぺ∠ ン͡ケ∇ギル∠ Ι ∠ ゅｚルぺ∠ヱ∠ ぴ
びや⇔ギ∠セケ∠ ∇ユヰ⊥ よぁケ∠ ∇ユヰ͡ よ͡ キ∠ や∠ケぺ∠
(And we know not whet her evil is int ended for t hose on eart h, or whet her t heir Lord int ends
for t hem guidance.) meaning, ` we do not know if t his -- t he mat t er which has occurred in t he
sky -- is int ended for t hose who are in t he eart h or if t heir Lord int ends some guidance for
t hem.' They st at ed t his in such a manner out of t heir et iquet t e in phrasing t heir speech,
because t hey did not at t ribut e t he doing of evil t o anyone and t hey at t ribut ed t he good t o
Allah. Verily, it has been recorded in t he Sahih,
«マ∇Βャ∠ま͡ ザ
∠ ∇Βャ∠ ゲぁゼ
ｚャや∠ヱ»
(And evil is not at t ribut ed t o You (Allah).) It used t o be t hat shoot ing st ars (met eors) occurred
before t his, however it did not happen much, rat her only occasionally. As was report ed in t he
Hadit h of Ibn ` Abbas when he said, "While we were sit t ing wit h t he Messenger of Allah a
shoot ing st ar flashed in t he sky. So t he Prophet said,
«∨や∠グワ∠ ヶ͡プラ
∠ ヲ⊥ャヲ⊥ボゎ∠ ∇ユわ⊥ ∇レミ⊥ ゅ∠ョ»
(What did you all used t o say about t his) We replied, "We used t o say t hat a great person has
been born and a great person has died.'' The Prophet said,
ヶ͡プゲ∠ ∇ョほ∠∇ャやヴ∠ツホ∠ や∠クま͡ ぶ

∠ やリ
ｚム͡ ャ∠ヱ∠ ∩∠マャ͡グ∠ ミ∠ ザ∠ ∇Βャ∠»
«￢ゅ∠ヨジ
ｚャや
(This is not so, rat her whenever Allah decrees a mat t er in t he heaven...)'' and t hen he went on
t o narrat e t he rest of t he Hadit h which we have already ment ioned in it s ent iret y in Surah
Saba'. This is what caused t hem t o seek t he reason for t his occurrence. So t hey set out
searching in t he east and t he west . Then t hey found t he Messenger of Allah recit ing (t he
Qur'an) while leading his Companions in prayer. Thus, t hey knew t hat t his Qur'an was t he
reason for t he sky being guarded. Therefore, some among t hem believed in it and t he ot hers
became more rebellious in t heir t ransgression. A discussion of t his has preceded in a Hadit h of
Ibn ` Abbas concerning Allah's st at ement in Surat Al-Ahqaf,
∠ラヲ⊥バ͡ヨ∠わ∇ジ∠Α リ
あイ
͡ ∇ャやリ
∠ ョあや⇔ゲ∠ヘル∠ マ
∠ ∇Βャ∠ま͡ べ∠レ∇プゲ∠ タ
∠ ∇クま͡ヱ∠ ぴ
び∠ラや∠￢∇ゲボ⊥ ∇ャや
(And (remember) when We sent t owards you (Muhammad) a group of t he Jinn (quiet ly)
list ening t o t he Qur'an.) (46:29) There is no doubt t hat when so many shoot ing st ars began
appearing in t he sky, it horrified humans and Jinns alike. They were very dist urbed and
alarmed by it . They t hought t hat it was t he dest ruct ion of t he world. As-Suddi said, "The sky
was never guarded except if t here was a Prophet in t he eart h or t he religion of Allah was
vict orious and dominant in t he eart h.'' So t he devils before t he t ime of Muhammad had t aken
sit t ing st at ions for t hemselves in t he heaven of t his world and t hey would list en t o t he mat t ers
t hat occurred in t he heaven. But when Allah sent Muhammad as a Prophet and Messenger, t hey
were suddenly pelt ed one night (wit h t he flaming, shoot ing st ars). So t he people of Ta'if were
fright ened because of t his and t hey began t o say, ` The dwellers of t he sky have been
dest royed.' This was because t hey saw t he severe fires in t he sky and t he shoot ing flames. They
began freeing t heir servant s and abandoning t heir luxuries. So ` Abd Yalayl bin ` Amr bin
` Umayr said t o t hem and he was referred t o for j udgement among t hem "Woe t o you O people
of Ta'if! Hold on t o your wealt h and look at t hese guiding st ars in t he sky.If you see t hem
remaining in t heir place, t hen t he dwellers of t he sky have not been dest royed, rat her t his has
happened because of Ibn Abi Kabshah (-- meaning Muhammad ). And if you look and see t hat
you can no longer see t hese st ars, t hen verily t he dwellers of t he sky have been dest royed.'' So,
t hey looked and saw t hat t he st ars st ill remained, and t hus, t hey kept t heir wealt h. The devils
also were fright ened during t hat night . They went t o Iblis and informed him of what happened
t o t hem. So he (Iblis) said, "Bring me a handful of dirt from every land so t hat I may smell it .''
So t hey brought it and he smelled it and said, "It is your friend in Makkah.'' Then he sent a
group of seven Jinns t o Makkah, and t hey found t he Prophet of Allah st anding in prayer in Al-
Masj id Al-Haram while recit ing t he Qur'an. They drew near t o him eager t o hear t he Qur'an,
unt il t heir chest s almost pressed against him. Then t hey accept ed Islam and Allah revealed
t heir mat t er t o His Messenger . We have ment ioned t his chapt er in it s ent iret y in t he first
sect ion of t he Kit ab As-Sirah wit h lengt hy discussion. Allah knows best and unt o Him is all
praise and blessings.
ペ∠ も͡ へ∠ゲデ ∠ ゅｚレミ⊥ マ∠ ャ͡ク∠ ラ ∠ ヱ⊥キゅｚレョ͡ ヱ∠ ラ ∠ ヲ⊥エヤ͡⇒ｚダャやゅレｚョ͡ ゅｚルぺ∠ヱ∠ ぴ

チ͡ ∇ケΙ ｘやヴ͡プヮ∠ ヤｚャやゴ∠ イ ͡ ∇バルぁリｚャラ∠ぺべｚレレ∠ ニ ∠ ゅｚルぺ∠ヱ∠ - や⇔キ∠ギホ͡
ゅｚレョ∠ や∠￢ン∠ギヰ⊥ ∇ャやゅ∠レ∇バヨ͡ シ
∠ ゅｚヨャ∠ ゅｚルぺ∠ヱ∠ - ゅ⇔よ∠ゲワ∠ ロ⊥ ゴ∠ イ ͡ ∇バルぁリ∠ャヱ∠
- ゅ⇔ボ∠ワケ∠ Ι ∠ ヱ∠ ゅ⇔ジ∇ガよ∠ フ ⊥ ゅ∠ガΑ∠ Κ ∠ プ∠ ヮ͡ よあゲ∠ よ͡ リ͡ョ∇ぽΑ⊥ リ∠ヨプ∠ ヮ͡ よ͡
ユ∠ ヤ∠∇シぺ∠ ∇リヨ∠ プ∠ ラ∠ ヲ⊥トジ ͡ ⇒∠ボ∇ャやゅｚレョ͡ ヱ∠ ラ∠ ヲ⊥ヨヤ͡∇ジヨ⊥ ∇ャやゅｚレ͡ョゅｚルぺ∠ヱ∠
∇やヲ⊥ルゅ∠ムプ∠ ラ∠ ヲ⊥トジ ͡ ⇒∠ボ∇ャやゅｚョぺ∠ヱ∠ - や⇔ギ∠セケ∠ ∇や∇ヱゲｚエ ∠ ゎ∠ マ∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠
る͡ ボ∠ Α͡ゲトｚャやヴ∠ヤハ ∠ ∇やヲ⊥ヨ⇒∠ボわ∠ ∇シやヲ͡ ャｚぺ∠ヱ∠ - ゅ⇔ら∠トェ ∠ ユ∠ レｚヰ∠ イ∠ ャ͡
∇チゲ͡ ∇バΑ⊥ リ∠ョヱ∠ ヮ͡ Β͡プ ∇ユヰ⊥ レ∠ わ͡ ∇ヘレ∠ ャあ - ゅ⇔ホ∠ギビ ∠ ￢⇔ べｚョユ⊥ヰ⇒∠レ∇Βボ∠ ∇シΙ ∂
びや⇔ギ∠バタ ∠ ゅ⇔よや∠グハ ∠ ヮ⊥ ∇ムヤ⊥∇ジΑ∠ ヮ͡ よあケ∠ ゲ͡ ∇ミク͡ リ∠ハ
(11. ` There are among us some t hat are right eous, and some t he cont rary; we are groups
having different ways.') (12.` And we t hink t hat we cannot escape Allah in t he eart h, nor can
we escape Him by flight .') (13. ` And indeed when we heard t he Guidance, we believed t herein,
and whosoever believes in his Lord shall have no fear, eit her of a decrease in t he reward of his
good deeds or an increase in t he punishment for his sins.') (14. ` And of us some are Muslims,
and of us some are Al-Qasit un. And whosoever has embraced Islam, t hen such have sought t he
right pat h.' '') (15. And as for t he Qasit un, t hey shall be firewood for Hell.) (16. If t hey had
believed in Allah, and went on t he way, We would surely have best owed on t hem wat er in
abundance.) (17. That We might t ry t hem t hereby. And whosoever t urns away from t he
Reminder of his Lord, He will cause him t o ent er in a Sa` ad t orment .)
The Jinns testify that among Them there are Believers,
Disbelievers, Misguided and Guided
Allah says t hat t he Jinns said about t hemselves,
び∠マャ͡ク∠ ラ
∠ ヱ⊥キゅｚレョ͡ ヱ∠ ラ
∠ ヲ⊥エヤ͡⇒ｚダャやゅｚレ͡ョゅｚルぺ∠ヱ∠ ぴ
(There are among us some t hat are right eous, and some t he cont rary;) meaning, ot her t han
t hat .
び⇔やキ∠ギホ͡ ペ
∠ も͡ へ∠ゲデ
∠ ゅｚレミ⊥ ぴ
(We are groups having different ways.) meaning, on numerous differing pat hs and having
different t hought s and opinions. Ibn ` Abbas, Muj ahid and ot hers have said,
び⇔やキ∠ギホ͡ ペ
∠ も͡ へ∠ゲデ
∠ ゅｚレミ⊥ ぴ
(We are groups having different ways.) "This means among us are believers and among us are
disbelievers.'' Ahmad bin Sulayman An-Naj j ad report ed in his (book of) Amali t hat he heard Al-
A` mash saying, "A Jinn came t o us, so I said t o him, ` What is t he most beloved food t o your
kind' He replied, ` Rice.' So we brought t hem some rice and I saw t he morsels being lift ed but I
did not see a hand lift ing it . So I asked him, ` Do you have t hese desires (religious innovat ions)
among your kind as we have among ours' He replied, ` Yes.' Then I said, ` Who are t he Rafidah
among you' He said, ` They are t he worst of us.''' I present ed t his chain of narrat ion t o our
Shaykh, Al-Hafiz Abi Al-Haj j aj Al-Mizzi and he said it s chain is aut hent ic t o Al-A` mash.
The Jinns confess to Allah's Perfect Power

リ∠ャヱ∠ チ
͡ ∇ケΙ
ｘやヴ͡プヮ∠ ヤｚャやゴ∠ イ
͡ ∇バルぁリｚャラ∠ぺべｚレレ∠ ニ
∠ ゅｚルぺ∠ヱ∠ ぴ
びゅ⇔よ∠ゲワ∠ ロ⊥ ゴ∠ イ
͡ ∇バルぁ
(And we t hink t hat we cannot escape Allah in t he eart h, nor can we escape Him by flight .)
meaning, ` we know t hat t he power of Allah is decisive over us and t hat we cannot escape Him
in t he eart h. Even if we t ry t o flee, we know t hat He has complet e cont rol over us and t hat
none of us can escape Him.'
び͡ヮよ͡ ゅｚレョ∠ や∠￢ン∠ギヰ⊥ ∇ャやゅ∠レ∇バヨ͡ シ

∠ ゅｚヨャ∠ ゅｚルぺ∠ヱ∠ ぴ
(And indeed when we heard t he Guidance, we believed t herein,) They were proud of t his, and
it is somet hing for t hem t o be proud of, as well as a great honor for t hem and a good
charact erist ic. Concerning t heir st at ement ,
び⇔ゅボ∠ワケ∠ Ι
∠ ヱ∠ ゅ⇔ジ∇ガよ∠ フ
⊥ ゅ∠ガΑ∠ Κ
∠ プ∠ ヮ͡ よあゲ∠ よ͡ リ͡ョ∇ぽΑ⊥ リ∠ヨ∠プぴ
(and whosoever believes in his Lord shall have no fear, eit her of a decrease in t he reward of his
good deeds or an increase in t he punishment for his sins.) Ibn ` Abbas, Qat adah and ot hers said,
"This means, he should not fear t hat t he reward for his good deeds will be decreased or t hat he
will be burdened wit h anyt hing ot her t han his sins.'' This is as Allah says,
び⇔ゅヨ∇ツワ∠ Ι
∠ ヱ∠ ゅ⇔ヨ∇ヤニ
⊥ フ
⊥ ゅ∠ガΑ∠ Κ
∠ プ∠ ぴ
(Then he will have no fear of inj ust ice, nor of any curt ailment .) (20:112)
び∠ラヲ⊥トジ
͡ ⇒∠ボ∇ャやゅｚレョ͡ ヱ∠ ラ
∠ ヲ⊥ヨヤ͡∇ジヨ⊥ ∇ャやゅｚレ͡ョゅｚルぺ∠ヱ∠ ぴ
(And of us some are Muslims, and of us some are Al-Qasit un.) meaning, ` among us t here is t he
Muslim and t he Qasit .' The Qasit is he who behaves unj ust ly wit h t he t rut h and deviat es from it .
This is t he opposit e of t he Muqsit , t he one who is j ust .
び⇔やギ∠セケ∠ ∇や∇ヱゲｚエ
∠ ゎ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱほ⊥プ∠ ユ∠ ヤ∠∇シぺ∠ ∇リヨ∠ プ∠ ぴ
(And whosoever has embraced Islam, t hen such have sought t he right pat h.) meaning, t hey
sought salvat ion for t hemselves.
びゅ⇔ら∠トェ
∠ ユ∠ レｚヰ∠ イ
∠ ャ͡ ∇やヲ⊥ルゅ∠ムプ∠ ラ
∠ ヲ⊥トジ
͡ ⇒∠ボ∇ャやゅｚョぺ∠ヱ∠ ぴ
(And as for t he Qasit un, t hey shall be firewood for Hell.) meaning, fuel, for t hey will be used t o
kindle it (t he Fire). Concerning Allah's st at ement ,
￢⇔ べｚョユ⊥ヰ⇒∠レ∇Βボ∠ ∇シΙ

∂ る͡ ボ∠ Α͡ゲト
ｚャやヴ∠ヤハ
∠ ∇やヲ⊥ヨ⇒∠ボわ∠ ∇シやヲ͡ ャｚぺ∠ヱ∠ ぴ
び͡ヮΒ͡プ ∇ユヰ⊥ レ∠ わ͡ ∇ヘレ∠ ャ͡ ゅ⇔ホ∠ギビ
∠
(If t hey had believed in Allah, and went on t he way, We would surely have best owed on t hem
wat er in abundance. That We might t ry t hem t hereby.) The comment at ors have differed over
t he explanat ion of t his. There are t wo views concerning it . The First View That if t he deviant
ones would st and firmly upon t he pat h of Islam, being j ust upon it and remaining upon it ,
び⇔ゅホ∠ギビ
∠ ￢⇔ べｚョユ⊥ヰ⇒∠レ∇Βボ∠ ∇シΙ
∂ぴ
(We would surely have best owed on t hem wat er in abundance.) meaning, a lot . The int ent
behind t his is t o say t hat t hey would be given an abundance of sust enance. Wit h t his, t he
meaning of Allah's st at ement ,
び͡ヮΒ͡プ ∇ユヰ⊥ レ∠ わ͡ ∇ヘレ∠ ャ͡ぴ

(That We might t ry t hem t hereby.) is t hat , ` We will t est t hem.' As Malik report ed from Zayd
bin Aslam, he said, "That We might t ry t hem - means, so t hat We may t est t hem t o see who will
remain upon t he guidance from t hose who will t urn back t o sin.''
Mentioning Those Who held this View

Al-` Awfi report ed similar t o t his from Ibn ` Abbas, and likewise said Muj ahid, Sa` id bin Jubayr,
Sa` id bin Al-Musayyib, ` At a, As-Suddi, Muhammad bin Ka` b Al-Qurazi, Qat adah and Ad-Dahhak.
Muqat il said, "This Ayah was revealed about t he disbelievers of t he Quraysh when t hey were
deprived of rain for seven years.'' The Second View
び͡る∠ボΑ͡ゲト
(If t hey had believed in Allah, and went on t he way,) meaning, of misguidance.
び⇔ゅホ∠ギビ
∠ ￢⇔ べｚョユ⊥ヰ⇒∠レ∇Βボ∠ ∇シΙ
∂ぴ
(We would surely have best owed on t hem wat er in abundance.) meaning, ` t hen We would have
increased t heir sust enance t o allow a gradual respit e.' As Allah says,
あモミ⊥ ゆ ∠ や∠ヲ∇よぺ∠ ∇ユヰ͡ ∇Βヤ∠ハ

∠ ゅ∠レ∇エわ∠ プ∠ ヮ͡ よ͡ ∇やヱ⊥ゲミあク⊥ ゅ∠ョ ∇やヲ⊥ジル∠ ゅｚヨヤ∠プ∠ ぴ
る⇔ わ∠ ∇ピよ∠ ∇ユヰ⊥ ⇒∠ル∇グカ
∠ ぺ∠ ∇やヲ⊥ゎヱ⊥ぺべ∠ヨよ͡ ∇やヲ⊥ェゲ͡ プ∠ や∠クま͡ ヴｚわェ ∠ ￢∃ ∇ヴセ ∠
びラ ∠ ヲ⊥ジヤ͡∇らョぁ ∇ユワ⊥ や∠クみ͡プ∠
(So, when t hey forgot t hat wit h which t hey had been reminded, We opened for t hem t he gat es
of everyt hing, unt il in t he midst of t heir enj oyment in t hat which t hey were given, all of a
sudden, We t ook t hem, and lo! They were plunged int o dest ruct ion wit h deep regret s and
sorrows. ) (6:44) Allah also says,
- リ
ｚモ∠よれ
(Do t hey t hink t hat in wealt h and children wit h which We expand t hem. We hast en unt o t hem
wit h good t hings. Nay, but t hey percieve not .) (23:55,56) This is t he view of Abu Mij laz and it
agrees wit h t he opinion of Ibn Humayd. For verily, he (Ibn Humayd) said concerning Allah's
st at ement ,
び͡る∠ボΑ͡ゲト
(If t hey had believed in Allah, and went on t he way,) "This means t he pat h of misguidance.'' Ibn
Jarir and Ibn Abi Hat im bot h recorded t his. Al-Baghawi also ment ioned it from Ar-Rabi` bin
Anas, Zayd bin Aslam, Al-Kalbi and Ibn Kaysan. It seems t hat he (Al-Baghawi) t ook t his posit ion.
And it is support ed by Allah's saying, "That We might t ry t hem t hereby.'' Concerning Allah's
st at ement ,
ゅ⇔よや∠グハ
∠ ヮ⊥ ∇ムヤ⊥∇ジΑ∠ ヮ͡ よあケ∠ ゲ͡ ∇ミク͡ リ∠ハ ∇チゲ͡ ∇バΑ⊥ リ∠ョヱ∠ ぴ
び⇔やギ∠バタ
∠
(And whosoever t urns away from t he Reminder of his Lord, He will cause him t o ent er in a
Sa` ad t orment .) meaning, a harsh, severe, agonizing and painful punishment . Ibn ` Abbas,
Muj ahid, ` Ikrimah, Qat adah and Ibn Zayd, all said,
び⇔やギ∠バタ
∠ ゅ⇔よや∠グハ
∠ぴ
(in a Sa` ad t orment .) "This means harsh having no relaxat ion in it .'' It has also been report ed
from Ibn ` Abbas t hat he said, "It is a mount ain in Hell.'' It has been relat ed from Sa` id bin
Jubayr t hat he said, "It is a well in Hell.''
ヮ⊥ ルｚぺ∠ヱ∠ - や⇔ギェ∠ ぺ∠ ヮ͡ ヤｚャやノ∠ ョ∠ ∇やヲ⊥ハ∇ギゎ∠ Κ ∠ プ∠ ヮ͡ ヤｚャ͡ ギ∠ イ

͡ ⇒∠ジヨ∠ ∇ャやラ
ｚぺ∠ヱ∠ ぴ
- や⇔ギ∠らャ͡ ヮ͡ ∇Βヤ∠ハ
∠ ラ ∠ ヲ⊥ルヲ⊥ムΑ∠ ∇やヱ⊥キゅ∠ミロ⊥ ヲ⊥ハ∇ギΑ∠ ヮ͡ ヤｚャやギ⊥ ∇らハ ∠ ュ∠ ゅ∠ホゅ∠ヨャｚ
ヴあルま͡ ∇モホ⊥ - や⇔ギ∠ェぺ∠ ヮ͡ よ͡ ポ ⊥ ゲ͡ ∇セぺ⊥ Ι∠ ヱ∠ ヴあよケ∠ ヲ⊥ハ∇キぺ∠ べ∠ヨルｚま͡ ∇モホ⊥
リ∠ャヴあルま͡ ∇モホ⊥ - や⇔ギ∠セケ∠ Ι ∠ ヱ∠ や⇔ゲ∂ ッ∠ ∇ユム⊥ ャ∠ マ ⊥ ヤ͡∇ョぺ∠ Ι ∠
- や⇔ギ∠エわ∠ ∇ヤョ⊥ ヮ͡ ル͡ ヱ⊥キリ͡ョギ∠ ィ ͡ ぺ∠ ∇リャ∠ヱ∠ ギ∀ ェ
∠ ぺ∠ ヮ͡ ヤｚャやリ∠ ョ͡ ヴ͡ルゲ∠ Β͡イΑ⊥
ヮ∠ ヤｚャやゾ ͡ ∇バΑ∠ リ∠ョヱ∠ ͡ヮ͡わ⇒∠ヤ⇒∠シ͡ケ∠ヱヮ͡ ヤｚャやリ ∠ ョあゅ⇔ビ∠Κよ∠ Ι ｚま͡
- や⇔ギ∠よぺ∠ べ∠ヰΒ͡プリ ∠ Α͡ギヤ͡⇒∠カユ∠ レｚヰ∠ ィ∠ ケ∠ ゅ∠ルヮ⊥ ャ∠ ラｚみ͡プ∠ ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠
∇リョ∠ ラ
∠ ヲ⊥ヨヤ∠∇バΒ∠ ジ
∠ プ∠ ラ
∠ ヱ⊥ギハ
∠ ヲ⊥Α ゅ∠ョ ∇や∇ヱぺ∠ケ∠ や∠クま͡ ヴｚわェ ∠
びや⇔キ∠ギハ
∠ モ
ぁホ∠ ぺ∠ヱ∠ や⇔ゲ͡タゅ∠ルブ
⊥ バ∠ ∇ッぺ∠
(18. And t he Masj ids are for Allah, so invoke not anyone along wit h Allah.) (19. And when t he
servant of Allah st ood up invoking Him in prayer t hey j ust made round him a dense crowd as if
st icking one over t he ot her.) (20. Say: "I invoke only my Lord, and I associat e none as part ners
along wit h Him.'') (21. Say: "It is not in my power t o cause you harm, or t o bring you t o t he
right pat h.'') (22. Say: "None can prot ect me from Allah's punishment , nor can I find refuge
except in Him.'') (23. "(Mine is) but conveyance from Allah and His Messages, and whosoever
disobeys Allah and His Messenger, t hen verily, for him is t he fire of Hell, he shall dwell t herein
forever.'') (24. Till, when t hey see t hat which t hey are promised, t hen t hey will know who it is
t hat is weaker concerning helpers and less import ant concerning numbers.)
The Command to worship Allah Alone and shun Shirk

Allah commands His servant s t o single Him out alone for worship and t hat none should be
supplicat ed t o along wit h Him, nor should any part ners be associat ed wit h Him. As Qat adah
said concerning Allah's st at ement ,
びや⇔ギ∠ェぺ∠ ヮ͡ ヤｚャやノ∠ ョ∠ ∇やヲ⊥ハ∇ギゎ∠ Κ

∠ プ∠ ヮ͡ ヤｚャ͡ ギ∠ イ
ｚぺ∠ヱ∠ ぴ
(And t he Masj ids are for Allah, so invoke not anyone along wit h Allah.) "Whenever t he Jews and
Christ ians used t o ent er t heir churches and synagogues, t hey would associat e part ners wit h
Allah. Thus, Allah commanded His Prophet t o t ell t hem t hat t hey should single Him out alone
for worship.'' Ibn Jarir recorded from Sa` id bin Jubayr t hat he said concerning t his verse,

ｚぺ∠ヱ∠ ぴ
(And t he Masj ids are for Allah, so invoke not anyone along wit h Allah.) "The Jinns said t o t he
Prophet of Allah , ` How can we come t o t he Masj id while we are dist ant - meaning very far
away - from you And how can we be present for t he prayer while we are far away from you' So
Allah revealed t his Ayah,

ｚぺ∠ヱ∠ ぴ
(And t he Masj ids are for Allah, so invoke not anyone along wit h Allah.)'' The Jinns crowding
t oget her t o hear t he Qur'an Allah said,
∠ ラ
∠ ヲ⊥ルヲ⊥ムΑ∠ ∇やヱ⊥キゅ∠ミロ⊥ ヲ⊥ハ∇ギΑ∠ ヮ͡ ヤｚャやギ⊥ ∇らハ
∠ ュ∠ ゅ∠ホゅ∠ヨャｚヮ⊥ ルｚぺ∠ヱ∠ ぴ
びや⇔ギ∠らャ͡
(And when t he servant of Allah st ood up invoking Him in prayer t hey j ust made round him a
dense crowd as if st icking one over t he ot her.) Al-` Awfi report ed from Ibn ` Abbas, "When t hey
heard t he Prophet recit ing t he Qur'an t hey almost mount ed on t op of him due t o t heir zeal.
When t hey heard him recit ing t he Qur'an t hey drew very near t o him. He was unaware of t hem
unt il t he messenger (i.e., Jibril) came t o him and made him recit e,
びあリイ
͡ ∇ャやリ
∠ ョあゲ∀ ヘ∠ ル∠ ノ∠ ヨ∠ わ∠ ∇シやヮ⊥ ｚルぺ∠ ヴ
ｚャ∠ま͡ ヴ
∠ェ
͡ ヱ⊥ぺ ∇モホ⊥ ぴ
(Say: "It has been revealed t o me t hat a group of Jinn list ened.'') (72:1) They were list ening t o
t he Qur'an.'' This is one opinion and it has been report ed from Az-Zubayr bin Al-` Awwam. Ibn
Jarir recorded from Ibn ` Abbas t hat he said, "The Jinns said t o t heir people,
∠ ラ
∠ ュ∠ ゅ∠ホゅ∠ヨャｚぴ
び⇔やギ∠らャ͡
(when t he servant of Allah st ood up invoking Him in prayer t hey j ust made round him a dense
crowd as if st icking one over t he ot her.) )'' This is t he second view and it has also been report ed
from Sa` id bin Jubayr. Al-Hasan said, "When t he Messenger of Allah st ood up and said none has
t he right t o be worshipped except Allah, and he called t he people t o t heir Lord, t he Arabs
almost crowded over him t oget her (against him).'' Qat adah said concerning Allah's st at ement ,
∠ ラ
∠ ュ∠ ゅ∠ホゅ∠ヨャｚヮ⊥ ルｚぺ∠ヱ∠ ぴ
びや⇔ギ∠らャ͡
(when t he servant of Allah st ood up invoking Him in prayer t hey j ust made round him a dense
crowd as if st icking one over t he ot her.) "Humans and Jinns bot h crowded t oget her over t his
mat t er in order t o ext inguish it . However, Allah insist ed upon helping it , support ing it and
making it vict orious over t hose who opposed it .'' This is t he t hird view and it has also been
report ed from Ibn ` Abbas, Muj ahid, Sa` id bin Jubayr and Ibn Zayd. It was also t he view
preferred by Ibn Jarir. This view seems t o be t he most apparent meaning of t he Ayah due t o
Allah's st at ement which follows it ,
びや⇔ギ∠ェぺ∠ ヮ͡ よ͡ ポ
⊥ ゲ͡ ∇セぺ⊥ Ι
∠ ヱ∠ ヴあよケ∠ ヲ⊥ハ∇キぺ∠ べ∠ヨルｚま͡ ∇モホ⊥ ぴ
(Say: "I invoke only my Lord, and I associat e none as part ners along wit h Him.'') meaning, when
t hey harmed him, opposed him, denied him and st ood against him in order t o t hwart t he t rut h
he came wit h, and t o unit e against him, t he Messenger said t o t hem
びヴあよケ∠ ヲ⊥ハ∇キ∠ぺべ∠ヨルｚま͡ぴ

(I invoke only my Lord,) meaning, ` I only worship my Lord alone, and He has no part ners. I seek
His help and I put my t rust in Him.'
び⇔やギ∠ェぺ∠ ヮ͡ よ͡ ポ
⊥ ゲ͡ ∇セぺ⊥ Ι
∠ ヱ∠ ぴ
(and I associat e none as part ners along wit h Him.)
The Messenger does not have Power to harm or give Guidance

びや⇔ギ∠セケ∠ Ι
∠ ヱ∠ や⇔ゲ∂ ッ
∠ ∇ユム⊥ ャ∠ マ
⊥ ヤ͡∇ョぺ∠ Ι
∠ ヴあルま͡ ∇モホ⊥ ぴ
(Say: "It is not in my power t o cause you harm, or t o bring you t o t he right pat h.'') meaning,
` say: I am only a man like you all and I have received revelat ion. I am only a servant among t he
servant s of Allah. I have no cont rol over t he affairs of your guidance or your misguidance.
Rat her all of t hese t hings are referred t o Allah.' Then he (t he Prophet ) says about himself t hat
no one can save him from Allah eit her. This means, ` if I disobey Allah, t hen no one would be
able t o rescue me from His punishment .'
び⇔やギ∠エわ∠ ∇ヤョ⊥ ヮ͡ ル͡ ヱ⊥キリ͡ョギ∠ ィ

͡ ぺ∠ ∇リャ∠ヱ∠ ぴ
(and nor can I find refuge except in Him.) Muj ahid, Qat adah and As-Suddi all said, "No place t o
escape t o.''
It is only obligatory upon the Messenger to convey the Message

び͡ヮわ͡ ⇒∠ヤ⇒∠シケ͡ ヱ∠ ヮ͡ ヤｚャやリ

∠ ョあゅ⇔ビ∠Κよ∠ Ι
ｚま͡ぴ
((Mine is) but conveyance from Allah and His Messages,) This is an except ion relat ed t o t he
previous st at ement ,
び∀ギェ
∠ ぺ∠ ヮ͡ ヤｚャやリ
∠ ョ͡ ヴ͡ルゲ∠ Β͡イΑ⊥ リ∠ャぴ
(None can prot ect me from Allah's punishment ,) meaning, ` not hing can save me from Him and
rescue me except my conveyance of t he Message t hat He has obligat ed me t o carry out .' This is
as Allah says,
ラ͡まヱ∠ マ∠ よあケｚリ͡ョマ ∠ ∇Βャ∠ま͡ メ
∠ ゴ͡ ル⊥ぺべ∠ョ ∇ヒヤあよ∠ メ
⊥ ヲ⊥シゲｚャやゅ∠ヰΑぁほ∠⇒∠Αぴ
リ
∠ ョ͡ マ∠ ヨ⊥ ダ ͡ ∇バΑ∠ ヮ⊥ ｚヤャや∠ヱヮ⊥ わ∠ ャ∠ゅ∠シケ͡ ろ
∠ ∇ピヤｚよ∠ ゅ∠ヨプ∠ ∇モバ∠ ∇ヘゎ∠ ∇ユャｚ
び͡サゅｚレャや
(O Messenger! Proclaim which has been sent down t o you from your Lord. And if you do not ,
t hen you have not conveyed His Message. Allah will prot ect you from mankind.) (5:67) Then
Allah says,
ユ∠ レｚヰ∠ ィ
∠ ケ∠ ゅ∠ルヮ⊥ ャ∠ ラ
ｚみ͡プ∠ ヮ⊥ ャ∠ヲ⊥シケ∠ ヱ∠ ヮ∠ ヤｚャやゾ ͡ ∇バΑ∠ リ∠ョヱ∠ ぴ
び⇔やギ∠よぺ∠ べ∠ヰΒ͡プリ
∠ Α͡ギヤ͡⇒∠カ
(and whosoever disobeys Allah and His Messenger, t hen verily, for him is t he fire of Hell, he
shall dwell t herein forever.) meaning, ` I will convey unt o you all t he Messages of Allah, so
whoever disobeys aft er t hat , t hen his reward will be t he fire of Hell wherein he will abide
forever.' This means, t hey will not be able t o avoid it nor escape from it . Then Allah says,
∇リョ∠ ラ
∠ ヲ⊥ヨヤ∠∇バΒ∠ ジ
∠ プ∠ ラ
∠ ヱ⊥ギハ
∠ ヲ⊥Α ゅ∠ョ ∇や∇ヱぺ∠ケ∠ や∠クま͡ ヴｚわェ ∠ぴ
∠ モ
ぁホ∠ ぺ∠ヱ∠ や⇔ゲ͡タゅ∠ルブ
⊥ バ∠ ∇ッぺ∠
(Till, when t hey see t hat which t hey are promised, t hen t hey will know who it is t hat is weaker
concerning helpers and less import ant concerning numbers.) meaning, unt il t hese idolat ors
from t he Jinns and humans see what has been promised t o t hem on t he Day of Judgement .
Then on t hat day, t hey will know who's helpers are weaker and fewer in number -- t hem or t he
believers who worship Allah alone. This means t hat t he idolat ors have no helper at all and t hey
are fewer in number t han t he soldiers of Allah.
ヮ⊥ ャ∠ モ ⊥ バ∠ ∇イΑ∠ ∇ュぺ∠ ラ∠ ヱ⊥ギハ

∠ ヲ⊥ゎゅｚョ ∀ょΑ͡ゲ∠ホ∠ぺン͡ケ∇キぺ∠ ∇ラま͡ ∇モホ⊥ ぴ
ヮ͡ ら͡ ∇Βビ
∠ ヴ∠ヤハ ∠ ゲ⊥ ヰ͡ ∇ヌΑ⊥ Κ∠ プ∠ ょ
͡ ∇Βピ∠ ∇ャやユ⊥ ヤ͡⇒∠ハ - や⇔ギ∠ョぺ∠ ヴあよケ∠
マ ⊥ ヤ⊥∇ジΑ∠ ヮ⊥ ルｚみ͡プ∠ メ∃ ヲ⊥シケｚリ͡ョヴ∠ツゎ∠ ∇ケやリ ͡ ョ∠ Ι
ｚま͡ - や⇔ギ∠ェぺ∠
∇ギホ∠ ラ∠ぺユ∠ ヤ∠∇バΒ∠ ャあ - や⇔ギ∠タケ∠ ヮ͡ ヘ͡ ∇ヤカ
∠ ∇リョ͡ ヱ∠ ヮ͡ ∇Αギ∠ Α∠ リ͡ ∇Βよ∠ リ͡ョ
ヴ∠ダ∇ェ∠ぺ∠ヱ ∇ユヰ͡ ∇Αギ∠ ャ∠ ゅ∠ヨよ͡ ヅ
∠ ゅ∠ェぺ∠ヱ∠ ∇ユヰ͡ よあケ∠ ろ͡ ⇒∠ヤ⇒∠シケ͡ ∇やヲ⊥ピ∠ヤ∇よ∠ぺ
∠ ￢∃ ∇ヴセ
∠ ｚモミ⊥
(25. Say: "I know not whet her t hat which you are promised is near or whet her my Lord will
appoint for it a dist ant t erm.'') (26. "The All-Knower of t he Unseen, and He reveals t o none His
Unseen.'') (27. Except t o a Messenger whom He has chosen, and t hen He makes a band of
wat ching guards t o march before him and behind him.) (28. Till he knows t hat t hey have
conveyed t he Messages of t heir Lord. And He surrounds all t hat which is wit h t hem, and He
keeps count of all t hings.)
The Messenger of Allah does not know when the Hour will be
Allah commands His Messenger t o say t o t he people t hat he has no knowledge of when t he Hour
will be and he does not know whet her it s t ime is near or far.
ヮ⊥ ャ∠ モ
⊥ バ∠ ∇イΑ∠ ∇ュぺ∠ ラ
∠ ヱ⊥ギハ
∠ ヲ⊥ゎゅｚョ ∀ょΑ͡ゲ∠ホ∠ぺン͡ケ∇キぺ∠ ∇ラま͡ ∇モホ⊥ ぴ
びや⇔ギ∠ョぺ∠ ヴあよケ∠
(Say: "I know not whet her which you are promised is near or whet her my Lord will appoint for it
a dist ant t erm.'') meaning, a long period of t ime. In t his noble Ayah is an evidence t hat t he
Hadit h t hat many of t he ignorant people oft en circulat e, which says t hat t he Prophet will not
remain under t he eart h more t han one t housand years (i.e., t he Hour will be before t hat
period) is a baseless lie. We have not seen it in any of t he Books (of Hadit h). Verily, t he
Messenger of Allah was asked about t he t ime of t he Hour and he would not respond. When
Jibril appeared t o him in t he form of a bedouin Arab, one of t he quest ions he asked t he
Prophet was, "O Muhammad! Tell me about t he Hour'' So t he Prophet replied,
«モ͡もゅｚジャやリ
∠ ョ͡ ユ∠ ヤ∠∇ハほ∠よ͡ ゅ∠ヰ∇レハ
∠ メ
⊥ ヱ⊥ぽ∇ジヨ∠ ∇ャやゅ∠ョ»
(The one quest ioned about it knows no more t han t he quest ioner.) On anot her occasion when a
bedouin Arab called out t o t he Prophet in a loud voice saying, "O Muhammad! When will be t he
Hour'' The Prophet said,
«∨ゅ∠ヰャ∠ れ
∠ ∇キギ∠ ∇ハぺ∠ ゅ∠ヨプ∠ ∩∀るレ∠ も͡ ゅ∠ミゅ∠ヰルｚま͡ マ
∠エ∠ ∇Αヱ∠ »
(Woe unt o you. Verily, it will occur so what have you prepared for it ) The man replied, "I have
not prepared much for it of prayers and fast ing, but I love Allah and His Messenger.'' The
Prophet t hen replied,
«ろ∇らら∠ ∇ェぺ∠ ∇リョ∠ ノ∠ ョ∠ ろ

∠ ∇ルほ∠プ∠ »
(Then you will be wit h whomever you love.) Anas said, "The Muslims were not happier wit h
anyt hing like t hey were upon (hearing) t his Hadit h.'' Concerning Allah's st at ement ,
リ
͡ ョ∠ Ι
ｚま͡ や⇔ギ∠ェぺ∠ ヮ͡ ら͡ ∇Βビ
∠ ヴ∠ヤハ
∠ ゲ⊥ ヰ͡ ∇ヌΑ⊥ Κ
∠ プ∠ ょ
͡ ∇Βピ∠ ∇ャやユ⊥ ヤ͡⇒∠ハぴ
び∃メヲ⊥シケｚリ͡ョヴ∠ツゎ∠ ∇ケや
(The All-Knower of t he Unseen, and He reveals t o none His Unseen. Except t o a Messenger) This
is similar t o Allah's st at ement ,
び∠￢べ∠セゅ∠ヨよ͡ Ι
ｚま͡ ヮ͡ ヨ͡ ∇ヤハ
͡ ∇リョあ￢∃ ∇ヶゼ
∠ よ͡ ラ
∠ ヲト
⊥ Β͡エΑ⊥ Ι
∠ ヱ∠ ぴ
(And t hey will never compass any t hing of His knowledge except t hat which He wills.) (2:255)
Similarly, Allah says here t hat He knows t he unseen and t he seen and t hat no one of His
creat ion can at t ain any of His knowledge except t hat which Allah allows him t o have. Thus,
Allah says,
リ
͡ ョ∠ Ι
ｚま͡ や⇔ギ∠ェぺ∠ ヮ͡ ら͡ ∇Βビ
∠ ヴ∠ヤハ
∠ ゲ⊥ ヰ͡ ∇ヌΑ⊥ Κ
∠ プ∠ ょ
び∃メヲ⊥シケｚリ͡ョヴ∠ツゎ∠ ∇ケや
(The All-Knower of t he Unseen, and He reveals t o none His Unseen. Except t o a Messenger
whom He has chosen,) This includes t he angelic Messenger and t he human Messenger. Then
Allah says,
び⇔やギ∠タケ∠ ヮ͡ ヘ͡ ∇ヤカ
∠ ∇リョ͡ ヱ∠ ヮ͡ ∇Αギ∠ Α∠ リ
͡ ∇Βよ∠ リ͡ョマ
⊥ ヤ⊥∇ジΑ∠ ヮ⊥ ルｚみ͡プ∠ ぴ
(and t hen He makes a band of wat ching guards t o march before him and behind him.) meaning,
He part icularly gives him addit ional guardian angels who prot ect him by t he command of Allah
and t hey accompany him wit h t hat which is wit h him of Allah's revelat ion. Thus, Allah says,
ゅ∠ヨよ͡ ヅ
∠ ゅ∠ェぺ∠ヱ∠ ∇ユヰ͡ よあケ∠ ろ ͡ ⇒∠ヤ⇒∠シケ͡ ∇やヲ⊥ピヤ∠∇よぺ∠ ∇ギホ∠ ラ∠ぺユ∠ ヤ∠∇バΒ∠ ャあぴ
∠ ￢∃ ∇ヴセ∠ ｚモミ⊥ ヴ∠ダ∇ェ∠ぺ∠ヱ ∇ユヰ͡ ∇Αギ∠ ャ∠
(Till he knows t hat t hey have conveyed t he Messages of t heir Lord. And He surrounds all t hat
which is wit h t hem, and He keeps count of all t hings.) The pronoun ` he' which is in His
st at ement ,
び∠ユ∠ヤ∇バ∠Β͡ャぴ
(Till he knows) refers t o t he Prophet . Ibn Jarir recorded from Sa` id bin Jubayr t hat he said
concerning t he Ayah,
リ͡ ョ∠ Ι ｚま͡ - や⇔ギ∠ェぺ∠ ヮ͡ ら͡ ∇Βビ
∠ ヴ∠ヤハ
∠ ゲ⊥ ヰ͡ ∇ヌΑ⊥ Κ∠ プ∠ ょ
ヮ͡ ∇Αギ∠ Α∠ リ͡ ∇Βよ∠ リ͡ョマ ⊥ ヤ⊥∇ジΑ∠ ヮ⊥ ルｚみ͡プ∠ メ
∃ ヲ⊥シケｚリ͡ョヴ∠ツゎ∠ ∇ケや
びや⇔ギ∠タケ∠ ヮ͡ ヘ͡ ∇ヤカ
∠ ∇リョ͡ ヱ∠
(The All-Knower of t he Unseen, and He reveals t o none His Unseen. Except t o a Messenger
whom He has chosen, and t hen He makes a band of wat ching guards t o march before him and
behind him.) "These are four guardians among t he angels along wit h Jibril,
び∠ユ∠ヤ∇バ∠Β͡ャぴ
(Till he knows) This means Muhammad ,
∇ユヰ͡ ∇Αギ∠ ャ∠ ゅ∠ヨ͡よヅ

∠ ゅ∠ェぺ∠ヱ∠ ∇ユヰ͡ よあケ∠ ろ ͡ ⇒∠ヤ⇒∠シケ͡ ∇やヲ⊥ピヤ∠∇よぺ∠ ∇ギホ∠ ラ∠ぺぴ
び⇔やキ∠ギハ
∠ ￢∃ ∇ヴセ
∠ ｚモミ⊥ ヴ∠ダ∇ェ∠ぺ∠ヱ
(t hat t hey have conveyed t he Messages of t heir Lord. And He surrounds all t hat which is wit h
t hem, and He keeps count of all t hings.)'' This was recorded by Ibn Abi Hat im. It has also been
report ed by Ad-Dahhak, As-Suddi and Yazid bin Abi Habib. ` Abdur-Razzaq report ed from
Ma` mar, from Qat adah,
び∇ユヰ͡ よあケ∠ ろ
͡ ⇒∠ヤ⇒∠シケ͡ ∇やヲ⊥ピ∠ヤ∇よ∠ぺ ∇ギホ∠ ラ∠ぺユ∠ ヤ∠∇バΒ∠ ャあぴ
(Till he knows t hat t hey have conveyed t he Messages of t heir Lord.) "So t hat t he Prophet of
Allah would know t hat t he Messengers had conveyed t heir Messages from Allah and t hat t he
angels have prot ect ed t hem and defended t hem.'' This has also been report ed by Sa` id bin Abi
` Arubah from Qat adah, and Ibn Jarir preferred t his int erpret at ion. Al-Baghawi said, "Ya` qub
recit ed it as, (∠ユヤ∠∇バΒ⊥ャ͡) (in order t o be known) t his means, so t hat t he people may know t hat t he
Messengers had conveyed t he Message.'' It also could carry t he meaning t hat t he pronoun refers
t o Allah (i.e., So t hat He (Allah) may know). This opinion has been ment ioned by Ibn Al-Jawzi in
Zad Al-Masir. The meaning of t his is t hat He prot ect s His Messengers t hrough His angels so t hat
t hey will be able t o convey His Messages. He prot ect s what He reveals t o t hem of revelat ion so
t hat He will know t hat t hey have indeed conveyed t he Messages of t heir Lord. This is like His
st at ement ,
リ∠ョユ∠ ヤ∠∇バレ∠ ャ͡ Ι
ｚま͡ べ∠ヰ∇Βヤ∠ハ∠ ろ
∠ レ⊥ミヴ͡わャｚやる∠ ヤ∠∇らボ͡ ∇ャやゅ∠レ∇ヤバ∠ ィ
∠ ゅ∠ョヱ∠ ぴ
び͡ヮ∇Βら∠ ボ͡ ハ
∠ ヴ∠ヤハ
∠ ょ
⊥ ヤ͡ボ∠ レ∠Α リｚヨョ͡ メ ∠ ヲ⊥シゲｚャやノ⊥ ら͡ わｚ Α∠
(And We made t he Qiblah which you used t o face, only t hat We know who followed t he
Messenger from t hose who would t urn on t heir heels.) (2:143) Allah also said,
びリ
∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャやリ
ｚヨ∠ ヤ∠∇バΒ∠ ャ∠ヱ∠ ∇やヲ⊥レョ∠ や∠￢リ
∠ Α͡グャｚやヮ⊥ ヤｚャやリ
ｚヨ∠ ヤ∠∇バΒ∠ ャ∠ヱ∠ ぴ
(Verily, Allah knows t hose who believe, and t hat He knows t he hypocrit es.) (29:11) It should be
added t o t hese examples t hat from Allah's knowledge is t hat He knows all t hings before t hey
occur, and t his is somet hing definit e and cert ain. Therefore, He says aft er t his,
び⇔やキ∠ギハ
∠ ￢∃ ∇ヴセ
∠ ｚモミ⊥ ヴ∠ダ∇ェ∠ぺ∠ヱ ∇ユヰ͡ ∇Αギ∠ ャ∠ ゅ∠ヨよ͡ ヅ
∠ ゅ∠ェぺ∠ヱ∠ ぴ
(And He surrounds all t hat which is wit h t hem, and He keeps count of all t hings.) This is t he
end of t he Tafsir of Surat Al-Jinn, and all praises and t hanks are due t o Allah.
The Tafsir of Surat Al-Muzzammil

(Chapter - 73)
ヱ͡ ぺ∠ ヮ⊥ ヘ∠ ∇ダあル - Κ ⇔ Β͡ヤホ∠ Ι ｚま͡ モ ∠ ∇Βャｚやユ͡ ホ⊥ - モ ⊥ あョｚゴヨ⊥ ∇ャやゅ∠ヰΑぁ ∠ほΑぴ

ラ
∠ や∠￢∇ゲボ⊥ ∇ャやモ ͡ ゎあケ∠ ヱ∠ ヮ͡ ∇Βヤ∠ハ∠ ∇キコ͡ ∇ヱぺ∠ - Κ ⇔ Β͡ヤホ∠ ヮ⊥ ∇レョ͡ ∇ゾボ⊥ ルや
る∠ ゃ∠ セ
͡ ゅ∠ルラｚま͡ - Κ ⇔ Β͡ボを∠ Ι ⇔ ∇ヲホ∠ マ ∠ ∇Βヤ∠ハ∠ ヴ͡ボ∇ヤレ⊥ シ ∠ ゅｚル͡ま - Κ ⇔ Β͡ゎ∇ゲゎ∠
ケ͡ ゅ∠ヰレｚャやヴ͡プマ ∠ ャ∠ ラｚま͡ - Κ ⇔ Β͡ホュ⊥ ヲ∠ ∇ホぺ∠ヱ∠ ほ⇔∇デヱ∠ ギぁセ∠ ぺ∠ ヴ ∠ ワ͡ モ ͡ ∇Βャｚや
Κ⇔ Β͡わ∇らゎ∠ ヮ͡ ∇Βャ∠ま͡ ∇モわｚら∠ ゎ∠ ヱ∠ マ
∠ よあケ∠ ユ∠ ∇シやゲ͡ ミ⊥ ∇クや∠ヱ - Κ ⇔ Α͡ヲデ ∠ ゅ⇔エ ∠ ∇らシ∠
び
ロ⊥ ∇グガ ͡ ｚゎゅ∠プヲ∠ ワ⊥ Ι ｚま͡ ヮ∠ ⇒∠ャま͡ Ι ∠ ゆ ͡ ゲ͡ ∇ピヨ∠ ∇ャや∠ヱベ ͡ ゲ͡ ∇ゼヨ∠ ∇ャやゆぁケｚぴ
びΚ ⇔ Β͡ミヱ∠
(1. O you wrapped up!) (2. St and (t o pray) all night , except a lit t le.) (3. Half of it or less t han
t hat , a lit t le.) (4. Or a lit t le more. And Rat t il t he Qur'an Tart il.) (5. Verily, We shall send down
t o you a Word Thaqil.) (6. Verily, rising (Nashi'ah) at night is bet t er for underst anding and more
suit able for speech (recit at ion).) (7. Verily, for you in t he day is lengt hy Sabh.) (8. And
remember t he Name of your Lord and (Tabat t il) devot e yourself t o Him wit h complet e
devot ion.) (9. Lord of t he east and t he west ; La ilaha illa Huwa, so t ake Him as a t rust ee.)
The Command to stand at Night (in Prayer)

Allah commands His Messenger t o cease being wrapped up, and t his means t o be covered during
t he night . He commands him t o get up and st and in prayer t o His Lord. This is as Allah says,
∇ユヰ⊥ よｚケ∠ ラ
∠ ヲ⊥ハ∇ギΑ∠ ノ͡ ィ
͡ ゅ∠ツヨ∠ ∇ャやリ ͡ハ ∠ ∇ユヰ⊥ よ⊥ ヲ⊥レィ
⊥ ヴ∠プゅ∠イわ∠ ゎ∠ ぴ
びラ ∠ ヲ⊥ボヘ͡ レ⊥Α ∇ユヰ⊥ ⇒∠レ∇ホコ∠ ケ∠ ゅｚヨ͡ョ∠ヱ ⇔ゅバ∠ヨ∠デ∠ヱゅ⇔プ∇ヲカ∠
(Their sides forsake t heir beds, t o invoke t heir Lord in fear and hope, and t hey spend out of
what We have best owed on t hem.) (32:16) Thus, t he Prophet did as Allah ordered him, by
st anding for prayer at night . This was obligat ory upon him alone, as Allah said,
マ
∠ ん∠ バ∠ ∇らΑ∠ ラ∠ぺヴ∠ジハ
∠ マ
∠ ャｚる⇔ ヤ∠プ͡ ゅ∠ルヮ͡ よ͡ ∇ギイ
ｚヰ∠ わ∠ プ∠ モ
͡ ∇Βャｚやリ
∠ ョ͡ ヱ∠ ぴ
びや⇔キヲ⊥ヨ∇エョｚゅ⇔ョゅ∠ボョ∠ マ ∠ よぁケ∠
(And in some part s of t he night offer t he Salah wit h it (t he Qur'an), as an addit ional prayer for
you. It may be t hat your Lord will raise you t o Maqam Mahmud.) (17:79) Here Allah explains
how much prayer he should perform. Allah says,
びΚ
⇔ Β͡ヤホ∠ Ι
ｚま͡ モ
∠ ∇Βャｚやユ͡ ホ⊥ - モ
⊥ あョｚゴヨ⊥ ∇ャやゅ∠ヰΑぁ ∠ほΑぴ
(O you wrapped up! St and all night , except a lit t le.) Ibn ` Abbas, Ad-Dahhak and As-Suddi all
said,
びモ
(O you wrapped up!) "This means, O you who are asleep.'' Qat adah said, "The one who is
wrapped up in his garment s.'' Concerning Allah's st at ement ,
び⊥ヮヘ∠ ∇ダルあぴ
(Half of it ) means, inst ead of t he whole night .
∠ ∇キコ͡ ∇ヱぺ∠Κ
⇔ Β͡ヤホ∠ ヮ⊥ ∇レョ͡ ∇ゾボ⊥ ルやヱ͡ ぺ∠ぴ
(A lit t le less t han t hat , or a lit t le more.) meaning, ` We have commanded you t o st and in prayer
for half of t he night , eit her a lit t le more t han it or a lit t le less. There is no hardship on you
concerning t hat (slight increase or decrease).
The Way of reciting the Qur'an

び⇔ΚΒ͡ゎ∇ゲゎ∠ ラ
∠ や∠￢∇ゲボ⊥ ∇ャやモ
͡ ゎあケ∠ ヱ∠ ぴ
(And Rat t il t he Qur'an Tart il.) meaning, recit e it slowly, for t hat will help in underst anding t he
Qur'an and cont emplat ing it . This is how t he Prophet used t o recit e. ` A'ishah said, "He (t he
Prophet ) used t o recit e t he chapt er slowly, so much so t hat it would be longer t han chapt ers
t hat were act ually longer t han it .'' In Sahih Al-Bukhari, it is recorded from Anas t hat he was
asked about t he recit at ion of t he Messenger of Allah , so he replied, "He used t o elongat e t he
let t ers.'' Then he (Anas) recit ed,
(In t he Name of Allah, t he Most Gracious, t he Most Merciful.) (1:1) and he elongat ed "In t he
Name of Allah,'' and he elongat ed "The Most Gracious,'' and he elongat ed "The Most Merciful.''
Ibn Jurayj report ed from Ibn Abi Mulaykah, who narrat ed from Umm Salamah t hat she was
asked about t he recit at ion of t he Messenger of Allah , so she said, "He used t o pause in his
recit at ion, verse by verse.
ゆ
あケ∠ ヮ͡ ヤｚャギ⊥ ∇ヨエ∠ ∇ャや - ユ͡ Β͡ェゲｚャやリ ͡ ⇒∠ヨ∇ェゲｚャやヮ͡ ヤｚャやユ͡ ∇ジよ͡ ぴ
びリ͡ Αあギャやュ͡ ∇ヲΑ∠ マ
͡ ヤ͡⇒∠ョ - ユ͡ Β͡ェゲｚャやリ
͡ ⇒∠ヨ∇ェゲｚャや - リ ∠ Β͡ヨヤ∠⇒∠バ∇ャや
(In t he Name of Allah, t he Most Gracious, t he Most Merciful. All praise is Allah's, t he Lord of all
t hat exist s. The Most Gracious, t he Most Mercif ul. The Only Owner of t he Day of Recompense.)
(1:1-4) This was recorded by Ahmad, Abu Dawud and At -Tirmidhi. We have already ment ioned
t he Hadit hs which prove t he recommendat ion of slow rhyt hmic recit at ion and beaut ificat ion of
t he voice while recit ing at t he beginning of t his Tafsir. For example, t he Hadit h which st at es,
«ユ⊥ムゎ͡ や∠ヲ∇タほ∠よ͡ ラ
∠ へ∇ゲボ⊥ ∇ャややヲ⊥レΑあコ∠ »
(Beaut ify t he Qur'an wit h your voices.) and t he Hadit h,
«ラへ∇ゲボ⊥ ∇ャゅ͡よリ
ｚピ∠ わ∠ Α∠ ∇ユャ∠ ∇リョ∠ ゅｚレ͡ョザ
∠ ∇Βャ∠»
(He is not of us who does not chant nicely wit h t he recit at ion of t he Qur'an.) and t he Hadit h,
«キ⊥ヱや∠キメ
͡ へゲ͡ Β͡ョや∠ゴョ∠ ∇リョ͡ や⇔ケゅ∠ョ∇ゴョ͡ や∠グワ∠ ヶ
∠ ゎ͡ ヱ⊥ぺ ∇ギボ∠ ャ∠»
(Verily, he has been given t his windpipe from t he windpipes of t he family of Dawud.) Referring
t o Abu Musa. Abu Musa replied, "If I knew t hat you had been list ening t o my recit at ion, I would
have t ruly beaut ified it for you.'' It has been narrat ed from Ibn Mas` ud t hat he said, "Do not
scat t er t he (recit at ion of) Qur'an out like t he scat t ering of sand, and do not rush t hrough it like
t he hast y recit at ion of poet ry. St op at it s amazing part s and make your heart move wit h it .
None of you should let his concern be t o reach t he end of t he chapt er.'' This has been recorded
by Al-Baghawi. Al-Bukhari recorded from Abi Wa'il t hat he said, "A man came t o Ibn Mas` ud and
said, ` I read t he Mufassal chapt ers (from Qaf t o An-Nas) last night in one unit of prayer.' Ibn
Mas` ud said, ` This is rushing like t he hast e of recit ing poet ry. t he Most Merciful. The Only
Owner of t he Day of Recompense.) (1:1-4) This was recorded by Ahmad, Abu Dawud and At -
Tirmidhi. We have already ment ioned t he Hadit hs which prove t he recommendat ion of slow
rhyt hmic recit at ion and beaut ificat ion of t he voice while recit ing at t he beginning of t his
Tafsir. For example, t he Hadit h which st at es,
«ユ⊥ムゎ͡ や∠ヲ∇タほ∠よ͡ ラ
∠ へ∇ゲボ⊥ ∇ャややヲ⊥レΑあコ∠ »
(Beaut ify t he Qur'an wit h your voices.) and t he Hadit h,
«ラへ∇ゲボ⊥ ∇ャゅ͡よリ
ｚピ∠ わ∠ Α∠ ∇ユャ∠ ∇リョ∠ ゅｚレ͡ョザ
∠ ∇Βャ∠»
(He is not of us who does not chant nicely wit h t he recit at ion of t he Qur'an.) and t he Hadit h,
«キ⊥ヱや∠キメ
͡ へゲ͡ Β͡ョや∠ゴョ∠ ∇リョ͡ や⇔ケゅ∠ョ∇ゴョ͡ や∠グワ∠ ヶ
∠ ゎ͡ ヱ⊥ぺ ∇ギボ∠ ャ∠»
(Verily, he has been given t his windpipe from t he windpipes of t he family of Dawud.) Referring
t o Abu Musa. Abu Musa replied, "If I knew t hat you had been list ening t o my recit at ion, I would
have t ruly beaut ified it for you.'' It has been narrat ed from Ibn Mas` ud t hat he said, "Do not
scat t er t he (recit at ion of) Qur'an out like t he scat t ering of sand, and do not rush t hrough it like
t he hast y recit at ion of poet ry. St op at it s amazing part s and make your heart move wit h it .
None of you should let his concern be t o reach t he end of t he chapt er.'' This has been recorded
by Al-Baghawi. Al-Bukhari recorded from Abi Wa'il t hat he said, "A man came t o Ibn Mas` ud and
said, ` I read t he Mufassal chapt ers (from Qaf t o An-Nas) last night in one unit of prayer.' Ibn
Mas` ud said, ` This is rushing like t he hast e of recit ing poet ry.
The Magnificence of the Qur'an

Allah t hen said,
びΚ
⇔ Β͡ボを∠ Ι
⇔ ∇ヲホ∠ マ
∠ ∇Βヤ∠ハ
∠ ヴ͡ボ∇ヤレ⊥ シ
(Verily, We shall send down t o you a Word Thaqil.) Al-Hasan and Qat adah bot h said, "The
act ions wit h it .'' It has also been said t hat it means it will be heavy at t he t ime of it s revelat ion
due t o it s magnificence. This is similar t o what Zayd bin Thabit said. He said, "The Messenger of
Allah received some revelat ion while his t high was on t op of my t high, and my t high was almost
crushed due t o it .'' Imam Ahmad recorded from ` Abdullah bin ` Amr t hat he said, "I asked t he
Prophet , ` O Messenger of Allah! Do you feel anyt hing when revelat ion comes (t o you)' The
Messenger of Allah replied,
∇リョ͡ ゅ∠ヨプ∠ ∩∠マャ͡ク∠ ギ∠ ∇レハ

͡ ろ
⊥ ム⊥ ∇シぺ∠ ｚユを⊥ モ∠タ ͡ ゅ∠ヤタ ∠ ノ⊥ ヨ∠ ∇シぺ∠»
«ヂ∠ら∇ボゎ⊥ ヶ͡ジ∇ヘル∠ ラｚぺ∠ ろ
⊥ ∇レレ∠ ニ
∠ ゅｚャま͡ ヶ
ｚャ∠ま͡ ヴ∠ェヲ⊥Α り∃ ゲｚョ∠
(I hear a ringing and t hen I remain quiet when t hat occurs. There has not been a single t ime
t hat revelat ion has come t o me except t hat I t hought t hat my soul was about t o be t aken
(deat h).)'' Ahmad was alone in narrat ing t his. In t he beginning of Sahih Al-Bukhari, it is
recorded from ` A'ishah t hat Al-Harit h bin Hisham asked t he Messenger of Allah , "How does t he
revelat ion come t o you'' The Prophet replied,
ヲ∠ ワ⊥ ヱ∠ サ
͡ ゲ∠ イ ∠ ∇ャやる͡ ヤ∠ダ∠ ∇ヤタ∠ モ ͡ ∇んョ͡ ヶ͡プヶ͡ゎ∇ほΑ∠ ゅ⇔ルゅ∠Β∇ェぺ∠»
∩∠メゅ∠ホゅ∠ョヮ⊥ ∇レハ
∠ ろ ⊥ ∇Βハ∠ ヱ∠ ∇ギホ∠ ヱ∠ ヶあレハ ∠ ユ⊥ ダ∠ ∇ヘΒ⊥ プ∠ ∩ｚヶヤ∠ハ ∠ ロ⊥ ギぁセ
∠ ぺ∠
ゅ∠ョヶ͡ハほ∠プ∠ ヶ͡レヨ⊥ ヤあム∠ Β⊥ プ∠ ゅ⇔ヤィ
⊥ ケ∠ マ⊥ ヤ∠ヨ∠ ∇ャやヶ͡ャモ
⊥ んｚヨ∠ わ∠ Α∠ ゅ⇔ルゅ∠Β∇ェぺ∠ヱ∠
«メヲ⊥ボΑ∠
(Somet imes it comes t o me like t he ringing of a bell, and it is most severe upon me. Then t his
st at e passes away from me aft er I have grasped what is inspired. Somet imes t he angel comes t o
me in t he form of a man and t alks t o me and I grasp what ever he says.) ` A'ishah added, "Verily,
I saw him receiving revelat ion and I not iced t he sweat dropping from his forehead on a very
cold day as t he revelat ion ended.'' This is t he wording recorded by Al-Bukhari. Imam Ahmad
recorded from ` A'ishah t hat she said, "If t he Messenger of Allah received any revelat ion while
he was on his riding animal, it would begin moving it s Jiran int ensely.'' The Jiran is t he bot t om
of t he neck. Ibn Jarir chose t he int erpret at ion t hat it (t he revelat ion) is heavy in bot h ways
simult aneously. This is as ` Abdur-Rahman bin Zayd bin Aslam said, "Just as it is heavy in t his
world, it will also be heavy on t he Day of Judgement in t he Scales.''
The Virtue of standing at Night for Prayer

Allah says,
びΚ
⇔ Β͡ホュ⊥ ヲ∠ ∇ホぺ∠ヱ∠ ほ⇔∇デヱ∠ ギぁセ
∠ ぺ∠ ヴ
∠ ワ͡ モ
͡ ∇Βャｚやる∠ ゃ∠ セ
͡ ゅ∠ルラ
ｚま͡ぴ
(Verily, rising (Nashi'ah) at night is bet t er for underst anding and more suit able for speech
(recit at ion).) ` Umar, Ibn ` Abbas and Ibn Zubayr, all said, "The ent ire night is Nashi'ah.'' Muj ahid
and ot hers said t he same. It is said "Nasha'a'' when a person st ands at night t o pray. In one
narrat ion from Muj ahid he said, "(It is) aft er ` Isha' (prayer).'' This was also said by Abu Mij laz,
Qat adah, Salim, Abu Hazim and Muhammad bin Al-Munkadir. The point is t hat Nashi'ah of t he
night refers t o it s hours and it s t imes, every hour of it is called Nashi'ah, so it refers t o t he
periods of t ime. The purpose of t his is t hat st anding at night (for prayer) is bet t er for t raining
t he heart and t he t ongue, and more conducive t o recit at ion. Thus, Allah says,
び⇔ΚΒ͡ホュ⊥ ヲ∠ ∇ホぺ∠ヱ∠ ほ⇔∇デヱ∠ ギぁセ

∠ ぺ∠ ヴ
∠ ワ͡ ぴ
(is bet t er for underst anding and more suit able for speech (recit at ion).) meaning, more
comprehensive for t he mat t er of performing t he recit at ion and bet t er for underst anding it t han
in t he recit at ion of t he day. This is because t he dayt ime is t he t ime for people t o disperse and
move about , t o raise voices and be lively. Al-Hafiz Abu Ya` la Al-Mawsili said, "Ibrahim bin Sa` id
Al-Jawhari t old us t hat Abu Usamah t old us t hat Al-A` mash informed us t hat Anas bin Malik
recit ed t his Ayah as: (ｚラま͡ る∠ ゃ∠ セ
͡ ゅ∠ルモ
͡ ∇Βヤｚャやヶ
∠ ワ͡ ギぁセ
∠ ぺ∠ ゆ
⊥ ヲ∠ ∇タぺ∠ヱ∠ ゅ⇔ヤΒ͡ホ) (` Verily, rising at night is bet t er for
underst anding and more correct for t he speech.') So a man said t o him, ` We recit e it ;
び⇔ΚΒ͡ホュ⊥ ヲ∠ ∇ホぺ∠ヱ∠ ぴ
(more suit able for speech).' So Anas said t o him, ` Most correct (Aswab), most suit able
(Aqwam), t he best for preparat ion (Ahya') and similar words are all t he same (in meaning).'''
Thus, Allah cont inues saying,
びΚ
⇔ Α͡ヲデ
∠ ゅ⇔エ
∠ ∇らシ
∠ ケ͡ ゅ∠ヰレｚャやヴ͡プマ
∠ ャ∠ ラ
ｚま͡ぴ
(Verily, for you in t he day is lengt hy Sabh.) Ibn ` Abbas, ` Ikrimah and "At a' bin Abi Muslim, all
said, "Leisure t ime and sleep.'' Abu Al-` Aliyah, Muj ahid, Abu Malik, Ad-Dahhak, Al-Hasan,
Qat adah, Ar-Rabi` bin Anas and Sufyan At h-Thawri, all said, "A long amount of leisure t ime.''
Qat adah said, "Leisure, aspirat ions and act ivit ies.'' ` Abdur-Rahman bin Zayd bin Aslam said
concerning t he st at ement ,
びΚ
⇔ Α͡ヲデ
∠ ゅ⇔エ
∠ ∇らシ
∠ ケ͡ ゅ∠ヰレｚャやヴ͡プマ
∠ ャ∠ ラ
ｚま͡ぴ
(Verily, for you in t he day is lengt hy Sabh.) "This means for your needs. Therefore, leave t he
night open for your religious devot ion. Allah said t his when t he (volunt ary) night prayer was
obligat ory. Then, Allah blessed His servant s, light ened t he mat t er and removed it s obligat ion.''
Then he recit ed,
びΚ
ｚま͡ モ
∠ ∇Βャｚやユ͡ ホ⊥ ぴ
(St and (t o pray) all night , except a lit t le.) t o t he end of t he Ayah, t hen he recit ed,
モ
͡ ∇Βャｚやヴ
͡ ん∠ ヤ⊥を⊥ リ͡ョヴ∠ル∇キぺ∠ ュ⊥ ヲ⊥ボゎ∠ マ
∠ ルｚぺ∠ ユ⊥ ヤ∠∇バΑ∠ マ
∠ よｚケ∠ ラ
ｚま͡ぴ
び⊥ヮ∠ヘ∇ダ͡ル∠ヱ
(Verily, your Lord knows t hat you do st and less t han t wo- t hirds of t he night , or half of it .)
(73:20) unt il he reached,
び∇やヲ⊥ヨΒ͡ホぺ∠ヱ∠ ヮ⊥ ∇レョ͡ ゲ∠ ジ
ｚ Β∠ ゎ∠ ゅ∠ョぴ
(So recit e of it what is easy.) (73:20) and Allah says,
マ
∠ マ
∠ ョ͡ ヱ∠ ぴ
(And Tahaj j ud in some part s of t he night (also offer t he Salah wit h it ), as an addit ional prayer
for you. It may be t hat your Lord will raise you t o Maqam Mahmud.) (17:79) In fact , t his is as
t rue as what he (` Abdur-Rahman) said, The proof for t his view is what Imam Ahmad recorded
in his Musnad, t hat Sa` id bin Hisham divorced his wife and t hen t raveled t o Al-Madinah in order
t o sell some propert y he had wit h her. He int ended t o use it s money t o buy an animal and a
weapon and t hen go for Jihad against t he Romans unt il he died. In t he process of t his he met a
group of his people and t hey informed him t hat a group of six men from his people had
int ended t hat in t he t ime of t he Messenger of Allah , upon which he said,
«∨∀るレ∠ ジ
∠ェ∠ ∀り∠ヲ∇シぺ⊥ ヶ
ｚプ͡ ∇ユム⊥ ャ∠ ザ
∠ ∇Βャ∠ぺ∠»
(Is t here not for you all an excellent example in me) So he forbade t hem from t hat and made
t hem t est ify t hat t hey would t ake t heir wives back. Then he (Sa` id) ret urned t o us and
informed us t hat he went t o Ibn ` Abbas and asked him about t he Wit r (prayer). Ibn ` Abbas
said, "Shall I not inform you of t he person who is t he most knowledgeable person on t he eart h
about t he Wit r prayer of t he Messenger of Allah '' He said, "Yes.'' Ibn ` Abbas t hen said, "Go t o
` A'ishah and ask her, t hen ret urn t o me and inform me of what she t ells you.'' He said, "Then I
went t o Hakim bin Aflah and request ed him t o go wit h me t o her. But he said, ` I do not want t o
be near her. Verily, I forbade her from saying anyt hing concerning t hese t wo part ies (t he
part ies of ` Ali and Mu` awiyah), but she refused and cont inued being involved wit h t hem (in
t heir conflict ).' So I adj ured him by Allah, so he came wit h me and we ent ered upon her (in her
house).'' So she said, "Is t his t he Hakim t hat I know'' He (Hakim) said, "Yes.'' Then she said, "Who
is t his t hat is wit h you'' He said, "Sa` id bin Hisham.'' She said, "Who is Hisham'' He said, "He is
Ibn ` Amir.'' She t hen asked Allah t o have mercy upon him (` Amir). Then she said, "Yes, ` Amir
was a t rue man.'' Then I (Sa` id) said, "O Mot her of t he believers! Inform me about t he charact er
of t he Messenger of Allah .'' She replied, "Have you not read t he Qur'an'' I said, "Of course.''
Then she said, "Verily, t he charact er of t he Messenger of Allah was t he Qur'an.'' I was about t o
st and and leave, but t hen I remembered t o ask about t he night prayer of t he Messenger of
Allah . I said, "O Mot her of t he believers! Inform me about t he night prayer of t he Messenger of
Allah .'' She said, "Have you not read t he Surah,
びモ
(O you wrapped up.) I said, "Of course.'' She t hen said, "Verily, Allah made st anding at night
(for prayer) obligat ory at t he beginning of t his Surah. So t he Messenger of Allah and his
Companions st ood for an ent ire year during t he night (in prayer) unt il t heir feet swelled. Allah
held back t he revelat ion of t he end of t his Surah for t welve mont hs. Then, Allah revealed t he
light ening of t his burden at t he end of t his Surah. Then, t he st anding for night prayer became
volunt ary aft er it used t o be obligat ory.'' I was about t o leave when I remembered t o ask her
about t he Wit r prayer of t he Messenger of Allah . So I said, "O Mot her of t he believers! Inform
me about t he Wit r prayer of t he Messenger of Allah .'' She said, "We used t o prepare his Siwak
(t oot hst ick) for him and his ablut ion wat er, and Allah would awaken him whenever He wished
t o awaken him during t he night . Then, he would clean his t eet h wit h t he Siwak and perform
ablut ion. Then, he would pray eight (Rak` ahs) unit s of prayer and he would not sit during t hem
except at t he end of t he eight h one. At t his point he would sit and remember his Lord t he Most
High, and supplicat e t o Him. Aft erwards he would st and wit hout saying t he greet ing of peace
(Taslim). He would t hen pray a nint h unit of prayer and t hen sit . He would remember Allah
Alone and t hen supplicat e t o Him (during t his sit t ing). Then, he would say t he greet ings of
peace (t o conclude t he prayer) making it audible t o us. Then, he would pray t wo more unit s of
prayer aft er t his salut at ion of peace, while he would be sit t ing. So t hese are eleven unit s of
prayer, O my son. Then, when he became older and heavier, he would perform Wit r prayer
wit h seven unit s of prayer, and t hen he would pray t wo ext ra unit s of prayer aft er t hem while
sit t ing aft er t he salut at ion of peace. So t hese are nine unit s of prayer, O my son. Whenever t he
Messenger of Allah used t o pray a part icular prayer, he liked t o remain consist ent in it s
performance. If he would ever be preoccupied from performing t he night prayer by
oversleeping, pain or illness, he would pray t welve unit s of supererogat ory prayer during t he
day. I do not know of Allah's Prophet ever recit ing t he ent ire Qur'an in one night before
morning nor did he fast an ent ire mont h ot her t han t he mont h of Ramadan.'' So I went t o Ibn
` Abbas and t old him what she had said. Ibn ` Abbas t hen said, "She has spoken t rut hfully and if I
had went t o her house I would have remained unt il she spoke direct ly t o me and I could see her
lips moving.'' This is how Imam Ahmad recorded t his narrat ion in it s ent iret y. Muslim also
recorded similarly in his Sahih. Ibn Jarir recorded from Abu ` Abdur-Rahman t hat he said, "When
t he Ayah
びモ
(O you wrapped.) (73:1) was revealed, t he people st ood in night prayer for an ent ire year unt il
t heir feet and shins swelled. This cont inued unt il Allah revealed,
(So recit e of it what is easy.) (73:20) Then t he people relaxed.'' Al-Hasan Al-Basri and As-Suddi
bot h said t he same. ` Ali bin Abi Talhah report ed from Ibn ` Abbas t hat he said concerning
びΚ
⇔ Β͡ヤホ∠ ヮ⊥ ∇レョ͡ ∇ゾボ⊥ ルやヱ͡ ぺ∠ ヮ⊥ ヘ∠ ∇ダあル - Κ
ｚま͡ モ
∠ ∇Βャｚやユ͡ ホ⊥ ぴ
(St and (t o pray) all night , except a lit t le. Half of it or less t han t hat , a lit t le.) (73:2,3) "This
became difficult on t he believers. Then Allah light ened t he mat t er for t hem and had mercy on
t hem when He revealed aft er t his,
ラ
∠ ヲ⊥よゲ͡ ∇ツΑ∠ ラ
∠ ヱ⊥ゲカ ∠ や∠￢ヱ∠ ヴッ ∠ ∇ゲョｚ ∇ユム⊥ レ͡ョラ ⊥ ヲ⊥ムΒ∠ シ
∠ ラ∠ぺぴ
び∠ラヱ⊥ゲカ ∠ や∠￢ヱ∠ ヮ͡ ヤｚャやモ
͡ ∇ツプ∠ リ͡ョラ∠ ヲ⊥ピわ∠ ∇らΑ∠ チ
(He knows t hat t here will be some among you sick, ot hers t raveling t hrough t he land, seeking
of Allah's bount y.) unt il Allah says,
(So, recit e you of t he Qur'an as much as may be easy for you.) (73:20) So Allah made t he
mat t er easy - and unt o Him is due all praise - and he did not make mat t ers difficult .'' Then
Allah says,
び ⇔ΚΒ͡わ∇ら∠ゎヮ͡ ∇Βャ∠ま͡ ∇モわｚら∠ ゎ∠ ヱ∠ マ

∠ よあケ∠ ユ∠ ∇シやゲ͡ ミ⊥ ∇クや∠ヱぴ
(And remember t he Name of your Lord and (Tabat t al) devot e yourself t o Him wit h complet e
devot ion.) meaning, make much remembrance (Dhikr) of Him, devot e yourself t o Him and
spend your t ime worshipping Him when you have complet ed your occupat ions and what you
need from t he affairs of your worldly mat t ers. This is as Allah says,
び ∇ょダ
∠ ルゅ∠プろ
∠ ∇ビゲ∠ プ∠ や∠クみ͡プ∠ ぴ
(So when you have finished (your occupat ion), devot e yourself for Allah's worship.) (94:7)
meaning, when you have complet ed your t asks and occupat ions, t hen busy yourself in His
obedience and His worship so t hat you will have free t ime for leisure. The meaning of t his was
said by Ibn Zayd, or close t o it s meaning. Ibn ` Abbas, Muj ahid, Abu Salih, ` At iyah, Ad-Dahhak
and As-Suddi, all said,
び⇔ΚΒ͡わ∇らゎ∠ ヮ͡ ∇Βャ∠ま͡ ∇モわｚら∠ ゎ∠ ヱ∠ ぴ

(And (Tabat t al) devot e yourself t o Him wit h complet e devot ion.) "This means, make your
worship solely for Him alone.'' Al-Hasan said, "St rive and devot e yourself t o Him.'' Ibn Jarir said,
"A devout worshipper is called Mut abat t il. An example of t his is t he report ed Hadit h t hat he
(t he Prophet ) forbade At -Tabat t ul, which means t ot al devot ion t o worship while avoiding
get t ing married.'' Allah said,
ロ⊥ ∇グガ
͡ ｚゎゅ∠プヲ∠ ワ⊥ Ι
ｚま͡ ヮ∠ ⇒∠ャま͡ Ι
∠ ゆ
͡ ゲ͡ ∇ピヨ∠ ∇ャや∠ヱベ
͡ ゲ͡ ∇ゼヨ∠ ∇ャやゆぁケｚぴ
びΚ ⇔ Β͡ミヱ∠
(Lord of t he east and t he west ; La ilaha illa Huwa. So t ake Him a t rust ee.) meaning, He is t he
Owner and Cont roller of affairs in t he east ern regions and t he west ern regions. He is t he One
except whom t here is no deit y wort hy of worship. Just as you single Him out for worship, you
should also single Him out for reliance. Therefore, t ake Him as a guardian and t rust ee. This is
as Allah says in anot her Ayah,
∠ ∇モミｚヲ∠ ゎ∠ ヱ∠ ロ⊥ ∇ギら⊥ ∇ハゅ∠プぴ
(So worship Him and rely upon him.) (11:123) It is also similar t o His st at ement ,
びリ
⊥ Β͡バわ∠ ∇ジル∠ ポ
∠ ゅｚΑま͡ヱ∠ ギ⊥ ら⊥ ∇バル∠ ポ
∠ ゅｚΑま͡ぴ
(You (Alone) we worship, and you (Alone) we ask for help.) (1:5) The Ayat wit h t his meaning
are numerous. They cont ain t he command t o make worship and act s of obedience exclusively
for Allah, and t o rely solely upon Him.
や⇔ゲ∇イワ∠ ∇ユワ⊥ ∇ゲイ ⊥ ∇ワや∠ヱラ ∠ ヲ⊥ャヲ⊥ボΑ∠ ゅ∠ョヴ∠ヤハ ∠ ∇ゲら͡ ∇タや∠ヱぴ

∇ユヰ⊥ ∇ヤヰあョ∠ ヱ∠ る͡ ヨ∠ ∇バレｚャやヴ͡ャ∇ヱぺ⊥ リ
∠ Β͡よグあム∠ ヨ⊥ ∇ャや∠ヱヴ͡ル∇ケク∠ ヱ∠ - Κ ⇔ Β͡ヨィ ∠
や∠クゅ⇔ョゅ∠バデ ∠ ヱ∠ - ゅ⇔ヨΒ͡エィ ∠ ヱ∠ Ι ⇔ ゅ∠ムル∠ぺべ∠レ∇Αギ∠ ャ∠ ラｚま͡ - Κ ⇔ Β͡ヤホ∠
チ⊥ ∇ケΙ ｘやブ ⊥ ィ ⊥ ∇ゲゎ∠ ュ∠ ∇ヲΑ∠ - ゅ⇔ヨΒ͡ャぺ∠ ゅ⇔よや∠グハ ∠ ヱ∠ る∃ ダｚビ ⊥
べ∠レ∇ヤシ∠ ∇ケぺ∠ べｚル͡ま - Κ ⇔ Β͡ヰョｚゅ⇔らΒ͡んミ∠ メ⊥ ゅ∠らイ ͡ ∇ャやろ ͡ ル∠ ゅ∠ミヱ∠ メ ⊥ ゅ∠らイ
͡ ∇ャや∠ヱ
ヴ∠ャま͡ べ∠レ∇ヤシ ∠ ∇ケぺ∠ べ∠ヨミ∠ ∇ユム⊥ ∇Βヤ∠ハ ∠ や⇔ギ͡ヰ⇒∠セ Ι ⇔ ヲ⊥シケ∠ ∇ユム⊥ ∇Βャ∠ま͡
メ∠ ヲ⊥シゲｚャやラ ⊥ ∇ヲハ ∠ ∇ゲプ͡ ヴ∠ダバ∠ プ∠ - Ι ⇔ ヲシ ⊥ ケ∠ ラ ∠ ∇ヲハ∠ ∇ゲプ͡
∇ユゎ⊥ ∇ゲヘ∠ ミ∠ ラ͡まラ ∠ ヲ⊥ボわｚゎ∠ ブ
∠ ∇Βム∠ プ∠ - Κ ⇔ Β͡よヱ∠ や⇔グ∇カぺ∠ ヮ⊥ ⇒∠ル∇グカ ∠ ほ∠プ∠
ラ∠ ゅ∠ミヮ͡ よ͡ ゲ∀ ト ͡ ヘ∠ レ⊥ョ￢⊥ べ∠ヨジｚャや - ゅ⇔らΒ͡セラ ∠ ギ∠ ∇ャヲ͡ ∇ャやモ⊥ バ∠ ∇イΑ∠ ゅ⇔ョ∇ヲΑ∠
びΙ ⇔ ヲ⊥バ∇ヘョ∠ ロ⊥ ギ⊥ ∇ハヱ∠
(10. And be pat ient wit h what t hey say, and keep away from t hem in a good way.) (11. And
leave Me alone t o deal wit h t he deniers, t hose who are in possession of good t hings of life. And
give t hem respit e for a lit t le.) (12. Verily, wit h Us are Ankal, and Jahim.) (13. And a food t hat
chokes, and a painful t orment .) (14. On t he Day when t he eart h and t he mount ains will
(Tarj ufu) shake, and t he mount ains will be a heap of sand poured out .) (15. Verily, We have
sent t o you a Messenger t o be a wit ness over you, as We did send a Messenger t o Fir` awn.) (16.
But Fir` awn disobeyed t he Messenger; so We seized him wit h a severe punishment .) (17. Then
how can you prot ect yourselves from t he punishment , if you disbelieve, on a Day t hat will make
t he children gray-headed) (18. Whereon t he heaven will be cleft asunder His promise is
cert ainly t o be accomplished.)
The Command to be Patient with the Harms of the Disbelievers and

a Discussion of what They will receive because of it
Allah commands His Messenger t o be pat ient wit h what t he foolish who rej ect him among his
people say. Allah also commands him t o keep away from t hem in a nice way. This means in a
way t hat is not blamewort hy. Then Allah says t o him, as a t hreat and a warning t o his people -
and He (Allah) is t he Most Great , Whose anger not hing can st and before,
び͡るヨ∠ ∇バレｚャやヴ͡ャ∇ヱぺ⊥ リ

∠ Β͡よグあム∠ ヨ⊥ ∇ャや∠ヱヴル͡ ∇ケク∠ ヱ∠ ぴ
(And leave Me alone t o deal wit h t he deniers, t hose who are in possession of good t hings of
life.) meaning, ` leave Me t o deal wit h t he rich rej ect ors, who own great wealt h.' For verily,
t hey are more able t o obey t han ot hers besides t hem, and t hey are request ed t o give t he right s
(t o people) because t hey have what ot hers do not have.
び⇔ΚΒ͡ヤホ∠ ∇ユヰ⊥ ∇ヤヰあョ∠ ヱ∠ ぴ

(And give t hem respit e for a lit t le.) meaning, for a lit t le while. This is as Allah says,
びナ
∃ Β͡ヤビ
∠ ゆ
∃ や∠グハ
∠ ヴ∠ャま͡ ∇ユワ⊥ ゲぁト
∠ ∇ツル∠ ｚユを⊥ Κ
⇔ Β͡ヤホ∠ ∇ユヰ⊥ バ⊥ あわヨ∠ ル⊥ ぴ
(We let t hem enj oy for a lit t le, t hen in t he end We shall oblige t hem t o (ent er) a great
t orment .) (31:24) Thus, Allah says,
び⇔Ιゅ∠ムル∠ぺべ∠レ∇Αギ∠ ャ∠ ラ
ｚま͡ぴ
(Verily, wit h Us are Ankal,) and t hese are fet t ers. Ibn ` Abbas, ` Ikrimah, Tawus, Muhammad bin
Ka` b, ` Abdullah bin Buraydah, Abu ` Imran Al-Jawni, Abu Mij laz, Ad-Dahhak, Hammad bin Abi
Sulayman, Qat adah, As-Suddi, Ibn Al-Mubarak, At h-Thawri and ot hers have all said t his.
び⇔ゅヨΒ͡エィ
∠ ヱ∠ ぴ
(and Jahim.) This is a blazing fire.
び∃るダ
ｚビ
⊥ や∠クゅ⇔ョゅ∠バデ
∠ ヱ∠ ぴ
(And a food t hat chokes,) Ibn ` Abbas said, "This means it will get st uck in t he t hroat and it will
not ent er or come out .''
び⊥メゅ∠らイ
⊥ ∇ケΙ
ｘやブ
⊥ ィ
⊥ ∇ゲゎ∠ ュ∠ ∇ヲΑ∠ ゅ⇔ヨΒ͡ャぺ∠ ゅ⇔よや∠グハ
∠ ヱ∠ ぴ
(and a painful t orment . On t he Day when t he eart h and t he mount ains will (Tarj uf) shake,)
meaning, t hey will quake.
び⇔ΚΒ͡ヰョｚゅ⇔らΒ͡んミ∠ メ
⊥ ゅ∠らイ
͡ ∇ャやろ
͡ ル∠ ゅ∠ミヱ∠ ぴ
(And t he mount ains will be a heap of sand poured out .) meaning, t hey will become like hills of
sand aft er t hey had been firm rocks. Then t hey will be ut t erly dest royed and not hing will
remain of t hem. This will occur unt il t he ent ire eart h becomes a flat land and no curvat ure will
be seen in it . Thus, t here will be no valleys and no hills. This means t hat no part of it will be
low or elevat ed.
Your Messenger is like the Messenger to Fir` awn, and You know
what happened to Fir` awn
Then addresses t he disbelievers of t he Quraysh, and along wit h t hem t he rest of mankind,
び∇ユム⊥ ∇Βヤ∠ハ
∠ や⇔ギ͡ヰ⇒∠セ Ι
⇔ ヲ⊥シケ∠ ∇ユム⊥ ∇Βャ∠ま͡ べ∠レ∇ヤシ
∠ ∇ケぺ∠ べｚルま͡ぴ
(Verily, We have sent t o you a Messenger t o be a wit ness over you,) meaning, wit nessing your
deeds.
べ∠レ∇ヤシ
∠ ∇ケぺ∠ べ∠ヨミ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ や⇔ギ͡ヰ⇒∠セ Ι
⇔ ヲ⊥シケ∠ ∇ユム⊥ ∇Βャ∠ま͡ べ∠レ∇ヤシ
∠ ∇ケぺ∠ べｚルま͡ぴ
メ
∠ ヲ⊥シゲｚャやラ ⊥ ∇ヲハ∠ ∇ゲプ͡ ヴ∠ダバ∠ プ∠ - Ι ⇔ ヲ⊥シケ∠ ラ ∠ ∇ヲハ ∠ ∇ゲプ͡ ヴ∠ャま͡
びΚ⇔ Β͡よヱ∠ や⇔グ∇カぺ∠ ヮ⊥ ⇒∠ル∇グカ ∠ ほ∠プ∠
(as We did send a Messenger t o Fir` awn. But Fir` awn disobeyed t he Messenger; so We seized
him wit h a severe punishment .)
び⇔ΚΒ͡よヱ∠ や⇔グ∇カぺ∠ぴ
(severe punishment ) Ibn Abbas, Muj ahid, Qat adah, As-Suddi, and At h-Thawri said t hat t his
means severe. This means, ` you should beware of denying t his Messenger, lest you be afflict ed
by t hat which befell Fir` awn. Allah seized him wit h t he seizing of One Might y and Powerful.'
びヴ∠ャ∇ヱΙ
ｙや∠ヱり͡ ゲ∠ カ
͡Ιｘやメ
∠ ゅ∠ムル∠ ヮ⊥ ｚヤャやロ⊥ グ∠ カ
∠ ほ∠プ∠ ぴ
(So Allah seized him wit h punishment for his last and first t ransgression.) (79:25) ` Therefore,
you will be even more deserving of dest ruct ion and ruin if you deny your Messenger, because
your Messenger is more noble and a great er t han Prophet Musa, t he son of ` Imran.' This has
been report ed from Ibn ` Abbas and Muj ahid.
The Threat of the Day of Judgement

Allah says,
ゅ⇔らΒ͡セラ
∠ ギ∠ ∇ャヲ͡ ∇ャやモ
⊥ バ∠ ∇イΑ∠ ゅ⇔ョ∇ヲΑ∠ ∇ユゎ⊥ ∇ゲヘ∠ ミ∠ ラ͡まラ
∠ ヲ⊥ボわｚゎ∠ ブ
∠ ∇Βム∠ プ∠ ぴ
び
(Then how can you proct ect yourselves from t he punishment , if you disbelieved, on a Day t hat
will make t he children gray-headed) Ibn Jarir quot ed in t he recit at ion of Ibn Mas` ud: "How can
you, O people, fear a Day t hat makes t he children grey-headed, if you disbelieve in Allah and
do not t est ify t o Him'' So t he first int erpret at ion would mean, ` how can you at t ain safet y for
yourselves from t he Day of t his great horror if you disbelieve' It could imply t he meaning, ` how
can you all at t ain piet y if you disbelieve in t he Day of Judgement and rej ect it .' Bot h of t hese
meanings are good. However, t he first int erpret at ion is closer t o t he t rut h. And Allah knows
best . The meaning of Allah's st at ement ,
び⇔ゅらΒ͡セラ
∠ ギ∠ ∇ャヲ͡ ∇ャやモ
⊥ バ∠ ∇イΑ∠ ゅ⇔ョ∇ヲΑ∠ ぴ
(On a Day t hat will make t he children gray-headed) is t hat t his will happen due t o t he severit y
of it s horrors, it s eart h- quakes and it s dist urbing confusion. This is when Allah will say t o
Adam, "Send a group t o t he Fire.'' Adam will say, "How many'' Allah will t hen reply, "From every
t housand, nine hundred and ninet y-nine t o t he Fire, and one t o Paradise.'' Then Allah says,
び͡ヮよ͡ ゲ∀ ト
͡ ヘ∠ レ⊥ョ￢⊥ べ∠ヨジ
ｚャやぴ
(Whereon t he heaven will be cleft asunder) Al-Hasan and Qat adah bot h said, "This means,
because of it (t he Day of Judge- ment ), due t o it s severit y and it s horror.'' Then Allah says,
び⇔Ιヲ⊥バ∇ヘョ∠ ロ⊥ ギ⊥ ∇ハヱ∠ ラ
∠ ゅ∠ミぴ
(His promise is cert ainly t o be accomplished.) meaning, t he promise of t his Day will be
fulfilled. This means it will occur and t here is no way around it , and it will come t o pass and
t here is no avoiding it .
-Κ ⇔ Β͡らシ ∠ ヮ͡ よあケ∠ ヴ∠ャま͡ グ∠ ガ ∠ ゎｚや￢∠ べ∠セリ∠ヨプ∠ り∀ ゲ∠ ミ͡ ∇グゎ∠ ロ͡ グ͡ ⇒∠ワラｚま͡ぴ

モ
͡ ∇Βャｚやヴ ͡ ん∠ ヤ⊥を⊥ リ͡ョヴ∠ル∇キぺ∠ ュ⊥ ヲ⊥ボゎ∠ マ ∠ ルｚぺ∠ ユ⊥ ヤ∠∇バΑ∠ マ ∠ よｚケ∠ ラｚま͡
ケ⊥ あギボ∠ Α⊥ ヮ⊥ ヤｚャや∠ヱマ∠ バ∠ ョ∠ リ
∠ Α͡グャｚやリ ∠ ョある∀ ヘ∠ も͡ べ∠デヱ∠ ヮ⊥ ん∠ ヤ⊥を⊥ ヱ∠ ヮ⊥ ヘ∠ ∇ダル͡ ヱ∠
∇ユム⊥ ∇Βヤ∠ハ
∠ ゆ ∠ ゅ∠わプ∠ ロ⊥ ヲ⊥ダ∇エゎ⊥ リｚャぺ∠ ユ∠ ヤ͡ハ ∠ ケ∠ ゅ∠ヰレｚャや∠ヱモ ∠ ∇Βャｚや
ラ⊥ ヲ⊥ムΒ∠ シ ∠ ラ∠ぺユ∠ ヤ͡ハ ∠ ラ ͡ や∠￢∇ゲボ⊥ ∇ャやリ∠ ョ͡ ゲ∠ ジｚ Β∠ ゎ∠ ゅ∠ョ ∇やヱ⊥￢ゲ∠ ∇ホゅ∠プ
チ͡ ∇ケΙ ｘやヴ͡プラ ∠ ヲ⊥よゲ͡ ∇ツΑ∠ ラ ∠ ヱ⊥ゲカ ∠ や∠￢ヱ∠ ヴ∠ッ∇ゲョｚ ∇ユム⊥ レ͡ョ
ヴ͡プラ ∠ ヲ⊥ヤわ͡ ⇒∠ボΑ⊥ ラ ∠ ヱ⊥ゲカ ∠ や∠￢ヱ∠ ヮ͡ ヤｚャやモ ͡ ∇ツプ∠ リ͡ョラ ∠ ヲ⊥ピわ∠ ∇らΑ∠
り∠ ヲ∠ヤダ
ｚャや ∇やヲ⊥ヨΒ͡ホぺ∠ヱ∠ ヮ⊥ ∇レョ͡ ゲ∠ ジｚ Β∠ ゎ∠ ゅ∠ョ ∇やヱ⊥￢ゲ∠ ∇ホゅ∠プヮ͡ ヤｚャやモ
͡ Β͡らシ
∠
ゅ∠ョヱ∠ ゅ⇔レ∠ジェ∠ ゅ⇔ッ∇ゲホ∠ ヮ∠ ヤｚャやや⊥ヲッ ⊥ ゲ͡ ∇ホぺ∠ヱ∠ り∠ ヲ∠ミゴｚャや ∇やヲ⊥ゎや∠￢∠ヱ
ヲ∠ ワ⊥ ヮ͡ ヤｚャやギ∠ レ͡ハロ⊥ ヱ⊥ギイ ͡ ゎ∠ ゲ∃ ∇Βカ ∠ ∇リョあ ∇ユム⊥ ジ ͡ ヘ⊥ ル６Ι ∇やヲ⊥ョギあボ∠ ゎ⊥
∀ケヲ⊥ヘ∠ビヮ∠ ヤｚャやラｚま͡ ヮ∠ ヤｚャや ∇やヱ⊥ゲヘ͡ ∇ピわ∠ ∇シや∠ヱや⇔ゲ∇ィぺ∠ ユ∠ ヌ∠ ∇ハぺ∠ヱ∠ や⇔ゲ∇Βカ∠
び ∀ユΒ͡ェケｚ
(19. Verily, t his is an admonit ion, t herefore whosoever wills, let him t ake a pat h t o His Lord!)
(20. Verily, your Lord knows t hat you do st and a lit t le less t han t wo-t hirds of t he night , or half
t he night , or a t hird of t he night , and also a part y of t hose wit h you. And Allah measures t he
night and t he day. He knows t hat you are unable t o pray t he whole night , so He has t urned t o
you. So, recit e you of t he Qur'an as much as may be easy for you. He knows t hat t here will be
some among you sick, ot hers t raveling t hrough t he land, seeking of Allah's bount y, yet ot hers
fight ing in Allah's cause. So recit e as much of t he Qur'an as may be easy,
This is a Surah that Men of Sound Understanding receive

Admonition from
Allah says,
び͡ログ͡ ⇒∠ワラ
ｚま͡ぴ
(Verily, t his) meaning, t his Surah.
び∀りゲ∠ ミ͡ ∇グゎ∠ ぴ
(an admonit ion,) meaning, men of underst anding receive admonit ion from it . Thus, Allah says,
び⇔ΚΒ͡らシ
∠ ヮ͡ よあケ∠ ヴ∠ャま͡ グ∠ ガ
∠ ゎｚや￢∠ べ∠セリ∠ヨ∠プぴ
(t herefore whosoever wills, let him t ake a pat h t o His Lord.) meaning, from t hose whom Allah
wills t hat t hey be guided. This is similar t o t he st ipulat ion t hat Allah ment ions in anot her
Surah,
ゅ⇔ヨΒ͡ヤハ
∠ ラ
∠ ゅ∠ミヮ∠ ヤｚャやラ
ｚま͡ ヮ⊥ ヤｚャや￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι
ｚま͡ ラ
∠ ヱ⊥￢べ∠ゼゎ∠ ゅ∠ョヱ∠ ぴ
びゅ⇔ヨΒ͡ムェ∠
(But you cannot will, unless Allah wills. Verily Allah is Ever All-Knowing, Al-Wise.) (76:30)
Abrogation of the Obligation to offer the Night Prayer and a

Mention of its Valid Excuses
Then Allah says,
モ
͡ ∇Βャｚやヴ
͡ ん∠ ヤ⊥を⊥ リ͡ョヴ∠ル∇キぺ∠ ュ⊥ ヲ⊥ボゎ∠ マ ∠ ルｚぺ∠ ユ⊥ ヤ∠∇バΑ∠ マ ∠ よｚケ∠ ラｚま͡ぴ
び∠マバ∠ ョ∠ リ
∠ Α͡グャｚやリ
∠ ョある∀ ヘ∠ も͡ べ∠デヱ∠ ヮ⊥ ん∠ ヤ⊥を⊥ ヱ∠ ヮ⊥ ヘ∠ ∇ダル͡ ヱ∠
(Verily, your Lord knows t hat you do st and a lit t le less t han t wo-t hirds of t he night , or half t he
night , or a t hird of t he night , and also a part y of t hose wit h you.) meaning, somet imes like t his
and somet imes like t hat , and all of t hese are done unint ent ionally. However, you all are not
able t o be consist ent wit h t he night prayer Allah has commanded you, because it is difficult for
you. Thus, Allah says,
び∠ケゅ∠ヰレｚャや∠ヱモ
∠ ∇Βャｚやケ⊥ あギボ∠ Α⊥ ヮ⊥ ヤｚャや∠ヱぴ
(And Allah measures t he night and t he day.) meaning, somet imes t he night and day are equal,
and somet imes one of t hem will be longer or short er t han t he ot her.
び∠ゆゅ∠わプ∠ ロ⊥ ヲ⊥ダ∇エゎ⊥ リｚャぺ∠ ユ∠ ヤ͡ハ

∠ぴ
(He knows t hat you are unable t o pray t he whole night ,) meaning, t he obligat ion which He
prescribed for you.
び∠ユヤ͡ハ
∠ ラ
͡ や∠￢∇ゲボ⊥ ∇ャやリ
∠ ョ͡ ゲ∠ ジ
(So, recit e you of t he Qur'an as much as may be easy.) meaning, wit hout specificat ion of any
set t ime. This means, st and and pray during t he night as much as is easy (for you). Allah uses
t he t erm recit at ion (Qira'ah) t o mean prayer (Salah). This is as Allah says in Surah Subhan (Al-
Isra'),
び∠マゎ͡ Κ∠ダよ͡ ∇ゲヰ∠ ∇イゎ∠ Ι

∠ ヱ∠ ぴ
(And offer your Salah neit her aloud) (17:110) meaning, your recit at ion.
びゅ∠ヰよ͡ ∇ろプ͡ ゅ∠ガゎ⊥ Ι
∠ ヱ∠ ぴ
(Nor in low voice.) (17:110) Then Allah says,
ラ
∠ ヲ⊥よゲ͡ ∇ツΑ∠ ラ ∠ ヱ⊥ゲカ ∠ や∠￢ヱ∠ ヴ∠ッ∇ゲョｚ ∇ユム⊥ レ͡ョラ ⊥ ヲ⊥ムΒ∠ シ
∠ ラ∠ぺぴ
ラ
∠ ヱ⊥ゲカ ∠ や∠￢ヱ∠ ヮ͡ ヤｚャやモ
͡ ∇ツプ∠ リ͡ョラ ∠ ヲ⊥ピわ∠ ∇らΑ∠ チ
び∇やヱ⊥￢ゲ∠ ∇ホゅ∠プヮ͡ ヤｚャやモ
͡ Β͡らシ∠ ヴ͡プラ∠ ヲ⊥ヤわ͡ ⇒∠ボΑ⊥
(He knows t hat t here will be some among you sick, ot hers t raveling t hrough t he land, seeking
of Allah's bount y, yet ot hers fight ing in Allah's cause.) meaning, He knows t hat t here will be
people of t his nat ion who will have excuses for not praying t he (volunt ary) night prayer. They
are t hose who are ill and t herefore t hey are not able t o perform it , and t hose who are t raveling
in t he land seeking t he bount y of Allah in business and t rade, and ot hers who will be busy wit h
t hat which is more import ant t o t hem. An example of t his is going on expedit ions t o fight in t he
way of Allah. This Ayah, rat her, t his ent ire Surah was revealed in Makkah even t hough fight ing
was not legislat ed unt il aft er it was revealed. Thus, it is among t he great est of t he signs of
prophet hood, because it informs about unseen mat t ers of t he fut ure. Thus, Allah says,
(So recit e as much of t he Qur'an as may be easy,) meaning, st and and pray at night what ever is
easy for you t o do of it . Allah said;
び∠りヲ∠ミゴｚャや ∇やヲ⊥ゎへ∠ヱり∠ ヲヤｚダャや ∇やヲ⊥ヨΒ͡ホぺ∠ヱ∠ ぴ

(and perform Salah and give Zakah,) meaning, est ablish your obligat ory prayers and pay your
obligat ory Zakah. This is a proof for t hose who say t hat Zakah was made obligat ory in Makkah,
but t he various amount s of Nisab and how much was t o be given was clarified in Al-Madinah.
And Allah knows best . Ibn ` Abbas, ` Ikrimah, Muj ahid, Al-Hasan, Qat adah and ot hers from t he
Salaf have said, "Verily, t his Ayah abrogat ed t he st anding for prayer at night t hat Allah
previously made obligat ory for t he Muslims.'' It has been confirmed in t he Two Sahihs t hat t he
Messenger of Allah said t o a man,
«る∠ヤ∇Βヤｚャや∠ヱュ͡ ∇ヲΒ∠ ∇ャやヶ͡プれ

∃ や∠ヲヤ∠タ
∠ ザ
⊥ ∇ヨカ
∠»
(Five obligat ory prayers during a day and a night (are obligat ory).)'' The man said, "Is t here
anyt hing ot her t han t his (of prayer) t hat is obligat ory upon me'' The Messenger of Allah replied,
«ネｚヲ∠ト∠ゎ ∇ラぺ∠ ゅｚャま͡ ∩ゅ∠ャ»

(No, except what you may do volunt arily.)
The Command to give Charity and do Good Deeds
Allah says,
びゅ∠ョヱ∠ ゅ⇔レ∠ジェ
∠ ゅ⇔ッ∇ゲホ∠ ヮ∠ ヤｚャやぴ
(and lend t o Allah a handsome loan.) meaning, from charit able donat ions. For verily, Allah will
reward for t his t he best and most abundant of rewards. This is as Allah says,
ヮ⊥ ヘ∠ ハ
͡ ゅ∠ツΒ⊥ プ∠ ゅ⇔レジ
∠ェ∠ ゅ⇔ッ∇ゲホ∠ ヮ∠ ヤｚャやチ
⊥ ゲ͡ ∇ボΑ⊥ ン͡グャｚやや∠クリｚョぴ
び⇔りゲ∠ Β͡んミ∠ ゅ⇔プゅ∠バ∇ッぺ∠ ヮ⊥ ャ∠
(Who is he t hat will lend t o Allah a goodly loan so t hat He may mult iply it t o him many t imes)
(2:245) Then Allah says,
ヲ∠ ワ⊥ ヮ͡ ヤｚャやギ∠ レ͡ハロ⊥ ヱ⊥ギイ

͡ ゎ∠ ゲ∃ ∇Βカ∠ ∇リョあ ∇ユム⊥ ジ ͡ ヘ⊥ ル６Ι ∇やヲ⊥ョギあボ∠ ゎ⊥ ぴ
び∇やヱ⊥ゲヘ͡ ∇ピわ∠ ∇シや∠ヱや⇔ゲ∇ィぺ∠ ユ∠ ヌ
∠ ∇ハぺ∠ヱ∠ や⇔ゲ∇Βカ ∠
(And what ever good you send before you for yourselves, you will cert ainly find it wit h Allah,
bet t er and great er in reward.) meaning, for all t hat you send before yourselves, you will get it
(back) and it will be bet t er t han what you kept for yourselves in t he worldly life. Al-Hafiz Abu
Ya` la Al-Mawsili report ed from Al-Harit h bin Suwayd, from ` Abdullah t hat Messenger of Allah
said,
«∨͡ヮを͡ ケ͡ や∠ヱメ
͡ ゅ∠ョ ∇リョ͡ ヮ͡ ∇Βャ∠ま͡ ょ
ぁェ
∠ ぺ∠ ヮ⊥ ャ⊥ゅ∠ョ ∇ユム⊥ Αぁぺ∠»
(Which of you hold his wealt h t o be more beloved t o him t han t he wealt h of his heir) rThey
said, "O Messenger of Allah! There is not a single one of us who does not hold his wealt h t o be
more beloved t o him t han t he wealt h of his heir.'' The Messenger of Allah t hen said,
«ラヲ⊥ャヲ⊥ボゎ∠ ゅ∠ョやヲ⊥ヨヤ∠∇ハや»

(Know what you are saying!) They replied, "What do we know ot her t han t his, O Messenger of
Allah'' He t hen said,
«ゲｚカぺ∠ ゅ∠ョヮ͡ を͡ ケ͡ や∠ヱメ

⊥ ゅ∠ョヱ∠ ∩ュ∠ ギｚホ∠ ゅ∠ョ ∇ユミ⊥ ギ͡ ェ
∠ ぺ∠ メ
⊥ ゅ∠ョゅ∠ヨルｚま͡»
(The wealt h of one of you is only t hat which he sends fort h, and t he wealt h of his heir is t hat
which he leaves behind.) Al-Bukhari also recorded t his Hadit h. Then Allah says,
び∀ユΒ͡ェケｚ ∀ケヲ⊥ヘ∠ビヮ∠ ヤｚャやラ
ｚま͡ ヮ∠ ヤｚャや ∇やヱ⊥ゲヘ͡ ∇ピわ∠ ∇シや∠ヱぴ
(And seek forgiveness of Allah. Verily, Allah is Oft -Forgiving, Most -Merciful.) meaning,
remember Him and seek forgiveness from Him oft en for all of your mat t ers. For verily, He is
Most Forgiving, Most Merciful t o whoever seeks His forgiveness. This is t he end of t he Tafsir of
Surat Al-Muzzammil, and all praise and blessings are due t o Allah.
The Tafsir of Surat Al-Muddaththir

(Chapter - 74)
マ
∠ よ∠ ゅ∠Βを͡ ヱ∠ - ∇ゲらあム∠ プ∠ マ
∠ よｚケ∠ ヱ∠ - ∇ケグ͡ ル∠ほプ∠ ∇ユホ⊥ - ゲ⊥ あをｚギヨ⊥ ∇ャやゅ∠ヰΑぁ ∠ほΑぴ
- ゲ⊥ ん͡ ∇ムわ∠ ∇ジゎ∠ リ⊥レ∇ヨゎ∠ Ι ∠ ヱ∠ - ∇ゲイ ⊥ ∇ワゅ∠プゴ∠ ∇ィゲぁャや∠ヱ - ∇ゲヰあト ∠ プ∠
マ
∠ ャ͡グ∠ プ∠ - ケ͡ ヲ⊥ホゅｚレャやヴ͡プゲ∠ ボ͡ ル⊥ や∠クみ͡プ∠ - ∇ゲら͡ ∇タゅ∠プマ ∠ よあゲ∠ ャ͡ヱ∠
びゲ∃ Β͡ジΑ∠ ゲ⊥ ∇Βビ ∠ リ ∠ Α͡ゲヘ͡ ⇒∠ム∇ャやヴ∠ヤハ
∠ - ∀ゲΒ͡ジ∠ハ ∀ュ∇ヲ∠Α グ∃ ゃ͡ ョ∠ ∇ヲΑ∠
(1. O you enveloped in garment s!) (2. Arise and warn!) (3. And magnify your Lord!) (4. And
purify your garment s!) (5. And keep away from Ar-Ruj z!) (6. And give not a t hing in order t o
have more.) (7. And be pat ient for t he sake of your Lord!) (8. Then, when t he Naqur is
sounded.) (9. Truly, t hat Day will be a Hard Day.) (10. Far from easy for t he disbelievers.)
The First Ayat to be revealed after ` Read!

It has been confirmed in t he Sahih Al-Bukhari and Sahih Muslim on t he aut horit y of Abu Salamah
t hat Jabir bin ` Abdullah informed him t hat he heard t he Messenger of Allah speaking about t he
t ime period (of t he pause in) revelat ion. The Prophet said,
͡￢ゅ∠ヨジ
ｚャやリ
∠ ョ͡ ゅ⇔ゎ∇ヲタ ∠ ろ ⊥ ∇バヨ͡ シ
∠ ∇クま͡ ヶ͡ゼ∇ョぺ∠ ゅ∠ル∠ぺゅ∠レ∇Βら∠ プ∠ »
ヵ͡グャｚやマ⊥ ヤ∠ヨ∠ ∇ャやや∠クみ͡プ∠ ∩͡￢ゅ∠ヨジ
ｚャやモ∠ ら∠ ホ͡ ヵ͡ゲダ
∠ よ∠ ろ ⊥ ∇バプ∠ ゲ∠ プ∠
￢͡ ゅ∠ヨジ
ｚャやリ
∠ ∇Βよ∠ ヶ ∠シ ͡ ∇ゲミ⊥ ヴ∠ヤハ ∠ ∀ギ͡ハゅ∠ホ ∩∠￢や∠ゲエ͡ よ͡ ヶ͡ル￢∠ ゅ∠ィ
∩͡チ∇ケほ∠∇ャやヴ∠ャま͡ ろ
⊥ ∇Αヲ∠ ワ∠ ヴ∇わェ
∠ ヮ⊥ ∇レョ͡ ろ ⊥ ∇んゃ͡ イ
⊥ プ∠ ∩͡チ∇ケほ∠∇ャや∠ヱ
ヶ͡ルヲ⊥ヤョあコ∠ ヶ͡ルヲ⊥ヤョあコ∠ :ろ ⊥ ∇ヤボ⊥ プ∠ ヶ͡ヤ∇ワぺ∠ ヴ∠ャま͡ ろ ⊥ ∇ゃイ ͡ プ∠
:(ヴャゅ∠バゎ∠ ぶ⊥ や) メ ∠ ゴ∠ ∇ルほ∠プ∠ .ヶ͡ルヲ⊥ヤョｚゴ∠ プ∠
び ∇ケグ͡ ル∠ほプ∠ ∇ユホ⊥ - ゲ⊥ あをｚギヨ⊥ ∇ャやゅ∠ヰΑぁ ∠ほΑぴ
まメン
び∇ゲイ
⊥ ∇ワゅ∠プぴ
«ノ∠よゅ∠わゎ∠ ヱ∠ ヶ
⊥ ∇ェヲ∠ ∇ャやヶ
∠ ヨ͡ ェ
∠ ｚユを⊥
(While I was walking I heard a voice from t he sky. So I lift ed my gaze t owards t he sky and saw
t he same angel who had come t o me at t he cave of Hira'. He was sit t ing on a chair bet ween t he
sky and t he eart h. So I fled from him (in fear) unt il I fell down t o t he ground. Then, I went t o
my family and I said, ` Wrap me up, wrap me up. So, t hey wrapped me up! So Allah revealed,
(O you wrapped up! Arise and warn!) unt il (And keep away) ぴHere, Abu Salamah added, ` Ar-
Ruj z means idols.'び (Aft er t his, t he revelat ion st art ed coming st rongly and frequent ly in
succession.) This is t he wording of Al-Bukhari. The way t his Hadit h is narrat ed necessit at es t hat
revelat ion had descended before t his. This is due t o t he Prophet 's st at ement ,
«￢や∠ゲエ
͡ よ͡ ヶ͡ル￢∠ ゅ∠ィヵ͡グャｚやマ
⊥ ヤ∠ヨ∠ ∇ャやや∠クみ͡プ∠ »
(The same angel who had come t o me at t he cave of Hira'.)'' That angel was Jibril, who had
came t o him wit h Allah's st at ement ,
∇リョ͡ リ ∠ ⇒∠ジル͡Ηやペ ∠ ヤ∠カ

∠ -ペ∠ ヤ∠カ ∠ ン͡グャｚやマ ∠ よあケ∠ ユ͡ ∇シゅ͡よ ∇ぺゲ∠ ∇ホやぴ
- ユ͡ ヤ∠ボ∠ ∇ャゅ͡よユ∠ ヤｚハ
∠ ン͡グャｚや - ュ⊥ ゲ∠ ∇ミΙ
ｘやマ ∠ よぁケ∠ ヱ∠ ∇ぺゲ∠ ∇ホや - ペ ∃ ヤ∠ハ∠
び ∇ユヤ∠∇バΑ∠ ∇ユャ∠ ゅ∠ョリ∠ ⇒∠ジル͡Ηやユ∠ ヤｚハ ∠
(Read! In t he Name of your Lord Who has creat ed. He has creat ed man from a clot . Read! And
your Lord is t he Most Generous. Who has t aught by t he pen. He has t aught man t hat which he
knew not .) (96:1-5) Aft er t his first occurrence (in t he cave) t here was a period of t ime t hat
passed, t hen t he angel descended again. Imam Ahmad recorded from Abu Salamah bin ` Abdur-
Rahman t hat Jabir bin ` Abdullah informed him t hat he heard t he Messenger of Allah saying,
ヶ͡ゼ∇ョぺ∠ ゅ∠ル∠ぺゅ∠レ∇Βら∠ プ∠ ∩⇔りゲ∠ ∇わプ∠ ヶあレハ ∠ ヶ ⊥ ∇ェヲ∠ ∇ャやゲ∠ わ∠ プ∠ ｚユを⊥ »
モ
∠ ら∠ ホ͡ ヵ͡ゲダ ∠ よ∠ ろ ⊥ ∇バプ∠ ゲ∠ プ∠ ∩͡￢ゅ∠ヨジｚャやリ ∠ ョ͡ ゅ⇔ゎ∇ヲタ ∠ ろ ⊥ ∇バヨ͡ シ∠
ヴヤ∠ハ ∀ギ͡ハゅ∠ホ ∩ヶ͡ル￢∠ ゅ∠ィヵ͡グャｚやマ ⊥ ヤ∠ヨ∠ ∇ャやや∠クみ͡プ∠ ∩͡￢ゅ∠ヨジｚャや
ゅ⇔ホゲ∠ プ∠ ヮ⊥ ∇レョ͡ ろ ⊥ ∇んゃ͡ イ
⊥ プ∠ ∩͡チ∇ケほ∠∇ャや∠ヱ ͡￢ゅ∠ヨジｚャやリ ∠ ∇Βよ∠ ヶ∠シ ͡ ∇ゲミ⊥
:∇ユヰ⊥ ャ∠ ろ⊥ ∇ヤボ⊥ プ∠ ヶ͡ヤ∇ワぺ∠ ろ ⊥ ∇ゃイ ͡ プ∠ ∩͡チ∇ケほ∠∇ャやヴ∠ャま͡ ろ ⊥ ∇Αヲ∠ ワ∠ ヴ∇わェ ∠
:ヴャゅ∠バゎ∠ ぶ ⊥ やメ ∠ ゴ∠ ∇ルほ∠プ∠ ∩ヶ͡ルヲ⊥ヤョｚゴ∠ プ∠ ヶ͡ルヲ⊥ヤョあコ∠ ヶ͡ルヲ⊥ヤョあコ∠
マ
∠ よ∠ ゅ∠Βを͡ ヱ∠ - ∇ゲらあム∠ プ∠ マ ∠ よｚケ∠ ヱ∠ - ∇ケグ͡ ル∠ほプ∠ ∇ユホ⊥ - ゲ⊥ あをｚギヨ⊥ ∇ャやゅ∠ヰΑぁ ∠ほΑぴ
び ∇ゲイ
⊥ ∇ワゅ∠プゴ∠ ∇ィゲぁャや∠ヱ - ∇ゲヰあト ∠ プ∠
«ノ∠よゅ∠わゎ∠ ヱ∠ ヶ ⊥ ∇ェヲ∠ ∇ャやヶ∠ ヨ͡ ェ
∠ ｚユを⊥
(Then t he revelat ion ceased coming t o me for a period of t ime.Then, while I was walking, I
heard a voice from t he sky. So I lift ed my gaze t owards t he sky t o see t he same angel who had
come t o me, sit t ing on a chair bet ween t he sky and t he eart h. So I fled from him a short
dist ance before I fell down t o t he ground. Then I came t o my family and said t o t hem, ` Wrap
me up, wrap me up! So, t hey wrapped me up! Then Allah revealed, (O you wrapped up! Arise
and warn! And magnify your Lord. And purify your garment s. And keep away from Ar-Ruj z!)(
Aft er t his, t he revelat ion st art ed coming st rongly and frequent ly in succession.) They bot h (Al-
Bukhari and Muslim) recorded t his Hadit h by way of Az-Zuhri. At -Tabarani recorded from Ibn
` Abbas t hat he said, "Verily, Al-Walid bin Al-Mughirah prepared some food for t he Quraysh. So
when t hey had eat en from it he said, ` What do you have t o say about t his man' Some of t hem
said, ` He is a magician.' Ot hers said, ` He is not a magician.' Then some of t hem said, ` He is a
soot hsayer.' But ot hers said, ` He is not a soot hsayer.' Some of t hem said, ` He is a poet .' But
ot hers said, ` He is not a poet .' Some of t hem said, ` This is magic from t hat of old.' Thus, t hey
event ually all agreed t hat it was magic from ancient t imes. Then, when t his news reached t he
Prophet , he became grieved, covered his head and wrapped himself up. This is when Allah
revealed,
マ
∠ よ∠ ゅ∠Βを͡ ヱ∠ - ∇ゲらあム∠ プ∠ マ
∠ よｚケ∠ ヱ∠ - ∇ケグ͡ ル∠ほプ∠ ∇ユホ⊥ - ゲ⊥ あをｚギヨ⊥ ∇ャやゅ∠ヰΑぁ ∠ほΑぴ
- ゲ⊥ ん͡ ∇ムわ∠ ∇ジゎ∠ リ⊥レ∇ヨゎ∠ Ι∠ ヱ∠ - ∇ゲイ ⊥ ∇ワゅ∠プゴ∠ ∇ィゲぁャや∠ヱ - ∇ゲヰあト ∠ プ∠
び ∇ゲら͡ ∇タゅ∠プマ ∠ よあゲ∠ ャ͡ヱ∠
(O you enveloped in garment s! Arise and warn! And magnify your Lord (Allah)! And purify your
garment s! And keep away from Ar-Ruj z (t he idols)! And give not a t hing in order t o have more
(or consider not your deeds of obedience t o Allah as a favour t o Him). And be pat ient for t he
sake of your Lord (i.e., perf orm your dut y t o Allah)!) Concerning Allah's st at ement ,
び ∇ケグ͡ ル∠ほプ∠ ∇ユホ⊥ ぴ

(Arise and warn!) means, prepare t o go fort h wit h zeal and warn t he people. Wit h t his t he
Prophet at t ained messengership j ust as he at t ained prophet hood wit h t he first revelat ion.
び ∇ゲらあム∠ プ∠ マ
∠ よｚケ∠ ヱ∠ ぴ
(And magnify your Lord!) t o declare t he great ness of Him. Al-` Awfi report ed from Ibn ` Abbas;
び ∇ゲヰあト
∠ プ∠ マ
∠ よ∠ ゅ∠Βを͡ ヱ∠ ぴ
(And purify your garment s!) "This means, do not let your garment s t hat you wear be from
earnings t hat are unlawful.'' It has also been said, "Do not wear your clot hes in disobedience.''
Muhammad bin Sirin said,
び ∇ゲヰあト
∠ プ∠ マ
(And purify your garment s!) "This means clean t hem wit h wat er.'' Ibn Zayd said, "The idolat ors
would not clean t hemselves, so Allah commanded him t o clean himself and his garment s.'' This
view was preferred by Ibn Jarir. Sa` id bin Jubayr said,
び ∇ゲヰあト
∠ プ∠ マ
(And purify your garment s!) "This means purify your heart and your int ent ions.'' Muhammad bin
Ka` b Al-Qurazi and Al-Hasan Al-Basri bot h said, "And beaut ify your charact er.'' Concerning
び ∇ゲイ
⊥ ∇ワゅ∠プゴ∠ ∇ィゲぁャや∠ヱぴ
(And keep away from Ar-Ruj z!) ` Ali bin Abi Talhah report ed from Ibn ` Abbas, "Ar-Ruj z are
idols, so keep away from t hem.'' Similar t o t his was said by Muj ahid, ` Ikrimah, Qat adah, Az-
Zuhri and Ibn Zayd, "Verily, it is t he idols.'' This is like Allah's st at ement ,
リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャやノ͡ ト
͡ ゎ⊥ Ι
∠ ヱ∠ ヮ∠ ヤｚャやペ
͡ ゎｚやヴ
あら͡ レｚャやゅ∠ヰΑぁ ∠ほΑぴ
び∠リΒ͡ボ͡ヘ⇒∠レヨ⊥ ∇ャや∠ヱ
(O Prophet ! have Taqwa of Allah, and obey not t he disbelievers and t he hypocrit es.) (33:1) and
ヴ͡ョ∇ヲ∠ホヴ͡プヴ͡レ∇ヘヤ⊥∇カやラ∠ ヱ⊥ゲ⇒∠ワヮ͡ Β͡カΙ ６ヴ∠シヲ⊥ョメ ∠ ゅ∠ホヱ∠ ぴ

び∠リΑ͡ギジ͡ ∇ヘヨ⊥ ∇ャやモ
∠ Β͡らシ
∠ ∇ノら͡ わｚゎ∠ Ι
∠ ヱ∠ ∇ウヤ͡∇タぺ∠ヱ∠
(And Musa said t o his brot her Harun: "Replace me among my people, act well and follow not
way of t he corrupt ers.'') (7:142) Then Allah says,
びゲ⊥ ん͡ ∇ムわ∠ ∇ジゎ∠ リ⊥レ∇ヨゎ∠ Ι

∠ ヱ∠ ぴ
(And give not a t hing in order t o have more.) Ibn ` Abbas said, "Do not give any gift seeking t o
get (back in ret urn) more t han it .'' Khusayf report ed from Muj ahid;
びゲ⊥ ん͡ ∇ムわ∠ ∇ジゎ∠ リ⊥レ∇ヨゎ∠ Ι

∠ ヱ∠ ぴ
(And give not a t hing (Tamnun) in order t o have more.) "Do not slacken in seeking more good.
Tamnun in t he language of t he Arabs means t o become weak.'' Concerning Allah's st at ement ,
び ∇ゲら͡ ∇タゅ∠プマ
∠ よあゲ∠ ャ͡ヱ∠ ぴ
(And be pat ient for t he sake of your Lord!) meaning, make your pat ience wit h t heir harms be
for t he Face of your Lord, t he Might y and Maj est ic. This was st at ed by Muj ahid. Ibrahim An-
Nakha` i said, "Be pat ient in your giving for t he sake of Allah, t he Might y and Maj est ic.''
Reminding of the Day of Judgement

- ∀ゲΒ͡ジ∠ハ ∀ュ∇ヲ∠Α グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ マ

∠ ャ͡グ∠ プ∠ - ケ͡ ヲ⊥ホゅｚレャやヴ͡プゲ∠ ボ͡ ル⊥ や∠クみ͡プ∠ ぴ
びゲ∃ Β͡ジΑ∠ ゲ⊥ ∇Βビ
∠ リ ∠ Α͡ゲヘ͡ ⇒∠ム∇ャやヴ∠ヤハ ∠
(Then, when t he Naqur is sounded. Truly, t hat Day will be a Hard Day -- far from easy for t he
disbelievers) Ibn ` Abbas, Muj ahid, Ash-Sha` bi, Zayd bin Aslam, Al-Hasan, Qat adah, Ad-Dahhak,
Ar-Rabi` bin Anas, As-Suddi and Ibn Zayd, all said,
び͡ケヲ⊥ホゅｚレャやぴ
(Naqur) "It is t he Trumpet .'' Muj ahid said, "It is in t he shape of a horn.'' Ibn Abi Hat im narrat ed
t hat Abu Sa` id Al-Ashaj t old t hem t hat Asbat bin Muhammad relat ed t o t hem from Mut arrif,
from ` At iyah Al-` Awfi, from Ibn ` Abbas,
びケ͡ ヲ⊥ホゅｚレャやヴ͡プゲ∠ ボ͡ ル⊥ や∠クみ͡プ∠ ぴ

(Then, when t he Trumpet is sounded.) The Messenger of Allah said,
ラ
∠ ∇ゲボ∠ ∇ャやユ∠ ボ∠ わ∠ ∇ャやギ͡ ホ∠ ラ
͡ ∇ゲボ∠ ∇ャやょ
⊥ ェ ͡ ゅ∠タヱ∠ ユ⊥ バ∠ ∇ルぺ∠ ブ ∠ ∇Βミ∠ »
«∨⊥オヘ⊥ ∇レ∠Β∠プゲ⊥ ョ∠ ∇ぽΑ⊥ ヴ∠わョ∠ ゲ⊥ ヌ
͡ わ∠ ∇レΑ∠ ヮ⊥ わ∠ ヰ∠ ∇らィ
∠ ヴ∠レェ∠ ヱ∠
(How can I be comfort able when t he one wit h t he horn has placed it in his mout h, leaned his
forehead forward, and is wait ing t o be commanded so t hat he can blow) The Companions of t he
Messenger of Allah said, "What do you command us, O Messenger of Allah'' He replied,
ぶ
͡ やヴ∠ヤハ
∠ ∩⊥モΒ͡ミヲ∠ ∇ャやユ∠ ∇バル͡ ヱ∠ ぶ
⊥ やゅ∠レら⊥ ∇ジェ
∠ :やヲ⊥ャヲ⊥ホ»
«ゅ∠レ∇ヤミｚヲ∠ ゎ∠
(Say: "Allah is sufficient for us, and what an excellent Trust ee He is. We put our t rust in Allah.'')
It has been recorded like t his by Imam Ahmad on t he aut horit y of Asbat . Concerning Allah's
st at ement ,
び ∀ゲΒ͡ジ∠ハ ∀ュ∇ヲ∠Α グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ マ

∠ ャ͡グ∠ プ∠ ぴ
(Truly, t hat Day will be a Hard Day.) meaning, severe.
∠ リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャやヴ∠ヤ∠ハぴ
(Far from easy for t he disbelievers.) meaning, it will not be easy for t hem. This is as Allah says,
び∀ゲジ
͡ハ∠ ∀ュ∇ヲ∠Α や∠グ⇒∠ワラ
∠ ヱ⊥ゲヘ͡ ⇒ム∠ ∇ャやメ
⊥ ヲ⊥ボΑ∠ ぴ
(The disbelievers will say: "This a Hard Day.'') (54:8) We have report ed from Zurarah bin Awfa,
t he j udge of Al-Basrah, t hat he lead t he people in t he morning prayer and he recit ed t his
Surah. Then, when he reached Allah's st at ement ,
- ∀ゲΒ͡ジ∠ハ ∀ュ∇ヲ∠Α グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ マ
∠ ャ͡グ∠ プ∠ - ケ͡ ヲ⊥ホゅｚレャやヴ͡プゲ∠ ボ͡ ル⊥ や∠クみ͡プ∠ ぴ
∠ リ ∠ Α͡ゲヘ͡ ⇒∠ム∇ャやヴ∠ヤハ ∠
(Then, when t he Naqur is sounded. Truly, t hat Day will be a Hard Day -- far from easy for t he
disbelievers.) he made a moaning sound and t hen he fell down dead. May Allah have mercy on
him.
Ι⇔ ゅ∠ョヮ⊥ ャ∠ ろ ⊥ ∇ヤバ∠ ィ
∠ ヱ∠ - や⇔ギΒ͡ェヱ∠ ろ ⊥ ∇ボヤ∠カ
ｚユを⊥ - や⇔ギΒ͡ヰ∇ヨゎ∠ ヮ⊥ ャ∠ れぁギｚヰョ∠ ヱ∠ - や⇔キヲ⊥ヰセ ⊥ リ ∠ Β͡レよ∠ ヱ∠ - や⇔キヱ⊥ギ∇ヨョｚ
- や⇔ギΒ͡レハ ∠ ゅ∠レわ͡ ⇒∠ΑΙ ｘラゅミヮ⊥ ｚルま͡ Κ ｚミ∠ - ギ∠ Α͡コぺ∠ ∇ラぺ∠ ノ⊥ ヨ∠ ∇トΑ∠
ブ∠ ∇Βミ∠ モ ∠ わ͡ ボ⊥ プ∠ - ケ∠ ギｚホ∠ ヱ∠ ゲ∠ ムｚプ∠ ヮ⊥ ｚルま͡ - や⇔キヲ⊥バタ ∠ ヮ⊥ ボ⊥ ワ͡ ∇ケほ⊥シ ∠
ザ∠ ら∠ ハ∠ ｚユを⊥ - ゲ∠ ヌ ∠ ル∠ ｚユを⊥ - ケ∠ ギｚホ∠ ブ ∠ ∇Βミ∠ モ ∠ わ͡ ホ⊥ ｚユを⊥ - ケ∠ ギｚホ∠
Ιｚま͡ へ∠グ⇒∠ワ ∇ラま͡ メ ∠ ゅ∠ボプ∠ - ゲ∠ ら∠ ∇ムわ∠ ∇シや∠ヱゲ∠ よ∠ ∇キぺ∠ ｚユを⊥ - ゲ∠ ジ ∠ よ∠ ヱ∠
ヮ͡ Β͡ヤ∇タほ⊥シ ∠ - ゲ͡ ゼ ∠ ら∠ ∇ャやメ ⊥ ∇ヲホ∠ Ι
ｚま͡ へ∠グ⇒∠ワ ∇ラま͡ - ゲ⊥ を∠ ∇ぽΑ⊥ ∀ゲ∇エ͡シ
びケ⊥ グ∠ ゎ∠ Ι
∠ ヱ∠ ヴ͡ボ∇らゎ⊥ Ι ∠ - ゲ⊥ ボ∠ シ∠ ゅ∠ョポ ∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - ゲ∠ ボ∠ シ ∠
び-ゲ∠ ゼ ∠ハ ∠ る∠ バ∠ ∇ジゎ͡ ゅ∠ヰ∇Βヤ∠ハ
∠ -ゲ͡ ゼ ∠ ら∠ ∇ヤャ∂ ∀る∠ェやｚヲ∠ャ
(11. Leave Me alone (t o deal) wit h whom I creat ed lonely.) (12. And t hen grant ed him
resources in abundance.) (13. And children at t ending.) (14. And made life smoot h and
comfort able for him.) (15. Aft er all t hat he desires t hat I should give more.) (16. Nay! Verily,
he has been opposing Our Ayat .) (17. I shall force him t o Sa` ud!) (18. Verily, he t hought and
plot t ed.) (19. So let him be cursed, how he plot t ed!) (20. And once more let him be cursed,
how he plot t ed!) (21. Then he t hought .) (22. Then he frowned and he looked in a bad t empered
way;) (23. Then he t urned back, and was proud.) (24. Then he said: "This is not hing but magic
from t hat of old,) (25. "This is not hing but t he word of a human being!'') (26. I will cast him int o
Saqar.) (27. And what will make you know (exact ly) what Saqar is) (28. It spares not , nor does
it leave (anyt hing)!) (29. Scorching for t he humans!) (30. Over it are ninet een.)
A Threat for Whoever claims that the Qur'an is Magic

Allah t hreat ens t his wicked person whom He has favored wit h t he blessings of t his world, yet
he is ungrat eful for t he blessings of Allah and he meet s t hem wit h disbelief (in Allah) and
rej ect ion of His Ayat . He invent s lies against Allah's Ayat and claims t hat t hey are t he words of
a man. Allah recount s t o him His favors upon him when He says,
びや⇔ギΒ͡ェヱ∠ ろ
⊥ ∇ボヤ∠カ
(Leave Me alone (t o deal) wit h whom I creat ed lonely.) meaning, he came out of t he womb of
his mot her alone, wit hout any wealt h or children. Then, Allah provided him wit h
び⇔やキヱ⊥ギ∇ヨョｚ Ι
⇔ ゅ∠ョぴ
(resources in abundance.) meaning, vast and abundant . Allah t hen made for him,
びや⇔キヲ⊥ヰセ
⊥ リ
∠ Β͡レよ∠ ヱ∠ ぴ
(And children at t ending.) Muj ahid said, "They are not absent .'' This means t hat t hey are present
wit h him. They do not t ravel for business and t rade. Rat her, t heir servant s and hired workers
handle all of t hat for t hem while t hey are sit t ing wit h t heir fat her. He enj oys t heir company
and delight s in being wit h t hem.
びや⇔ギΒ͡ヰ∇ヨゎ∠ ヮ⊥ ャ∠ れ
ぁギｚヰ∠ョ∠ヱぴ
(And made life smoot h and comfort able for him.) meaning, ` I made possible for him t o amass
wealt h, luxuries and ot her t han t hat .'
びや⇔ギΒ͡レハ
∠ ゅ∠レわ͡ ⇒∠ΑΙ
ｘラゅミヮ⊥ ｚルま͡ Κ
ｚミ∠ - ギ∠ Α͡コぺ∠ ∇ラぺ∠ ノ⊥ ヨ∠ ∇トΑ∠ ｚユを⊥ ぴ
(Aft er all t hat he desires t hat I should give more. Nay! Verily, he has been opposing Our Ayat .)
meaning, obst inat e. This refers t o his ungrat efulness for his blessings aft er knowing (t hese
blessings). Allah says,
びや⇔キヲ⊥バタ
∠ ヮ⊥ ボ⊥ ワ͡ ∇ケほ⊥シ
∠ぴ
(I shall force him t o Sa` ud!) Qat adah report ed from Ibn ` Abbas t hat he said, "Sa` ud is a rock in
Hell t hat t he disbeliever will be dragged across on his face.'' As-Suddi said, "Sa` ud is a slippery
rock in Hell t hat he will be forced t o climb.'' Muj ahid said,
びや⇔キヲ⊥バタ
∠ ヮ⊥ ボ⊥ ワ͡ ∇ケほ⊥シ
∠ぴ
(I shall force him t o Sa` ud!) "This is a harsh port ion of t he t orment .'' Qat adah said, "It is a
t orment t hat cont ains no relaxat ion (break for relief).'' Concerning Allah's st at ement ,
びケ∠ ギｚホ∠ ヱ∠ ゲ∠ ムｚプ∠ ヮ⊥ ｚルま͡ぴ
(Verily, he t hought and plot t ed.) meaning, ` We only caused him t o face t he grievous t orment
of Sa` ud, t hat is Our bringing him close t o t he harsh t orment , because he was far away from
fait h.' This was because he t hought and plot t ed, meaning he cont emplat ed what he should say
about t he Qur'an when he was asked about it . So he deliberat ed over what st at ement he should
invent against it .
び∠ケギｚホ∠ ヱ∠ ぴ
(and plot t ed.) meaning, he cont emplat ed.
びケ∠ ギｚホ∠ ブ
∠ ∇Βミ∠ モ
∠ わ͡ ホ⊥ ｚユを⊥ - ケ∠ ギｚホ∠ ブ
∠ ∇Βミ∠ モ
∠ わ͡ ボ⊥ プ∠ ぴ
(So let him be cursed, how he plot t ed! And once more let him be cursed, how he plot t ed!) This
is a supplicat ion against him.
びゲ∠ ヌ
∠ ル∠ ｚユを⊥ ぴ
(Then he t hought .) meaning, he t hought again and deliberat ed.
び∠ザら∠ ハ
∠ ｚユを⊥ ぴ
(Then he frowned) meaning, he cont ract ed his eyebrows t oget her and frowned.
び∠ゲジ
∠ よ∠ ヱ∠ ぴ
(and he looked in a bad t empered way.) meaning, he scowled and was disgust ed. Concerning
びゲ∠ ら∠ ∇ムわ∠ ∇シや∠ヱゲ∠ よ∠ ∇キぺ∠ ｚユを⊥ ぴ

(Then he t urned back, and was proud.) meaning, he t urned away from t he t rut h and arrogant ly
refused t o accept and submit t o t he Qur'an.
びゲ⊥ を∠ ∇ぽΑ⊥ ∀ゲ∇エ͡シ Ι
ｚま͡ へ∠グ⇒∠ワ ∇ラま͡ メ
∠ ゅ∠ボプ∠ ぴ
(Then he said: "This is not hing but magic from t hat of old.'') meaning, ` t his is magic t hat
Muhammad received from t hose who were before him, and he is merely saying what he got
from t hem.' This is why he said,
びゲ͡ ゼ
∠ ら∠ ∇ャやメ
⊥ ∇ヲホ∠ Ι
ｚま͡ へ∠グ⇒∠ワ ∇ラま͡ぴ
(This is not hing but t he word of a human being!) meaning, it is not t he Words of Allah. The
person who is ment ioned in t his discussion is Al-Walid bin Al-Mughirah Al-Makhzumi. He was one
of t he chiefs of t he Quraysh -- may Allah curse him. Among t he narrat ions about t his is what
was report ed by Al-` Awfi from Ibn ` Abbas. He (Ibn ` Abbas) said, "Al-Walid bin Al-Mughirah
ent ered t he house of Abu Bakr bin Abi Quhafah and asked him about t he Qur'an. When Abu Bakr
informed him about it , he left and went t o t he Quraysh saying, ` What a great t hing t his is t hat
Ibn Abi Kabshah is saying. I swear by Allah t hat it is not poet ry, nor magic, nor t he prat t ling of
insanit y. Verily, his speech is from t he Words of Allah!' So when a group of t he Quraysh heard
t his t hey gat hered and said, ` By Allah, if Al-Walid convert s (t o Islam) all of t he Quraysh will
convert .' When Abu Jahl bin Hisham heard t his he said, ` By Allah, I will deal wit h him for you.'
So he went t o Al-Walid's house and ent ered upon him. He said t o Al-Walid, ` Don't you see t hat
your people are collect ing charit y for you' Al-Walid replied, ` Don't I have more wealt h and
children t han t hey do' Abu Jahl answered, ` They are saying t hat you only went t o Ibn Abi
Quhafah's house so t hat you can get some of his f ood.' Al-Walid t hen said, ` Is t his what my t ribe
is saying Nay, by Allah, I am not seeking t o be close t o Ibn Abi Quhafah, nor ` Umar, nor Ibn Abi
Kabshah. And his speech is only inherit ed magic of old.' So Allah revealed t o His Messenger ,
びや⇔ギΒ͡ェヱ∠ ろ
⊥ ∇ボヤ∠カ
(Leave me alone wit h whom I creat ed lonely.) unt il His st at ement ,
びケ⊥ グ∠ ゎ∠ Ι
∠ ヱ∠ ヴ͡ボ∇らゎ⊥ Ι
∠ぴ
(It spares not , nor does it leave (anyt hing)!)'' Qat adah said, "They claim t hat he (Al-Walid) said,
` By Allah, I t hought about what t he man says, and it is not poet ry. Verily, it has a sweet ness
and it is t ruly elegant . Verily, it is exalt ed and it is not overcome. And I have no doubt t hat it is
magic.' So Allah revealed,
びケ∠ ギｚホ∠ ブ
∠ ∇Βミ∠ モ
∠ わ͡ ボ⊥ プ∠ ぴ
(So let him be cursed, how he plot t ed!)
びゲ∠ ジ
∠ よ∠ ヱ∠ ザ
∠ ら∠ ハ
(Then he frowned and he looked in a bad t empered way.) He cont ract ed his eyes t oget her and
scowled.'' Allah says,
びゲ∠ ボ∠ シ
∠ ヮ͡ Β͡ヤ∇タほ⊥シ
∠ぴ
(I will cast him int o Saqar.) meaning, ` I will engulf him in it from all his sides.' Then Allah says,
びゲ⊥ ボ∠ シ
∠ ゅ∠ョポ
(And what will make you know (exact ly) what Saqar is) This is t o give fright and emphasis t o it s
mat t er. Then Allah explains t his by His saying,
びゲ⊥ ボ∠ シ
∠ ゅ∠ョポ
(It spares not , nor does it leave (anyt hing)!) meaning, it eat s t heir flesh, veins, nerves and t heir
skins. Then t heir organs will be changed int o somet hing else. They will remain in t his (form),
not living or dying. This was st at ed by Ibn Buraydah, Abu Sinan and ot hers. Concerning Allah's
st at ement ,
びゲ͡ ゼ
∠ ら∠ ∇ヤャあ ∀るェ
∠ やｚヲャ∠ぴ
(Scorching for t he humans!) Muj ahid said, "This means for t he skin.'' Qat adah said,
びゲ͡ ゼ
∠ ら∠ ∇ヤャあ ∀るェ
∠ やｚヲャ∠ぴ
(Scorching for t he humans!) "This means burning t he skin.'' Ibn ` Abbas said, "Burning t he skin of
man.'' Concerning Allah's st at ement ,
びゲ∠ ゼ
∠ハ
∠ る∠ バ∠ ∇ジゎ͡ ゅ∠ヰ∇Βヤ∠ハ
∠ぴ
(Over it are ninet een.) meaning, t he first of t he guardians of Hell. They are magnificent in
(t heir appearance) and harsh in t heir charact er.
ゅ∠レ∇ヤバ∠ ィ
∠ ゅ∠ョヱ∠ る⇔ ム∠ ゃ͡ ⇒∠ヤョ∠ Ι ｚま͡ ケ͡ ゅｚレャやょ ∠ ⇒∠エ∇タぺ∠ べ∠レ∇ヤバ∠ ィ ∠ ゅ∠ョヱ∠ ぴ
∇やヲ⊥ゎヱ⊥ぺリ ∠ Α͡グャｚやリ
∠ ボ͡ ∇Βわ∠ ∇ジΒ∠ ャ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グヤｚャある⇔ レ∠ ∇わプ͡ Ιｚま͡ ∇ユヰ⊥ ゎ∠ ギｚハ
͡
ゆ
∠ ゅ∠ゎ∇ゲΑ∠ Ι ∠ ヱ∠ ゅ⇔レ⇒∠ヨΑ͡ま ∇やヲ⊥レョ∠ や∠￢リ ∠ Α͡グャｚやキ∠ や∠キ∇ゴΑ∠ ヱ∠ ょ ∠ ⇒∠わム͡ ∇ャや
ヴ͡プリ ∠ Α͡グャｚやメ∠ ヲ⊥ボΒ∠ ャ͡ヱ∠ ラ∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱょ∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺリ ∠ Α͡グャｚや
や∠グ⇒∠ヰよ͡ ヮ⊥ ｚヤャやキ∠ や∠ケぺ∠ へ∠クゅ∠ョラ ∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや∠ヱ ∀チ∠ゲョｚユ͡ヰよ͡ ヲ⊥ヤホ⊥
￢⊥ べ∠ゼΑ∠ リ∠ョン͡ギ∇ヰΑ∠ ヱ∠ ￢⊥ べ∠ゼΑ∠ リ∠ョヮ⊥ ヤｚャやぁモツ ͡ Α⊥ マ ∠ ャ͡グ∠ ミ∠ Κ
⇔ ん∠ ョ∠
ン∠ゲ∇ミク͡ Ι ｚま͡ ヴ∠ ワ͡ ゅ∠ョヱ∠ ヲ∠ ワ⊥ Ι ｚま͡ マ∠ よあケ∠ キ∠ ヲ⊥レィ ⊥ ユ⊥ ヤ∠∇バΑ∠ ゅ∠ョヱ∠
ウ
͡ ∇らダ
ぁャや∠ヱ - ゲ∠ よ∠ ∇キぺ∠ ∇クま͡ モ ͡ ∇Βャｚや∠ヱ - ゲ͡ ヨ∠ ボ∠ ∇ャや∠ヱ Κ ｚミ∠ - ゲ͡ ゼ ∠ ら∠ ∇ヤャ͡
- ゲ͡ ゼ
∠ ら∠ ∇ヤャあや⇔ゲΑ͡グル∠ - ゲ͡ ら∠ ム⊥ ∇ャやン∠ギ∇ェ͡Η ゅ∠ヰルｚま͡ - ゲ∠ ヘ∠ ∇シぺ∠ へ∠クま͡
びゲ∠ カ
ｚほ∠わ∠ Α∠ ∇ヱぺ∠ ュ∠ ギｚボ∠ わ∠ Α∠ ラ∠ぺ ∇ユム⊥ レ͡ョ￢∠ べ∠セリ∠ヨャ͡
(31. And We have set none but angels as guardians of t he Fire. And We have fixed t heir number
only as a t rial for t he disbelievers, in order t hat t he People of t he Script ure may arrive at a
cert aint y and t hat t he believers may increase in fait h, and t hat no doubt may be left for t he
People of t he Script ure and t he believers, and t hat t hose in whose heart s is a disease and t he
disbelievers may say: "What does Allah int end by t his example'' Thus Allah leads ast ray whom
He wills and guides whom He wills. And none can know t he host s of your Lord but He. And t his
is not hing but a reminder t o mankind.) (32. Nay! And by t he moon.) (33. And by t he night when
it wit hdraws.) (34. And by t he dawn when it bright ens.) (35. Verily, it is but one of t he great est
(signs).) (36. A warning t o mankind) (37. To any of you t hat chooses t o go forward, or t o remain
behind.)
The Number of Guardians of Hell and what the Disbelievers said

about that
Allah says,
び͡ケゅｚレャやょ
∠ ⇒∠エ∇タぺ∠ べ∠レ∇ヤバ∠ ィ
(And We have set none as (Ashab) guardians of t he Fire) meaning, it s guardians.
び⇔るム∠ ゃ͡ ⇒∠ヤョ∠ Ι
ｚま͡ぴ
(but angels.) Guardian angels, st ern and severe. This is a refut at ion of t he idolat ors of t he
Quraysh when t hey ment ioned t he number of guardian angels. Abu Jahl said, "O people of
Quraysh! Are not every t en among you able t o defeat one of t hem'' So Allah said,
び⇔るム∠ ゃ͡ ⇒∠ヤョ∠ Ι
ｚま͡ ケ͡ ゅｚレャやょ
∠ ⇒∠エ∇タぺ∠ べ∠レ∇ヤバ∠ ィ
(And We have set none but angels as guardians of t he Fire.) meaning, ext remely st rong in t heir
creat ion. They cannot be st ood against nor defeat ed. It has been said t hat Abu Al-Ashaddayn,
and his name was Kaladah bin Usayd bin Khalaf, said, "O people of Quraysh! You defend me
against t wo of t hem and I will defend you against sevent een of t hem.'' He said t his t hinking
himself t o be very great . For t hey claimed t hat he achieved such st rengt h t hat he would st and
on a skin of cow hide and t en people would t ry t o pull it out from under his feet , but t he skin
would be t orn t o pieces and st ill not be removed from under him. Concerning Allah's
st at ement ,
び∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グヤｚャある⇔ レ∠ ∇わプ͡ Ι
ｚま͡ ∇ユヰ⊥ ゎ∠ ギｚハ
͡ ゅ∠レ∇ヤバ∠ ィ
(And We have fixed t heir number only as a t rial for t he disbelievers,) meaning, ` We only have
ment ioned t heir number as being ninet een as a t est from Us for mankind.'
び∠ょ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺリ

∠ ボ͡ ∇Βわ∠ ∇ジΒ∠ ャ͡ぴ
(In order t hat t he People of t he Script ure may arrive at a cert aint y) meaning, so t hat t hey may
know t hat t his Messenger is t rue. For he speaks according t o t he same t hing t hat t hey have
wit h t hem of heavenly revealed Script ures t hat came t o t he Prophet s before him. Concerning
び⇔ゅレ⇒∠ヨΑ͡ま ∇やヲ⊥レョ∠ や∠￢リ

∠ Α͡グャｚやキ∠ や∠キ∇ゴΑ∠ ヱ∠ ぴ
(and t hat t he believers may increase in fait h.) meaning, t o t heir fait h. This is due t o what t hey
wit ness from t he t rut hfulness of t he informat ion of t heir Prophet , Muhammad .
ラ
∠ ヲ⊥レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱょ
∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺリ
∠ Α͡グャｚやゆ
∠ ゅ∠ゎ∇ゲΑ∠ Ι ∠ ヱ∠ ぴ
び∀チゲ∠ ョｚユ͡ヰよ͡ ヲ⊥ヤホ⊥ ヴ͡プリ ∠ Α͡グャｚやメ
∠ ヲ⊥ボΒ∠ ャ͡ヱ∠
(and t hat no doubt may be left for t he People of t he Script ure and t he believers, and t hat
t hose in whose heart s is a disease) meaning, among t he hypocrit es.
び⇔Κん∠ ョ∠ や∠グ⇒∠ヰよ͡ ヮ⊥ ヤｚャやキ∠ や∠ケぺ∠ へ∠クゅ∠ョラ

∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャや∠ヱぴ
(and t he disbelievers may say: "What does Allah int end by t his example'') meaning, t hey say,
"What is t he wisdom in ment ioning t his here'' Allah says,
び⊥￢べ∠ゼΑ∠ リ∠ョン͡ギ∇ヰΑ∠ ヱ∠ ￢⊥ べ∠ゼΑ∠ リ∠ョヮ⊥ ｚヤャやぁモツ

͡ Α⊥ マ
∠ ャ͡グ∠ ミ∠ ぴ
(Thus Allah leads ast ray whom He wills and guides whom He wills.) meaning, by way of
examples like t his, fait h becomes firm in t he heart s of some people and it is shaken wit h
ot hers. This has a profound wisdom and it is an irrefut able proof. None knows t he Soldiers of
Allah except Him Allah says,
び∠ヲワ⊥ Ι
ｚま͡ マ
∠ よあケ∠ キ∠ ヲ⊥レィ
⊥ ユ⊥ ヤ∠∇バΑ∠ ゅ∠ョヱ∠ ぴ
(And none can know t he host s of your Lord but He.) meaning, none knows t heir number and
t heir count except Allah. This is so t hat one does not make t he mist ake of t hinking t hat t hey
are only ninet een in all. It has been confirmed in t he Hadit h concerning Al-Isra' t hat is report ed
in t he Two Sahihs and ot her collect ions, t hat t he Messenger of Allah said in describing t he
Frequent ed House (Al-Bayt Al-Ma` mur), which is in t he sevent h heaven,
ゅ∠ャマ
∃ ヤ∠ョ∠ ブ
∠ ∇ャぺ∠ ラ
∠ ヲ⊥バ∇らシ
∠ ュ∃ ∇ヲΑ∠ あモミ⊥ ヶ͡プヮ⊥ ヤ⊥カ
⊥ ∇ギΑ∠ ヲ∠ ワ⊥ や∠クみ͡プ∠ »
«ユ͡ヰ∇Βヤ∠ハ∠ ゅ∠ョゲ∠ カ
͡ へヮ͡ ∇Βャ∠ま͡ ラ
∠ ヱ⊥キヲ⊥バΑ∠
(Sevent y t housand angels ent er int o it every day and t hey do not ret urn t o it as it is all t hat is
due upon t hem (one visit in t heir lifet ime).) Concerning Allah's st at ement ,
び͡ゲゼ
∠ ら∠ ∇ヤャ͡ ン∠ゲ∇ミク͡ Ι
ｚま͡ ヴ
∠ ワ͡ ゅ∠ョヱ∠ ぴ
(And t his is not hing but a reminder t o mankind.) Muj ahid and ot hers said,
び∠ヴワ͡ ゅ∠ョヱ∠ ぴ
(And t his is not .) "This means t he Hellfire which has been described.''
び͡ゲ∠ゼら∠ ∇ヤャ͡ ン∠ゲ∇ミク͡ Ι

ｚま͡ぴ
(but a reminder t o mankind. ) Then Allah says,
びゲ∠ よ∠ ∇キぺ∠ ∇クま͡ モ
͡ ∇Βャｚや∠ヱ - ゲ͡ ヨ∠ ボ∠ ∇ャや∠ヱ Κ
ｚミ∠ ぴ
(Nay! And by t he moon. And by t he night when it wit hdraws.) meaning, when it wit hdraws.
びゲ∠ ヘ∠ ∇シぺ∠ へ∠クま͡ ウ
͡ ∇らダ
ぁャや∠ヱぴ
(And by t he dawn when it bright ens.) meaning, when it shines.
びゲ͡ ら∠ ム⊥ ∇ャやン∠ギ∇ェ͡Η ゅ∠ヰルｚま͡ぴ

(Verily, it is but one of t he great est (signs).) meaning, t he great t hings. This refers t o t he
Hellfire. Ibn ` Abbas, Muj ahid, Qat adah, Ad-Dahhak and ot hers of t he Salaf, all said t his.
ゲ∠ カ
ｚほ∠わ∠ Α∠ ∇ヱぺ∠ ュ∠ ギｚボ∠ わ∠ Α∠ ラ∠ぺ ∇ユム⊥ レ͡ョ￢∠ べ∠セリ∠ヨャ͡ - ゲ͡ ゼ
∠ ら∠ ∇ヤャあや⇔ゲΑ͡グル∠ ぴ
び
(A warning t o mankind -- t o any of you t hat chooses t o go forward, or t o remain behind.)
meaning, for whoever wishes t o accept t he warning and be guided t o t he t rut h, or hold back
from accept ing it , t urn away from it and rej ect it .
ょ∠ ⇒∠エ∇タぺ∠ Ι ｚま͡ - ∀るレ∠ Β͡ワケ∠ ∇ろら∠ ジ ∠ ミ∠ ゅ∠ヨよ͡ ザ ∃ ∇ヘル∠ ぁモミ⊥ ぴ
-リ ∠ Β͡ョゲ͡ ∇イヨ⊥ ∇ャやリ͡ハ ∠ -ラ ∠ ヲ⊥ャ￢∠ べ∠ジわ∠ Α∠ ろ∃ ⇒ｚレィ∠ ヴ͡プ - ͡リΒ͡ヨ∠Β∇ャや
-リ ∠ Βあヤダ∠ ヨ⊥ ∇ャやリ∠ ョ͡ マ ⊥ ル∠ ∇ユャ∠ ∇やヲ⊥ャゅ∠ホ - ゲ∠ ボ∠ シ∠ ヴ͡プ ∇ユム⊥ ム∠ ヤ∠シ ∠ ゅ∠ョ
ノ∠ ョ∠ チ ⊥ ヲ⊥ガル∠ ゅｚレミ⊥ ヱ∠ - リ ∠ Β͡ム∇ジヨ͡ ∇ャやユ⊥ バ͡ ∇トル⊥ マ ⊥ ル∠ ∇ユャ∠ヱ∠
ゅ∠レ⇒∠ゎぺ∠ ヴｚわェ ∠ -リ ͡ Αあギャやュ͡ ∇ヲΒ∠ よ͡ ゆ
⊥ あグム∠ ル⊥ ゅｚレミ⊥ ヱ∠ - リ ∠ Β͡ツも͡ べ∠ガャ⊥や
∇ユヰ⊥ ャ∠ ゅ∠ヨプ∠ - リ ∠ Β͡バヘ͡ ⇒ｚゼャやる⊥ バ∠ ⇒∠ヘセ
∠ ∇ユヰ⊥ バ⊥ ヘ∠ レ∠ゎゅ∠ヨ∠プ - リ ⊥ Β͡ボΒ∠ ∇ャや
- り∀ ゲ∠ ヘ͡ レ∠わ∇ジョぁ ∀ゲヨ⊥ ェ⊥ ∇ユヰ⊥ ルｚほ∠ミ∠ - リ ∠ Β͡ッゲ͡ ∇バョ⊥ り͡ ゲ∠ ミ͡ ∇グわｚャやリ ͡ハ ∠
ラ∠ぺ ∇ユヰ⊥ ∇レョあ￢∃ ン͡ゲ∇ョやぁモミ⊥ ギ⊥ Α͡ゲΑ⊥ ∇モよ∠ - り∃ ケ∠ ヲ∠ ∇ジホ∠ リ͡ョ ∇れゲｚプ∠
り∠ ゲ∠ カ͡Ι ｘやラ ∠ ヲ⊥プゅ∠ガΑ∠ Ι ｚモ∠よ Κ ｚミ∠ - り⇔ ゲ∠ ゼｚレ∠ ョぁゅ⇔ヘ⊥エタ ⊥ ヴ∠ゎ∇ぽΑ⊥
ゅ∠ョヱ∠ - ロ⊥ ゲ∠ ミ∠ ク∠ ￢∠ べ∠セリ∠ヨプ∠ - り∀ ゲ∠ ミ͡ ∇グゎ∠ ヮ⊥ ｚルま͡ Κ ｚミ∠ -
モ⊥ ∇ワぺ∠ヱ∠ ン∠ヲ∇ボわｚャやモ ⊥ ∇ワぺ∠ ヲ∠ ワ⊥ ヮ⊥ ｚヤャや￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι ｚま͡ ラ∠ ヱ⊥ゲミ⊥ ∇グΑ∠
びり͡ ゲ∠ ヘ͡ ∇ピヨ∠ ∇ャや
(38. Every person is a pledge for what he has earned,) (39. Except t hose on t he Right .) (40. In
Gardens t hey will ask one anot her,) (41. About criminals (and t hey will say t o t hem):) (42.
"What has caused you t o ent er Hell'') (43. They will say: "We were not of t hose who used t o
offer t he Salah,'') (44. "Nor did we feed t he poor;'') (45. "And we used t o speak falsehood wit h
vain speakers.'') (46. "And we used t o deny t he Day of Recompense,'') (47. "Unt il Al-Yaqin came
t o us.'') (48. So no int ercession of int ercessors will be of any use t o t hem.) (49. Then what is
wrong wit h t hem t hat t hey t urn away from admonit ion) (50. As if t hey were wild donkeys.) (51.
Fleeing from a Qaswarah.) (52. Nay, everyone of t hem desires t hat he should be given pages
spread out .) (53. Nay! But t hey fear not t he Hereaft er.) (54. Nay, verily, t his is an admonit ion.)
(55. So, whosoever wills receives admonit ion from it !) (56. And t hey will not receive
admonit ion unless Allah wills; He is t he One, deserving of t he Taqwa and He is t he One Who
forgives.)
What will take place in the Discussion between the People of

Paradise and the People of the Hellfire
Allah informs t hat ,
び ∀るレ∠ Β͡ワケ∠ ∇ろら∠ ジ
∠ ミ∠ ゅ∠ヨ͡よザ
∃ ∇ヘル∠ ぁモミ⊥ ぴ
(Every person is a pledge for what he has earned,) meaning, bound t o his deed on t he Day of
Judgement . Ibn ` Abbas and ot hers have said t his.
びリ
͡ Β͡ヨΒ∠ ∇ャやょ
∠ ⇒∠エ∇タぺ∠ Ι
ｚま͡ぴ
(Except t hose on t he Right .) For verily, t hey will be
びリ
∠ Β͡ョゲ͡ ∇イヨ⊥ ∇ャやリ
͡ハ
∠ -ラ
∠ ヲ⊥ャ￢∠ べ∠ジわ∠ Α∠ ろ
∃ ⇒ｚレィ
∠ ヴ͡プぴ
(In Gardens t hey will ask one anot her, about criminals (and t hey will say t o t hem)) meaning,
while t hey are in loft y rooms t hey will ask t he criminals, who will be in t he lowest levels (of
Hell), saying t o t hem,
-リ
∠ Βあヤダ
∠ ョ͡ マ
⊥ ル∠ ∇ユャ∠ ∇やヲ⊥ャゅ∠ホ - ゲ∠ ボ∠ シ
∠ ヴ͡プ ∇ユム⊥ ム∠ ヤ∠シ∠ ゅ∠ョぴ
びリ ∠ Β͡ム∇ジヨ͡ ∇ャやユ⊥ バ͡ ∇トル⊥ マ
⊥ ル∠ ∇ユャ∠ヱ∠
("What has caused you t o ent er Hell'' They will say: "We were not of t hose who used t o offer t he
Salah, nor did we feed t he poor.'') meaning, ` we did not worship Allah, nor did we do good t o
His creat ures of our own species (i.e., ot her people).'
びリ
∠ Β͡ツも͡ べ∠ガャ⊥やノ∠ ョ∠ チ
⊥ ヲ⊥ガル∠ ゅｚレミ⊥ ヱ∠ ぴ
(And we used t o speak falsehood wit h vain speakers.) meaning, ` we used t o speak about what
we had no knowledge of.' Qat adah said, "It means t hat every t ime someone went ast ray we
would go ast ray wit h t hem.''
びリ
⊥ Β͡ボΒ∠ ∇ャやゅ∠レ⇒∠ゎぺ∠ ヴｚわェ
∠ -リ
͡ Αあギャやュ͡ ∇ヲΒ∠ よ͡ ゆ
⊥ あグム∠ ル⊥ ゅｚレミ⊥ ヱ∠ ぴ
(And we used t o deny t he Day of Recompense, unt il t he cert aint y (Al-Yaqin) came t o us.)
meaning, deat h. This is as Allah says,
びリ
⊥ Β͡ボΒ∠ ∇ャやマ
∠ Β∠ ゎ͡ ∇ほΑ∠ ヴｚわェ
∠ マ
∠ よｚケ∠ ∇ギら⊥ ∇ハや∠ヱぴ
(And worship your Lord unt il t here comes unt o you t he cert aint y.) (15:99) The Messenger of
Allah said,
ロ⊥ ￢∠ ゅィ
∠ ∇ギボ∠ プ∠ ラヲバヌョリよラゅヨんハヶレバΑ ヲ∠ ワ⊥ ゅｚョぺ∠»
«ヮあよケ∠ ∇リョ͡ リ
⊥ Β͡ボΒ∠ ∇ャや
(Concerning him verily, Al-Yaqin (deat h) came t o him from his Lord.)'' Allah t hen says,
びリ
∠ Β͡バヘ͡ ⇒ｚゼャやる⊥ バ∠ ⇒∠ヘセ
∠ ∇ユヰ⊥ バ⊥ ヘ∠ レ∠ゎゅ∠ヨプ∠ ぴ
(So no int ercession of int ercessors will be of any use t o t hem.) meaning, whoever has t hese
charact erist ics, t hen t he int ercession of whoever t ries t o int ercede for him will be of no
benefit on t he Day of Judgement . This is because int ercession is only useful if t he condit ions
for it are met . However, whoever comes before Allah as a disbeliever on t he Day of
Judgement , t hen he will get t he Hellfire and t here is no way of avoiding it . He will abide in it
(Hell) forever.
The Disapproval of the Disbelievers' Rejection and Their Position

Then Allah says,
びリ
∠ Β͡ッゲ͡ ∇バョ⊥ り͡ ゲ∠ ミ͡ ∇グわｚャやリ
͡ハ
(Then what is wrong wit h t hem t hat t hey t urn away from admonit ion) meaning, ` what is wrong
wit h t hese disbelievers who are t urning away from what you are calling t hem t o and reminding
t hem of'
びり∃ ケ∠ ヲ∠ ∇ジホ∠ リ͡ョ ∇れゲｚプ∠ - り∀ ゲ∠ ヘ͡ レ∠わ∇ジョぁ ∀ゲヨ⊥ ェ

⊥ ∇ユヰ⊥ ルｚほ∠ミ∠ ぴ
(As if t hey were wild donkeys. Fleeing from a Qaswarah.) meaning, as if t hey were fleeing from
t he t rut h and t urning away from it , like a wild donkey when it flees from somet hing t hat is
t rying t o cat ch it , like a lion. This was said by Abu Hurayrah. Hammad bin Salamah report ed
from ` Ali bin Zayd who report ed from Yusuf bin Mihran who narrat ed t hat Ibn ` Abbas said, "It
(Qaswarah) is t he lion in t he Arabic language. It is called Qaswarah in t he Abyssinian language,
Sher in t he Persian language and Awba in t he Nabt iyyah (Nabat ean) language.'' Concerning
ゅ⇔ヘ⊥エタ
⊥ ヴ∠ゎ∇ぽΑ⊥ ラ∠ぺ ∇ユヰ⊥ ∇レョあ￢∃ ン͡ゲ∇ョやぁモミ⊥ ギ⊥ Α͡ゲΑ⊥ ∇モよ∠ ぴ
びり⇔ ゲ∠ ゼ
ｚレ∠ ョぁ
(Nay, everyone of t hem desires t hat he should be given pages spread out .) meaning, each one
of t hese idolat ors want s t o have a book revealed t o him as Allah revealed t o t he Prophet .
Muj ahid and ot hers have said t his. This is similar t o Allah's st at ement ,
ヴ∠ゎ∇ぽル⊥ ヴｚわェ∠ リ ∠ ョ͡ ∇ぽルぁリ∠ャ ∇やヲ⊥ャゅ∠ホ ∀る∠Αや∠￢ ∇ユヰ⊥ ∇ゎ￢∠ べ∠ィや∠クま͡ヱ∠ ぴ
モ
⊥ バ∠ ∇イΑ∠ ゑ
⊥ ∇Βェ
∠ ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ ｚヤャやヮ͡ ヤｚャやモ
⊥シ
⊥ ケ⊥ ヴ
∠ ゎ͡ ヱ⊥ぺべ∠ョモ ∠ ∇んョ͡
び⊥ヮ∠わ∠ャゅ∠シ͡ケ
(And when t here comes t o t hem a sign t hey say: "We shall not believe unt il we receive t he like
of t hat which t he Messengers of Allah had received.'' Allah knows best wit h whom t o place His
Message.) (6:124) It is report ed in a narrat ion from Qat adah t hat he said, "They want t o be
declared innocent (on t he Day of Judgement ) wit hout having t o do any deeds.'' Then Allah says,
びり∠ ゲ∠ カ
͡Ιｘやラ
∠ ヲ⊥プゅ∠ガΑ∠ Ι
ｚモ∠よ Κ
ｚミ∠ ぴ
(Nay! But t hey fear not t he Hereaft er.) meaning, t hey were only corrupt ed by t heir lack of
fait h in it and t heir rej ect ion of it s occurrence.
The Qur'an is a Reminder

Then Allah says,
びり∀ ゲ∠ ミ͡ ∇グゎ∠ ヮ⊥ ｚルま͡ Κ
ｚミ∠ ぴ
(Nay, verily, t his is an admonit ion.) meaning, t ruly t he Qur'an is a reminder.
び⊥ヮヤｚャや￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι

ｚま͡ ラ
∠ ヱ⊥ゲミ⊥ ∇グΑ∠ ゅ∠ョヱ∠ ロ⊥ ゲ∠ ミ∠ ク∠ ￢∠ べ∠セリ∠ヨ∠プぴ
(So, whosoever wills receives admonit ion (from it )! And t hey will not receive admonit ion unless
Allah wills;) This is similar t o Allah's st at ement ,

ｚま͡ ラ
(And you cannot will unless Allah wills.) (81:29) Concerning Allah's st at ement ,
び͡りゲ∠ ヘ͡ ∇ピヨ∠ ∇ャやモ

⊥ ∇ワぺ∠ヱ∠ ン∠ヲ∇ボわｚャやモ
⊥ ∇ワぺ∠ ヲ∠ ワ⊥ ぴ
(He is t he One, deserving t he Taqwa and He is t he One Who forgives.) This means t hat He
deserves t o be feared and He is eligible t o forgive t he sin of whoever t urns t o Him and repent s.
This was said by Qat adah. This is t he end of t he Tafsir of Surat Al-Muddat ht hir, all praise and
t hanks are due t o Allah. ffer t he Salah, nor did we feed t he poor.'') meaning, ` we did not
worship Allah, nor did we do good t o His creat ures of our own species (i.e., ot her people).'
びリ
∠ Β͡ツも͡ べ∠ガャ⊥やノ∠ ョ∠ チ
⊥ ヲ⊥ガル∠ ゅｚレミ⊥ ヱ∠ ぴ
(And we used t o speak falsehood wit h vain speakers. peakersieA ワ The Qur'an is a Reminder
Then Allah says,
びり∀ ゲ∠ ミ͡ ∇グゎ∠ ヮ⊥ ｚルま͡ Κ
ｚミ∠ ぴ
(Nay, verily, t his is an admonit ion.) meaning, t ruly t he Qur'an is a reminder.

ｚま͡ ラ
∠ ヱ⊥ゲミ⊥ ∇グΑ∠ ゅ∠ョヱ∠ ロ⊥ ゲ∠ ミ∠ ク∠ ￢∠ べ∠セリ∠ヨ∠プぴ
(So, whosoever wills receives admonit ion (from it )! And t hey will not receive admonit ion unless
Allah wills;) This is similar t o Allah's st at ement ,

ｚま͡ ラ
(And you cannot will unless Allah wills.) (81:29) Concerning Allah's st at ement ,
び͡りゲ∠ ヘ͡ ∇ピヨ∠ ∇ャやモ

⊥ ∇ワぺ∠ヱ∠ ン∠ヲ∇ボわｚャやモ
⊥ ∇ワぺ∠ ヲ∠ ワ⊥ ぴ
(He is t he One, deserving t he Taqwa and He is t he One Who forgives.) This means t hat He
deserves t o be feared and He is eligible t o forgive t he sin of whoever t urns t o Him and repent s.
This was said by Qat adah. This is t he end of t he Tafsir of Surat Al-Muddat ht hir, all praise and
t hanks are due t o Allah.
The Tafsir of Surat Al-Qiyamah

(Chapter - 75)
る͡ ョ∠ やｚヲヤｚャやザ
͡ ∇ヘレｚャゅ͡よユ⊥ ジ
͡ ∇ホぺ⊥ Ι
∠ ヱ∠ - る͡ ヨ∠ ⇒∠Βボ͡ ∇ャやュ͡ ∇ヲΒ∠ よ͡ ユ⊥ ジ
͡ ∇ホぺ⊥ Ι∠ぴ
ヴ∠ヤよ∠ - ヮ⊥ ョ∠ ゅ∠ヌハ ͡ ノ∠ ヨ∠ ∇イルｚリｚャぺ∠ リ ⊥ ⇒∠ジル͡Ηやょ ⊥ ジ ∠ ∇エΑ∠ ぺ∠ -
リ⊥ ⇒∠ジル͡Ηやギ⊥ Α͡ゲΑ⊥ ∇モよ∠ - ヮ⊥ ル∠ ゅ∠レよ∠ ン ∠ ヲあジ ∠ ルぁラ∠ぺヴヤ∠ハ ∠ リ∠ Α͡ケギ͡ ⇒∠ホ
ベ∠ ゲ͡ よ∠ や∠クみ͡プ∠ - る͡ ヨ∠ ⇒∠Βボ͡ ∇ャやュ⊥ ∇ヲΑ∠ ラ∠ ゅｚΑぺ∠ モ ⊥ ⇒∠∇ジΑ∠ - ヮ⊥ ョ∠ ゅ∠ョぺ∠ ゲ∠ イ ⊥ ∇ヘΒ∠ ャ͡
ゲ⊥ ヨ∠ ボ∠ ∇ャや∠ヱザ ⊥ ∇ヨｚゼャやノ∠ ヨ͡ ィ ⊥ ヱ∠ - ゲ⊥ ヨ∠ ボ∠ ∇ャやブ ∠ ジ ∠カ∠ ヱ∠ - ゲ⊥ ダ ∠ ら∠ ∇ャや
- ケ∠ コ∠ ヱ∠ Ι ∠ Κ ｚミ∠ - ゲぁヘ∠ ヨ∠ ∇ャやリ∠ ∇Αぺ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ リ ⊥ ⇒∠ジル͡Ηやメ ⊥ ヲ⊥ボΑ∠ -
ゅ∠ヨよ͡ グ͡ ゃ͡ ョ∠ ∇ヲΑ∠ リ
⊥ ⇒∠ジル͡Ηやほ⊥ｚらレ∠ Α⊥ - ゲぁボ∠ わ∠ ∇ジヨ⊥ ∇ャやグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ マ
∠ よあケ∠ ヴ∠ャま͡
- ∀り∠ゲΒ͡ダ∠よヮ͡ ジ ͡ ∇ヘル∠ ヴ∠ヤハ ∠ リ ⊥ ⇒∠ジル͡Ηやモ ͡ よ∠ - ゲ∠ カｚぺ∠ヱ∠ ュ∠ ギｚホ∠
びロ⊥ ゲ∠ Α͡クゅ∠バョ∠ ヴ∠ボ∇ャぺ∠ ∇ヲャ∠ヱ∠
(1. Nay! I swear by t he Day of Resurrect ion.) (2. And nay! I swear by An-Nafs Al-Lawwamah.)
(3. Does man t hink t hat We shall not assemble his bones) (4. Yes, We are able t o put t oget her
in perfect order t he t ips of his fingers.) (5. Nay! Man desires t o break out ahead of himself.) (6.
He asks: "When will be t his Day of Resurrect ion'') (7. So, when Bariqa t he sight .) (8. And t he
moon will be eclipsed.) (9. And t he sun and moon will be j oined t oget her.) (10. On t hat Day
man will say: "Where (is t he refuge) t o flee'') (11. No! There is no refuge!) (12. Unt o your Lord
will be t he place of rest t hat Day.) (13. On t hat Day man will be informed of what he sent
forward, and what he left behind.) (14. Nay! Man will be well informed about himself,) (15.
Though he may put fort h his
The Oath about the Final Return on the Day of Resurrection and the
Refutation against the Plots of the Thinkers
It has been ment ioned previously on more t han one occasion t hat if t he t hing t hat is being
sworn about is somet hing t hat is being negat ed, t hen it is permissible t o use t he word "La''
(Nay) before t he oat h t o emphasize t he negat ion. Here, what is being sworn about is t he
affirmat ion of t he final abode and t he refut at ion against t he claim of t he ignorant t hat t he
resurrect ion of bodies will not occur. This is why Allah says,
る͡ ョ∠ やｚヲヤｚャやザ
͡ ∇ホぺ⊥ Ι
∠ ヱ∠ - る͡ ヨ∠ ⇒∠Βボ͡ ∇ャやュ͡ ∇ヲΒ∠ よ͡ ユ⊥ ジ
͡ ∇ホぺ⊥ Ι
∠ぴ
び
(Nay! I swear by t he Day of Resurrect ion. And nay! I swear by An-Nafs Al-Lawwamah.) Qat adah
said, "This means, I swear by bot h of t hese t hings.'' This has also been report ed from Ibn ` Abbas
and Sa` id bin Jubayr. Concerning t he Day of Judgement , it is well known what it is. In
reference t o An-Nafs Al-Lawwamah, Qurrah bin Khalid report ed from Al-Hasan Al-Basri t hat he
said about t his Ayah, "Verily, by Allah, we t hink t hat every believer blames himself. He says
(quest ioning himself), ` What did I int end by my st at ement What did I int end by my eat ing What
did I int end in what I said t o myself' However, t he sinner proceeds ahead and he does not
blame himself.'' Ibn Jarir recorded from Sa` id bin Jubayr t hat he said concerning Allah's
st at ement ,
びる͡ ョ∠ やｚヲヤｚャやザ
͡ ∇ホぺ⊥ Ι
∠ ヱ∠ ぴ
(And nay! I swear by An-Nafs Al-Lawwamah) "He crit icizes himself in good and bad.'' Similar has
been report ed from ` Ikrimah. Ibn Abi Naj ih report ed from Muj ahid: "He is sorry for what he
missed (of good deeds) and he blames himself for it .'' Allah said;
びヮ⊥ ョ∠ ゅ∠ヌハ
͡ ノ∠ ヨ∠ ∇イルｚリｚャぺ∠ リ
⊥ ⇒∠ジル͡Ηやょ
⊥ ジ
∠ ∇エΑ∠ ぺ∠ぴ
(Does man t hink t hat We shall not assemble his bones) meaning, ` on t he Day of Judgement
does he t hink t hat We are not able t o ret urn his bones and gat her t hem from t heir various
places'
びヮ⊥ ル∠ ゅ∠レよ∠ ン
∠ ヲあジ
∠ ルぁラ∠ぺヴ∠ヤハ
∠ リ
∠ Α͡ケギ͡ ⇒∠ホヴ∠ヤ∠よぴ
(Yes, We are able t o put t oget her in perfect order t he t ips of his fingers.) meaning, ` does man
t hink t hat We will not gat her his bones Surely, We will gat her t hem and We are quit e able t o
put t oget her his fingert ips. This means Our power is suit able t o gat her (and recreat e) t hem,
and if We wished We could surely resurrect him wit h more t han what he originally had. We
could make his Banan, which are t he t ips of his fingers, all equal (in lengt h).' Concerning Allah's
st at ement ,
びヮ⊥ ョ∠ ゅ∠ョぺ∠ ゲ∠ イ
⊥ ∇ヘΒ∠ ャ͡ リ
⊥ ⇒∠ジル͡Ηやギ⊥ Α͡ゲΑ⊥ ∇モよ∠ ぴ
(Nay! Man desires t o break out ahead of himself .) Sa` id report ed from Ibn ` Abbas t hat he said,
"This means t o proceed forward.'' Muj ahid said about ,
び⊥ヮョ∠ ゅ∠ョぺ∠ ゲ∠ イ
⊥ ∇ヘΒ∠ ャ͡ぴ
(t o break out ahead of himself.) "This means t hat he want s t o proceed ahead following his own
whims.'' ` Ali bin Abi Talhah report ed from Ibn ` Abbas t hat he said, "This refers t o t he
disbeliever who denies t he Day of Reckoning.'' Ibn Zayd said t he same t hing. Thus, Allah says
aft er t his,
びる͡ ヨ∠ ⇒∠Βボ͡ ∇ャやュ⊥ ∇ヲΑ∠ ラ

∠ ゅｚΑぺ∠ モ
⊥ ⇒∠∇ジΑ∠ ぴ
(He asks: "When will be t his Day of Resurrect ion'') meaning, he says when will t he Day of
Judgement be His quest ion is only a quest ion of denying it s occurrence, and rej ect ing it s
exist ence. This is as Allah says,
モ⊥ホリ∠ Β͡ホギ͡ ⇒∠タ ∇ユわ⊥ レ⊥ミラ͡まギ⊥ ∇ハヲ∠ ∇ャやや∠グ⇒∠ワヴ∠わョ∠ ラ ∠ ヲ⊥ャヲ⊥ボΑ∠ ヱ∠ ぴ
Ι
∠ ヱ∠ る⇔ ハ
∠ ゅ∠シヮ⊥ ∇レハ∠ ラ ∠ ヱ⊥ゲガ ͡ ⇒∠わ∠ ∇ジゎ∠ Ιｚュ∃ ∇ヲΑ∠ キ⊥ ゅ∠バΒあョユ⊥ムャｚ
び ∠ラヲ⊥ョ͡ギ∇ボ∠わ∇ジ∠ゎ
(And t hey say: "When is t his promise if you are t rut hful'' Say: "The appoint ment t o you is for a
Day, which you cannot put back for an hour nor put forward.'') (34:29-30) Here Allah says,
びゲ⊥ ダ
∠ ら∠ ∇ャやベ
∠ ゲ͡ よ∠ や∠クみ͡プ∠ ぴ
(So, when Bariqa t he sight .) Abu ` Amr bin Al-` Ala' recit ed t his Ayah as Bariqa wit h a Kasrah
under t he let t er Ra, which means t o be diminished. That which he (Abu ` Amr) has said
resembles t he st at ement of Allah,
び∇ユヰ⊥ プ⊥ ∇ゲデ
∠ ∇ユヰ͡ ∇Βャ∠ま͡ ギぁゎ∠ ∇ゲΑ∠ Ι
∠ぴ
(Their gaze ret urning not t owards t hem.) (14:43) meaning, t hey will be looking t his way and
t hat way in horror. Their gaze will not be able t o rest upon anyt hing due t o t he severit y of t he
t error on t hat Day. Ot hers recit ed it as Baraqa wit h a Fat hah over t he let t er Ra, and it s
meaning is close t o t he first recit at ion (Bariqa). The int ent here is t hat t he eyes will be
dazzled, humbled, diminished, and humiliat ed on t he Day of Judgement due t o t he severit y of
t he horrors and t he great ness of t he mat t ers t hat t hey will wit ness on t hat Day. Concerning
びゲ⊥ ヨ∠ ボ∠ ∇ャやブ
∠ ジ
∠カ∠ ヱ∠ ぴ
(And t he moon will be eclipsed.) meaning, it s light will go away.
びゲ⊥ ヨ∠ ボ∠ ∇ャや∠ヱザ
⊥ ∇ヨｚゼャやノ∠ ヨ͡ ィ
⊥ ヱ∠ ぴ
(And t he sun and moon will be j oined t oget her.) Muj ahid said, "They will be rolled up.'' In
explaining t his Ayah, Ibn Zayd recit ed t he following Ayat ,
び ∇れケ∠ ギ∠ ム∠ ルやュ⊥ ヲ⊥イレぁャやや∠ク͡ま∠ヱ - ∇れケ∠ ヲあミ⊥ ザ

⊥ ∇ヨｚゼャやや∠クま͡ぴ
(When t he sun is wound round and it s light is lost and is overt hrown, and when t he st ars fall.)
(81:1,2) It has been report ed from Ibn Mas` ud t hat he recit ed t he Ayah as, (∠ヱノ∠ ヨ͡ ィ
⊥ リ
∠ ∇Βよ∠ ザ
͡ ∇ヨゼ
ｚャやゲ͡ ヨ∠ ボ∠ ∇ャや∠ヱ)
(and t he sun and t he moon will be j oined bet ween each ot her.) Allah said,
びゲぁヘ∠ ヨ∠ ∇ャやリ
∠ ∇Αぺ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ リ
⊥ ⇒∠ジル͡Ηやメ
(On t hat Day man will say:"Where (is t he refuge) t o flee'') meaning, t he human will see t hese
horrors on t he Day of Judgement and he will want t o flee. He will say, "Where (is t he place) t o
flee t o'' This means, where is t he escape or refuge Allah t hen says,
びゲぁボ∠ わ∠ ∇ジヨ⊥ ∇ャやグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ マ

∠ よあケ∠ ヴ∠ャま͡ - ケ∠ コ∠ ヱ∠ Ι
∠ Κ
ｚミ∠ ぴ
(No! There is no refuge! Unt o your Lord will be t he place of rest t hat Day.) Ibn Mas` ud, Ibn
` Abbas, Sa` id bin Jubayr and several ot hers of t he Salaf said, "There will be no salvat ion.'' This
Ayah is similar t o Allah's st at ement ,
び∃ゲΒ͡ムルｚリあョ ∇ユム⊥ ャ∠ ゅ∠ョヱ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ほ∃イ

∠ ∇ヤョｚリあョ ∇ユム⊥ ャ∠ ゅ∠ョぴ
(You will have no refuge on t hat Day nor t here will be for you any denying.) (42:47) meaning,
` t here will be no place for you t o hide.' This is like what Allah says here,
び∠ケコ∠ ヱ∠ Ι
∠ぴ
(There is no refuge.) meaning, ` t here will be no place for you t o seek shelt er.' Thus, Allah says,
びゲぁボ∠ わ∠ ∇ジヨ⊥ ∇ャやグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ マ

∠ よあケ∠ ヴ∠ャま͡ぴ
(Unt o your Lord will be t he place of rest t hat Day.) meaning, t he place of ret urn and t he final
dest inat ion. The Deeds of Man will be placed before Him on t he Day of Judgement Then Allah
says,
びゲ∠ カ
ｚぺ∠ヱ∠ ュ∠ ギｚホ∠ ゅ∠ヨよ͡ グ͡ ゃ͡ ョ∠ ∇ヲΑ∠ リ
⊥ ⇒∠ジル͡Ηやほ⊥ｚらレ∠ Α⊥ ぴ
(On t hat Day man will be informed of what he sent forward, and what he left behind.)
meaning, he will be informed of all of his deeds, t he old of t hem and t he recent of t hem, t he
first of t hem and t he last of t hem, t he small of t hem and t he large of t hem. This is as Allah
says,
マ
∠ よぁケ∠ ユ⊥ ヤ͡∇ヌΑ∠ Ι
∠ ヱ∠ や⇔ゲッ
͡ ゅ∠ェ ∇やヲ⊥ヤヨ͡ ハ
∠ ゅ∠ョ ∇やヱ⊥ギィ
∠ ヱ∠ ヱ∠ ぴ
びや⇔ギェ∠ ぺ∠
(And t hey will find all t hat t hey did, placed before t hem, and your Lord t reat s no one wit h
inj ust ice.) (18:49) Likewise, Allah says here,
ヴ∠ボ∇ャぺ∠ ∇ヲャ∠ヱ∠ - ∀り∠ゲΒ͡ダ∠よヮ͡ ジ
͡ ∇ヘル∠ ヴ∠ヤハ
∠ リ
⊥ ⇒∠ジル͡Ηやモ ͡ よ∠ ぴ
びロ⊥ ゲ∠ Α͡クゅ∠バョ∠
(Nay! Man will be well informed about himself, t hough he may put fort h his excuses.) meaning,
he will be a wit ness against himself, knowing full well what he did, even t hough he will t ry t o
make excuses and deny it . This is as Allah says,
びゅ⇔らΒ͡ジェ
∠ マ
∠ ∇Βヤ∠ハ
∠ ュ∠ ∇ヲΒ∠ ∇ャやマ
∠ジ͡ ∇ヘレ∠ よ͡ ヴ∠ヘミ∠ マ
∠ ら∠ ⇒∠わミ∠ ∇ぺゲ∠ ∇ホやぴ
((It will be said t o him): "Read your book. You are sufficient as a reckoner against yourself t his
Day.'') ` Ali bin Abi Talhah report ed t hat Ibn ` Abbas said,
び ∀り∠ゲΒ͡ダ∠よヮ͡ ジ
͡ ∇ヘル∠ ヴ∠ヤハ
∠ リ
⊥ ⇒∠ジル͡Ηやモ
͡ よ∠ ぴ
(Nay! Man will be well informed about himself.) "His hearing, his sight , his t wo hands, his t wo
legs and his limbs.'' Qat adah said, "This means he is a wit ness against himself.'' In anot her
narrat ion from Qat adah he said, "By Allah! If you wish t o see him, you would see him as
someone who sees t he short comings of t he people and t heir sins, yet he is heedless of his own
sins.'' It used t o be said, "Verily, it is writ t en in t he Inj il: ` O Son of Adam, do you see t he small
splint ers in t he eye of your brot her and disregard t he t ree st ump t hat is in your eye, so you do
not see it ''' Muj ahid said,
びロ⊥ ゲ∠ Α͡クゅ∠バョ∠ ヴ∠ボ∇ャぺ∠ ∇ヲャ∠ヱ∠ ぴ

(Though he may put fort h his excuses.) "This means, even t hough he argues in defense of it , he
is a wit ness against it .'' Qat adah said,

(Though he may put fort h his excuses.) "Even t hough he will t ry t o make false excuses on t hat
Day, t hey will not be accept ed from him.'' As-Suddi said,

(Though he may put fort h his excuses.) "This means his argument .'' This is as Allah says,
ゅｚレミ⊥ ゅ∠ョゅ∠レよあケ∠ ヮ͡ ヤｚャや∠ヱ ∇やヲ⊥ャゅ∠ホラ∠ぺ Ι

ｚま͡ ∇ユヰ⊥ わ⊥ レ∠ ∇わプ͡ ∇リム⊥ ゎ∠ ∇ユャ∠ ｚユを⊥ ぴ
びリ ∠ Β͡ミゲ͡ ∇ゼョ⊥
(There will t hen be no Fit nah for t hem but t o say: "By Allah, our Lord, we were not t hose who
j oined ot hers in worship wit h Allah.'') (6:23) Allah also says,
ラ
∠ ヲ⊥ヘヤ͡∇エΑ∠ ゅ∠ヨミ∠ ヮ⊥ ャ∠ ラ
∠ ヲ⊥ヘヤ͡∇エΒ∠ プ∠ ゅ⇔バΒ͡ヨィ
∠ ヮ͡ ヤｚャやユ⊥ ヰ⊥ ん⊥ バ∠ ∇らΑ∠ ュ∠ ∇ヲΑ∠ ぴ
ユ⊥ ワ⊥ ∇ユヰ⊥ ルｚま͡ Ι
∠ ぺ∠ ￢∃ ∇ヴセ
∠ ヴ∠ヤハ ∠ ∇ユヰ⊥ ルｚぺ∠ ラ
∠ ヲ⊥らジ ∠ ∇エΑ∠ ヱ∠ ∇ユム⊥ ャ∠
びラ ∠ ヲ⊥よグ͡ ⇒∠ム∇ャや
(On t he Day when Allah will resurrect t hem all t oget her; t hen t hey will swear t o Him as t hey
swear t o you (O Muslims). And t hey t hink t hat t hey have somet hing. Verily, t hey are liars!)
(58:18) Al-` Awfi report ed from Ibn ` Abbas:

(Though he may put fort h his excuses.) "This is apologizing. Haven't you heard t hat Allah said,
び∇ユヰ⊥ ゎ⊥ ケ∠ グ͡ ∇バョ∠ ∠リΒ͡ヨ͡ヤ⇒ｚヌャやノ⊥ ヘ∠ レ∠Α Ι

∠ぴ
(The Day when t heir excuses will be of no profit t o wrongdoers.) (40:52) and He says,
び∠ユヤ∠ジ
ｚャやグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ヮ͡ ヤｚャやヴ∠ャま͡ ∇や∇ヲボ∠ ∇ャぺ∠ヱ∠ ぴ
(And t hey will offer submision t o Allah on t hat Day.) (16:87) and He says,
び∃￢ヲ⊥シリ͡ョモ
⊥ ヨ∠ ∇バル∠ ゅｚレミ⊥ ゅ∠ョユ∠ ヤ∠ジ
ｚャや ∇やヲ⊥ ボ∠ ∇ャほ∠プ∠ ぴ
(Then t hey will (falsely) submit : "We used not t o do any evil.'') (16:28) and t heir st at ement ,
び∠リΒ͡ミゲ͡ ∇ゼョ⊥ ゅｚレミ⊥ ゅ∠ョゅ∠レよあケ∠ ヮ͡ ヤｚャや∠ヱぴ

(By Allah, our Lord, we were not t hose who j oined ot hers in worship wit h Allah.) (6:23)''
ヮ⊥ バ∠ ∇ヨィ∠ ゅ∠レ∇Βヤ∠ハ
∠ ラｚま͡ - ヮ͡ よ͡ モ ∠イ∠ ∇バわ∠ ャ͡ マ ∠ ル∠ ゅ∠ジャ͡ ヮ͡ よ͡ ∇ポゲあエ ∠ ゎ⊥ Ι∠ぴ
ゅ∠レ∇Βヤ∠ハ
∠ ラｚま͡ ｚユを⊥ - ヮ⊥ ル∠ や∠￢∇ゲホ⊥ ∇ノら͡ ゎｚゅ∠プヮ⊥ ⇒∠ル∇ぺゲ∠ ホ∠ や∠クみ͡プ∠ - ヮ⊥ ル∠ や∠￢∇ゲホ⊥ ヱ∠
り∠ ゲ∠ カ͡Ι ｘやラ ∠ ヱ⊥ケグ∠ ゎ∠ ヱ∠ - る∠ ヤ∠ィ͡ ゅ∠バ∇ャやラ ∠ ヲぁらエ ͡ ゎ⊥ ∇モよ∠ Κ ｚミ∠ - ヮ⊥ ル∠ ゅ∠Βよ∠
- り∀ ゲ∠ ニ ͡ ゅ∠ルゅ∠ヰよあケ∠ ヴ∠ャま͡ - り∀ ゲ∠ ッ ͡ ゅルｚグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ -
びり∀ ゲ∠ ホ͡ ゅ∠プゅ∠ヰよ͡ モ
∠ バ∠ ∇ヘΑ⊥ ラ∠ぺぁリヌ
⊥ ゎ∠ - り∀ ゲ∠ シ
͡ ゅ∠よグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ヱ∠
(16. Move not your t ongue concerning t o make hast e t herewit h.) (17. It is for Us t o collect it
and t hat it be recit ed.) (18. And when We have recit ed it t o you, t hen follow it s recit at ion.)
(19. Then it is for Us t o make it clear.) (20. But no! Rat her you love t he present life of t his
world,) (21. And neglect t he Hereaft er.) (22. Some faces t hat Day shall be Nadirah.) (23.
Looking at t heir Lord.) (24. And some faces t hat Day will be Basirah,) (25. Thinking t hat some
calamit y is about t o fall on t hem.)
How the Prophet received the Revelation

This is Allah t eaching His Messenger how t o receive t he revelat ion from t he angel. For verily,
he (t he Prophet ) was rushing in his at t empt s t o grasp t he revelat ion and he would be recit ing
t he revelat ion wit h t he angel while he was recit ing it . Therefore, Allah commanded him t hat
when t he angel brings some revelat ion t o him he should j ust list en. Allah would make sure t o
collect it in his chest , and He would make it easy for him t o recit e it in t he same way t hat it
was revealed t o him. Allah would explain it , int erpret it and clarify it for him. So t he first
phase was gat hering it in his chest , t he second phase was recit at ion and t he t hird phase was it s
explanat ion and clarificat ion of it s meaning. Thus, Allah says,
びヮ͡ よ͡ モ
∠イ
∠ ∇バわ∠ ャ͡ マ
∠ ル∠ ゅ∠ジャ͡ ヮ͡ よ͡ ∇ポゲあエ
∠ ゎ⊥ Ι
∠ぴ
(Move not your t ongue concerning t o make hast e t herewit h.) meaning, wit h t he Qur'an. This is
as Allah says,
マ
∠ ∇Βャ∠ま͡ ヴ∠ツ∇ボΑ⊥ ラ∠まモ
͡ ∇らホ∠ リ͡ョラ ͡ や￢∇ゲボ⊥ ∇ャゅ͡よ ∇モイ
∠ ∇バゎ∠ Ι
∠ ヱ∠ ぴ
び⇔ゅヨ∇ヤハ
͡ ヴ͡ル∇キコ͡ ゆあケｚモ⊥ホヱ∠ ヮ⊥ Β⊥ ∇ェヱ∠
(And be not in hast e wit h t he Qur'an before it s revelat ion is complet ed t o you, and say: "My
Lord! Increase me in knowledge. '') (20:114) Then Allah says,
び⊥ヮバ∠ ∇ヨィ
∠ ゅ∠レ∇Βヤ∠ハ
∠ ラ
ｚま͡ぴ
(It is for Us t o collect it ) meaning, ` in your chest .'
び⊥ヮル∠ や∠￢∇ゲホ⊥ ヱ∠ ぴ
(and t hat it be recit ed.) meaning, ` t hat you recit e it .'
び⊥ヮ⇒∠ル∇ぺゲ∠ ホ∠ や∠クみ͡プ∠ ぴ
(And when We have recit ed it t o you,) meaning, ` when t he angel has recit ed it t o you from
Allah,'
び⊥ヮ∠ルや∠￢∇ゲホ⊥ ∇ノら͡ ゎｚゅ∠プぴ

(t hen follow it s recit at ion.) meaning, ` list en t o it t hen recit e it as he t aught you t o recit e it .'
びヮ⊥ ル∠ ゅ∠Βよ∠ ゅ∠レ∇Βヤ∠ハ
∠ ラ
ｚま͡ ｚユを⊥ ぴ
(Then it is for Us t o make it clear.) meaning, ` aft er memorizing it and recit ing it , We will
explain it t o you, clarify it and inspire you wit h it s meaning according t o what We int ended and
legislat ed.' Imam Ahmad recorded from Ibn ` Abbas t hat he said t hat t he Messenger of Allah
used t o st ruggle very hard t o grasp t he revelat ion and he used t o move his lips (rapidly wit h t he
recit at ion). The narrat or, Sa` id, t hen said, "Ibn ` Abbas said t o me, ` I will move my lips like t he
Messenger of Allah used t o move his lips (in order t o show you).''' Then, t he subnarrat or said,
"And Sa` id said t o me, ` I will move my lips like I saw Ibn ` Abbas moving his lips (in order t o
show you).''' Then Allah revealed,
ヮ⊥ バ∠ ∇ヨィ
∠ ラ
ｚま͡ - ヮ͡ よ͡ モ
∠イ
∠ ∇バわ∠ ャ͡ マ
∠ ル∠ ゅ∠ジャ͡ ヮ͡ よ͡ ∇ポゲあエ ∠ ゎ⊥ Ι∠ぴ
びヮ⊥ ル∠ や∠￢∇ゲホ⊥ ヱ∠
(Move not your t ongue concerning t o make hast e t herewit h. It is for Us t o collect it and t hat it
be recit ed.) Ibn ` Abbas said, "This means He will collect it in his chest t o recit e it .
びヮ⊥ ル∠ や∠￢∇ゲホ⊥ ∇ノら͡ ゎｚゅ∠プヮ⊥ ⇒∠ル∇ぺゲ∠ ホ∠ や∠クみ͡プ∠ ぴ

(And when We have recit ed it t o you, t hen follow it s recit at ion.) meaning, list en t o it and pay
at t ent ion.
びヮ⊥ ル∠ ゅ∠Βよ∠ ゅ∠レ∇Βヤ∠ハ
∠ ラ
(Then it is for Us t o make it clear (t o you).) So aft er t his, when Jibril would leave, he would
recit e it as Jibril had t aught him t o recit e it .'' This has also been recorded by Al-Bukhari and
Muslim. Al-Bukhari's wording says, "So whenever Jibril would come t o him he would be silent ,
and when Jibril had left he would recit e it j ust as Allah, t he Might y and Sublime had promised
him.''
The Cause of rejecting the Day of Judgement is Love of the World

and Heedlessness of the Hereafter
͡Ιｘやラ
∠ ヱ⊥ケグ∠ ゎ∠ ヱ∠ - る∠ ヤ∠ィ
͡ ゅ∠バ∇ャやラ
∠ ヲぁらエ
͡ ゎ⊥ ∇モよ∠ Κ
ｚミ∠ ぴ
(But no! Rat her you love t he present life of t his world. And neglect t he Hereaft er.) meaning,
t he only t hing t hat has caused t hem t o rej ect t he Day of Judgement and oppose t he t rue
revelat ion and t he Might y Qur'an Allah revealed t o His Messenger is t hat t heir only concern is
t he present worldly life. They are preoccupied and dist ract ed from t he Hereaft er. nt , and
when Jibril had left he would recit e it j ust as Allah, t he Might y and Sublime had promised him.''
sed t o move his lips (rapidly wit h t he recit at ion). The narrat or, Sa` id, t hen said, "Ibn ` Abbas
said t o me, ` I will move my lips like t he Messenger of Allah used t o move his lips (in order t o
show you).''' Then, t he subnarrat or said, "And Sa` id said t o me, ` I will move my lips like I saw
Ibn ` Abbas moving his lips (in order t o show you).''' Then Allah revealed,
ヮ⊥ バ∠ ∇ヨィ
∠ ラ
ｚま͡ - ヮ͡ よ͡ モ
∠イ
∠ ∇バわ∠ ャ͡ マ
∠ ル∠ ゅ∠ジャ͡ ヮ͡ よ͡ ∇ポゲあエ ∠ ゎ⊥ Ι∠ぴ
びヮ⊥ ル∠ や∠￢∇ゲホ⊥ ヱ∠
(Move not your t ongue concerning t o make hast e t herewit h. It is for Us t o collect it and t hat it
be recit ed. rec?kA ? The Cause of rej ect ing t he Day of Judgement is Love of t he World and
Heedlessness of t he Hereaft er Concerning Allah's st at ement ,
͡Ιｘやラ
∠ ヱケ⊥ グ∠ ゎ∠ ヱ∠ - る∠ ヤ∠ィ
∠ ヲぁらエ
͡ ゎ⊥ ∇モよ∠ Κ
ｚミ∠ ぴ
(But no! Rat her you love t he present life of t his world. And neglect t he Hereaft er.) meaning,
t he only t hing t hat has caused t hem t o rej ect t he Day of Judgement and oppose t he t rue
revelat ion and t he Might y Qur'an Allah revealed t o His Messenger is t hat t heir only concern is
t he present worldly life. They are preoccupied and dist ract ed from t he Hereaft er.
Seeing Allah in the Hereafter

Then Allah says,
びり∀ ゲ∠ ッ
͡ ゅｚルグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ぴ
(Some faces t hat Day shall be Nadirah.) which comes from t he word Nadarah, which means
splendid, radiant , glowing, delight ed wit h goodness.
びり∀ ゲ∠ ニ
͡ ゅ∠ルゅ∠ヰよあケ∠ ヴ∠ャま͡ぴ
(Looking at t heir Lord.) meaning, t hey will see Him wit h t heir very eyes. This is j ust as was
recorded by Al-Bukhari in his Sahih,
«ゅ⇔ルゅ∠Βハ
͡ ∇ユム⊥ よｚケ∠ ラ
∠ ∇ヱゲ∠ わ∠ シ
∠ ∇ユム⊥ ルｚま͡»
(Verily, you all will see your Lord wit h your own eyes.) The believers seeing Allah in t he abode
of t he Hereaft er has been confirmed in t he aut hent ic Hadit hs from numerous rout es of
t ransmission wit h t he scholars of Hadit h. It is not possible t o deny t his or refuse it . Examples
would be t he Hadit hs of Abu Sa` id and Abu Hurayrah, and t hey are bot h recorded in t he Two
Sahihs. They bot h ment ioned t hat some people said, "O Messenger of Allah! Will we see our
Lord on t he Day of Judgement '' The Prophet said,
ザ
∠ ∇Βャ∠ ゲ͡ ヨ∠ ボ∠ ∇ャや∠ヱザ
͡ ∇ヨゼ
ｚャやる͡ Α∠ ∇ぼケ⊥ ヶ͡プラ
∠ ヱぁケゅ∠ツゎ⊥ ∇モワ∠ »
«∨∀ゆゅ∠エシ∠ ゅ∠ヨヰ⊥ ル∠ ヱ⊥キ
(Are you harmed by seeing t he sun and t he moon when t here are no clouds beneat h t hem) They
replied, "No.'' The Prophet t hen said,
«マ͡ャグ∠ ミ∠ ∇ユム⊥ よｚケ∠ ラ
∠ ∇ヱゲ∠ ゎ∠ ∇ユム⊥ ルｚみ͡プ∠ »
(Then you will surely see your Lord like t hat .) In t he Two Sahihs it is recorded from Jabir t hat
he said, "The Messenger of Allah looked at t he moon on a night when it was full, and he said,
ラ
͡ み͡プ∠ ∩∠ゲヨ∠ ボ∠ ∇ャやや∠グワ∠ ラ
∠ ∇ヱゲ∠ ゎ∠ ゅ∠ヨミ∠ ∇ユム⊥ よｚケ∠ ラ ∠ ∇ヱゲ∠ ゎ∠ ∇ユム⊥ ルｚま͡»
ネ
͡ ヲ⊥ヤデ⊥ モ ∠ ∇らホ∠ り∃ ゅ∠ヤタ ∠ ヴ∠ヤハ ∠ やヲ⊥らヤ∠∇ピゎ⊥ ゅ∠ャ ∇ラぺ∠ ∇ユわ⊥ ∇バト ∠ わ∠ ∇シや
«やヲ⊥ヤバ∠ ∇プゅ∠プ ∩ゅ∠ヰよ͡ ヱ⊥ゲビ
⊥ モ ∠ ∇らホ∠ ゅ∠ャヱ∠ ザ
͡ ∇ヨゼｚャや
(Verily, you will see your Lord j ust as you see t his moon! So if you are able t o avoid missing a
prayer before t he rising of t he sun (Faj r prayer) or before it s set t ing (` Asr prayer) t hen do so.)''
Among t he Hadit hs, which Muslim was alone in recording, is a narrat ion from Suhayb t hat t he
Prophet said,
:ヴャゅ∠バゎ∠ ぶ ⊥ やメ ⊥ ヲ⊥ボΑ∠ メ∠ ゅ∠ホる∠ レｚイ ∠ ∇ャやる͡ レｚイ

∠ ∇ャやモ
⊥ ∇ワぺ∠ モ ∠カ∠ キ∠ や∠クま͡»
∇ヂΒあら∠ ゎ⊥ ∇ユャ∠ぺ∠ :ラ ∠ ヲ⊥ャヲ⊥ボΒ∠ プ∠ ∨∇ユミ⊥ ギ⊥ Α͡コぺ∠ ゅ⇔ゃ∇Βセ ∠ ラ ∠ ヱ⊥ギΑ͡ゲゎ⊥
:メ
∠ ゅ∠ホ ∨͡ケゅｚレャやリ ∠ ョ͡ ゅ∠レイ
あレ∠ ゎ⊥ ヱ∠ る∠ レｚイ
∠ ∇ャやゅ∠レ∇ヤカ
͡ ∇ギゎ⊥ ∇ユャ∠ぺ∠ ∨ゅ∠レワ∠ ヲ⊥ィヱ⊥
∇ユヰ͡ ∇Βャ∠ま͡ ょ
ｚェ
∠ ぺ∠ ゅ⇔ゃ∇Βセ
∠ やヲ⊥ト∇ハぺ⊥ ゅ∠ヨプ∠ ∩∠ゆゅ∠イエ ͡ ∇ャやブ ⊥ ゼ ͡ ∇ムΒ∠ プ∠
«り∠キゅ∠Αゴあャやヶ
∠ ワ͡ ヱ∠ ∩∇ユヰ͡ よあケ∠ ヴ∠ャま͡ ゲ͡ ヌ
∠ レｚャやリ
∠ ョ͡
(When t he people of Paradise ent er t he Paradise, Allah will say, ` Do you want me t o give you
anyt hing ext ra' They will say, ` Haven't you whit ened our faces Haven't you ent ered us int o
Paradise and saved us from t he Fire' Then He will remove t he veil and t hey will not be given
anyt hing more beloved t o t hem t han looking at t heir Lord, and t hat will be t he ext ra
(Ziyadah).) Then he recit ed t his Ayah,
び∀りキ∠ ゅ∠Αコ͡ ヱ∠ ヴ∠レ∇ジエ

⊥ ∇ャや ∇やヲ⊥レジ
∠ ∇ェぺ∠ リ
∠ Α͡グヤｚャあぴ
(For t hose who have done good is t he best and ext ra (Ziyadah).) (10:26) Also among t he
Hadit hs, which Muslim was alone in recording, is t he Hadit h of Jabir in which t he Prophet said,
«マ∠エ∇ツΑ∠ リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ヤャ͡ ヴヤｚイ
∠ わ∠ Α∠ ぶ
∠ やラ
ｚま͡»
(Verily, Allah will appear before t he believers while He is laughing.) This will t ake place on t he
open plains of t he Resurrect ion place. In some of t hese Hadit hs, it ment ions t hat t he believers
will be looking at t heir Lord on t he open plains and some ment ion t hat t his will occur in t he
Gardens of Paradise. If it were not due t o fear of t aking up a lot of space, we would present all
of t hese Hadit hs wit h t heir rout es of t ransmission and wordings from t hose t hat are in t he Sahih
collect ions, t he collect ions of good narrat ions, t he Musnad collect ions and t he Sunan
collect ions. However, we have ment ioned t his in separat e places in t his Tafsir, and Allah is t he
Giver of success. This issue is somet hing t hat t he Companions, t he Successors and t he Salaf of
t his nat ion have agreed upon, and all praise is due t o Allah. It is somet hing t hat is agreed upon
bet ween t he Imams of Islam and t he guides of all mankind.
Blackening of the Faces of the Disobedient People on the Day of

Judgement
Allah says,
り∀ ゲ∠ ホ͡ ゅ∠プゅ∠ヰよ͡ モ
∠ バ∠ ∇ヘΑ⊥ ラ∠ぺぁリヌ
⊥ ゎ∠ - り∀ ゲ∠ シ
͡ ゅ∠よグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ヱ∠ ぴ
び
(And some faces t hat Day will be Basirah. Thinking t hat some calamit y is about t o fall on
t hem.) These are t he faces of t he sinners t hat will be Basirah on t he Day of Judgement .
Qat adah said, "This means gloomy.'' As-Suddi said, "Their (t he faces) color will change.''
びぁリヌ
⊥ ゎ∠ ぴ
(Thinking) meaning, t hey will be cert ain.
び∀りゲ∠ ホ͡ ゅ∠プゅ∠ヰよ͡ モ

∠ バ∠ ∇ヘΑ⊥ ラ∠ぺぴ
(t hat some calamit y is about t o fall on t hem.) Muj ahid said, "A disast er.'' Qat adah said, "An
evil.'' As-Suddi said, "They will be cert ain t hat t hey are going t o be dest royed.'' Ibn Zayd said,
"They will t hink t hat t hey are going t o ent er int o t he Hellfire.'' This sit uat ion is similar t o Allah's
st at ement ,
び∀ロヲ⊥ィヱ⊥ キぁヲ∠ ∇ジゎ∠ ヱ∠ ∀ロヲ⊥ィヱ⊥ ヂ

ぁ Β∠ ∇らゎ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day when some faces will become whit e and some faces will become black.) (3:106)
Similarly Allah says,
- り∀ ゲ∠ ゼ͡ ∇らわ∠ ∇ジョぁる∀ ム∠ エ
͡ ⇒∠ッ - り∀ ゲ∠ ヘ͡ ∇ジョぁグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ぴ
- り∀ ゲ∠ わ∠ ホ∠ ゅ∠ヰボ⊥ ワ∠ ∇ゲゎ∠ - り∀ ゲ∠ ら∠ ビ
∠ ゅ∠ヰ∇Βヤ∠ハ ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ヱ∠
びり⊥ ゲ∠ イ
∠ ヘ∠ ∇ャやり⊥ ゲ∠ ヘ∠ ム∠ ∇ャやユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥
(Some faces t hat Day will be bright . Laughing, rej oicing at t he good news. And ot her faces,
t hat Day will be dust -st ained; darkness will cover t hem, such will be t he disbelieving, wicked.)
(80:38-42) Allah also says,
ヴ∠ヤ∇ダゎ∠ - る∀ ら∠ タ
͡ ゅｚルる∀ ヤ∠ョ͡ ゅ∠ハ - る∀ バ∠ ゼ
͡ ⇒∠カグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ぴ
びる⇔ Β∠ ョ͡ ゅ∠ェや⇔ケゅ∠ル
(Some faces, t hat Day will be humiliat ed. Laboring, weary. They will ent er in t he hot blazing
Fire.) (88:2-4) unt il Allah says,
る∃ レｚィ
∠ ヴ͡プる∀ Β∠ ッ
͡ や∠ケゅ∠ヰΒ͡ ∇バジ
∠ ャあ - る∀ ヨ∠ ハ
͡ ゅｚルグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ぴ
びる∃ Β∠ ャ͡ゅ∠ハ
((Ot her) faces t hat Day will be j oyful. Happy wit h t heir endeavor. In a loft y Paradise.) (88:8-10)
And t here are ot her similar Ayat and discussions (in t he Qur'an).
リｚニ ∠ ヱ∠ - ベ ∃ や∠ケ ∇リョ∠ モ ∠ Β͡ホヱ∠ - ヴ ∠ ホ͡ や∠ゲわｚャやろ ͡ ピ∠ ヤ∠よ∠ や∠クま͡ Κｚミ∠ ぴ
マ
∠ よあケ∠ ヴ∠ャま͡ - ベ ͡ ゅｚジャゅ͡よベ ⊥ ゅｚジャやろ ͡ ヘｚわ∠ ∇ャや∠ヱ - ベ ⊥ や∠ゲヘ͡ ∇ャやヮ⊥ ｚルぺ∠
リ͡ム⇒∠ャヱ∠ - ヴｚヤタ ∠ Ι ∠ ヱ∠ ベ ∠ ギｚタ
∠ Κ ∠ プ∠ - ベ ⊥ ゅ∠ジヨ∠ ∇ャやグ∃ ゃ͡ ョ∠ ∇ヲΑ∠
ヴ∠ャ∇ヱ∠ぺ - ヴｚトヨ∠ わ∠ Α∠ ヮ͡ ヤ͡∇ワぺ∠ ヴ∠ャま͡ ょ ∠ ワ∠ ク∠ ｚユを⊥ - ヴｚャヲ∠ ゎ∠ ヱ∠ ゆ ∠ グｚミ∠
ょ⊥ ジ ∠ ∇エΑ∠ ぺ∠ - ヴ∠ャ∇ヱほ∠プ∠ マ ∠ ャ∠ ヴ∠ャ∇ヱ∠ぺｚユを⊥ - ヴ∠ャ∇ヱほ∠プ∠ マ ∠ ャ∠
ヴｙレ͡ ョｚリあョる⇔ ヘ∠ ∇トル⊥ マ ⊥ Α∠ ∇ユャ∠ぺ∠ - ン⇔ギシ ⊥ ポ ∠ ゲ∠ ∇わΑ⊥ ラ∠ぺリ ⊥ ⇒∠ジル͡Ηや
ヮ⊥ ∇レョ͡ モ∠ バ∠ イ∠ プ∠ - ンｚヲジ ∠ プ∠ ペ ∠ ヤ∠ガ
∠ プ∠ る⇔ ボ∠ ヤ∠ハ
∠ ラ ∠ ゅ∠ミｚユを⊥ - ヴ∠レ∇ヨΑ⊥
ヴ∠ヤハ ∠ ケ∃ ギ͡ ⇒∠ボよ͡ マ
∠ ャ͡ク∠ ザ
∠ ∇Βャ∠ぺ∠ - ヴ∠んルｙΙや∠ヱゲ∠ ミ∠ グｚャやリ ͡ ∇Βィ
∠ ∇ヱゴｚャや
びヴ∠ゎ∇ヲヨ∠ ∇ャやヴ∠ Β͡ ∇エΑ⊥ ラ∠ぺ
(26. Nay, when it reaches t o t he collarbones.) (27. And it will be said: "Who can cure him'')
(28. And he will t hink t hat it was t he part ing;) (29. And one shank will be j oined wit h anot her
shank.) (30. The drive will be on t hat Day t o your Lord!) (31. So, he neit her believed nor
prayed!) (32. But on t he cont rary, he denied and t urned away!) (33. Then he walked in conceit
t o his family admiring himself!) (34. Woe t o you! And t hen woe t o you!) (35. Again, woe t o you!
And t hen woe t o you!) (36. Does man t hink t hat he will be left neglect ed) (37. Was he not a
Nut fah of semen emit t ed) (38. Then he became an ` Alaqah; t hen shaped and fashioned in due
proport ion.) (39. And made of him t wo sexes, male and female.) (40. Is it not so t hen, t hat He
would be able t o give life t o t he dead)
Certainty will occur at the Time of Death Allah informs of the

condition at the time of death and what terrors it contains.
May Allah make us firm at t hat t ime wit h t he Firm St at ement . Allah says,
びヴ
∠ ホ͡ や∠ゲわｚャやろ
͡ ピ∠ ヤ∠よ∠ や∠クま͡ Κ
ｚミ∠ ぴ
(Nay, when it reaches t o t he collarbones.) If we make t he word "Kalla'' negat ive, t hen t his Ayah
means, ` O son of Adam! You are not able t o deny t hat which I informed you of at t hat t ime
(deat h). This will become somet hing wit nessed by you wit h your own eyes.' If we consider t he
word "Kalla'' t o be a word of affirmat ion, t hen t his would be t he most obvious meaning. In t his
case it would mean t hat it is cert ainly t rue when t he soul reaches t he collarbones - meaning,
` your soul will be pulled out of your body and it will reach your collarbones.' This is similar t o
ラ
∠ ヱ⊥ゲヌ ⊥ レ∠ゎグ∃ ゃ͡ レ∠ Β͡ェ ∇ユわ⊥ ル∠ぺヱ∠ - ュ∠ ヲ⊥ボ∇ヤエ
⊥ ∇ャやろ͡ ピ∠ ヤ∠よ∠ や∠クま͡ Ι
∠ ∇ヲヤ∠プ∠ ぴ
-ラ ∠ ヱ⊥ゲダ͡ ∇らゎ⊥ Ι ｚリ͡ム⇒∠ャヱ∠ ∇ユム⊥ レ͡ョヮ͡ ∇Βャ∠ま͡ ゆ ⊥ ゲ∠ ∇ホぺ∠ リ ⊥ ∇エル∠ ヱ∠ -
∇ユわ⊥ レ⊥ミラ͡まべ∠ヰル∠ ヲ⊥バィ ͡ ∇ゲゎ∠ - リ ∠ Β͡レΑ͡ギョ∠ ゲ∠ ∇Βビ
∠ ∇ユわ⊥ レ⊥ミラ͡ま Ι ∠ ∇ヲヤ∠プ∠
びリ ∠ Β͡ホギ͡ ⇒∠タ
(Then why do you not (int ervene) when (t he soul of t he dying person) reaches t he t hroat And
you at t he moment are looking on, but We are nearer t o him t han you, but you see not , t hen
why do you not if you are exempt from t he reckoning and recompense, bring back t he soul, if
your are t rut hful) (56:83-87) Thus, Allah similarly says here,
びベ
∃ や∠ケ ∇リョ∠ モ
∠ Β͡ホヱ∠ - ヴ
∠ ホ͡ や∠ゲわｚャやろ
͡ ピ∠ ヤ∠よ∠ や∠クま͡ Κ
ｚミ∠ ぴ
(Nay, when it reaches t o t he collarbones. And it will be said: "Who can cure him) ` Ikrimah
report ed from Ibn ` Abbas t hat he said, "Meaning, who is t he person who recit es divine prayers
of healing so t hat he may come and cure him'' Abu Qilabah made a similar st at ement when he
said,
びベ
∃ や∠ケ ∇リョ∠ モ
∠ Β͡ホヱ∠ ぴ
(And it will be said: "Who can cure him) "This means who is t he doct or t hat can cure him''
Qat adah, Ad-Dahhak and Ibn Zayd all have similar st at ement s. ` Ali bin Abi Talhah report ed
from Ibn ` Abbas t hat he said concerning t he Ayah,
びベ
͡ ゅｚジャゅ͡よベ
⊥ ゅｚジャやろ
͡ ヘｚわ∠ ∇ャや∠ヱぴ
(And one shank will be j oined wit h anot her shank.) "This is t he last day of t he days of t his world
and t he first day of t he days of t he Hereaft er. So t here will be hardships t hat will meet (more)
hardships, except for he whom Allah has mercy upon.'' ` Ikrimah said,
びベ
(And one shank will be j oined wit h anot her shank.) "The great mat t er (will be j oined) wit h t he
great mat t er.'' Muj ahid said, "A t est (will be j oined) wit h a t est .'' Al-Hasan Al-Basri said
concerning Allah's st at ement ,
びベ
(And one shank will be j oined wit h anot her shank. ) "These are your t wo shins when t hey are
bound t oget her.'' In anot her narrat ion from him (Al-Hasan) he said, "His t wo legs have died and
t hey will not carry him while he used t o walk around on t hem.'' Concerning Allah's st at ement ,
びベ
⊥ ゅ∠ジヨ∠ ∇ャやグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ マ
(The drive will be on t hat Day t o your Lord!) meaning, t he place of ret urn and t he dest inat ion.
This is t hat t he soul ascends int o t he heavens and Allah says, "Ret urn my servant t o t he eart h,
for verily, I have creat ed t hem from it , I ret urn t hem int o it , and from it I will bring t hem out
at anot her t ime.'' This has been report ed in t he lengt hy Hadit h of Al-Bara'. Verily, Allah says,
る⇔ ヌ
∠ ヘ∠ ェ
∠ ユ⊥ム∇Βヤ∠ハ
∠ モ ⊥シ ͡ ∇ゲΑ⊥ ヱ∠ ロ͡ キ͡ ゅ∠らハ
͡ ベ ∠ ∇ヲプ∠ ゲ⊥ ワ͡ ゅ∠ボ∇ャやヲ∠ ワ⊥ ヱ∠ ぴ
Ι∠ ∇ユワ⊥ ヱ∠ ゅ∠レヤ⊥シ
⊥ ケ⊥ ヮ⊥ ∇わプｚヲ∠ ゎ∠ れ
⊥ ∇ヲヨ∠ ∇ャやユ⊥ ミ⊥ ギ∠ ェ
∠ ぺ∠ ￢∠ べ∠ィや∠クま͡ ヴｚわェ ∠
ヮ⊥ ャ∠ Ι
∠ ぺ∠ ペ
あエ∠ ∇ャやユ⊥ ヰ⊥ ⇒∠ャ∇ヲョ∠ ヮ͡ ヤｚャやヴ∠ャま͡ ∇やヱぁキケ⊥ ｚユを⊥ - ラ ∠ ヲ⊥デゲあヘ∠ Α⊥
びリ ∠ Β͡らジ
͡ ⇒∠エ∇ャやネ ⊥ ゲ∠ ∇シぺ∠ ヲ∠ ワ⊥ ヱ∠ ユ⊥ ∇ムエ
⊥ ∇ャや
(He is t he Irresist ible (Supreme), over His servant s, and He sends guardians over you, unt il
when deat h approaches one of you, Our messengers t ake his soul, and t hey never neglect t heir
dut y. Then t hey are ret urned t o Allah, t heir True Mast er. Surely, for Him is t he j udgement and
He is t he swift est in t aking account .) (6:61,62)
Mentioning the Case of the Denier

Allah says,
びヴｚャヲ∠ ゎ∠ ヱ∠ ゆ
∠ グｚミ∠ リ͡ム⇒∠ャヱ∠ - ヴｚヤタ
∠ Ι
∠ ヱ∠ ベ
∠ ギｚタ
∠ Κ
∠ プ∠ ぴ
(So, he neit her believed nor prayed! But on t he cont rary, he denied and t urned away!) This is
t o inform about t he disbeliever who used t o deny t he t rut h in his heart in t he abode of t his
worldly life, and he used t o t urn away from act ing according t o it s way. Thus, t here is no good
in him, int ernally or ext ernally. Therefore, Allah says,
ｚユを⊥ - ヴｚャヲ∠ ゎ∠ ヱ∠ ゆ
∠ Ι ∠ ヱ∠ ベ ∠ ギｚタ
∠ Κ ∠ プ∠ ぴ
びヴｚトヨ∠ わ∠ Α∠ ヮ͡ ヤ͡∇ワぺ∠ ヴ∠ャま͡ ょ
∠ ワ∠ ク∠
(So he neit her believed nor prayed! But on t he cont rary, he denied and t urned away! Then he
walked in conceit (full pride) t o his family admiring himself!)(75:31-33) meaning, st ubborn,
cruel, obst inat e, want on, lazy, having no concern and doing no deeds. This is similar t o Allah's
st at ement ,
びリ
∠ Β͡ヰム͡ プ∠ ∇やヲ⊥らヤ∠ボ∠ ルや ∇ユヰ͡ ヤ͡∇ワぺ∠ ヴ∠ャま͡ ∇やヲ⊥らヤ∠ボ∠ ルやや∠クま͡ヱ∠ ぴ
(And when t hey ret urned t o t heir own people, t hey would ret urn j est ing.) (83:31) Allah also
says,
リｚャラ∠ぺリ
ｚニ
∠ ヮ⊥ ｚルま͡ - や⇔ケヱ⊥ゲ∇ジョ∠ ヮ͡ ヤ͡∇ワぺ∠ ヴ͡プラ
∠ ゅ∠ミヮ⊥ ｚルま͡ぴ
びケ∠ ヲ⊥エΑ∠
(Verily, he was among his people in j oy! Verily, he t hought t hat he would never come back (t o
Us)!) (84:13,14) meaning, ret urn.
びや⇔ゲΒ͡ダよ∠ ヮ͡ よ͡ ラ
∠ ゅ∠ミヮ⊥ ｚよケ∠ ラ
ｚま͡ ヴ∠ヤ∠よぴ
(Yes! Verily, his Lord has been ever beholding him!) (84:15) Ad-Dahhak report ed from Ibn
` Abbas t hat he said,
びヴｚトヨ∠ わ∠ Α∠ ヮ͡ ヤ͡∇ワぺ∠ ヴ∠ャま͡ ょ

∠ ワ∠ ク∠ ｚユを⊥ ぴ
(Then he walked in conceit t o his family admiring himself!) "This means arrogant ly.'' Qat adah
and Zayd bin Aslam bot h said, "St rut t ing.'' Allah t hen says,
びヴ∠ャ∇ヱほ∠プ∠ マ
∠ ャ∠ ヴ∠ャ∇ヱぺ∠ ｚユを⊥ - ヴ∠ャ∇ヱほ∠プ∠ マ
∠ ャ∠ ヴ∠ャ∇ヱぺ∠ぴ
(Woe t o you! And t hen woe t o you! Again, woe t o you! And t hen woe t o you!) This is a definit e
warning and t hreat from Allah t o t hose who disbelieve in Him and st rut about when walking.
This means, ` you deserve t o st rut like t his while you have disbelieved in your Creat or and
Maker.' This is what is commonly said in t his t ype of sit uat ion in order t o mock and int imidat e
(someone). This is as Allah says,
びユ⊥ Α͡ゲム∠ ∇ャやゴ⊥ Α͡ゴバ∠ ∇ャやろ

∠ ル∠ぺマ
∠ ルｚま͡ ∇ベク⊥ ぴ
(Tast e you (t his)! Verily you were (pret ending t o be) t he might y, t he generous!) (44:49)
Similarly, Allah says,
びラ
∠ ヲ⊥ョゲ͡ ∇イョぁ ∇ユム⊥ ルｚま͡ Κ
⇔ Β͡ヤホ∠ ∇やヲ⊥バわｚヨ∠ ゎ∠ ヱ∠ ∇やヲ⊥ヤミ⊥ ぴ
(Eat and enj oy yourselves for a lit t le. Verily, you are criminals.) (77:46) Allah also says,
び͡ヮル͡ ヱ⊥キリあョ ∇ユわ⊥ ∇ゃセ

͡ ゅ∠ョ ∇やヱ⊥ギら⊥ ∇ハゅ∠プぴ
(So worship what you like besides Him.) (39:15) And like Allah's st at ement ,
び∇ユわ⊥ ∇ゃセ
͡ ゅ∠ョ ∇やヲ⊥ヤヨ∠ ∇ハやぴ
(Do what you will.) (41:40) There are ot her examples of t his as well. Abu ` Abdur-Rahman An-
Nasa'i recorded from Sa` id bin Jubayr t hat he said, "I ment ioned t o Ibn ` Abbas,
(Woe t o you! And t hen woe t o you! Again, woe t o you! And t hen woe t o you!) He (Ibn ` Abbas)
replied, ` The Messenger of Allah said t his t o Abu Jahl, t hen Allah, t he Might y and Sublime,
revealed t his Ayah.''' Ibn Abi Hat im recorded from Qat adah t hat he said concerning Allah's
st at ement ,
(Woe t o you! And t hen woe t o you! Again, woe t o you! And t hen woe t o you!) "It is a t hreat
followed by a t hreat , j ust as you hear it . They claim t hat t he Prophet of Allah grabbed t he
clot hes of t he enemy of Allah, Abu Jahl. The Prophet t hen said t o him, ` Woe t o you! And t hen
(again) woe t o you! Again woe t o you! And t hen (again) woe t o you!' At t his t he enemy of Allah,
Abu Jahl, said, ` Are you t hreat ening me, O Muhammad By Allah! Neit her you nor your Lord are
able t o do anyt hing, and verily, I am t he might iest person walking bet ween it s (Makkah's) t wo
mount ains.'''
Man will not be left neglected

Allah says,
びン⇔ギシ
⊥ ポ
∠ ゲ∠ ∇わΑ⊥ ラ∠ぺリ
⊥ ⇒∠ジル͡Ηやょ
⊥ ジ
(Does man t hink t hat he will be left neglect ed) As-Suddi said, "Meaning not resurrect ed.''
Muj ahid, Ash-Shafi` i and ` Abdur-Rahman bin Zayd bin Aslam, all said, "Meaning, he will not be
commanded and prohibit ed.'' Apparent ly t he Ayah includes bot h meanings. This means t hat he
will not be left neglect ed in t his worldly life, wit hout being commanded and prohibit ed. He
also will not be left neglect ed in his grave unat t ended t o wit hout being resurrect ed. Rat her he
will be commanded and prohibit ed in t his life, and gat hered back t o Allah in t he abode of t he
Hereaft er. The int ent here is t o affirm t he exist ence of t he abode of t he final ret urn and t o
refut e whoever rej ect s it from t he people of deviance, ignorance and st ubbornness. Thus, Allah
uses t he beginning of creat ion as a proof for t he repet it ion of t he creat ion in His saying,
びヴ∠レ∇ヨΑ⊥ ヴ
ｙレ͡ ョｚリあョる⇔ ヘ∠ ∇トル⊥ マ
⊥ Α∠ ∇ユャ∠ぺ∠ぴ
(Was he not a Nut fah of semen emit t ed) meaning, was not man a weak drop of sperm from a
despised fluid known as semen, t hat is emit t ed from t he loins int o t he wombs
びンｚヲジ
∠ プ∠ ペ
∠ ヤ∠ガ
∠ プ∠ る⇔ ボ∠ ヤ∠ハ
∠ ラ
∠ ゅ∠ミｚユを⊥ ぴ
(Then he became an ` Alaqah; t hen shaped and fashioned in due proport ion.) meaning, he
became a clot , t hen a lump of flesh, t hen he was formed and t he soul was blown int o him.
Then he became a perfect creat ion wit h healt hy limbs, as eit her a male or a female by t he
permission and decree of Allah. Thus, Allah says,
びヴ∠んルｙΙや∠ヱゲ∠ ミ∠ グｚャやリ
͡ ∇Βィ
∠ ∇ヱゴｚャやヮ⊥ ∇レョ͡ モ
∠ バ∠ イ
∠ プ∠ ぴ
(And made of him t wo sexes, male and female.) Then Allah says,
びヴ∠ゎ∇ヲヨ∠ ∇ャやヴ
∠ Β͡ ∇エΑ⊥ ラ∠ぺヴ∠ヤハ
∠ ケ∃ ギ͡ ⇒∠ボよ͡ マ
∠ ャ͡ク∠ ザ
∠ ∇Βャ∠ぺ∠ぴ
(Is it not so t hen, t hat He would be able t o give life t o t he dead) meaning, is not He Who made
t his perfect creat ion from t his weak drop of sperm able t o repeat t hat as He did originally And
"t he abilit y t o repeat t hat '' eit her refers t o t he originat ion only, or t o bot h t hat and t he process
of perfect ing it , according t o t wo different views, as in Allah's saying;
ラ
⊥ ヲ∠ ∇ワぺ∠ ヲ∠ ワ⊥ ヱ∠ ロ⊥ ギ⊥ Β͡バΑ⊥ ｚユを⊥ ペ
∠ ∇ヤガ
∠ ∇ャやぺ⊥ギ∠ ∇らΑ∠ ン͡グャｚやヲ∠ ワ⊥ ヱ∠ ぴ
び͡ヮ∇Βヤ∠ハ∠
(And He it is Who originat es t he creat ion, t hen He will repeat it ; t his is easier for Him.) (30:27)
The first view is more popular, and Allah knows best .
Supplication upon completing this Surah

Abu Dawud recorded from Musa bin Abi ` A'ishah t hat he said, "A man used t o pray on t op of his
house and whenever he recit ed,
∠ ケ∃ ギ͡ ⇒∠ボよ͡ マ
∠ ャ͡ク∠ ザ
(Is it not so t hen, t hat He would be able t o give life t o t he dead) he would say, ` Glory t o You,
of course.' So t he people asked him about t hat and he said, ` I heard it from t he Messenger of
Allah .''' Abu Dawud was alone in t ransmit t ing t his Hadit h and he did not ment ion who t his
Companion was, but t here is no harm in t hat . This is t he end of t he Tafsir of Surat Al-Qiyamah,
all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Insan

(Chapter - 76)
It has been ment ioned previously t hat it is recorded in Sahih Muslim from Ibn ` Abbas t hat t he
Messenger of Allah used t o recit e in t he Morning prayer on Friday:
び∠モΑ͡ゴレ∠ゎユャやぴ
(Alif Lam Mim. The revelat ion...)(32) and;
び͡リ⇒∠ジル͡Ηやヴ∠ヤハ
∠ ヴ∠ゎぺ∠ ∇モワ∠ ぴ
(Has t here not been over man...) (76)
び͡ユΒ͡ェゲｚャやリ
リ⊥ムΑ∠ ∇ユャ∠ ゲ͡ ∇ワギｚャやリ ∠ ョ∂ ∀リΒ͡ェリ ͡ ⇒∠ジル͡Ηやヴ∠ヤハ ∠ ヴ∠ゎぺ∠ ∇モワ∠ ぴ

ァ
∃ ゅ∠ゼ∇ョぺ∠ る∃ ヘ∠ ∇トルぁリ͡ョリ ∠ ⇒∠ジル͡Ηやゅ∠レ∇ボ∠ヤ∠カゅｚル͡ま -や⇔ケヲ⊥ミ∇グョｚゅ⇔ゃ∇Βセ ∠
モ
∠ Β͡らジ
ｚャやヮ⊥ ⇒∠レ∇Αギ∠ ワ∠ ゅｚル͡ま -や⇔ゲΒ͡ダよ∠ ゅ⇔バΒ͡ヨシ ∠ ヮ⊥ ⇒∠レ∇ヤバ∠ イ
∠ プ∠ ͡ヮΒ͡ヤ∠わ∇らルｚ
び-や⇔ケヲ⊥ヘミ∠ ゅｚョま͡ヱ∠ や⇔ゲ͡ミゅ∠セゅョｚま͡
(1. Has t here not been over man a period of t ime, when he was not a t hing wort h ment ioning)
(2. Verily, We have creat ed man from Nut fah Amshaj , in order t o t ry him, so, We made him
hearer and seer.) (3. Verily, We guided him t o t he way, whet her he be grat eful or ungrat eful.)
Allah created Man after He did not exist

Allah informs t hat He brought man int o exist ence aft er he was not even a t hing wort h
ment ioning, due t o his lowliness and weakness. Allah says,
リ⊥ムΑ∠ ∇ユャ∠ ゲ͡ ∇ワギｚャやリ

∠ ョあ ∀リΒ͡ェリ
͡ ⇒∠ジル͡Ηやヴヤ∠ハ∠ ヴ∠ゎぺ∠ ∇モワ∠ ぴ
びや⇔ケヲ⊥ミ∇グョｚゅ⇔ゃ∇Βセ
∠
(Has t here not been over man a period of t ime, when he was not a t hing wort h ment ioning)
Then Allah explains t his by saying,
び∃ァゅ∠ゼ∇ョぺ∠ る∃ ヘ∠ ∇トルぁリ͡ョリ
∠ ⇒∠ジル͡Ηやゅ∠レ∇ボヤ∠カ
(Verily, We have creat ed man from Nut fah Amshaj ,) meaning, mixed. The words Mashaj and
Mashij mean somet hing t hat is mixed t oget her. Ibn ` Abbas said concerning Allah's st at ement ,
び∃ァゅ∠ゼ∇ョぺ∠ る∃ ヘ∠ ∇トルぁリ͡ョぴ

(from Nut fah Amshaj ,) "This means t he fluid of t he man and t he fluid of t he woman when t hey
meet and mix.'' Then man changes aft er t his from st age t o st age, condit ion t o condit ion and
color t o color. ` Ikrimah, Muj ahid, Al-Hasan and Ar-Rabi` bin Anas all made st at ement s similar
t o t his. They said, "Amshaj is t he mixing of t he man's fluid wit h t he woman's fluid.'' Concerning
び͡ヮΒ͡ヤわ∠ ∇らルｚぴ
(in order t o t ry him,) means, ` We t est him.' It is similar t o Allah's st at ement ,
び⇔Κヨ∠ ハ
∠ リ
⊥ジ
∠ ∇ェぺ∠ ∇ユム⊥ Αぁぺ∠ ∇ユミ⊥ ヲ∠ ヤ⊥∇らΒ∠ ャ͡ぴ
(That He may t est you which of you is best in deed.) (67:2) Then Allah says,
び⇔やゲΒ͡ダよ∠ ゅ⇔バΒ͡ヨシ
∠ ヮ⊥ ⇒∠レ∇ヤバ∠ イ
∠ プ∠ ぴ
(so, We made him hearer and seer.) meaning, ` We gave him t he facult ies of hearing and sight
so t hat he would be able t o use t hem for obedience and disobedience.'
Allah guided Him to the Path, so Man is either Grateful or

Ungrateful
Allah says,
び∠モΒ͡らジ
ｚャやヮ⊥ ⇒∠レ∇Αギ∠ ワ∠ ゅｚルま͡ぴ
(Verily, We guided t o him t he way,) meaning, ` We explained it t o him, made it clear t o him
and showed it t o him.' This is as Allah says,
ヴ∠ヤハ
∠ ヴ∠ヨバ∠ ∇ャや ∇やヲぁらエ
∠ わ∠ ∇シゅ∠プ ∇ユヰ⊥ ⇒∠レ∇Αギ∠ ヰ∠ プ∠ キ⊥ ヲ⊥ヨを∠ ゅｚョぺ∠ヱ∠ ぴ
びン∠ギヰ⊥ ∇ャや
(And as for Thamud, We guided t hem but t hey preferred blindness t o guidance.) (41:17) Allah
also said,
びリ
͡ Α∠ギ∇イレｚャやヮ⊥ ⇒∠レ∇Α∠ギ∠ワ∠ヱぴ
(And We guided him t o t he t wo ways.) (90:10) meaning, ` We explained t o him t he pat h of good
and t he pat h of evil.' This is t he st at ement of ` Ikrimah, ` At iyah, Ibn Zayd and Muj ahid from
what is well-known from him and t he maj orit y. Allah t hen says,
び⇔やケヲ⊥ヘミ∠ ゅｚョま͡ヱ∠ や⇔ゲ͡ミゅ∠セゅｚョま͡ぴ

(Whet her he be grat eful or ungrat eful.) This is his decree. Thus, wit h t his he is eit her wret ched
or happy. This is like what has been recorded by Muslim in a Hadit h from Abu Malik Al-Ash` ari.
He said t hat t he Messenger of Allah said,
∇ヱぺ∠ ゅ∠ヰボ⊥ よ͡ ヲ⊥ヨプ∠ ∩⊥ヮ∠ジ∇ヘ∠ル ∀ノ͡もゅ∠ら∠プヱ⊥ギ∇ピ∠Α サ

͡ ゅｚレャやぁモミ⊥ »
«ゅ∠ヰボ⊥ わ͡ ∇バョ⊥
(All of mankind wakes up in t he morning t he merchant of his own soul. So he eit her imprisons it
or set s it free. )
- や⇔ゲΒ͡バシ ∠ ヱ∠ Κ ⇔ ⇒∠ヤ∇ビぺ∠ヱ∠ モ ∠ジ ͡ ⇒∠ヤシ∠ リ ∠ Α͡ゲヘ͡ ⇒∠ム∇ヤャ͡ ゅ∠ル∇ギ∠わ∇ハ∠ぺべｚルま͡ぴ

ゅ∠ヰィ ⊥ や∠ゴョ͡ ラ ∠ ゅ∠ミサ ∃ ∇ほミ∠ リ͡ョラ ∠ ヲ⊥よゲ∠ ∇ゼΑ∠ ケ∠ や∠ゲ∇よΙ ｘやラｚま͡
ゅ∠ヰル∠ ヱ⊥ゲイあヘ∠ Α⊥ ヮ͡ ヤｚャやキ⊥ ゅ∠らハ
͡ ゅ∠ヰよ͡ ゆ ⊥ ゲ∠ ∇ゼΑ∠ ゅ⇔レ∇Βハ ∠ - や⇔ケヲ⊥ヘ⇒∠ミ
ロ⊥ ぁゲセ ∠ ラ
∠ ゅ∠ミゅ⇔ョ∇ヲΑ∠ ラ ∠ ヲ⊥ヘ⇒∠ガΑ∠ ヱ∠ ケ͡ ∇グレｚャゅ͡よラ∠ ヲ⊥プヲ⊥Α - や⇔ゲΒ͡イ∇ヘゎ∠
ゅ⇔レΒ͡ム∇ジョ͡ ヮ͡ らあェ ⊥ ヴ∠ヤハ ∠ ュ∠ ゅ∠バトｚャやラ ∠ ヲ⊥ヨバ͡ ∇トΑ⊥ ヱ∠ - や⇔ゲΒ͡トわ∠ ∇ジョ⊥
ギ⊥ Α͡ゲル⊥ Ι ∠ ヮ͡ ヤｚャやヮ͡ ∇ィヲ∠ ャ͡ ∇ユム⊥ ヨ⊥ バ͡ ∇トル⊥ ゅ∠ヨルｚま͡ - や⇔ゲΒ͡シぺ∠ヱ∠ ゅ⇔ヨΒ͡わΑ∠ ヱ∠
ゅ∠レよあケｚリ͡ョフ ⊥ ゅガ ∠ ル∠ ゅｚル͡ま - や⇔ケヲ⊥ムセ ⊥ Ι ∠ ヱ∠ ￢⇔ へ∠ゴィ ∠ ∇ユム⊥ レ͡ョ
マ∠ ャ͡ク∠ ゲｚセ ∠ ヮ⊥ ヤｚャやユ⊥ ヰ⊥ ⇒∠ホヲ∠ プ∠ - や⇔ゲΑ͡ゲト ∠ ∇ヨホ∠ ゅ⇔シヲ⊥らハ ∠ ゅ⇔ョ∇ヲΑ∠
ゅ∠ヨよ͡ ∇ユワ⊥ や∠ゴィ
∠ ヱ∠ - や⇔ケヱ⊥ゲシ
⊥ ヱ∠ り⇔ ゲ∠ ∇ツル∠ ∇ユヰ⊥ ⇒ｚボャ∠ヱ∠ ュ͡ ヲ∠Β∇ャや
びや⇔ゲΑ͡ゲェ∠ ヱ∠ る⇔ レｚィ
∠ ∇やヱ⊥ゲら∠ タ
∠
(4. Verily, We have prepared for t he disbelievers iron chains, iron collars, and Sa` ir.) (5. Verily,
t he Abrar (right eous believers) shall drink of a cup mixed wit h Kafur.) (6. A spring wherefrom
t he servant s of Allah will drink, causing it t o gush fort h abundant ly.) (7. They fulfill (t heir)
vows, and t hey fear a Day whose evil will be wide-spreading.) (8. And t hey give food, inspit e of
t heir love for it , t o t he poor, t he orphan and t he capt ive,) (9. (Saying): "We feed you seeking
Allah's Face only. We wish for no reward, nor t hanks from you.'') (10. "Verily, We fear from our
Lord a Day t hat is ` Abus and Qamt arir.'') (11. So, Allah saved t hem from t he evil of t hat Day,
and gave t hem Nadrah (a light of beaut y) and j oy.) (12. And t heir recompense shall be
Paradise, and silken garment s, because t hey were pat ient .)
The Recompense of the Disbelievers and the Righteous

Allah informs of what he has wait ing for t hose who disbelieve in Him from His creat ures of
chains, iron collars and Sa` ir. Sa` ir is t he flame and fire of t he Hell. This is as Allah says,
ヴ͡プ - ラ
∠ ヲ⊥らエ
∠ ∇ジΑ⊥ モ
⊥ジ
͡ ⇒∠ヤジ
ｚャやヱ ∇ユヰ͡ ボ͡ ⇒∠レ∇ハぺ∠ ヴ͡プモ
⊥ ⇒∠ヤ∇ビｘΙやク͡ ま͡ぴ
びラ ∠ ヱ⊥ゲイ
∠ ∇ジΑ⊥ ケ͡ ゅｚレャやヴ͡プｚユを⊥ ユ͡ Β͡ヨエ∠ ∇ャや
(When iron collars will be rounded over t heir necks, and t he chains, t hey shall be dragged
along, in t he boiling wat er, t hen t hey will be burned in t he Fire.) (40:71,72) Aft er ment ioning
t he blazing Fire He has prepared for t hese wret ched people, Allah goes on t o say,
ゅ∠ヰィ
⊥ や∠ゴョ͡ ラ
∠ ゅ∠ミサ
∃ ∇ほミ∠ リ͡ョラ
∠ ヲ⊥よゲ∠ ∇ゼΑ∠ ケ∠ や∠ゲ∇よΙ
ｘやラｚま͡ぴ
びや⇔ケヲ⊥ヘ⇒∠ミ
(Verily, t he Abrar (right eous believers) shall drink of a cup mixed wit h Kafur.) The propert ies of
t he Kafur (camphor) are well known; cooling, having a nice fragrance and in addit ion t o t his it s
t ast e will be delicious in Paradise. Al-Hasan said, "The coolness of t he camphor will be in t he
pleasant ness of ginger.'' Thus Allah said,
びや⇔ゲΒ͡イ∇ヘゎ∠ ゅ∠ヰル∠ ヱ⊥ゲイ

あヘ∠ Α⊥ ヮ͡ ヤｚャやキ⊥ ゅ∠らハ
͡ ゅ∠ヰよ͡ ゆ
⊥ ゲ∠ ∇ゼΑ∠ ゅ⇔レ∇Βハ
∠ぴ
(A spring wherefrom t he servant s of Allah will drink, causing it t o gush fort h abundant ly.)
meaning, t his (drink) t hat will be mixed for t hese right eous people will be t aken from Kafur,
which is a spring t hat Allah's close servant s will drink direct ly from, wit hout it being mixed wit h
anyt hing, and t hey will drink t o t heir fill from it . The word Yashrabu (t o drink) includes t he
meaning of Yarwa (t o quench one's t hirst ). Allah t hen says,
び⇔やゲΒ͡イ∇ヘゎ∠ ゅ∠ヰル∠ ヱ⊥ゲイ
あヘ∠ Α⊥ ぴ
(causing it t o gush fort h abundant ly (Tafj ir).) meaning, t hey will have cont rol of it however and
wherever t hey wish. They will have access t o it from t heir cast les, t heir homes, t heir sit t ing
rooms and t heir residences. At -Tafj ir means t o cause t o gush fort h or flow out . This is as Allah
says,
チ
͡ ∇ケΙ
ｘやリ
∠ ョ͡ ゅ∠レ∠ャゲ∠ イ
⊥ ∇ヘゎ∠ ヴｚわェ
∠ マ
∠ ャ∠ リ
∠ ョ͡ ∇ぽルぁリ∠ャ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
びゅ⇔ハヲ⊥ら∇レΑ∠
(And t hey say: "We shall not believe in you unt il you cause a spring t o gush fort h from t he eart h
for us.) (17:90) And Allah says,
び⇔やゲ∠ヰル∠ ゅ∠ヨヰ⊥ ヤ∠⇒∠ヤカ

͡ ゅ∠ル∇ゲイ
ｚプ∠ ヱ∠ ぴ
(We caused a river t o gush fort h in t he midst of t hem.) (18:33) Muj ahid said,
び⇔やゲΒ͡イ∇ヘゎ∠ ゅ∠ヰル∠ ヱ⊥ゲイ

あヘ∠ Α⊥ ぴ
(causing it t o gush fort h abundant ly.) "This means t hat t hey will divert it t o wherever t hey
wish.'' ` Ikrimah and Qat adah bot h made similar st at ement s. At h-Thawri said, "They will cause it
t o flow wherever t hey wish.''
The Deeds of these Righteous People

Allah says,
ロ⊥ ぁゲセ
∠ ラ
∠ ゅ∠ミゅ⇔ョ∇ヲΑ∠ ラ
∠ ヲ⊥ヘ⇒∠ガΑ∠ ヱ∠ ケ͡ ∇グレｚャゅ͡よラ ∠ ヲ⊥プヲ⊥Αぴ
びや⇔ゲΒ͡トわ∠ ∇ジョ⊥
(They fulfill vows, and t hey fear a Day whose evil will be wide-spreading.) meaning, t hey
devot e t o worship Allah using t hat which He made obligat ory upon t hem from act ions of
obligat ory obedience t hat is based on Islamic legislat ion. They also worship Him by fulfilling
t heir vows. Imam Malik report ed from Talhah bin ` Abdul-Malik Al-Ayli, who report ed from Al-
Qasim bin Malik, from ` A'ishah t hat t he Messenger of Allah said,
∇ラぺ∠ ケ∠ グ∠ ル∠ ∇リョ∠ ヱ∠ ∩⊥ヮ∇バト
͡ Β⊥ ∇ヤプ∠ ぶ
∠ やノ∠ Β͡トΑ⊥ ∇ラぺ∠ ケ∠ グ∠ ル∠ ∇リョ∠ »
«ヮ͡ダ∇バΑ∠ ゅ∠ヤプ∠ ぶ
∠ やヶ ∠ダ͡ ∇バΑ∠
(Whoever makes a vow t o obey Allah, t hen he should obey Him. And whoever makes a vow t o
disobey Allah, t hen he should not disobey Him.) Al-Bukhari also recorded t his Hadit h from
Malik. These people also abandon t hose forbidden t hings which He (Allah) has prohibit ed for
t hem, due t o t heir fear of having an evil reckoning on t he Day of Ret urn. This is t he Day when
t he evil will spread out among all people except for t hose upon whom Allah has had mercy. Ibn
` Abbas said, "Spreading.'' Qat adah said, "By Allah! The evil of t hat Day will spread unt il it fills
t he heavens and t he eart h.'' Concerning Allah's st at ement ,
び͡ヮらあェ
⊥ ヴ∠ヤハ
∠ ュ∠ ゅ∠バト
ｚャやラ
∠ ヲ⊥ヨバ͡ ∇トΑ⊥ ヱ∠ ぴ
(And t hey give food, inspit e of t heir love for it ,) It has been said t hat t his means t he love of
Allah, t he Most High. In t heir view t he pronoun refers t o Allah. However, t he most apparent
meaning is t hat t he pronoun refers t o t he food. This would mean, t hey give food while t hey
t hemselves love it and desire it . This was st at ed by Muj ahid and Muqat il, and it was t he
preferred opinion of Ibn Jarir. This is similar t o Allah's st at ement ,
び͡ヮあらェ
⊥ ヴ∠ヤハ
∠ メ
∠ ゅ∠ヨ∇ャやヴ∠ゎや∠￢ヱ∠ ぴ
(And gives his wealt h, in spit e of love for it .) (2:177) Allah also says,
び∠ラヲぁらエ
͡ ゎ⊥ ゅｚヨ͡ョ ∇やヲ⊥ボヘ͡ レ⊥ゎヴｚわェ
∠ ゲｚら͡ ∇ャや ∇やヲ⊥ャゅ∠レゎ∠ リ∠ャぴ
(By no means shall you at t ain Al-Birr unless you spend of t hat which you love.) (3:92) In t he
Sahih, t here is a Hadit h which st at es,
∀ウΒ͡エ∠タろ
∠ ∇ルぺ∠ヱ∠ ベ∠ ギｚダ ∠ ゎ∠ ∇ラぺ∠ る͡ ホ∠ ギ∠ ダｚャやモ ⊥ツ ∠ ∇プぺ∠»
«ゲ∇ボヘ∠ ∇ャやヴ∠ゼ∇ガゎ∠ ヱ∠ ヴ∠レピ͡ ∇ャやモ
⊥ ョ⊥ ∇ほゎ∠ ∩∀ウΒ͡エセ ∠
(The best charit y is t hat which you give while you are healt hy, covet ous, hoping for wealt h and
fearing povert y.) This means in t he condit ion of your love for wealt h, your eagerness for it and
your need for it . Thus, Allah says,
ゅ⇔ヨΒ͡わΑ∠ ヱ∠ ゅ⇔レΒ͡ム∇ジョ͡ ヮ͡ らあェ
⊥ ヴ∠ヤハ
∠ ュ∠ ゅ∠バト
ｚャやラ
∠ ヲ⊥ヨバ͡ ∇トΑ⊥ ヱ∠ ぴ
びや⇔ゲΒ͡シぺ∠ヱ∠
(And t hey give food, inspit e of t heir love for it , t o t he poor, t he orphan and t he capt ive,)
Concerning t he poor person and t he orphan, an explanat ion of t hem and t heir charact erist ics
has already preceded. In reference t o t he capt ive, Sa` id bin Jubayr, Al-Hasan and Ad-Dahhak
all said, "He is t he capt ive among t he people of t he Qiblah (i.e., t he Muslims).'' Ibn ` Abbas said,
"At t hat t ime (when t his Ayah was revealed) t heir (t he Muslims') capt ives were idolat ors.'' Proof
for t his is t hat on t he day of Badr t he Messenger of Allah commanded his Companions t o t reat
t he capt ives respect fully. They (t he Companions) would give t hem preference over t hemselves
when eat ing t heir meals. ` Ikrimah said, "They (capt ives) are t he slaves.'' Ibn Jarir preferred t his
opinion since t he Ayah generally refers t o bot h t he Muslim and t he idolat ors. Sa` id bin Jubayr,
` At a', Al-Hasan and Qat adah all made similar st at ement s. The Messenger of Allah advised
t reat ing servant s well in more t han one Hadit h. This held such import ance wit h him t hat t he
last st at ement of advice t hat he gave (before dying) was his saying,
«ユ⊥ムル⊥ ゅ∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠ ゅ∠ョヱ∠ り∠ ゅ∠ヤダ

ｚャや»
(The prayer (As-Salah) and what your right hand possesses (slaves).) Muj ahid said, "He (t he
capt ive) is t he prisoner.'' This means t hat t hese (right eous) people give food t o ot hers even
t hough t hey t hemselves desire it and love it , saying at t he same t ime,
び͡ヮヤｚャやヮ͡ ∇ィヲ∠ ャ͡ ∇ユム⊥ ヨ⊥ バ͡ ∇トル⊥ ゅ∠ヨルｚま͡ぴ

(We feed you seeking Allah's Face only.) meaning, hoping for t he reward of Allah and His
pleasure.
び⇔やケヲ⊥ムセ
⊥ Ι
∠ ヱ∠ ￢⇔ へ∠ゴィ
∠ ∇ユム⊥ レ͡ョギ⊥ Α͡ゲル⊥ Ι
∠ぴ
(We wish for no reward, nor t hanks from you.) meaning, ` we do not seek any reward from you
in ret urn for it . We also are not seeking for you t o t hank us in front of t he people.' Muj ahid and
Sa` id bin Jubayr bot h said, "By Allah! They do not say t his wit h t heir t ongues, but rat her, Allah
knows it in t heir heart s and He commends t hem for it . Every seeker should seek aft er t his.''
びや⇔ゲΑ͡ゲト
∠ ∇ヨホ∠ ゅ⇔シヲ⊥らハ
∠ ゅ⇔ョ∇ヲΑ∠ ゅ∠レよあケｚリ͡ョフ
⊥ ゅ∠ガル∠ ゅｚルま͡ぴ
(Verily, We fear from our Lord a Day t hat is ` Abus and Qamt arir.) meaning, ` we only do t his so
t hat perhaps Allah may have mercy on us and t reat us wit h gent leness on t he Day t hat is ` Abus
and Qamt arir.' ` Ali bin Abi Talhah report ed from Ibn ` Abbas, "` Abus means difficult and
Qamt arir means long.'' ` Ikrimah and ot hers said from Ibn Abbas,
び⇔やゲΑ͡ゲト
∠ ∇ヨホ∠ ゅ⇔シヲ⊥らハ
∠ ゅ⇔ョ∇ヲΑ∠ ぴ
(a Day t hat is ` Abus and Qamt arir (hard and dist ressful, t hat will make t he faces look horrible
from ext reme dislike t o it .)) "The disbeliever will frown on t hat day unt il sweat will flow
bet ween his eyes like t ar.'' Muj ahid said, "Abus ` Abis means (frowning wit h) t he t wo lips and
Qamt arir means drawing up t he face in a scowl.'' Sa` id bin Jubayr and Qat adah said, "Faces will
be made t o frown due t o dismay. Qamt arir is t he cont ract ion of t he forehead and what is
bet ween t he t wo eyes due t o dismay.'' Ibn Zayd said, " ` Abus is t he evil and Qamt arir is t he
severit y.''
Some Details concerning the Reward of the Righteous in Paradise
and what it contains of Delights
Allah says,
り⇔ ゲ∠ ∇ツル∠ ∇ユヰ⊥ ⇒ｚボャ∠ヱ∠ ュ͡ ヲ∠Β∇ャやマ

∠ ャ͡ク∠ ゲｚセ
∠ ヮ⊥ ｚヤャやユ⊥ ヰ⊥ ⇒∠ホヲ∠ プ∠ ぴ
びや⇔ケヱ⊥ゲシ ⊥ ヱ∠
(So, Allah saved t hem from t he evil of t hat Day, and gave t hem Nadrah (a light of beaut y) and
j oy.) This is used as a way of eloquence in st at ing similarit y (i.e., t wo similar t hings).
び͡ュヲ∠Β∇ャやマ
∠ ャ͡ク∠ ゲｚセ
∠ ヮ⊥ ｚヤャやユ⊥ ヰ⊥ ⇒∠ホヲ∠ プ∠ ぴ
(So, Allah saved t hem from t he evil of t hat Day,) meaning, He prot ect s t hem from t hat which
t hey fear of it .
び⇔りゲ∠ ∇ツル∠ ∇ユヰ⊥ ⇒ｚボャ∠ヱ∠ ぴ

(and gave t hem Nadrah (a light of beaut y)) meaning, in t heir faces.
び⇔やケヱ⊥ゲシ
⊥ ヱ∠ ぴ
(And j oy) in t heir heart s. Al-Hasan Al-Basri, Qat adah, Abu ` Aliyah and Ar-Rabi` bin Anas all
st at ed t his. This is similar t o Allah's st at ement ,
びり∀ ゲ∠ ゼ
͡ ∇らわ∠ ∇ジョぁる∀ ム∠ エ
(Some faces t hat Day will be bright , laughing, rej oicing at good news.) This is because if t he
heart is happy, t hen t he face will be enlight ened. As Ka` b bin Malik said in his lengt hy Hadit h
about Allah's Messenger , whenever he was happy, t hen his face will be radiant unt il it will be
as if it is a piece of t he moon. ` A'ishah said, "The Messenger of Allah ent ered int o my home
happy and his facial expression was glowing.'' And t he Hadit h cont inues. dAllah t hen says,
び∇やヱ⊥ゲら∠ タ
∠ ゅ∠ヨよ͡ ∇ユワ⊥ や∠ゴィ
∠ ヱ∠ ぴ
(And t heir recompense because t hey were pat ient ) meaning, due t o t heir pat ience He will give
t hem, best ow upon t hem and accommodat e t hem wit h Paradise and silken garment s. This
means a home t hat is spacious, a delight ful life and fine clot hing. Al-Hafiz Ibn ` Asakir said in
his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recit ed t o Abu Sulayman
Ad-Darani, and when t he recit er reached t he Ayah where Allah says,
びや⇔ゲΑ͡ゲェ
∠ ヱ∠ る⇔ レｚィ
∠ ∇やヱ⊥ゲら∠ タ
∠ ゅ∠ヨよ͡ ∇ユワ⊥ や∠ゴィ
∠ ヱ∠ ぴ
(And t heir recompense shall be Paradise, and silken garment s, because t hey were pat ient .) he
(Abu Sulayman) said, ` Because t hey were pat ient in leaving off t heir desires in t he world.'''
ゅ⇔ジ∇ヨセ ∠ ゅ∠ヰΒ͡プラ ∠ ∇ヱゲ∠ Α∠ Ι∠ マ ͡ も͡ や∠ケΙ ｘやヴ∠ヤハ ∠ ゅ∠ヰΒ͡プリ ∠ Β͡ゃム͡ わｚョぁぴ

∇ろヤ∠ャあク⊥ ヱ∠ ゅ∠ヰヤ⊥⇒∠ヤニ ͡ ∇ユヰ͡ ∇Βヤ∠ハ∠ る⇔ Β∠ ル͡ や∠キヱ∠ - や⇔ゲΑ͡ゲヰ∠ ∇ョコ∠ Ι ∠ ヱ∠
る∃ ツｚプ͡ リあョる∃ Β∠ ル͡ ゅ∠⇒よ͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ フ ⊥ ゅ∠トΑ⊥ ヱ∠ - Κ ⇔ Β͡ャ∇グゎ∠ ゅ∠ヰプ⊥ ヲ⊥トホ⊥
る∃ ツｚプ͡ リ͡ョ ∇やゲ∠ Α͡ケや∠ヲホ∠ - ∇やゲ∠ Α͡ケや∠ヲホ∠ ∇ろル∠ ゅ∠ミゆ ∃ やヲ∇ミぺ∠ヱ∠
ラ∠ ゅミ∠ ゅ⇔シ∇ほミ∠ ゅ∠ヰΒ͡プラ ∠ ∇ヲボ∠ ∇ジΑ⊥ ヱ∠ - や⇔ゲΑ͡ギ∇ボゎ∠ ゅ∠ワヱ⊥ケギｚ ∠ホ
-Κ ⇔ Β͡らジ ∠ ∇ヤシ
∠ ヴｚヨジ ∠ ゎ⊥ ゅ∠ヰΒ͡プゅ⇔レ∇Βハ ∠ -Κ ⇔ Β͡らイ∠ ル∠コゅ∠ヰィ ⊥ や∠ゴョ͡
∇ユヰ⊥ わ∠ ∇Αぺ∠ケ∠ や∠クま͡ ラ ∠ ヱ⊥ギヤｚガ ∠ ョぁラ ∀ ギ∠ ∇ャヱ͡ ∇ユヰ͡ ∇Βヤ∠ハ∠ フ ⊥ ヲ⊥トΑ∠ ヱ∠
ろ∠ ∇Αぺ∠ケ∠ ユｚを∠ ろ ∠ ∇Αぺ∠ケ∠ や∠ク͡ま∠ヱ - や⇔ケヲ⊥んレｚョや⇔ぽ⊥ャ∇ぽャ⊥ ∇ユヰ⊥ わ∠ ∇らジ ͡ェ ∠
∀ゲ∇ツカ ⊥ サ ∃ ギ⊥ レ⊥シゆ ⊥ ゅ∠Βを͡ ∇ユヰ⊥ Β∠ ヤ͡⇒∠ハ - や⇔ゲΒ͡らミ∠ ゅ⇔ム∇ヤョ⊥ ヱ∠ ゅ⇔ヨΒ͡バル∠
∇ユヰ⊥ よぁケ∠ ∇ユヰ⊥ ⇒∠ボシ
∠ ヱ∠ る∃ ツｚプ͡ リ͡ョケ∠ ヱ͡ ゅ∠シぺ∠ ∇やヲぁヤェ ⊥ ヱ∠ ベ ∀ ゲ∠ ∇らわ∠ ∇シま͡ヱ∠
ラ∠ ゅ∠ミヱ∠ ￢⇔ へ∠ゴィ ∠ ∇ユム⊥ ャ∠ ラ ∠ ゅ∠ミや∠グ⇒∠ワラｚま͡ - や⇔ケヲ⊥ヰデ ∠ ゅ⇔よや∠ゲセ ∠
びや⇔ケヲ⊥ム∇ゼョｚユ⊥ムΒ⊥ ∇バシ ∠
(13. Reclining t herein on raised couches, t hey will see t here neit her t he excessive heat , nor t he
excessive cold.) (14. And t he shade t hereof is close upon t hem, and t he bunches of fruit
t hereof will hang low wit hin t heir reach.) (15. And among t hem will be passed round vessels of
silver and cups of cryst al --) (16. (Qawarir) Cryst al-clear, made of silver. They will det ermine
t he measure t hereof.) (17. And t hey will be given t o drink t here of a cup (of wine) mixed wit h
Zanj abil (ginger),) (18. A spring t here, called Salsabil.) (19. And round about t hem will (serve)
boys of everlast ing yout h. If you see t hem, you would t hink t hem scat t ered pearls.) (20. And
when you look t here (in Paradise), you will see a delight (t hat cannot be imagined), and a great
dominion.) (21. Their garment s will be of fine green silk, and Ist abraq. They will be adorned
wit h bracelet s of silver, and t heir Lord will give t hem a purifying drink.) (22. (And it will be
said t o t hem): "Verily, t his is a reward for you, and your endeavor has been accept ed.'')
The raised Couches and the lack of Heat and Cold
Allah t ells us about t he people of Paradise and t he et ernal delight s t hey will experience, as
well as t he comprehensive favors t hat t hey will be given. Allah says,
び͡マ͡もや∠ケｘΙやヴ∠ヤハ
∠ ゅ∠ヰΒ͡プリ
∠ Β͡ゃム͡ わｚョぁぴ
(Reclining t herein on raised couches.) This has already been discussed in Surat As-Saffat and
t he difference of opinion about t he meaning of reclining. Is it lying down, reclining on t he
elbows, sit t ing down cross-legged, or being firmly seat ed We have also ment ioned t hat t he Al-
Ara'ik are couches beneat h curt ained canopies. Concerning Allah's st at ement ,
び⇔やゲΑ͡ゲヰ∠ ∇ョコ∠ Ι
∠ ヱ∠ ゅ⇔ジ∇ヨセ
∠ ゅ∠ヰΒ͡プラ
∠ ∇ヱゲ∠ Α∠ Ι
∠ぴ
(t hey will see t here neit her t he excessive heat , nor t he excessive bit t er cold.) meaning, t here
will be no dist urbing heat wit h t hem, nor any painful cold, rat her t here will only be one
climat e t hat will be always and et ernal and t hey will not want it t o be changed.
The Shade and Fruit Clusters will be near
びゅ∠ヰヤ⊥⇒∠ヤニ
͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ る⇔ Β∠ ル͡ や∠キヱ∠ ぴ
(And t he shade t hereof is close upon t hem.) meaning, t he branches will be close t o t hem.
び⇔ΚΒ͡ャ∇グゎ∠ ゅ∠ヰプ⊥ ヲ⊥トホ⊥ ∇ろヤ∠ャあク⊥ ヱ∠ ぴ

(And t he bunches of fruit t hereof will hang low wit hin t heir reach.) meaning, whenever he
at t empt s t o get any fruit , it will come nearer t o him and come down from it s highest branch as
if it hears and obeys. This is as Allah says in anot her Ayah,
び∃ラや∠キリ
͡ ∇Βわ∠ レｚイ
∠ ∇ャやヴ∠レィ
∠ ヱ∠ ぴ
(And fruit s of t he t wo gardens will be near at hand.) (55:54) Allah also says,
びる∀ Β∠ ル͡ や∠キゅ∠ヰプ⊥ ヲ⊥トホ⊥ ぴ

(The fruit s in bunches whereof will be low and near at hand.) (69:23) Muj ahid said,
び⇔ΚΒャ͡∇グゎ∠ ゅ∠ヰプ⊥ ヲ⊥トホ⊥ ∇ろヤ∠ャあク⊥ ヱ∠ ぴ

(And t he bunches of fruit t hereof will hang low wit hin t heir reach.) "If he st ands it will rise wit h
him an equal amount , if he sit s it will lower it self for him so t hat he can reach it and if he lies
down it will lower it self for him more so t hat he can reach it . So t his is Allah's st at ement ,
び⇔ΚΒ͡ャ∇グゎ∠ ぴ
(will hang low wit hin t heir reach). '' Qat adah said, "No t horn or dist ance will repel t heir hands
away from it (t he fruit ).''
Vessels of Silver and Drinking Cups

Allah says,
び∃ゆやヲ∇ミぺ∠ヱ∠ る∃ ツ
ｚプ͡ リあョる∃ Β∠ ル͡ ゅ∠⇒よ͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ フ
⊥ ゅ∠トΑ⊥ ∠ヱぴ
(And among t hem will be passed round vessels of silver and cups of cryst al) meaning, servant s
will go around t hem wit h cont ainers of food made of silver and cups of drink. These are
drinking vessels t hat do not have handles or spout s. Then Allah says,
び∃るツ
ｚプ͡ リ͡ョ ∇やゲ∠ Α͡ケや∠ヲホ∠ ∇やゲ∠ Α͡ケや∠ヲホ∠ ぴ
((Qawarir) Cryst al-clear, made of silver.) Ibn ` Abbas, Muj ahid, Al-Hasan Al-Basri and ot hers
have all said, "It (Qawarir) is t he whit eness of silver in t he t ransparency of glass.'' Qawarir is
only made of glass. So t hese cups are made of silver, but due t o t heir fine t hinness, what is
inside of t hem will be visible from out side of t hem (as if t hey are glass). This is among t he
t hings of which t here is not hing like in t his world. Allah said,
び⇔やゲΑ͡ギ∇ボゎ∠ ゅ∠ワヱ⊥ケギｚ ∠ホぴ

(They will det ermine t he measure t hereof.) meaning, according t o t he amount t hat will quench
t heir t hirst . It will not be more t han t hat nor less t han it , rat her it will be prepared in an
amount t hat is suit able for quenching t he t hirst of t heir drinkers. This is t he meaning of t he
st at ement of Ibn ` Abbas, Muj ahid, Sa` id bin Jubayr, Abu Salih, Qat adah, Ibn Abza, ` Abdullah
bin ` Ubayd bin ` Umayr, Ash-Sha` bi and Ibn Zayd. This was st at ed by Ibn Jarir and ot hers. This
is t he most excellent provision, dist inct ion and honor.
The Ginger Drink and the Drink of Salsabil

Allah says,
びΚ
⇔ Β͡らイ
∠ ル∠コゅ∠ヰィ
∠ ゅ∠ミゅ⇔シ∇ほミ∠ ゅ∠ヰΒ͡プラ
∠ ∇ヲボ∠ ∇ジΑ⊥ ヱ∠ ぴ
(And t hey will be given t o drink t here of a cup mixed wit h Zanj abil (ginger),) meaning, t hey --
t he right eous -- will also be given a drink from t hese cups.
び⇔ゅシ∇ほミ∠ ぴ
(a cup) meaning, a drink of wine.
び⇔ΚΒ͡らイ
∠ ル∠コゅ∠ヰィ
∠ ゅ∠ミぴ
(mixed wit h Zanj abil (ginger),) So on one occasion t hey will be given a drink t hat is mixed wit h
camphor, and it is cool. Then on anot her occasion t hey will be given a drink mixed wit h ginger,
and it is hot . This is so t hat t heir affair will be balanced. However, t hose who are nearest t o
Allah, t hey will drink from all of it however t hey wish, as Qat adah and ot hers have said. The
st at ement of Allah has already preceded which says,
び͡ヮヤｚャやキ⊥ ゅ∠らハ
͡ ゅ∠ヰよ͡ ゆ
∠ぴ
(A spring wherefrom t he servant s of Allah will drink.) (76:6) And here Allah says,
びΚ
⇔ Β͡らジ
∠ ∇ヤシ
∠ ヴｚヨジ
∠ ゎ⊥ ゅ∠ヰΒ͡プゅ⇔レ∇Βハ
∠ぴ
(A spring t here, called Salsabil.) ` Ikrimah said, "It (Salsabil) is t he name of a spring in
Paradise.'' Muj ahid said, "It is called t his due t o it s cont inuous flowing and t he severit y of it s
current .''
The Boys and Servants

Allah says,
∇ユヰ⊥ わ∠ ∇Αぺ∠ケ∠ や∠クま͡ ラ

∠ ヱ⊥ギヤｚガ
∠ ョぁラ
∀ ギ∠ ∇ャヱ͡ ∇ユヰ͡ ∇Βヤ∠ハ
∠ フ
⊥ ヲ⊥トΑ∠ ヱ∠ ぴ
びや⇔ケヲ⊥んレｚョや⇔ぽ⊥ャ∇ぽャ⊥ ∇ユヰ⊥ わ∠ ∇らジ
͡ェ
∠
(And round about t hem will (serve) boys of everlast ing yout h. If you see t hem, you would t hink
t hem scat t ered pearls.) meaning, young boys from t he boys of Paradise will go around serving
t he people of Paradise.
び∠ラヱ⊥ギヤｚ∠ガョぁぴ
(everlast ing yout h.) meaning, in one st at e forever which t hey will be never changing from, t hey
will not increase in age. Those who have described t hem as wearing earings in t heir ears have
only int erpret ed t he meaning in such a way because a child is befit t ing of t his descript ion and
not an adult man. Concerning Allah's st at ement ,
び⇔やケヲ⊥んレｚョや⇔ぽ⊥ャ∇ぽャ⊥ ∇ユヰ⊥ わ∠ ∇らジ

͡ェ
∠ ∇ユヰ⊥ わ∠ ∇Αぺ∠ケ∠ や∠クま͡ぴ
(If you see t hem, you would t hink t hem scat t ered pearls.) meaning, when you see t hem
dispersing t o fulfill t he needs of t heir mast ers, t heir great number, t heir beaut iful faces,
handsome colors, fine clot hing and ornament s, you would t hink t hat t hey were scat t ered
pearls. There is no bet t er qualit y t han t his, nor is t here anyt hing nicer t o look at t han
scat t ered pearls in a beaut iful place. Allah says,
び∠ろ∇Α∠ぺ∠ケや∠クま͡ヱ∠ ぴ
(And when you look) meaning, ` when you see it , O Muhammad.'
びｚユを⊥ ぴ
(t here) meaning, t here. This refers t o Paradise and it s beaut y, it s vast ness, it s loft iness and t he
j oy and happiness it cont ains.
び⇔やゲΒ͡らミ∠ ゅ⇔ム∇ヤョ⊥ ヱ∠ ゅ⇔ヨΒ͡バル∠ ろ

∠ ∇Αぺ∠ケ∠ ぴ
(You will see a delight , and a great dominion.) meaning, t here will be a great kingdom t hat
belongs t o Allah and a dazzling, splendid dominion. It has been confirmed in t he Sahih t hat
Allah will say t o t he last of t he people of t he Fire t o be t aken out of it , and t he last of t he
people t o ent er int o Paradise,
«ゅ∠ヰャ͡ゅ∠ん∇ョぺ∠ り∠ ゲ∠ ゼ
∠ハ
∠ ヱ∠ ゅ∠Β∇ルギぁャやモ
∠ ∇んョ͡ マ
∠ ャ∠ ラ
ｚま͡»
(verily, you will have similar t o t he world and t en worlds like it (in addit ion t o it ).'') If t his is
what He will give t o t he least of t hose who will be in Paradise, t hen what do you t hink about
t he one who will have a higher st at us and will be favored even more by Allah , nor any painful
cold, rat her t here will only be one climat e t hat will be always and et ernal and t hey will not
want it t o be changed. This refers t o Paradise and it s beaut y, it s vast ness, it s loft iness and t he
j oy and happiness it cont ains.
び⇔やゲΒ͡らミ∠ ゅ⇔ム∇ヤョ⊥ ヱ∠ ゅ⇔ヨΒ͡バル∠ ろ

∠ ∇Αぺ∠ケ∠ ぴ
(You will see a delight , and a great dominion.) meaning, t here will be a great kingdom t hat
belongs t o Allah and a dazzling, splendid dominion. It has been confirmed in t he Sahih t hat
Allah will say t o t he last of t he people of t he Fire t o be t aken out of it , and t he last of t he
people t o ent er int o Paradise,
«ゅ∠ヰャ͡ゅ∠ん∇ョぺ∠ り∠ ゲ∠ ゼ
∠ハ
∠ ヱ∠ ゅ∠Β∇ルギぁャやモ
∠ ∇んョ͡ マ
∠ ャ∠ ラ
ｚま͡»
(verily, you will have similar t o t he world and t en worlds like it (in addit ion t o it ).'') If t his is
what He will give t o t he least of t hose who will be in Paradise, t hen what do you t hink about
t he one who will have a higher st at us and will be favored even more by Allah
The Garments and Ornaments

Allah says,
び∀ベゲ∠ ∇らわ∠ ∇シま͡ヱ∠ ∀ゲ∇ツカ

⊥ サ
∃ ギ⊥ レ⊥シゆ
⊥ ゅ∠Βを͡ ∇ユヰ⊥ Β∠ ヤ͡⇒∠ハぴ
(Their garment s will be of fine green silk, and Ist abraq.) meaning, among t he garment s of t he
people of Paradise is silk and Sundus, which is a high qualit y silk. These garment s will be shirt s
and similar clot hing from t he undergarment s. Concerning Ist abraq (velvet ), from it t here is t hat
which has a glit t er and shimmer t o it , and it is t hat which is worn as out er clot hes, j ust as is
well-known in clot hing.
び∃るツ
ｚプ͡ リ͡ョケ∠ ヱ͡ ゅ∠シぺ∠ ∇やヲぁヤェ
⊥ ヱ∠ ぴ
(They will be adorned wit h bracelet s of silver,) This is a descript ion of t he right eous. In
reference t o t hose who will be near t o Allah, t hen t heir descript ion is as Allah says,
や⇔ぽ⊥ャ∇ぽャ⊥ヱ∠ ょ
∃ ワ∠ ク∠ リ͡ョケ∠ ヱ͡ ゅ∠シぺ∠ ∇リョ͡ ゅ∠ヰΒ͡プラ ∠ ∇ヲヤｚエ
∠ Α⊥ ぴ
び∀ゲΑ͡ゲェ
∠ ゅ∠ヰΒ͡プ ∇ユヰ⊥ シ
⊥ ゅ∠らャ͡ヱ∠
(Wherein t hey will be adorned wit h bracelet s of gold and pearls and t heir garment s t herein will
be of silk.) (22:23) Aft er Allah ment ions t he out ward beaut ificat ion wit h silk and ornament s, He
t hen says,
び⇔やケヲ⊥ヰデ
∠ ゅ⇔よや∠ゲセ
∠ ∇ユヰ⊥ よぁケ∠ ∇ユヰ⊥ ⇒∠ボシ
∠ ヱ∠ ぴ
(and t heir Lord will give t hem a purifying drink.) meaning, it will purify t heir insides of envy,
despise, hat red, harm and t he ot her reprehensible charact er t rait s. This is j ust as we have
recorded from t he Commander of t he believers, ` Ali bin Abi Talib, t hat he said, "When t he
people of Paradise come t o t he Gat e of Paradise, t hey will find t wo springs t here. Then it will
be as if t hey were inspired wit h what t o do, so t hey will drink from one of t hem and Allah will
remove what ever harmfulness t here may be wit hin t hem. Then t hey will bat he in t he ot her
spring and a glow of delight will run all over t hem. Thus, Allah informs of t heir out ward
condit ion and t heir inner beaut y.'' Allah t hen says,
びや⇔ケヲ⊥ム∇ゼョｚユ⊥ムΒ⊥ ∇バシ
∠ ラ
∠ ゅ∠ミヱ∠ ￢⇔ へ∠ゴィ
∠ ∇ユム⊥ ャ∠ ラ
∠ ゅ∠ミや∠グ⇒∠ワラ
ｚま͡ぴ
(Verily, t his is a reward for you, and your endeavor has been accept ed.) meaning, t his will be
said t o t hem in honor of t hem and as a goodness t owards t hem. This is as Allah says,
ｘやヴ͡プ ∇ユわ⊥ ∇ヘヤ∠∇シぺ∠ べ∠ヨよ͡ ゅ⇔ゃ∠ Β͡レワ∠ ∇やヲ⊥よゲ∠ ∇セや∠ヱ ∇やヲ⊥ヤミ⊥ ぴ
び
(Eat and drink at ease for t hat which you have sent fort h before you in days past !) (69:24) Allah
also says,
∇ユわ⊥ レ⊥ミゅ∠ヨよ͡ ゅ∠ワヲ⊥ヨわ⊥ ∇をケ͡ ヱ⊥ぺる⊥ ｚレイ

∠ ∇ャやユ⊥ ム⊥ ∇ヤゎ͡ ラ∠ぺ ∇やヱ⊥キヲ⊥ルヱ∠ ぴ
び∠ラヲ⊥ヤヨ∠ ∇バゎ∠
(And it will be cried out t o t hem: "This is t he Paradise which you have inherit ed for what you
used t o do.'') (7:43) Then Allah says,
び⇔やケヲ⊥ム∇ゼョｚユ⊥ムΒ⊥ ∇バシ

∠ ラ
∠ ゅ∠ミヱ∠ ぴ
(and your endeavor has been accept ed) meaning, ` Allah t he Exalt ed will reward you for a
small amount (of deeds) wit h a large amount (of reward).'
∇ゲら͡ ∇タゅ∠プ - Κ ⇔ Α͡ゴレ∠ゎラ∠ や￢∠ ∇ゲボ⊥ ∇ャやマ ∠ ∇Βヤ∠ハ∠ ゅ∠レ∇ャゴｚ ∠ルリ⊥ ∇エル∠ ゅｚルま͡ぴ
- や⇔ケヲ⊥ヘミ∠ ∇ヱぺ∠ ゅ⇔ヨ͡をや∠￢ ∇ユヰ⊥ ∇レョ͡ ∇ノト ͡ ゎ⊥ Ι∠ ヱ∠ マ ∠ よあケ∠ ユ͡ ∇ムエ ⊥ ャ͡
モ͡ ∇Βャｚやリ ∠ ョ͡ ヱ∠ - Κ ⇔ Β͡タぺ∠ヱ∠ り⇔ ゲ∠ ∇ムよ⊥ マ ∠ よあケ∠ ユ∠ ∇シやゲ͡ ミ⊥ ∇クや∠ヱ
￢͡ Ι∠ ぽ⊥ ⇒∠ワラｚま͡ - Κ ⇔ Α͡ヲデ∠ Κ ⇔ ∇Βャ∠ ヮ⊥ ∇エらあシ ∠ ヱ∠ ヮ⊥ ャ∠ ∇ギイ ⊥ ∇シゅ∠プ
- Κ ⇔ Β͡ボを∠ ゅ⇔ョ∇ヲΑ∠ ∇ユワ⊥ ￢∠ へ∠ケヱ∠ ラ ∠ ヱ⊥ケグ∠ Α∠ ヱ∠ る∠ ヤ∠ィ ͡ ゅ∠バ∇ャやラ ∠ ヲぁらエ ͡ Α⊥
べ∠レ∇ャギｚよ∠ ゅ∠レ∇ゃセ
͡ や∠ク͡ま∠ヱ ∇ユワ⊥ ゲ∠ ∇シぺ∠ べ∠ル∇キ∠ギ∠セ∠ヱ ∇ユヰ⊥ ⇒∠レ∇ボヤ∠カ ∠ リ ⊥ ∇エｚル
ヴ∠ャま͡ グ∠ ガ ∠ ゎｚや￢∠ べ∠セリ∠ヨプ∠ り∀ ゲ∠ ミ͡ ∇グゎ∠ ロ͡ グ͡ ⇒∠ワラ
ｚま͡ Κ⇔ Α͡ギ∇らゎ∠ ∇ユヰ⊥ ヤ∠⇒∠ん∇ョぺ∠
ヮ∠ ヤｚャやラｚま͡ ヮ⊥ ヤｚャや￢∠ べ∠ゼΑ∠ ラ∠ぺ Ιｚま͡ ラ ∠ ヱ⊥￢べ∠ゼゎ∠ ゅ∠ョヱ∠ Κ ⇔ Β͡らシ
∠ ヮ͡ よあケ∠
ヮ͡ わ͡ ヨ∠ ∇ェケ∠ ヴ͡プ￢⊥ べ∠ゼΑ∠ リ∠ョモ ⊥カ ͡ ∇ギΑ⊥ ゅ⇔ヨΒ͡ムェ ∠ ゅ⇔ヨΒ͡ヤハ ∠ ラ ∠ ゅ∠ミ
びゅ⇔ヨΒ͡ャぺ∠ ゅ⇔よや∠グハ
∠ ∇ユヰ⊥ ャ∠ ギｚハ
∠ ぺ∠ リ
∠ Β͡ヨヤ͡⇒ｚヌャや∠ヱ
(23. Verily, it is We Who have sent down t he Qur'an t o you by st ages.) (24. Therefore be
pat ient wit h const ancy t o t he command of your Lord, and obey neit her a sinner nor a
disbeliever among t hem.) (25. And remember t he Name of your Lord every morning and
aft ernoon.) (26. And during t he night , prost rat e yourself t o Him, and glorify Him a long night
t hrough.) (27. Verily, t hese love t he present life of t his world, and put behind t hem a heavy
Day.) (28. It is We Who creat ed t hem, and We have made t hem of st rong build. And when We
will, We can replace t hem wit h ot hers like t hem wit h a complet e replacement .) (29. Verily,
t his is an admonit ion, so whosoever wills, let him t ake a pat h t o his Lord.) (30. But you cannot
will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) (31. He will admit t o His
mercy whom He wills and as for t he wrongdoers -- He has prepared a painful t orment .)
Mention of the Qur'an's Revelation and the Command to be Patient

and remember Allah
Allah reminds His Messenger of how He blessed him by revealing t he Magnificent Qur'an t o him.
び∠マよあケ∠ ユ͡ ∇ムエ
⊥ ャ͡ ∇ゲら͡ ∇タゅ∠プぴ
(Therefore be pat ient wit h const ancy t o t he command of your Lord.,) meaning, ` j ust as you
have been honored by what has been revealed t o you, t hen be pat ient wit h His decree and
decision and know t hat He will handle your affairs in a good manner.'
び⇔やケヲ⊥ヘミ∠ ∇ヱぺ∠ ゅ⇔ヨ͡をや∠￢ ∇ユヰ⊥ ∇レョ͡ ∇ノト

͡ ゎ⊥ Ι
∠ ヱ∠ ぴ
(And obey neit her a sinner (At him) nor a disbeliever (Kafur) among t hem.) meaning, ` do not
obey t he disbelievers and t he hypocrit es if t hey wish t o det er you from what has been revealed
t o you. Rat her convey t hat which has been revealed t o you from your Lord and put your t rust in
Allah, for verily, Allah will prot ect you from t he people.' The At him is t he sinner in his deeds
and t he Kafur is t he disbeliever in his heart .
びΚ
⇔ Β͡タぺ∠ヱ∠ り⇔ ゲ∠ ∇ムよ⊥ マ
∠ よあケ∠ ユ∠ ∇シやゲ͡ ミ⊥ ∇クや∠ヱぴ
(And remember t he Name of your Lord every morning and aft ernoon.) meaning, at t he
beginning of t he day and at it s end.
びΚ
⇔ Α͡ヲデ
∠ Κ
⇔ ∇Βャ∠ ヮ⊥ ∇エらあシ
∠ ヱ∠ ヮ⊥ ャ∠ ∇ギイ
⊥ ∇シゅ∠プモ
∠ ョ͡ ヱ∠ ぴ
(And during t he night , prost rat e yourself t o Him, and glorify Him a long night t hrough.) This is
similar t o Allah's st at ement ,
マ
∠ マ
∠ ョ͡ ヱ∠ ぴ
(And in some part s of t he night offer t he Salah wit h it (t he Qur'an), as an addit ional prayer
(Taj haj j ud) for you. It may be t hat you Lord will raise you t o Maqam Mahmud.) (17:79)
Similarly, Allah also says,
ヱ͡ ぺ∠ ヮ⊥ ヘ∠ ∇ダあル - Κ ⇔ Β͡ヤホ∠ Ι ｚま͡ モ
∠ ∇Βャｚやユ͡ ホ⊥ - モ
ラ
∠ や∠￢∇ゲボ⊥ ∇ャやモ͡ ゎあケ∠ ヱ∠ ヮ͡ ∇Βヤ∠ハ
∠ ∇キコ͡ ∇ヱぺ∠ - Κ ⇔ Β͡ヤホ∠ ヮ⊥ ∇レョ͡ ∇ゾボ⊥ ルや
びΚ
⇔ Β͡ゎ∇ゲゎ∠
(O you wrapped! St and all night , except a lit t le. Half of it or a lit t le less t han t hat , or a lit t le
more. And recit e t he Qur'an Tart il.) (73:1-4)
The Censure of Love for the World and informing about the Day of
the Final Return
Allah reprimands t he disbelievers and t hose similar t o t hem who love t he world and are
devot ed and dedicat ed t o it , who put t he abode of t he Hereaft er behind t hem in disregard. He
says;
∇ユワ⊥ ￢∠ へ∠ケヱ∠ ラ
∠ ヱケ⊥ グ∠ Α∠ ヱ∠ る∠ ヤ∠ィ
∠ ヲぁらエ
͡ Α⊥ ￢͡ Ι
∠ ぽ⊥ ⇒∠ワラｚま͡ぴ
びΚ⇔ Β͡ボを∠ ゅ⇔ョ∇ヲΑ∠
(Verily, t hese love t he present life of t his world, and put behind t hem a heavy Day.) meaning,
t he Day of Judgement . Then Allah says,
び∇ユワ⊥ ゲ∠ ∇シぺ∠ べ∠ル∇キ∠ギ∠セ∠ヱ ∇ユヰ⊥ ⇒∠レ∇ボヤ∠カ

∠ リ
⊥ ∇エｚルぴ
(It is We Who creat ed t hem, and We have made t hem of st rong build.) Ibn ` Abbas, Muj ahid and
ot hers have said, "This means t heir creat ion.''
び⇔ΚΑ͡ギ∇らゎ∠ ∇ユヰ⊥ ヤ∠⇒∠ん∇ョぺ∠ べ∠レ∇ャギｚよ∠ ゅ∠レ∇ゃセ

͡ や∠クま͡ヱ∠ ぴ
(And when We will, We can replace t hem wit h ot hers like t hem wit h a complet e replacement .)
meaning, ` when We wish, We will resurrect t hem on t he Day of Judgement and change t hem,
repeat ing t heir creat ion in a new form.' Here t he beginning of t heir creat ion is a proof for t he
repet it ion of t heir creat ion. Ibn Zayd and Ibn Jarir bot h said,
び⇔ΚΑ͡ギ∇らゎ∠ ∇ユヰ⊥ ヤ∠⇒∠ん∇ョぺ∠ べ∠レ∇ャギｚよ∠ ゅ∠レ∇ゃセ

͡ や∠クま͡ヱ∠ ぴ
(And when We will, We can replace t hem wit h ot hers like t hem wit h a complet e replacement .)
"This means, if We wish We can bring anot her group of people besides t hem (in t heir place).''
This is like Allah's st at ement ,
ラ
∠ ゅ∠ミヱ∠ リ
∠ Α͡ゲカ
∠ ゅ⇒͡よれ
͡ ∇ほΑ∠ ヱ∠ サ
⊥ ゅｚレャやゅ∠ヰΑぁぺ∠ ∇ユム⊥ ∇らワ͡ ∇グΑ⊥ ∇ほゼ
∠ Α∠ ラ͡まぴ
びや⇔ゲΑ͡ギホ∠ マ ∠ ャ͡クヴ∠ヤハ ∠ ヮ⊥ ｚヤャや
(If He wills, He can t ake you away, O people, and bring ot hers. And Allah is capable over t hat .)
(4:133) This is also like His st at ement ,
マ
∠ ャ͡ク∠ ゅ∠ョヱ∠ ギ∃ Α͡ギィ
∠ ペ
∃ ∇ヤガ
∠ よ͡ れ
͡ ∇ほΑ∠ ヱ∠ ∇ユ⇒⊥ム∇らワ͡ ∇グΑ⊥ ∇ほゼ
∠ Α∠ ラ͡まぴ
びゴ∃ Α͡ゴバ∠ よ͡ ヮ͡ ヤｚャやヴ∠ヤハ
∠
(If He wills, He can remove you and bring a new creat ion! And for Allah t hat is not hard or
difficult .) (14:19-20)
The Qur'an is a Reminder, and Guidance comes from the Help of

Allah
Allah t hen says,
び∀りゲ∠ ミ͡ ∇グゎ∠ ロ͡ グ͡ ⇒∠ワラ

ｚま͡ぴ
(Verily, t his is an admonit ion,) meaning, t his Surah is a reminder.
び⇔ΚΒ͡らシ
∠ ヮ͡ よあケ∠ ヴ∠ャま͡ グ∠ ガ
(so whosoever wills, let him t ake a pat h t o his Lord.) meaning, a pat h and a way. This means,
whoever wishes t o be guided by t he Qur'an. This is similar t o Allah's st at ement ,
び͡ゲカ
͡Ι
ｘやュ͡ ∇ヲΒ∠ ∇ャや∠ヱヮ͡ ヤｚャゅ͡よ ∇やヲ⊥レョ∠ や∠￢ ∇ヲャ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ や∠クゅ∠ョヱ∠ ぴ
(And what loss have t hey if t hey had believed in Allah and in t he Last Day.) (4:39) Then Allah
says,

ｚま͡ ラ
(But you cannot will, unless Allah wills.) meaning, no one is able t o guide himself, ent er int o
fait h or bring about any benefit for himself,
び⇔ゅヨΒ͡ムェ
∠ ゅ⇔ヨΒ͡ヤハ
∠ ラ
ｚま͡ ヮ⊥ ｚヤャや￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι
ｚま͡ぴ
(Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most
Knowledgeable of who deserves t o be guided. So, He makes guidance easy for him and He
predest ines for him t hat which will be a cause for it . However, whoever deserves misguidance,
He avert s guidance from him. Unt o Him belongs t he most excellent wisdom and t he most
irrefut able argument . Thus, He says,
び⇔ゅヨΒ͡ムェ
∠ ゅ⇔ヨΒ͡ヤハ
∠ ラ
ｚま͡ぴ
(Verily, Allah is Ever All-Knowing, All-Wise.) Then He says,
∇ユヰ⊥ ャ∠ ギｚハ
∠ ぺ∠ リ
∠ Β͡ヨヤ͡⇒ｚヌャや∠ヱヮ͡ わ͡ ヨ∠ ∇ェケ∠ ヴ͡プ￢⊥ べ∠ゼΑ∠ リ∠ョモ ⊥カ ͡ ∇ギΑ⊥ ぴ
びゅ⇔ヨΒ͡ャぺ∠ ゅ⇔よや∠グハ
∠
(He will admit t o His mercy whom He wills and as for t he wrongdoers -- He has prepared a
painful t orment .) meaning, He guides whomever He wishes and He leads ast ray whomever He
wishes. Whoever He guides, t here is no one who can lead him ast ray; and whoever He leads
ast ray, t here is no one who can guide him. This is t he end of t he Tafsir of Surat Al-Insan. And
all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Mursalat

(Chapter - 77)
The Revelation of this Surat and its Recitation in the Maghrib Prayer
-Bukhari recorded from ` Abdullah - t hat is Ibn Mas` ud -- t hat he said, "While we were wit h t he
Messenger of Allah in a cave at Mina,
び͡ろ⇒∠ヤシ
∠ ∇ゲヨ⊥ ∇ャや∠ヱぴ
(By t he Mursalat .) was revealed t o him. He was recit ing it and I was learning it from his mout h.
Verily, his mout h was moist wit h it when a snake leaped out at us. The Prophet said,
«ゅ∠ワヲ⊥ヤわ⊥ ∇ホや»
(Kill it !) So we quickly went aft er it , but it got away. Then t he Prophet said,
«ゅ∠ワゲｚセ
∠ ∇ユわ⊥ Β͡ホヱ⊥ ゅ∠ヨミ∠ ∩∇ユミ⊥ ゲｚセ
∠ ∇ろΒ∠ ホ͡ ヱ⊥ »
(It was saved from your harm j ust as you all were saved from it s harm.)'' Muslim also recorded
t his Hadit h by way of Al-A` mash. Imam Ahmad recorded from Ibn ` Abbas, who report ed from
his mot her t hat she heard t he Prophet recit ing
びゅ⇔プ∇ゲハ
⊥ ͡ろ⇒∠ヤ∠シ∇ゲヨ⊥ ∇ャや∠ヱぴ
(By t he Mursalat .) in t he Maghrib prayer. In a report from Malik on t he aut horit y of Ibn ` Abbas,
he narrat ed t hat Umm Al-Fadl (his mot her) heard him (Ibn ` Abbas) recit ing
(By t he Mursalat ` Urfa.) (77:1) so she said, "O my son! You reminded me wit h your recit at ion of
t his Surat . Verily, it is t he last t hing I heard from t he Messenger of Allah . He recit ed it in t he
Maghrib prayer (i.e., before he died).'' Bot h Al-Bukhari and Muslim recorded t his report in t he
Two Sahihs by way of Malik.
-ゅ⇔ヘ∇ダハ ∠ ろ ͡ ⇒∠ヘダ͡ ⇒∠バ∇ャゅ∠プ -ゅ⇔プ∇ゲハ ⊥ ͡ろ⇒∠ヤ∠シ∇ゲヨ⊥ ∇ャや∠ヱぴ

ろ
͡ ⇒∠Βボ͡ ∇ヤヨ⊥ ∇ャゅ∠プ -ゅ⇔ホ∇ゲプ∠ ろ ͡ ⇒∠ホゲ͡ ⇒∠ヘ∇ャゅ∠プ -⇔やゲ∇ゼ∠ルれ ͡ ゲ͡ゼ⇒ｚレャやヱ
や∠クみ͡プ∠ -∀ノ͡ホヲ∠ャラ ∠ ヱ⊥ギハ∠ ヲ⊥ゎゅ∠ヨルｚま͡ -や⇔ケ∇グル⊥ ∇ヱぺ∠ や⇔ケ∇グハ ⊥ -や⇔ゲ∇ミク͡
や∠クま͡ヱ∠ -∇ろィ ∠ ゲ͡ プ⊥ ￢べ∠ヨジｚャやや∠ク͡ま∠ヱ -∇ろジ ∠ ヨ͡ デ ⊥ ュ⊥ ヲ⊥イレぁャや
ュ∃ ∇ヲΑ∠ ヵ ∂ Ι -∇ろわ∠ ホ∂ ぺ⊥ モ ⊥シ ⊥ ぁゲャやや∠ク͡ま∠ヱ -∇ろヘ∠ ジ ͡ ル⊥ メ ⊥ ゅ∠らイ
͡ ∇ャや
-モ ͡ ∇ダヘ∠ ∇ャやュ⊥ ∇ヲΑ∠ ゅ∠ョポ ∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ -モ ͡ ∇ダヘ∠ ∇ャやュ͡ ∇ヲΒ∠ ャ͡ -∇ろヤ∠ィ ∂ ぺ⊥
び-リ∠ Β͡よグ∂ ム∠ ヨ⊥ ∇ヤャ∂ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ
(1. By t he Mursalat ` Urfa.) (2. The ` Asifat ` Asfa.) (3. And t he Nashirat Nashra.) (4. The Fariqat
t hat separat e.) (5. The Mulqiyat t hat remind,) (6. Excusing or warning.) (7. Surely, what you
are promised will occur.) (8. Then when t he st ars lose t heir light s.) (9. And when Furij at t he
heaven.) (10. And when t he mount ains are blown away.) (11. And when t he Messengers are
Uqqit at .) (12. For what Day are t hese signs post poned) (13. For t he Day of Sort ing Out (t he men
of Paradise from t he men dest ined for Hell).) (14. And what will explain t o you what is t he Day
of Sort ing Out ) (15. Woe t hat Day t o t he deniers (of t he Day of Resurrect ion)!)
Allah's swearing by Different Creatures about the Occurrence of the

Hereafter
Ibn Abi Hat im recorded t hat Abu Hurayrah said,
(By t he Mursalat ` Urfa.) "The angels.'' From Masruq, Abu Ad-Duha, Muj ahid in one narrat ions
from him, As-Suddi and Ar-Rabi` bin Anas, st at ement s similar t o t his have been report ed. It has
been report ed from Abu Salih t hat he said, "These are t he Messenger.'' In anot her narrat ion
from him (Abu Salih) he said t hat it means t he angels. Abu Salih has also said t he meaning of
Al-` Asifat , An-Nashirat , Al-Fariqat and Al-Mulqiyat , t hat t hey all refer t o t he angels. At h-Thawri
narrat ed from Salamah bin Kuhayl, who report ed from Muslim Al-Bat in, who report ed from Abu
Al-` Ubaydayn t hat he asked Ibn Mas` ud about t he meaning of Al-Mursalat ` Urfa, and he (Ibn
Mas` ud) said, "The wind.'' He said t he same about Al-` Asifat ` Asfa and An-Nashirat Nashra, t hat
t hey all refer t o t he wind. Ibn ` Abbas, Muj ahid and Qat adah all said t he same. Ibn Jarir
confident ly affirmed t hat Al-` Asifat ` Asfa means t he wind j ust as Ibn Mas` ud and t hose who
followed him said.However, he (Ibn Jarir) did not affirm whet her An-Nashirat Nashra are t he
angels or t he wind as has preceded. It has been report ed from Abu Salih t hat An-Nashirat
Nashra is t he rain. The most obvious meaning is as Allah says,
び∠ウホ͡ や∠ヲャ∠ ゥ
∠ ゅ∠Αゲあャやゅ∠レ∇ヤシ
∠ ∇ケぺ∠ヱ∠ ぴ
(And we send t he winds fert ilizing.) (15:22) He also says,
∇ンギ∠ Α∠ リ
∠ ∇Βよ∠ ⇔ンゲ∇ゼよ⊥ ゥ
∠ ゅ∠Αゲあャやモ
⊥シ
͡ ∇ゲΑ⊥ ン͡グャｚやヲ∠ ワ⊥ ヱ∠ ぴ
び͡ヮわ͡ ヨ∠ ∇ェケ∠
(And it is He Who sends t he winds as heralds of glad t idings, going before His mercy (rain).)
(7:57) Similarly, Al-` Asifat are winds. It is said (in Arabic) t hat t he winds ` Asifat when t hey
make noise wit h t heir blowing. Likewise, An-Nashirat are t he winds t hat scat t er int o clouds in
t he horizons of t he sky according t o t he will of t he Lord. Allah t hen says,
∇ヱぺ∠ や⇔ケ∇グハ
⊥ - や⇔ゲ∇ミク͡ ろ
͡ ⇒∠Βボ͡ ∇ヤヨ⊥ ∇ャゅ∠プ - ゅ⇔ホ∇ゲプ∠ ろ
͡ ⇒∠ホゲ͡ ⇒∠ヘ∇ャゅ∠プぴ
びや⇔ケ∇グル⊥
(The Fariqat t hat separat e, t he Mulqiyat t hat remind, excusing or warning.) meaning, t he
angels. This was said by Ibn Mas` ud, Ibn ` Abbas, Masruq, Muj ahid, Qat adah, Ar-Rabi` bin Anas,
As-Suddi and At h-Thawri. There is no difference of opinion here, because t hey (t he angels) are
t he ones who descend wit h Allah's command t o t he Messengers, separat ing bet ween t he t rut h
and falsehood, guidance and misguidance, and t he lawful and t he forbidden. They bring t he
revelat ion t o t he Messengers, which cont ains exempt ion or absolvement for t he creat ures and a
warning for t hem of Allah's t orment if t hey oppose His command. Allah said,
びノ∀ ホ͡ ヲ∠ ャ∠ ラ
∠ ヱ⊥ギハ
∠ ヲ⊥ゎゅ∠ヨルｚま͡ぴ
(Surely, what you are promised will occur.) This is t he subj ect of t hese oat hs. This means, what
you all have been promised concerning t he est ablishment of t he Hour (Judgement Day), t he
blowing of t he horn, t he resurrect ion of t he bodies, t he gat hering of t hose of old and t hose of
lat t er t imes on one common ground and t he rewarding of every doer of a deed based upon his
deed. If he did good, t hen his reward will be good, and if he did evil, t hen his reward will be
evil. All of t his will occur, meaning it will come t o pass and t here is no avoiding it .
A Mention of some of what will occur on the Day of Judgement

Then Allah says,
び ∇ろジ
∠ ヨ͡ デ
⊥ ュ⊥ ヲ⊥イレぁャやや∠クみ͡プ∠ ぴ
(Then when t he st ars lose t heir light s.) meaning, t heir light will leave. This is similar t o Allah's
st at ement ,
び ∇れケ∠ ギ∠ ム∠ ルやュ⊥ ヲ⊥イレぁャやや∠クま͡ヱ∠ ぴ

(And when t he st ar fall.) (81:2) It is also similar t o His st at ement ,
び ∇れゲ∠ ん∠ わ∠ ルやょ
⊥ ミ͡ や∠ヲム∠ ∇ャややク∠ ま͡ヱ∠ ぴ
(And when t he st ars have fallen and scat t ered.) (82:2) Then Allah says,
び ∇ろィ
∠ ゲ͡ プ⊥ ￢⊥ べ∠ヨジ
ｚャやや∠クま͡ヱ∠ ぴ
(And when Furij at t he heaven.) meaning, it is cleft asunder, becomes split , it s sides fall and it s
edges become weak.
び ∇ろヘ∠ ジ
͡ ル⊥ メ
⊥ ゅ∠らイ
͡ ∇ャやや∠クま͡ヱ∠ ぴ
(And when t he mount ains are blown away.) meaning, t hey will be removed and no sight or
t race of t hem will remain. This is as Allah says,
びゅ⇔ヘ∇ジル∠ ヴあよケ∠ ゅ∠ヰヘ⊥ ジ

͡ レ∠Α ∇モボ⊥ プ∠ メ
͡ ゅ∠らイ
͡ ∇ャやリ
͡ハ
∠ マ
∠ ル∠ ヲ⊥ヤ⇒∠∇ジΑ∠ ヱ∠ ぴ
(And t hey ask you concerning t he mount ains: Say, "My Lord will blast t hem and scat t er t hem as
part icles of dust .'') (20:105) Allah also says,
り⇔ コ∠ ケ͡ ゅ∠よチ
∠ ∇ケΙ
ｘやン∠ゲゎ∠ ヱ∠ メ ∠ ゅ∠らイ͡ ∇ャやゲ⊥ あΒジ∠ ル⊥ ュ∠ ∇ヲΑ∠ ヱ∠ "ぴ
びや⇔ギ∠ェぺ∠ ∇ユヰ⊥ ∇レョ͡ ∇ケキ͡ ゅ∠ピル⊥ ∇ユヤ∠プ∠ ∇ユヰ⊥ ⇒∠ル∇ゲゼ
∠ェ
∠ ヱ∠
(And (remember) t he Day We shall cause t he mount ains t o pass away (like clouds of dust ), and
you will see t he eart h as a leveled plain, and we shall gat her t hem all t oget her so as t o leave
not one of t hem behind.) (18:47) Then He says,
び ∇ろわ∠ ホあぺ⊥ モ
⊥シ
⊥ ぁゲャやや∠クま͡ヱ∠ ぴ
(And when t he Messengers are Uqqit at .) Al-` Awfi narrat ed from Ibn ` Abbas t hat he said t hat
Uqqit at means "Gat hered.'' Ibn Zayd said, "This is similar t o Allah's st at ement ,
び∠モシ
⊥ ゲぁャやヮ⊥ ｚヤャやノ⊥ ヨ∠ ∇イΑ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day when Allah will gat her t he Messengers t oget her.) Muj ahid said,
び∇ろわ∠ ホあぺ⊥ぴ
(Uqqit at .) "This means post poned.'' At h-Thawri narrat ed from Mansur, who narrat ed from
Ibrahim t hat he said concerning t he word,
び∇ろわ∠ ホあぺ⊥ぴ
(Uqqit at .) "This means promised.'' It seems as t hough he holds t his t o be similar t o Allah's
st at ement ,
ょ
⊥ ⇒∠わム͡ ∇ャやノ∠ ッ
͡ ヱ⊥ ヱ∠ ゅ∠ヰよあケ∠ ケ͡ ヲ⊥レよ͡ チ⊥ ∇ケΙ ｘやろ ͡ ホ∠ ゲ∠ ∇セぺ∠ヱ∠ ぴ
ペ
あエ∠ ∇ャゅ͡よユ⊥ヰレ∠ ∇Βよ∠ ヴ
∠ツ
͡ ホ⊥ ヱ∠ ￢͡ へ∠ギヰ∠ ゼ
ぁャや∠ヱリ
∠ ∇ΒΒあら͡ レｚャゅ͡よ￢∠ ヴ⇒͡ィヱ∠
びラ
∠ ヲ⊥ヨヤ∠∇ヌΑ⊥ Ι ∠ ∇ユワ⊥ ヱ∠
(And t he eart h will shine wit h t he light of it s Lord: and t he Book will be produced; and t he
Prophet s and t he wit nesses will be brought forward; and it will be j udged bet ween t hem wit h
t rut h, and t hey will not be wronged.) (39:69) Then Allah says,
ゅ∠ョポ
∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - モ͡ ∇ダヘ∠ ∇ャやュ͡ ∇ヲΒ∠ ャ͡ - ∇ろヤ∠ィあぺ⊥ ュ∃ ∇ヲΑ∠ ヵ
あ Ε∠ぴ
びリ
∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ - モ͡ ∇ダヘ∠ ∇ャやュ⊥ ∇ヲΑ∠
(For what Day are t hese signs post poned For t he Day of Sort ing Out . And what will explain t o
you what is t he Day of Sort ing Out Woe t hat Day t o t he deniers!) Allah is saying, ` for which day
are t he Messengers post poned and t heir mat t er expect ed, so t hat t he Hour will be est ablished'
ヮ∠ ヤｚャやラ
ｚま͡ ヮ⊥ ヤ∠シ ⊥ ケ⊥ ロ͡ ギ͡ ∇ハヱ∠ ブ ∠ ヤ͡∇ガョ⊥ ヮ∠ ヤｚャやリｚら∠ ジ
∠ ∇エゎ∠ Κ
∠ プ∠ ぴ
ゲ∠ ∇Βビ∠ チ ⊥ ∇ケΙ ｘやメ ⊥ ｚギら∠ ゎ⊥ ュ∠ ∇ヲΑ∠ - ュ∃ ゅ∠ボわ͡ ルやヱ⊥ク ∀ゴΑ͡ゴ∠ハ
びケ͡ ゅｚヰボ∠ ∇ャやギ͡ ェ
͡ や∠ヲ∇ャやヮ͡ ヤｚャ ∇やヱ⊥コゲ∠ よ∠ ヱ∠ れ
⊥ ヲ∠ ⇒∠ヨジ
ｚャや∠ヱチ ͡ ∇ケΙ ｘや
(So t hink not t hat Allah will fail t o keep His promise t o His Messengers. Cert ainly, Allah is
Almight y, All-Able of Ret ribut ion. On t he Day when t he eart h will be changed t o anot her eart h
and so will be t he heavens, and t hey will appear before Allah, t he One, t he Irresist ible.)
(14:47, 48) This is t he Day of Sort ing Out , as Allah says,
びモ
͡ ∇ダヘ∠ ∇ャやュ͡ ∇ヲΒ∠ ャ͡ぴ
(t he Day of Sort ing Out .) Then Allah says, in magnifying it s mat t er,
グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ - モ
͡ ∇ダヘ∠ ∇ャやュ⊥ ∇ヲΑ∠ ゅ∠ョポ
びリ∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあ
(And what will explain t o you what is t he Day of Sort ing Out Woe t hat Day t o t he deniers.)
meaning, woe unt o t hem from Allah's t orment t hat is coming in t he fut ure.
マ∠ ャ͡グ∠ ミ∠ - リ ∠ Α͡ゲカ ͡Ι ｘやユ⊥ ヰ⊥ バ⊥ ら͡ ∇わル⊥ ｚユを⊥ - リ ∠ Β͡ャヱｚ Ι
ｘやマ ͡ ヤ͡∇ヰル⊥ ∇ユャ∠ぺ∠ぴ
ユぁムボ⊥ヤ∇ガル∠ ∇ユャ∠ぺ∠ リ ∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱリ∠ Β͡ョゲ͡ ∇イヨ⊥ ∇ャゅ͡よモ ⊥ バ∠ ∇ヘル∠
ケ∃ ギ∠ ホ∠ ヴ∠ャま͡ リ ∃ Β͡ムョｚケ∃ や∠ゲホ∠ ヴ͡プヮ⊥ ⇒∠レ∇ヤバ∠ イ ∠ プ∠ リ ∃ Β͡ヰョｚ￢∃ べｚョリあョ
リ∠ Βよ͡ グあム∠ ヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱラ ∠ ヱ⊥ケギ͡ ⇒∠ボ∇ャやユ∠ ∇バレ͡ プ∠ ゅ∠ル∇ケギ∠ ボ∠ プ∠ ュ∃ ヲ⊥ヤ∇バョｚ
ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ⇔ゅゎヲ∇ョ∠ぺ∠ヱ￢⇔ べ∠Β∇ェぺ∠ ゅ⇔ゎゅ∠ヘミ͡ チ ∠ ∇ケΙ ｘやモ ͡ バ∠ ∇イル∠ ∇ユャ∠ぺ∠
∀モ∇Α∠ヱゅ⇔ゎや∠ゲプ⊥ ￢⇔ べｚョユ⊥ム⇒∠レ∇Βボ∠ ∇シぺ∠ヱ∠ ろ ∃ ⇒∠ガヨ͡ ⇒∠セヴ ∠シ ͡ や∠ヱケ∠ ゅ∠ヰΒ͡プ
びリ ∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠
(16. Did We not dest roy t he ancient s) (17. So shall We make lat er generat ions t o follow t hem.)
(18. Thus do We deal wit h t he criminals.) (19. Woe t hat Day t o t he deniers!) (20. Did We not
creat e you from a despised wat er) (21. Then We placed it in a place of safet y,) (22. For a
known period) (23. So We did measure; and We are t he best t o measure.) (24. Woe t hat Day t o
t he deniers!) (25. Have We not made t he eart h Kifat (a recept acle)) (26. For t he living and t he
dead) (27. And have placed t herein fixed t owers, and have given you Furat wat er) (28. Woe
t hat Day t o t he deniers!)
The Call to contemplate the various Manifestations of Allah's Power

Allah says,
びリ
∠ Β͡ャヱｚ Ι
ｘやマ
͡ ヤ͡∇ヰル⊥ ∇ユャ∠ぺ∠ぴ
(Did We not dest roy t he ancient s) meaning, t hose who rej ect ed t he Messengers and opposed
what t hey came t o t hem wit h.
びリ
∠ Α͡ゲカ
͡Ιｘやユ⊥ ヰ⊥ バ⊥ ら͡ ∇わル⊥ ｚユを⊥ ぴ
(So shall We make lat er generat ions t o follow t hem.) meaning, from t hose who are similar t o
t hem. Thus, Allah says,
びリ
∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱリ
∠ Β͡ョゲ͡ ∇イヨ⊥ ∇ャゅ͡よモ
⊥ バ∠ ∇ヘル∠ マ
∠ ャ͡グ∠ ミ∠ ぴ
(Thus do We deal wit h t he criminals. Woe t hat Day t o t he deniers!) Ibn Jarir said t his. Then
Allah reminding His creat ures of His favor, and using t he beginning of creat ion t o support t he
idea of repeat ing it , He says:
びリ
∃ Β͡ヰョｚ￢∃ べｚョリあョユぁムボ⊥ヤ∇ガル∠ ∇ユャ∠ぺ∠ぴ
(Did We not creat e you from a despised wat er) meaning, weak and despised in comparison t o
t he power of t he Creat or. This is similar t o what has been report ed in t he Hadit h of Busr bin
Jahhash (t hat Allah says),
モ
͡ ∇んョ͡ ∇リョ͡ マ
∠ わ⊥ ∇ボヤ∠カ
∠ ∇ギホ∠ ヱ∠ ヶ͡ルゴ⊥ ͡イ∇バゎ⊥ ヴ∇ルぺ∠ ュ∠ キ∠ へリ
∠ ∇よや»
«∨͡ログ͡ ワ∠
("(O) Son of Adam ! How can you t hink t hat I am unable, and yet I creat ed you from somet hing
like t his (i.e., semen)'')
びリ
∃ Β͡ムョｚケ∃ や∠ゲホ∠ ヴ͡プヮ⊥ ⇒∠レ∇ヤバ∠ イ
∠ プ∠ ぴ
(Then We placed it in a place of safet y,) meaning, ` We gat hered him in t he womb, where t he
fluid of t he man and t he woman set t les. The womb has been prepared for t his, as a prot ect or
of t he fluid deposit ed in it . Allah said:
びュ∃ ヲ⊥ヤ∇バョｚケ∃ ギ∠ ホ∠ ヴ∠ャま͡ぴ
(For a known period) meaning, for a fixed period of t ime, which is from six mont hs t o nine
mont hs. Thus, Allah says,
びリ
∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱラ
∠ ヱ⊥ケギ͡ ⇒∠ボ∇ャやユ∠ ∇バレ͡ プ∠ ゅ∠ル∇ケギ∠ ボ∠ プ∠ ぴ
(So We did measure; and We are t he best t o measure. Woe t hat Day t o t he deniers!) Then Allah
says,
び ⇔ゅゎヲ∇ョ∠ぺ∠ヱ￢⇔ べ∠Β∇ェぺ∠ - ゅ⇔ゎゅ∠ヘミ͡ チ

∠ ∇ケΙ
ｘやモ
͡ バ∠ ∇イル∠ ∇ユャ∠ぺ∠ぴ
(Have We not made t he eart h Kifat for t he living and t he dead) Ibn ` Abbas said, "Kifat means a
place of shelt er.'' Muj ahid said, "It holds t he dead so t hat not hing is seen of it .'' Ash-Sha` bi said,
"It s int erior is for your dead and it s surface is for your living.'' Muj ahid and Qat adah also said
t his.
び∃ろ⇒∠ガヨ͡ ⇒∠セヴ
∠シ
͡ や∠ヱケ∠ ゅ∠ヰΒ͡プゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And have placed t herein fixed t owers,) meaning, t he mount ains. The eart h is held in place
wit h t hem so t hat it does not shake and sway.
び⇔ゅゎや∠ゲプ⊥ ￢⇔ べｚョユ⊥ム⇒∠レ∇Βボ∠ ∇シぺ∠ヱ∠ ぴ
(and have given you Furat wat er) meaning, cold and delicious wat er from t he clouds or from
what He causes t o gush fort h from t he springs of t he eart h.
びリ
∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱぴ
(Woe t hat Day t o t he deniers!) meaning, woe t o whoever reflect s upon t hese creat ed t hings
which demonst rat e t he great ness of t heir Creat or, t hen aft er t hat cont inues t o rej ect Him and
disbelieve in Him.
ヴ∠ャま͡ ∇やヲ⊥ボヤ͡ト ∠ ルや - ラ ∠ ヲ⊥よグあム∠ ゎ⊥ ヮ͡ よ͡ ∇ユわ⊥ レ⊥ミゅ∠ョヴ∠ャま͡ ∇やヲ⊥ボヤ͡ト ∠ ルやぴ

リ
∠ ョ͡ ヴ͡レ∇ピΑ⊥ Ι ∠ ヱ∠ モ ∃ Β͡ヤニ
∠ Ι ｚ -ょ ∃ バ∠ セ ⊥ ゑ ͡ ⇒∠ヤを∠ ン͡クモｙニ ͡
∀るヤ∠⇒∠ヨィ
͡ ヮ⊥ ルｚほ∠ミ∠ - ゲ͡ ∇ダボ∠ ∇ャゅ∠ミケ∃ ゲ∠ ゼ ∠ よ͡ ヴョ͡ ∇ゲゎ∠ ゅ∠ヰルｚま͡ - ょ ͡ ヰ∠ ヤｚャや
ラ
∠ ヲ⊥ボト ͡ レ∠Α Ι ∠ ュ⊥ ∇ヲΑ∠ や∠グ⇒∠ワリ ∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ ∀ゲ∇ヘタ ⊥
リ
∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱラ ∠ ヱ⊥ケグ͡ わ∠ ∇バΒ∠ プ∠ ∇ユヰ⊥ ャ∠ ラ ⊥ ク∠ ∇ぽΑ⊥ Ι
∠ ヱ∠
ユ⊥ ム∠ャラ∠ ゅ∠ミラ͡みプ∠ リ ∠ Β͡ャヱｚｘΙや∠ヱ ∇ユム⊥ ⇒∠レ∇バヨ∠ ィ ∠ モ ͡ ∇ダヘ∠ ∇ャやュ⊥ ∇ヲΑ∠ や∠グ⇒∠ワ
びリ ∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱラ ͡ ヱ⊥ギΒ͡ムプ∠ ∀ギ∇Β∠ミ
(29. (It will be said t o t he disbelievers): "Depart you t o t hat which you used t o deny!'') (30.
"Depart you t o a shadow in t hree columns,'') (31. "Neit her shady nor of any use against t he
fierce flame of t he Fire.'') (32. Verily, it (Hell) t hrows sparks (huge) as Al-Qasr,) (33. As if t hey
were Sufr camels.) (34. Woe t hat Day t o t he deniers (of t he Day of Resurrect ion)!) (35. That
will be a Day when t hey shall not speak (during some part of it ),) (36. And t hey will not be
permit t ed t o put fort h any excuse.) (37. Woe t hat Day t o t he deniers (of t he Day of
Resurrect ion)!) (38. That will be a Day of Decision! We have brought you and t he men of old
t oget her!) (39. So, if you have a plot , use it against Me (Allah)!) (40. Woe t hat Day t o t he
deniers (of t he Day of Resurrect ion)!)
The driving of the Criminals to their Final Abode in Hell and how it
will be done
Allah informs about t he disbelievers who deny t he final abode, t he recompense, Paradise, and
t he Hellfire. On t he Day of Judgement it will be said t o t hem:
ヴ∠ャま͡ ∇やヲ⊥ボヤ͡ト
∠ ルや - ラ
∠ ヲ⊥よグあム∠ ゎ⊥ ヮ͡ よ͡ ∇ユわ⊥ レ⊥ミゅ∠ョヴ∠ャま͡ ∇やヲ⊥ボヤ͡ト
∠ ルやぴ
びょ ∃ バ∠ セ
⊥ ゑ ͡ ⇒∠ヤを∠ ン͡クモｙニ͡
(Depart you t o t hat which you used t o deny! Depart you t o a shadow in t hree columns,)
meaning, a flame of fire when it rises and ascends wit h smoke. So due t o it s severit y and
st rengt h, it will have t hree columns.
びょ
͡ ヰ∠ ヤｚャやリ
∠ ョ͡ ヴ͡レ∇ピΑ⊥ Ι
∠ ヱ∠ モ
∃ Β͡ヤニ
∠ Ι
ｚぴ
(Neit her shady nor of any use against t he fierce flame of t he Fire.) meaning, shade of t he
smoke t hat comes from t he flame -- which it self will not have a shade, nor will it benefit
against t he flame. This means it will not prot ect t hem from t he heat of t he flame. Allah said,
びゲ͡ ∇ダボ∠ ∇ャゅ∠ミケ∃ ゲ∠ ゼ
∠ よ͡ ヴ͡ョ∇ゲゎ∠ ゅ∠ヰルｚま͡ぴ
(Verily, it t hrows sparks as Al-Qasr,) meaning, it s sparks will shoot out from it s flame like huge
cast les. Ibn Mas` ud said, "Like fort s.'' Ibn ` Abbas, Muj ahid, Qat adah and Malik who report ed
from Zayd bin Aslam and ot hers said, "This means t he t runk of t rees.''
び ∀ゲ∇ヘタ
⊥ ∀るヤ∠⇒∠ヨィ
͡ ヮ⊥ ルｚほ∠ミ∠ ぴ
(As if t hey were Sufr camels.) means, black camels. This is t he view of Muj ahid, Al-Hasan,
Qat adah, and Ad-Dahhak, and Ibn Jarir favored t his view. Ibn ` Abbas Muj ahid, and Sa` id bin
Jubayr said about ,
び∀ゲ∇ヘタ
͡ぴ
(Sufr camels.) "Meaning ropes of ships.''
びゲ͡ ∇ダボ∠ ∇ャゅ∠ミケ∃ ゲ∠ ゼ
∠ よ͡ ヴ͡ョ∇ゲゎ∠ ゅ∠ヰルｚま͡ぴ
(Verily, it (Hell) t hrows sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn ` Abbas t hat he
said: "We were direct ed t o t he t imber a lengt h of t hree cubit s or more in order t o use it for
const ruct ion of buildings. We used t o call it Al-Qasr.
び ∀ゲ∇ヘタ
͡ ヮ⊥ ルｚほ∠ミ∠ ぴ
(As if t hey were Sufr camels.) These (Jimalat ) are ropes of ships t hat are bundled unt il t hey
resemble t he int est ines of men.''
びリ
(Woe t hat Day t o t he deniers!)
The Inability of the Criminals to speak, make Excuses, or step

forward on the Day of Judgement
Then Allah says,
びラ
∠ ヲ⊥ボト
͡ レ∠Α Ι
∠ ュ⊥ ∇ヲΑ∠ や∠グ⇒∠ワぴ
(That will be a Day when t hey shall not speak,) meaning, t hey will not speak.
びラ
∠ ヱ⊥ケグ͡ わ∠ ∇バΒ∠ プ∠ ∇ユヰ⊥ ャ∠ ラ
⊥ ク∠ ∇ぽΑ⊥ Ι
∠ ヱ∠ ぴ
(And t hey will not be permit t ed t o put fort h any excuse.) meaning, t hey will not be able t o
speak, nor will t hey be grant ed permission t o speak so t hat t hey can make excuses. Rat her, t he
proof will be est ablished against t hem, and t hey will be called upon t o speak about t he wrong
t hat t hey did, but t hey will not be able t o say anyt hing. The court s of t he Day of Judgement
will occur in st ages. Somet imes t he Lord informs of t his st age and somet imes He informs of
t hat st age. This is t o show t he t errors and calamit ies of t hat Day. Thus, aft er all t he det ails of
t his discussion, He says:
びリ
(Woe t hat Day t o t he deniers!) Then Allah says,
ラ
∠ ゅ∠ミラ͡みプ∠ - リ
∠ Β͡ャヱｚｘΙや∠ヱ ∇ユム⊥ ⇒∠レ∇バヨ∠ ィ
∠ モ
͡ ∇ダヘ∠ ∇ャやュ⊥ ∇ヲΑ∠ や∠グ⇒∠ワぴ
びラ ͡ ヱ⊥ギΒ͡ムプ∠ ∀ギ∇Β∠ミユ⊥ ム∠ャ
(That will be a Day of Decision! We have brought you and t he men of old t oget her! So if you
have a plot , use it against Me!) This is an address from t he Creat or t o His servant s. He says t o
t hem,
びリ
∠ Β͡ャヱｚｘΙや∠ヱ ∇ユム⊥ ⇒∠レ∇バヨ∠ ィ
∠ モ
͡ ∇ダヘ∠ ∇ャやュ⊥ ∇ヲΑ∠ や∠グ⇒∠ワぴ
(That will be a Day of Decision! We have brought you and t he men of old t oget her!) meaning,
He will gat her all of t hem by His power on one common plane, He will make t hem hear t he
caller and He will cause t hem t o see. Then He says,
びラ
͡ ヱ⊥ギΒ͡ムプ∠ ∀ギ∇Β∠ミユ⊥ ム∠ャラ
∠ ゅ∠ミラ͡みプ∠ ぴ
(So, if you have a plot , use it against Me!) This is a serious t hreat and a harsh warning. It
means, ` if you are able t o save yourselves from being seized by Me, and rescue yourselves from
My ruling, t hen do so. But you are cert ainly not able t o do so.' This is as Allah says,
∇やヱ⊥グヘ⊥ レ∠ゎラ∠ぺ ∇ユわ⊥ ∇バト

∠ わ∠ ∇シやラ
͡ ま͡ ザ͡ ル͡Ηや∠ヱリあイ͡ ∇ャやゲ∠ ゼ
∠ ∇バヨ∠ Αぴ
ラ
∠ ヱ⊥グヘ⊥ レ∠ゎ Ι
∠ ∇やヱ⊥グヘ⊥ ルゅ∠プチ ͡ ∇ケΙ ｘや∠ヱれ
͡ ヲ∠ ⇒∠ヨジ
ｚャやゲ͡ ⇒∠ト∇ホぺ∠ ∇リョ͡
びリ ∃ ⇒∠ト∇ヤジ⊥ よ͡ Ι
ｚま͡
(O assembly of Jinn and men! If you have power t o pass beyond t he zones of t he heavens and
t he eart h, t hen pass beyond (t hem)! But you will never be able t o pass t hem, except wit h
aut horit y (from Allah)!) (55:33) Allah also says,
びゅ⇔ゃ∇Βセ
∠ ヮ⊥ ル∠ ヱぁゲツ
⊥ ゎ∠ Ι
∠ ヱ∠ ぴ
(And you will not harm Him in t he least .) (11:57) It is narrat ed in a Hadit h (t hat Allah said),
∇リャ∠ヱ∠ ∩ヶ͡ルヲ⊥バヘ∠ ∇レわ∠ プ∠ ヶ͡バ∇ヘル∠ やヲ⊥ピヤ⊥∇らゎ∠ ∇リャ∠ ∇ユム⊥ ルｚま͡ ∩ヵ͡キゅ∠らハ

͡ ゅ∠Α»
«ヶ͡ルヱぁゲツ ⊥ わ∠ プ∠ ヵあゲッ ∠ やヲ⊥ピヤ⊥∇らゎ∠
("O My servant s! You all can never at t ain My benefit and t hereby benefit Me, and you all can
never at t ain My harm and t hereby harm Me.'')
ゅｚヨョ͡ ヮ∠ ミ͡ ヲ∠ プ∠ ヱ∠ - ラ ∃ ヲ⊥Βハ⊥ ヱ∠ モ∃ ⇒∠ヤニ͡ ヴ͡プリ ∠ Β͡ボわｚヨ⊥ ∇ャやラｚま͡ぴ

ゅｚル͡ま ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ∇ユわ⊥ レ⊥ミゅ∠ヨよ͡ ゅ⇔ゃ∠ Β͡レワ∠ ∇やヲ⊥よゲ∠ ∇セや∠ヱ ∇やヲ⊥ヤミ⊥ ラ ∠ ヲ⊥ヰわ∠ ∇ゼΑ∠
リ∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱリ ∠ Β͡レジ͡ ∇エヨ⊥ ∇ャやン͡ゴ∇イル∠ マ ∠ ャ͡グ∠ ミ∠
グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱラ ∠ ヲ⊥ョゲ͡ ∇イョぁ ∇ユム⊥ ルｚま͡ Κ ⇔ Β͡ヤホ∠ ∇やヲ⊥バわｚヨ∠ ゎ∠ ヱ∠ ∇やヲ⊥ヤミ⊥
∀モ∇Α∠ヱラ ∠ ヲ⊥バミ∠ ∇ゲΑ∠ Ι ∠ ∇やヲ⊥バミ∠ ∇ケやユ⊥ ヰ⊥ ャ∠ モ
∠ Β͡ホや∠クま∠ヱリ ∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあ
びラ∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ロ⊥ ギ∠ ∇バよ∠ ゑ
∃ Α͡ギェ∠ ンあほ∠ら͡ プ∠ リ
∠ Β͡よグあム∠ ヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠
(41. Verily, t hose who had Taqwa, shall be amidst shades and springs.) (42. And fruit s, such as
t hey desire.) (43. "Eat and drink comfort ably for t hat which you used t o do.'') (44. Verily, t hus
We reward t he Muhsinin.) (45. Woe t hat Day t o t he deniers!) (46. Eat and enj oy yourselves for
a lit t le while. Verily, you are criminals.) (47. Woe t hat Day t o t he deniers!) (48. And when it is
said t o t hem: "Bow down yourself!'' They bow not down.) (49. Woe t hat Day t o t he deniers!)
(50. Then in what st at ement aft er t his will t hey believe) r camels.) These (Jimalat ) are ropes
of ships t hat are bundled unt il t hey resemble t he int est ines of men.''
びリ
(Woe t hat Day t o t he deniers!) esµA ? Verily, t hose who had Taqwa, shall be amidst shades and
springs.) (42. And fruit s, such as t hey desire.) (43. "Eat and drink comfort ably for t hat which
you used t o do.'') (44. Verily, t hus We reward t he Muhsinin.) (45. Woe t hat Day t o t he deniers!)
(46. Eat and enj oy yourselves for a lit t le while. Verily, you are criminals.) (47. Woe t hat Day t o
t he deniers!) (48. And when it is said t o t hem: "Bow down yourself!'' They bow not down.) (49.
Woe t hat Day t o t he deniers!) (50. Then in what st at ement aft er t his will t hey believe)
The Final Abode for Those Who have Taqwa

Allah informs t hat His servant s who have Taqwa and worship Him by performing t he obligat ions
and abandoning t he forbidden t hings, will be in gardens and springs on t he Day of Judgement .
This means t hey will be in t he opposit e condit ion of t he wret ched people, who will be in shades
of Al-Yahmum, which is purt rid, black smoke. Allah says,
びラ
∠ ヲ⊥ヰわ∠ ∇ゼΑ∠ ゅｚヨョ͡ ヮ∠ ミ͡ ヲ∠ プ∠ ヱ∠ ぴ
(And fruit s, such as t hey desire.) meaning, and from ot her t ypes of fruit s, t hey will have
what ever t hey request .
び ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ ∇ユわ⊥ レ⊥ミゅ∠ヨよ͡ ゅ⇔ゃ∠ Β͡レワ∠ ∇やヲ⊥よゲ∠ ∇セや∠ヱ ∇やヲ⊥ヤミ⊥ ぴ

(Eat and drink comfort ably for t hat which you used t o do.) meaning, t his will be said t o t hem
out of kindness for t hem. Reest ablishing what He has previously ment ioned, Allah says;
びリ
∠ Β͡レジ
͡ ∇エヨ⊥ ∇ャやン͡ゴ∇イル∠ マ
∠ ャ͡グ∠ ミ∠ ゅｚルま͡ぴ
(Verily, t hus We reward t he Muhsinin.) meaning, ` t his is Our reward for whoever does good
deeds.'
びリ
(Woe t hat Day t o t he deniers!)
A Threat for Whoever denies the Day of Judgement
Allah says,
びラ
∠ ヲ⊥ョゲ͡ ∇イョぁ ∇ユム⊥ ルｚま͡ Κ
⇔ Β͡ヤホ∠ ∇やヲ⊥バわｚヨ∠ ゎ∠ ヱ∠ ∇やヲ⊥ヤミ⊥ ぴ
(Eat and enj oy yourselves for a lit t le while. Verily, you are criminals.) This is an address t o t he
deniers of t he Day of Judgement . It is commanding t hem wit h a command of t hreat and
int imidat ion. Allah says, s
び⇔ΚΒ͡ヤホ∠ ∇やヲ⊥バわｚヨ∠ ゎ∠ ヱ∠ ∇やヲ⊥ヤミ⊥ ぴ

(Eat and enj oy yourselves for a lit t le while.) meaning, for a period of t ime t hat is short , small
and brief.
び∠ラヲ⊥ョゲ͡ ∇イョぁ ∇ユム⊥ ルｚま͡ぴ

(Verily, you are criminals.) meaning, t hen you all will be driven t o t he fire of Hell which has
already been ment ioned.
びリ
(Woe t hat Day t o t he deniers!) This is similar t o Allah's st at ement ,
びナ
∃ Β͡ヤビ
∠ ゆ
∃ や∠グハ
(We let t hem enj oy for a lit t le while, t hen in t he end We shall oblige t hem t o a great t orment .)
(31:24) Allah also says,
Ι
∠ ゆ ∠ グ͡ ム∠ ∇ャやヮ͡ ヤｚャやヴ∠ヤハ ∠ ラ ∠ ヱ⊥ゲわ∠ ∇ヘΑ∠ リ∠ Α͡グャｚやラｚま͡ ∇モホ⊥ ぴ
ｚユを⊥ ∇ユヰ⊥ バ⊥ ィ
͡ ∇ゲョ∠ ゅ∠レ∇Βャ∠ま͡ ｚユを⊥ ゅ∠Β∇ルギぁャやヴ͡プ ∀ノ⇒∠わ∠ョ - ラ ∠ ヲ⊥エヤ͡∇ヘΑ⊥
びラ ∠ ヱ⊥ゲヘ⊥ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミゅ∠ヨ͡よギ∠ Α͡ギゼ
ｚャやゆ
∠ や∠グバ∠ ∇ャやユ⊥ ヰ⊥ ボ⊥ Α͡グル⊥
(Verily, t hose who invent a lie against Allah, will never be successsful. (A brief) enj oyment in
t his world! And t hen unt o Us will be t heir ret urn, t hen We shall make t hem t ast e t he severest
t orment because t hey used t o disbelieve.) (10:69,70) Then Allah says,
びラ
∠ ヲ⊥バミ∠ ∇ゲΑ∠ Ι
∠ ∇やヲ⊥バミ∠ ∇ケやユ⊥ ヰ⊥ ャ∠ モ
∠ Β͡ホや∠クま∠ヱぴ
(And when it is said t o t hem: "Bow down yourself!'' They bow not down.) meaning, when t hese
ignorant disbelievers are ordered t o pray wit h t he congregat ion (of believers), t hey refuse and
t urn away from it arrogant ly. Thus, Allah says,
びリ
(Woe t hat Day t o t he deniers!) Then Allah says,
びラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ ロ⊥ ギ∠ ∇バよ∠ ゑ
∃ Α͡ギェ
∠ ン
あほ∠ら͡ プ∠ ぴ
(Then in what st at ement aft er t his will t hey believe) meaning, if t hey do not believe in t his
Qur'an, t hen what t alk will t hey believe in This is as Allah says,
び∠ラヲ⊥レョ͡ ∇ぽΑ⊥ ヮ͡ わ͡ ⇒∠Αや￢∠ヱヮ͡ ヤｚャやギ∠ ∇バよ∠ ゑ

∃ Α͡ギェ
∠ ン
あほ∠ら͡ プ∠ ぴ
(Then in which speech aft er Allah and His Ayat will t hey believe) (45: 6) This is t he end of t he
Tafsir of Surat Al-Mursalat , and all praise and t hanks are due t o Allah. He is t he Giver of
success and securit y.
The Tafsir of Surat An-Naba

(Chapter - 78)
In t he Name of Allah, t he Most Beneficent , t he Most Merciful.
ヮ͡ Β͡プ ∇ユワ⊥ ン͡グャｚや - ユ͡ Βヌ ͡ バ∠ ∇ャやみ͡ら∠ レｚャやリ͡ハ∠ -ラ ∠ ヲ⊥ャ￢∠ べ∠ジわ∠ Α∠ ユｚハ

∠ぴ
- ∠ラヲ⊥ヨ∠ヤ∇バ∠Β∠シ Κ ｚミ∠ ｚユを⊥ - ∠ラヲ⊥ヨ∠ヤ∇バ∠Β∠シ Κ ｚミ∠ - ラ ∠ ヲ⊥ヘヤ͡わ∠ ∇ガョ⊥
- や⇔キゅ∠ゎ∇ヱぺ∠ メ ∠ ゅ∠らイ͡ ∇ャや∠ヱ - や⇔ギ⇒∠ヰョ͡ チ ∠ ∇ケΙ ｘやモ ͡ バ∠ ∇イル∠ ∇ユャ∠ぺ∠
ゅ∠レ∇ヤバ∠ ィ∠ ヱ∠ - ゅ⇔ゎゅ∠らシ ⊥ ∇ユム⊥ ョ∠ ∇ヲル∠ ゅ∠レ∇ヤバ∠ ィ ∠ ヱ∠ - ゅ⇔ィ∠ヱ∇コぺ∠ ∇ユム⊥ ⇒∠レ∇ボヤ∠カ∠ ヱ∠
∇ユム⊥ ホ∠ ∇ヲプ∠ ゅ∠レ∇Βレ∠ よ∠ ヱ∠ - ゅ⇔セゅ∠バョ∠ ケ∠ ゅ∠ヰレｚャやゅ∠レ∇ヤバ∠ ィ ∠ ヱ∠ - ゅ⇔シゅ∠らャ͡ モ ∠ ∇Βャｚや
ゅ∠レ∇ャゴ∠ ル∠ぺヱ∠ - ゅ⇔ィゅｚワヱ∠ ゅ⇔ィや∠ゲシ ͡ ゅ∠レ∇ヤバ∠ ィ ∠ ヱ∠ - や⇔キや∠ギセ ͡ ゅ⇔バ∇らシ ∠
ゅ⇔ら∂ ェ
∠ ヮ͡ よ͡ ァ
∠ ゲ͡ ∇ガレ⊥ ャあ - ゅ⇔ィゅｚイを∠ ￢⇔ べ∠ョれ ͡ や∠ゲダ͡ ∇バヨ⊥ ∇ャやリ∠ ョ͡
びゅ⇔プゅ∠ヘ∇ャぺ∠ ろ
∃ ⇒ｚレィ
∠ ヱ∠ - ゅ⇔ゎゅ∠らル∠ ヱ∠
(1. What are t hey asking about ) (2. About t he great news,) (3. About which t hey are in
disagreement .) (4. Nay, t hey will come t o know!) (5. Nay, again, t hey will come t o know!) (6.
Have We not made t he eart h as a bed,) (7. And t he mount ains as pegs) (8. And We have
creat ed you in pairs.) (9. And We have made your sleep as a t hing for rest .) (10. And We have
made t he night as a covering,) (11. And We have made t he day for livelihood.) (12. And We
have built above you seven st rong,) (13. And We have made (t herein) a shining lamp.) (14. And
We have sent down from t he Mu` sirat wat er Thaj j aj .) (15. That We may produce t herewit h
grains and veget at ions,) (16. And gardens t hat are Alfaf.)
Refutation against the Idolators' Denial of the Occurrence of the

Day of Judgement
In rej ect ion of t he idolat ors' quest ioning about t he Day of Judgement , due t o t heir denial of it s
occurrence, Allah says,
びユ͡ Β͡ヌバ∠ ∇ャやみ͡ら∠ レｚャやリ

͡ハ
∠ -ラ
∠ ヲ⊥ャ￢∠ べ∠ジわ∠ Α∠ ユｚハ
∠ぴ
(What are t hey asking about About t he great news,) meaning, what are t hey asking about They
are asking about t he mat t er of t he Day of Judgement , and it is t he great news. Meaning t he
dreadful, horrifying, overwhelming informat ion.
びラ
∠ ヲ⊥ヘヤ͡わ∠ ∇ガョ⊥ ヮ͡ Β͡プ ∇ユワ⊥ ン͡グャｚやぴ
(About which t hey are in disagreement .) meaning, t he people are divided int o t wo ideas about
it . There are t hose who believe in it and t hose who disbelieve in it . Then Allah t hreat ens t hose
who deny t he Day of Judgement by saying,
び ∠ラヲ⊥ヨ∠ヤ∇バ∠Β∠シ Κ
ｚミ∠ ｚユを⊥ - ∠ラヲ⊥ヨ∠ヤ∇バ∠Β∠シ Κ
ｚミ∠ ぴ
(Nay, t hey will come t o know! Nay, again, t hey will come t o know!) This is a severe t hreat and
a direct warning.
Mentioning Allah's Power, and the Proof of His Ability to resurrect

the Dead
Then, Allah begins t o explain His great abilit y t o creat e st range t hings and amazing mat t ers. He
brings t his as a proof of His abilit y t o do what ever He wishes concerning t he mat t er of t he
Hereaft er and ot her mat t ers as well. He says,
びや⇔ギ⇒∠ヰョ͡ チ
∠ ∇ケΙ
ｘやモ
͡ バ∠ ∇イル∠ ∇ユャ∠ぺ∠ぴ
(Have We not made t he eart h as a bed,) meaning, an est ablished, firm and peaceful rest ing
place t hat is subservient t o t hem.
びや⇔キゅ∠ゎ∇ヱぺ∠ メ
∠ ゅ∠らイ
͡ ∇ャや∠ヱぴ
(And t he mount ains as pegs) meaning, He made t hem as pegs for t he eart h t o hold it in place,
make it st able and firm. This is so t hat it may be suit able for dwelling and not quake wit h t hose
who are in it . Then Allah says,
びゅ⇔ィ∠ヱ∇コぺ∠ ∇ユム⊥ ⇒∠レ∇ボ∠ヤ∠カ∠ヱぴ

(And We have creat ed you in pairs.) meaning, male and female, bot h of t hem enj oying each
ot her, and by t his means procreat ion is achieved. This is similar t o Allah's st at ement ,
ゅ⇔ィ∠ヱ∇コぺ∠ ∇ユム⊥ ジ
͡ ヘ⊥ ル∠ぺ ∇リョあユ⊥ムャ∠ ペ ∠ ヤ∠カ ∠ ∇ラぺ∠ ヮ͡ わ͡ ⇒∠Αや￢ ∇リョ͡ ヱ∠ ぴ
び⇔るヨ∠ ∇ェケ∠ ヱ∠ り⇔ キｚヲ∠ ョｚユ⊥ムレ∠ ∇Βよ∠ モ∠ バ∠ ィ
∠ ヱ∠ ゅ∠ヰ∇Βャ∠ま͡ ∇やヲ⊥レム⊥ ∇ジわ∠ ャあ
(And among His signs is t his t hat He creat ed for you wives from among yourselves, t hat you may
find repose in t hem, and He has put bet ween you affect ion and mercy.) (30:21)
びゅ⇔ゎゅ∠らシ
⊥ ∇ユム⊥ ョ∠ ∇ヲル∠ ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And We have made your sleep as a t hing for rest .) meaning, a cessat ion of movement in order
t o at t ain rest from t he frequent repet it ion and going about in search of livelihood during t he
day. A similar Ayah has been ment ioned previously in Surat Al-Furqan.
びゅ⇔シゅ∠らャ͡ モ
∠ ∇Βャｚやゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And We have made t he night as a covering,) meaning, it s shade and darkness covers t he
people. This is as Allah says,
びゅ∠ヰ⇒∠ゼ∇ピΑ∠ や∠クま͡ モ
͡ ∇Βャｚや∠ヱぴ
(By t he night as it conceals it .) (91:4) Qat adah comment ed;
びゅ⇔シゅ∠らャ͡ モ
∠ ∇Βャｚやゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And We have made t he night as a covering,) meaning, a t ranquil residence. Concerning Allah's
st at ement ,
びゅ⇔セゅ∠バョ∠ ケ∠ ゅ∠ヰレｚャやゅ∠レ∇ヤバ∠ ィ

∠ ヱ∠ ぴ
(And We have made t he day for livelihood.) meaning, ` We made it radiant , luminous, and
shining so t hat t he people would be able t o move about in it .' By it t hey are able t o come and
go for t heir livelihood, earning, business dealings and ot her t han t hat as well. In reference t o
びや⇔キや∠ギセ
͡ ゅ⇔バ∇らシ
∠ ∇ユム⊥ ホ∠ ∇ヲプ∠ ゅ∠レ∇Βレ∠ よ∠ ヱ∠ ぴ
(And We have built above you seven st rong,) meaning, t he seven heavens in t heir vast ness,
loft iness, perfect ion, precision, and adornment wit h bot h st able and moving st ars. Thus, Allah
says,
びゅ⇔ィゅｚワヱ∠ ゅ⇔ィや∠ゲシ
͡ ゅ∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
(And We have made (t herein) a shining lamp.) meaning, t he radiant sun t hat gives light t o all of
t he world. It s light glows for all of t he people of t he eart h. Allah t hen says,
びゅ⇔ィゅｚイを∠ ￢⇔ べ∠ョれ
͡ や∠ゲダ
͡ ∇バヨ⊥ ∇ャやリ
∠ ョ͡ ゅ∠レ∇ャゴ∠ ル∠ぺヱ∠ ぴ
(And We have sent down from t he Mu` sirat wat er Thaj j aj .) ` Ali bin Abi Talhah report ed from
Ibn ` Abbas t hat he said, "From t he Mu` sirat means from t he clouds.'' This was also st at ed by
` Ikrimah, Abu Al-` Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi` bin Anas, At h-Thawri, and it is
preferred by Ibn Jarir. Al-Farra' said, "They are t he clouds t hat are filled wit h rain, but t hey do
not bring rain. This is like t he woman being called Mu` sir when (t he t ime of) her menst rual
cycle approaches, yet she does not menst ruat e.'' This is as Allah says,
ヮ⊥ ト
⊥ジ⊥ ∇らΒ∠ プ∠ ゅ⇔よゅ∠エシ
∠ ゲ⊥ Β͡んわ⊥ プ∠ ウ
∠ ⇒∠Αゲあャやモ
⊥シ͡ ∇ゲΑ⊥ ン͡グャｚやヮ⊥ ヤｚャやぴ
ン∠ゲわ∠ プ∠ ゅ⇔ヘ∠ジミ͡ ヮ⊥ ヤ⊥バ∠ ∇イΑ∠ ヱ∠ ￢⊥ べ∠ゼΑ∠ ブ ∠ ∇Βミ∠ ￢͡ べ∠ヨジ
ｚャやヴ͡プ
び͡ヮ͡ャ∠Κ͡カ ∇リョ͡ ァ⊥ ゲ⊥ ∇ガΑ∠ ベ
∠ ∇キヲ∠ ∇ャや
(Allah is He Who sends t he winds, so t hat t hey raise clouds, and spread t hem along t he sky as
He wills, and t hen break t hem int o fragment s, unt il you see rain drops come fort h from t heir
midst !) (30:48) meaning, from it s midst . Concerning Allah's st at ement ,
び⇔ゅィゅｚイを∠ ￢⇔ べ∠ョぴ
(wat er Thaj j aj ) Muj ahid, Qat adah, and Ar-Rabi` bin Anas all said, "Thaj j aj means poured out .''
At -Thawri said, "Cont inuous.'' Ibn Zayd said, "Abundant .'' In t he Hadit h of t he woman wit h
prolonged menst rual bleeding, when t he Messenger of Allah said t o her,
«ブ⊥シ∇ゲム⊥ ∇ャやマ
͡ ャ∠ ろ
⊥ バ∠ ∇ルぺ∠»
(I suggest you t o make an absorbent clot h for yourself.)'' Meaning, ` dress t he area wit h cot t on.'
The woman replied, "O Messenger of Allah! It (t he bleeding) is t oo much for t hat . Verily, it
flows in profusely (Thaj j a).'' This cont ains an evidence for using t he word Thaj j t o mean
abundant , cont inuous and flowing. And Allah knows best . Allah said,
∃ ⇒ｚレィ
∠ ヱ∠ - ゅ⇔ゎゅ∠らル∠ ヱ∠ ゅ⇔ら∂ ェ
∠ ヮ͡ よ͡ ァ
∠ ゲ͡ ∇ガレ⊥ ャあぴ
(That We may produce t herewit h corn and veget at ion, and gardens t hat are Alfaf.) meaning,
` so t hat We may bring out great abundance, goodness, benefit , and blessing t hrough t his
wat er.'
びゅ⇔ら∂ ェ
∠ぴ
(grains) This refers t o t hat which is preserved for (t he usage) of humans and cat t le.
び⇔ゅゎゅ∠らル∠ ヱ∠ ぴ
(and veget at ions) meaning, veget ables t hat are eat en fresh.
び∃ろ⇒ｚレィ
∠ ヱ∠ ぴ
(And gardens) meaning, gardens of various fruit s, differing colors, and a wide variet y of t ast es
and fragrances, even if it is ingat hered at one locat ion of t he eart h. This is why Allah says
∃ ⇒ｚレィ
∠ ヱ∠ ぴ
(And gardens t hat are Alfaf.) Ibn ` Abbas and ot her said, "Alfaf means gat hered.'' This is similar
t o Allah's st at ement ,
∇リョあ ∀ろ⇒ｚレ∠ィ∠ヱれ ∀ ケ∠ ヲ͡ ⇒∠イわ∠ ョぁノ∀ ト

∠ ホ͡ チ
͡ ∇ケΙ ｘやヴ͡プヱ∠ ぴ
ラ
∃ ヲ∠ ∇レタ
͡ ゲ⊥ ∇Βビ
∠ ヱ∠ ラ∀ ヲ∠ ∇レタ
͡ ∀モΒ͡ガ∠ル∠ヱネ ∀ ∇ケコ∠ ヱ∠ ょ∃ ⇒∠レ∇ハぺ∠
ヴ͡プヂ
∃ ∇バよ∠ ヴ∠ヤハ
∠ ゅ∠ヰツ ∠ ∇バよ∠ モ ⊥ あツヘ∠ ル⊥ ヱ∠ ギ∃ ェ
͡ ヱ∠ ￢∃ べ∠ヨよ͡ ヴ∠ボ∇ジΑ⊥
びラ∠ ヲ⊥ヤボ͡ ∇バΑ∠ ュ∃ ∇ヲボ∠ ャあろ
∃ ⇒∠ΑΓ マ ∠ ャ͡クヴ͡プラｚま͡ モ
͡ ミ⊥ Ι
ｙや
(And in t he eart h are neighboring t ract s, and gardens of vines, and green crops, and dat e
palms, growing int o t wo or t hree from a single st em root , or ot herwise, wat ered wit h t he same
wat er; yet some of t hem We make more excellent t han ot hers t o eat . Verily, in t hese t hings
t here are Ayat for t he people who underst and.) (13:4)
ヴ͡プオ ⊥ ヘ∠ レ⊥Α ュ∠ ∇ヲΑ∠ - ゅ⇔わ⇒∠ボΒ͡ョラ ∠ ゅ∠ミモ ͡ ∇ダヘ∠ ∇ャやュ∠ ∇ヲΑ∠ ラｚま͡ぴ

∇ろル∠ ゅ∠ムプ∠ ￢⊥ べ∠ヨジｚャやろ͡ エ∠ わ͡ プ⊥ ヱ∠ - ゅ⇔ィや∠ヲ∇プぺ∠ ラ ∠ ヲ⊥ゎ∇ほわ∠ プ∠ ケ͡ ヲぁダャや
ユ∠ レｚヰ∠ ィ
∠ ラｚま͡ - ゅ⇔よや∠ゲシ ∠ ∇ろル∠ ゅ∠ムプ∠ メ ⊥ ゅ∠らイ ͡ ∇ャやれ
͡ ゲ∠ Βあシ
⊥ ヱ∠ - ゅ⇔よ∠ヲ∇よぺ∠
べ∠ヰΒ͡プリ ∠ Β͡んら͡ ⇒ｚャ - ゅ⇔よゅ∠⇒ョ∠ リ ∠ Β͡ピ⇒ｚトヤあャ - や⇔キゅ∠タ∇ゲョ͡ ∇ろル∠ ゅ∠ミ
Ιｚま͡ - ゅ⇔よや∠ゲセ ∠ Ι ∠ ヱ∠ や⇔キ∇ゲよ∠ ゅ∠ヰΒ͡プラ ∠ ヲ⊥ホヱ⊥グΑ∠ Ι ｚ - ゅ⇔よゅ∠ボ∇ェぺ∠
Ι∠ ∇やヲ⊥ルゅ∠ミ ∇ユヰ⊥ ルｚま͡ - ゅ⇔ボ⇒∠プヱ͡ ￢⇔ へ∠ゴィ ∠ - ゅ⇔ホゅｚジビ ∠ ヱ∠ ゅ⇔ヨΒ͡ヨェ ∠
びゅ⇔よやｚグミ͡ ゅ∠レわ͡ ⇒∠Αゅ∠⇒よ͡ ∇やヲ⊥よグｚミ∠ ヱ∠ - ゅ⇔よゅ∠ジェ ͡ ラ ∠ ヲ⊥ィ∇ゲΑ∠
∇ユミ⊥ ギ∠ Α͡ゴルｚリ∠ヤプ∠ ∇やヲ⊥ホヱ⊥グプ∠ - ゅ⇔ら⇒∠わミ͡ ヮ⊥ ⇒∠レ∇Β∠ダ∇ェ∠ぺ￢∃ ∇ヴセ ∠ ｚモミ⊥ ヱ∠ ぴ
びゅ⇔よや∠グハ∠ Ι ｚま͡
(17. Verily, t he Day of Decision is a fixed t ime,) (18. The Day when t he Trumpet will be blown,
and you shall come fort h in crowds.) (19. And t he heaven shall be opened, and it will become
as gat es.) (20. And t he mount ains shall be moved away from t heir places and t hey will be as if
t hey were a mirage.) (21. Truly, Hell is a place of ambush) (22. A dwelling place for t he
Taghun,) (23. They will abide t herein Ahqab.) (24. Not hing cool shall t hey t ast e t herein, nor
any drink.) (25. Except Hamim, and Ghassaq) (26. An exact recompense (according t o t heir evil
crimes).) (27. For verily, t hey used not t o look for a reckoning.) (28. But t hey denied Our Ayat
Kidhdhaba.) (29. And all t hings We have recorded in a Book.) (30. So t ast e you. No increase
shall We give you, except in t orment .)
Explaining the Day of Decision and what occurs during it

Allah says about t he Day of Decision -- and it is t he Day of Judgement -- t hat it is at a fixed
t ime, wit h a set appoint ment . It s t ime cannot be added t o or decreased. No one knows it s
exact t ime except Allah. This is as Allah says,
び ∃キヱ⊥ギ∇バョｚモ
∃ィ
∠Ι６ Ι
ｚま͡ ロ⊥ ゲ⊥ あカぽ∠ ル⊥ ゅ∠ョヱ∠ ぴ
(And We delay it only for a t erm fixed.) (11:104)
びゅ⇔ィや∠ヲ∇プぺ∠ ラ
∠ ヲ⊥ゎ∇ほわ∠ プ∠ ケ͡ ヲぁダャやヴ͡プオ
⊥ ヘ∠ レ⊥Α ュ∠ ∇ヲΑ∠ ぴ
(The Day when t he Trumpet will be blown, and you shall come fort h in crowds.) Muj ahid said,
"Groups aft er groups.'' Ibn Jarir said, "This means t hat each nat ion will come wit h it s
Messenger. It is similar t o Allah's st at ement ,
び∇ユヰ͡ ヨ͡ ⇒∠ョみ͡よ͡ サ
∃ ゅ∠ルぺ⊥ ｚモミ⊥ ∇やヲ⊥ハ∇ギル∠ ュ∠ ∇ヲΑ∠ ぴ
(The Day when We shall call t oget her all human beings wit h t heir Imam.) (17:71)'' Al-Bukhari
report ed concerning t he explanat ion of Allah's st at ement ,
びゅ⇔ィや∠ヲ∇プぺ∠ ラ
∠ ヲ⊥ゎ∇ほわ∠ プ∠ ケ͡ ヲぁダャやヴ͡プオ
⊥ ヘ∠ レ⊥Α ュ∠ ∇ヲΑ∠ ぴ
(The Day when t he Trumpet will be blown, and you shall come fort h in crowds.) Abu Hurayrah
said t hat t he Messenger of Allah said,
«ラヲ⊥バよ∠ ∇ケぺ∠ リ
͡ ∇Βわ∠ ガ
∠ ∇ヘレｚャやリ
∠ ∇Βよ∠ ゅ∠ョ»
(That which is bet ween t he t wo blowings is fort y.) Someone asked, "Is it fort y days, O Abu
Hurayrah'' But he (Abu Hurayrah) refused t o reply, saying "no comment .'' They t hen asked, "Is it
fort y mont hs'' But he (Abu Hurayrah) refused t o reply, saying "no comment .'' They asked again,
"Is it fort y years'' But he (Abu Hurayrah) refused t o reply, saying "no comment .'' (Abu Hurayrah
added:) "Then t he Prophet went on t o say,
ろ
⊥ ら⊥ ∇レΑ∠ ゅ∠ヨ∠ミラ
∠ ヲ⊥わら⊥ ∇レΒ∠ プ∠ ￢⇔ ゅ∠ョ￢͡ ゅ∠ヨジ
ｚャやリ∠ ョ͡ ぶ⊥ やメ ⊥ ゴ͡ ∇レΑ⊥ ｚユを⊥ »
ゅ⇔ヨ∇ヌハ ∠ ゅｚャま͡ ∩ヴ∠ヤ∇らΑ∠ ゅｚャま͡ ∀￢∇ヶ∠セラ ͡ ゅ∠ジ∇ルみ∇ャやリ
∠ ョ͡ ザ
∠ ∇Βャ∠ ∩⊥モ∇ボら∠ ∇ャや
ペ
⊥ ∇ヤガ
∠ ∇ャやょ ⊥ ｚミゲ∠ Α⊥ ヮ⊥ ∇レョ͡ ヱ∠ ∩͡ょル∠ グｚャやょ ⊥ ∇イハ ∠ ヲ∠ ワ⊥ ヱ∠ ∩や⇔ギェ ͡ や∠ヱ
«る∠ョゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠
(Then Allah will send down a rain from t he sky and t he dead body will sprout j ust as a green
plant sprout s. Every part of t he last person will det eriorat e except for one bone, and it is t he
coccyx bone (t ailbone). From it t he creat ion will be assembled on t he Day of Judgement .)''
び ⇔ゅよ∠ヲ∇よ∠ぺ ∇ろル∠ ゅ∠ムプ∠ ￢⊥ べ∠ヨジ

ｚャやろ
͡ エ
∠ わ͡ プ⊥ ヱ∠ ぴ
(And t he heaven shall be opened, and it will become as gat es.) meaning, pat hs, and rout es for
t he descending of t he angels.
びゅ⇔よや∠ゲシ
∠ ∇ろル∠ ゅ∠ムプ∠ メ
⊥ ゅ∠らイ
͡ ∇ャやれ
͡ ゲ∠ Βあシ
⊥ ヱ∠ ぴ
(And t he mount ains shall be moved away from t heir places and t hey will be as if t hey were a
mirage.) This is similar t o Allah's st at ement ,
ゲｚョ∠ ぁゲヨ⊥ ゎ∠ ヴ
∠ ワ͡ ヱ∠ り⇔ ギ∠ ョ͡ ゅ∠ィゅ∠ヰら⊥ ジ
∠ ∇エゎ∠ メ
∠ ゅ∠らイ
͡ ∇ャやン∠ゲ∠ゎ∠ヱぴ
び͡ゆゅ∠エジ
ｚャや
(And you will see t he mount ains and t hink t hem solid, but t hey shall pass away as t he passing
away of t he clouds.) (27:88) He also says,
びス
⊥ ゅ∠らイ
͡ ∇ャやラ
(And t he mount ain will be like carded wool.) (101:5) And Allah says here,
び⇔ゅよや∠ゲシ
∠ ∇ろル∠ ゅ∠ムプ∠ ぴ
(As if t hey were a mirage.) meaning, t hey appear t o t he one who looks at t hem as if t hey are
somet hing, but t hey are act ually not hing. Aft er t his t hey will be complet ely removed. Not hing
will be seen of t hem, and t here will be neit her base nor t race of t hem. This is as Allah says,
- ゅ⇔ヘ∇ジル∠ ヴあよケ∠ ゅ∠ヰヘ⊥ ジ

͡ ゅ∠らイ
͡ ∇ャやリ͡ハ
∠ マ
∠ ル∠ ヲ⊥ヤ⇒∠∇ジΑ∠ ヱ∠ ぴ
Ι∠ヱゅ⇔ィ∠ヲハ͡ ゅ∠ヰΒ͡プン∠ゲゎ∠ Ι ｚ - ゅ⇔ヘ∠ダ∇ヘタ ∠ ゅ⇔ハゅ∠ホゅ∠ワケ⊥ グ∠ Β∠ プ∠
びゅ⇔わ∇ョぺ∠
(And t hey ask you concerning t he mount ains, say: "My Lord will blast t hem and scat t er t hem as
part icles of dust . Then He shall leave t hem as a level smoot h plain. You will see t herein
not hing crooked or curved.'') (20:105-107) And He says,
び⇔りコ∠ ケ͡ ゅ∠よチ
∠ ∇ケΙ
ｘやン∠ゲゎ∠ ヱ∠ メ
∠ ゅ∠らイ
͡ ∇ャやゲ⊥ あΒジ
∠ ル⊥ ュ∠ ∇ヲΑ∠ ヱ∠ "ぴ
(And t he Day We shall cause t he mount ains t o pass away, and you will see t he eart h as a
leveled plain.) (18:47) Allah t hen says,
びや⇔キゅ∠タ∇ゲョ͡ ∇ろル∠ ゅ∠ミユ∠ レｚヰ∠ ィ

∠ ラ
ｚま͡ぴ
(Truly, Hell is a place of ambush) meaning, it is wait ing in preparat ion.
び∠リΒ͡ピ⇒ｚトヤ͡ャぴ
(for t he Taghun) These are t he disobedient rej ect ors who oppose t he Messengers.
び⇔ゅよゅ∠⇒∠ョぴ
(A dwelling place) meaning, a place of ret urn, final dest inat ion, final out come, and residence.
Allah said,
びゅ⇔よゅ∠ボ∇ェぺ∠ べ∠ヰΒ͡プリ
∠ Β͡んら͡ ⇒ｚャぴ
(They will abide t herein Ahqab.) meaning, t hey will remain in it for Ahqab, which is t he plural
of Huqb. Huqb means a period of t ime. Khalid bin Ma` dan said, "This Ayah, and t he Ayah,
び∠マよぁケ∠ ￢∠ べ∠セゅ∠ョ Ι

ｚま͡ぴ
except your Lord wills. )11:107( bot h refer t o t he people of Tawhメ0d. Ibn Jar0r recorded t his
st at ement . Ibn Jar0r also recorded from Sa0lim t hat he heard Al-Hメasan being asked about
Alla0h s st at ement ,
(They will abide t herein Ahqab) "In reference t o Ahqab, it has no specific amount of t ime ot her
t han it s general meaning of et ernit y in t he Hellfire. However, t hey have ment ioned t hat t he
Huqb is sevent y years, and every day of it is like one t housand years according t o your
reckoning (in t his life).'' Sa` id report ed from Qat adah t hat he said, "Allah says,
(They will abide t herein Ahqab.) (78:23) And it is t hat which has no end t o it . Whenever one
era comes t o an end, a new era follows it . It has been ment ioned t o us t hat t he Huqb is eight y
years.'' Ar-Rabi` bin Anas said,
(They will abide t herein Ahqab) "No one knows how much t ime t his Ahqab is, except for Allah,
t he Might y and Sublime. It has been ment ioned t o us t hat one Huqb is eight y years, and t he
year is t hree hundred and sixt y days, and each day is equivalent t o one t housand years
according t o your reckoning (in t his life).'' Ibn Jarir has recorded bot h of t hese st at ement s.
Allah's st at ement :
びゅ⇔よや∠ゲセ
∠ Ι
∠ ヱ∠ や⇔キ∇ゲよ∠ ゅ∠ヰΒ͡プラ
∠ ヲ⊥ホヱ⊥グΑ∠ Ι
ｚぴ
(Not hing cool shall t hey t ast e t herein, nor any drink.) meaning, t hey will not find any coolness
in Hell for t heir heart s, nor any good drink for t hem t o part ake of. Thus, Allah says,
びゅ⇔ホゅｚジビ
∠ ヱ∠ ゅ⇔ヨΒ͡ヨェ
∠ Ι
ｚま͡ぴ
(Except Hamim, and Ghassaq) Abu Al-` Aliyah said, "The Hamim has been made an except ion t o
t he coolness, and Ghassaq is t he except ion t o t he drink.'' This has also been said by Ar-Rabi`
bin Anas. In reference t o t he Hamim, it is t he heat t hat has reached it s maximum t emperat ure
and point of boiling. The Ghassaq is gat hered from t he pus, sweat , t ears, and wounds of t he
people of Hellfire. It is unbearably cold wit h an int olerable st ench. May Allah save us from t hat
by His beneficence and grace. Then He cont inues,
びゅ⇔ボ⇒∠プヱ͡ ￢⇔ へ∠ゴィ
∠ぴ
(An exact recompense.) meaning, t hat which will happen t o t hem of t his punishment is in
accordance wit h t heir wicked deeds, which t hey were doing in t his life. Muj ahid, Qat adah, and
ot hers have said t his. Then Allah said,
びゅ⇔よゅ∠ジェ
͡ ラ
∠ ヲ⊥ィ∇ゲΑ∠ Ι
∠ ∇やヲ⊥ルゅミ∠ ∇ユヰ⊥ ルｚま͡ぴ
(For verily, t hey used not t o look for a reckoning.) (78:27) meaning, t hey did not believe t hat
t here would be an abode in which t hey would be t aken t o account .
びゅ⇔よやｚグミ͡ ゅ∠レわ͡ ⇒∠Αゅ∠⇒よ͡ ∇やヲ⊥よグｚミ∠ ヱ∠ ぴ

(But t hey denied Our Ayat Kidhdhaba.) meaning, t hey used t o deny t he evidences of Allah and
His proofs for His creat ion, which He revealed t o His Messengers. So t hey met t hese proofs wit h
rej ect ion and obst inance. His st at ement ,
び⇔ゅよやｚグミ͡ ぴ
(Kidhdhaba) it means rej ect ion, and it is considered a verbal noun t hat does not come from a
verb. Allah said;
びゅ⇔ら⇒∠わミ͡ ヮ⊥ ⇒∠レ∇Β∠ダ∇ェ∠ぺ￢∃ ∇ヴセ
∠ ｚモミ⊥ ヱ∠ ぴ
(And all t hings We have recorded in a Book.) meaning, ` surely We know t he deeds of all of t he
creat ures, and We have writ t en t hese deeds for t hem. We will reward t hem based upon t his.' If
t heir deeds were good t hen t heir reward will be good, and if t heir deeds were evil t heir reward
will be evil. Allah t hen says,
びゅ⇔よや∠グハ
∠ Ι
ｚま͡ ∇ユミ⊥ ギ∠ Α͡ゴルｚリ∠ヤプ∠ ∇やヲ⊥ホヱ⊥グプ∠ ぴ
(So t ast e you. No increase shall We give you, except in t orment .) This means t hat it will be said
t o t he people of t he Hellfire, "Tast e t hat which you were in. We will never increase you in
anyt hing except t orment according t o it s t ype (of sin), and somet hing else similar t o it .''
Qat adah report ed from Abu Ayyub Al-Azdi, who report ed from ` Abdullah bin ` Amr t hat he said,
"Allah did not reveal any Ayah against t he people of t he Hellfire worse t han t his Ayah,
びゅ⇔よや∠グハ
∠ Ι
ｚま͡ ∇ユミ⊥ ギ∠ Α͡ゴルｚリ∠ヤプ∠ ∇やヲ⊥ホヱ⊥グプ∠ ぴ
(So t ast e you. No increase shall We give you, except in t orment .)'' Then he said, "They will
cont inue increasing in t orment forever.''
ょ
∠ ハ ͡ や∠ヲミ∠ ヱ∠ - ゅ⇔ら⇒∠レ∇ハぺ∠ヱ∠ ペ
∠ も͡ へ∠ギェ
∠ - や⇔コゅ∠ヘョ∠ リ ∠ Β͡ボわｚヨ⊥ ∇ヤャ͡ ラ
ｚま͡ぴ
Ι
∠ ヱ∠ や⇔ヲ∇ピャ∠ ゅ∠ヰΒ͡プラ
∠ ヲ⊥バヨ∠ ∇ジΑ∠ Ιｚ - ゅ⇔ホゅ∠ワキ͡ ゅ⇔シ∇ほミ∠ ヱ∠ - ゅ⇔よや∠ゲ∇ゎぺ∠
びゅ⇔よゅ∠ジェ ͡ ￢⇔ べ∠トハ ∠ マ
∠ よあケｚリあョ￢⇔ へ∠ゴィ∠ - ゅ⇔よ∠グミ͡
(31. Verily, for t hose who have Taqwa, t here will be a success;) (32. Hada'iq and vineyards,)
(33. And Kawa` ib At rab,) (34. And a cup Dihaq.) (35. No Laghw shall t hey hear t herein, nor
lying;) (36. Rewarded from your Lord wit h a sufficient gift .)
The Great Success will be for Those Who have Taqwa

Allah informs about t he happy people and what He has prepared for t hem of est eem, and
et ernal pleasure. Allah says,
びや⇔コゅ∠ヘョ∠ リ
∠ Β͡ボわｚヨ⊥ ∇ヤャ͡ ラ
ｚま͡ぴ
(Verily, for t hose who have Taqwa, t here will be a success;) Ibn ` Abbas and Ad-Dahhak bot h
said, "A place of enj oyable recreat ion.'' Muj ahid and Qat adah bot h said, "They are successful
and t hus, t hey are saved from t he Hellfire.'' The most obvious meaning here is t he st at ement of
Ibn ` Abbas, because Allah says aft er t his,
び∠ペも͡ へ∠ギェ
∠ぴ
(Hada'iq) And Hada'iq are gardens of palm t rees and ot her t hings.
びゅ⇔よや∠ゲ∇ゎぺ∠ ょ
∠ ハ
͡ や∠ヲミ∠ ヱ∠ - ゅ⇔ら⇒∠レ∇ハぺ∠ヱ∠ ペ
∠ぴ
(And vineyards, and Kawa` ib At rab,) meaning, wide-eyed maidens wit h fully developed
breast s. Ibn ` Abbas, Muj ahid and ot hers have said,
び∠ょハ
͡ やヲ∠ミぴ
(Kawa` ib) "This means round breast s. They meant by t his t hat t he breast s of t hese girls will be
fully rounded and not sagging, because t hey will be virgins, equal in age. This means t hat t hey
will only have one age.'' The explanat ion of t his has already been ment ioned in Surat Al-
Waqi` ah. Concerning Allah's st at ement ,
びゅ⇔ホゅ∠ワキ͡ ゅ⇔シ∇ほミ∠ ヱ∠ ぴ
(And a cup Dihaq.) Ibn ` Abbas said, "Cont inuously filled.'' ` Ikrimah said, "Pure.'' Muj ahid, Al-
Hasan, Qat adah, and Ibn Zayd all said,
び⇔ゅホゅ∠ワキ͡ ぴ
(Dihaq) "This means complet ely filled.'' Then Allah says,
びゅ⇔よ∠グミ͡ Ι
∠ ヲ⊥バヨ∠ ∇ジΑ∠ Ι
ｚぴ
(No Laghw shall t hey hear t herein, nor lying;) This is similar t o Allah's st at ement ,
び∀ユΒ͡を∇ほゎ∠ Ι
∠ ヱ∠ ゅ∠ヰΒ͡プ ∀ヲ∇ピ∠ャ Ι
ｚぴ
(Free from any Laghw, and free from sin.) (52:23) meaning, t here will not be any vain,
wort hless speech t herein, nor any sinful lying. Rat her, it will be t he abode of peace, and
everyt hing t hat is in it will be free of any short comings. Allah t hen says,
びゅ⇔よゅ∠ジェ
͡ ￢⇔ べ∠トハ
∠ マ
∠ よあケｚリあョ￢⇔ へ∠ゴィ
∠ぴ
(Rewarded from your Lord wit h a sufficient gift .) meaning, ` t his t hat We have ment ioned t o
you is what Allah will reward t hem wit h, and t hey will be given it by His favor and from Him. It
will be a kindness, mercy, gift , and recompense from Him. It will be sufficient , suit able,
comprehensive and abundant .' The Arabs say, "He gave me and he sufficed me.'' This means
t hat he sufficient ly provided for me.'' From t his comes t he saying, "Allah is sufficient for me.''
Ι
∠ リ ͡ ⇒∠ヨ∇ェゲｚャやゅ∠ヨヰ⊥ レ∠ ∇Βよ∠ ゅ∠ョヱ∠ チ ͡ ∇ケΙ ｘや∠ヱれ ͡ ヲ∠ ⇒∠ヨジｚャやゆ
あケｚぴ
る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや∠ヱゥ⊥ ヱぁゲャやュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ - ゅ⇔よゅ∠トカ ͡ ヮ⊥ ∇レョ͡ ∠ラヲ⊥ム͡ヤ∇ヨ∠Α
メ
∠ ゅ∠ホヱ∠ リ ⊥ ⇒∠ヨ∇ェゲｚャやヮ⊥ ャ∠ ラ
∠ ク͡ ぺ∠ ∇リョ∠ Ι ｚま͡ ∠ラヲ⊥ヨヤｚ∠ム∠わ∠Α Ι ｚゅ⇔ヘ∂ タ
∠
ヴ∠ャま͡ グ∠ ガ ∠ ゎｚや￢∠ べセ
∠ リ∠ヨプ∠ ペぁエ ∠ ∇ャやュ⊥ ∇ヲΒ∠ ∇ャやマ∠ ャ͡ク∠ - ゅ⇔よや∠ヲタ ∠
ゲ⊥ ヌ ⊥ レ∠Α ュ∠ ∇ヲΑ∠ ゅ⇔らΑ͡ゲホ∠ ゅ⇔よや∠グハ ∠ ∇ユム⊥ ⇒∠ル∇ケグ∠ ル∠ぺべｚル͡ま - ゅ⇔よゅ∠⇒ョ∠ ヮ͡ よあケ∠
ろ⊥ レ⊥ミヴ͡レわ∠ ∇Βヤ∠⇒∠Α ゲ⊥ プ͡ ゅ∠ム∇ャやメ ⊥ ヲ⊥ボΑ∠ ヱ∠ ロ⊥ や∠ギΑ∠ ∇ろョ∠ ギｚホ∠ ゅ∠ョ￢⊥ ∇ゲヨ∠ ∇ャや
びゅ⇔よ∠ゲゎ⊥
(37. The Lord of t he heavens and t he eart h, and what soever is in bet ween t hem, t he Most
Gracious, wit h Whom t h- ey cannot dare t o speak.) (38. The Day t hat Ar-Ruh and t he angels
will st and fort h in rows, t hey will not speak except him whom Ar-Rahman allows, and he will
speak what is right .) (39. That is t he True Day. So, whosoever wills, let him seek a place wit h
His Lord!) (40. Verily, We have warned you of a near t orment -- t he Day when man will see t hat
which his hands have sent fort h, and t he disbeliever will say: "Woe t o me! Would t hat I were
dust !'')
No one will dare to speak before Allah -- not even the Angels -
without first receiving Permission
Allah informs of His magnificence and His maj est y, and t hat He is t he Lord of t he heavens and
t he eart h, and what ever is in t hem and bet ween t hem. He explains t hat He is t he Most
Gracious, Whose mercy covers all t hings. Then He says,
び⇔ゅよゅ∠トカ
͡ ヮ⊥ ∇レョ͡ ∠ラヲ⊥ム͡ヤ∇ヨ∠Α Ι
∠ぴ
(Wit h Whom t hey cannot dare t o speak.) meaning, no one is able t o begin addressing Him
except by His permission. This is as Allah says,
び͡ヮ͡ル∇ク͡み͡よ Ι
ｚま͡ ロ⊥ ギ∠ レ͡ハノ⊥ ヘ∠ ∇ゼΑ∠ ン͡グャｚやや∠クリ∠ョぴ
(Who is he t hat can int ercede wit h Him except wit h His permission) (2:255) It is also similar t o
His st at ement ,
び͡ヮル͡ ∇クみ͡よ͡ Ι
ｚま͡ ∀ザ∇ヘ∠ルユ⊥ ヤｚム∠ ゎ∠ Ι
∠ れ
͡ ∇ほΑ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day when it comes, no person shall speak except by His leave.) (11:105)
び∠ラヲ⊥ヨヤｚム∠ わ∠ Α∠ Ι
ｚゅ⇔ヘ∂ タ
∠ る⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや∠ヱゥ
⊥ ヱぁゲャやュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ ぴ
(The Day t hat Ar-Ruh and t he angels will st and fort h in rows, t hey will not speak) (78:38) The
word Ruh here is referring t o t he angel Jibril. This has been said by Ash-Sha` bi, Sa` id bin
Jubayr and Ad-Dahhak. This is as Allah says,
リ
∠ ョ͡ ラ
∠ ヲ⊥ムわ∠ ャ͡ マ
∠ ら͡ ∇ヤホ∠ ヴ∠ヤハ
∠ -リ
⊥ Β͡ョΙ
ｘやゥ
⊥ ヱぁゲャやヮ͡ よ͡ メ
∠ ゴ∠ ル∠ ぴ
びリ ∠ Α͡ケグ͡ ∇レヨ⊥ ∇ャや
(Which t he t rust wort hy Ruh has brought down. Upon your heart t hat you may be of t he
warners.) (26:193-194) Muqat il bin Hayyan said, "The Ruh is t he noblest of t he angels, t he
closest of t hem t o t he Lord, and t he one who delivers t he revelat ion.'' Allah said;
び⊥リ⇒∠ヨ∇ェゲｚャやヮ⊥ ャ∠ ラ
∠ ク͡ ぺ∠ ∇リョ∠ Ι
ｚま͡ぴ
(except him whom Ar-Rahman allows,) This is similar t o Allah's st at ement ,
び͡ヮル͡ ∇クみ͡よ͡ Ι
ｚま͡ ∀ザ∇ヘ∠ルユ⊥ ヤｚム∠ ゎ∠ Ι
∠ れ
͡ ∇ほΑ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day when it comes, no person shall speak except by His leave.) (11:105) This is similar
t o what has been confirmed in t he Sahih, t hat t he Prophet said,
«モ⊥シゲぁャやゅｚャま͡ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ユ⊥ ヤｚム∠ わ∠ Α∠ ゅ∠ャヱ∠ »

(And none will speak on t hat Day except t he Messengers.)'' Allah said,
び⇔ゅよや∠ヲタ
∠ メ
∠ ゅ∠ホヱ∠ ぴ
(and he will speak what is right .) meaning, t he t rut h. And from t he t rut h is t he fact t hat t here
is no god wort hy of worship except Allah. This is as Abu Salih and ` Ikrimah bot h said. In
reference t o Allah's st at ement ,
びぁペエ
∠ ∇ャやュ⊥ ∇ヲΒ∠ ∇ャやマ
∠ ャ͡ク∠ ぴ
(That is t he True Day.) meaning, it will come t o pass and t here is no avoiding it .
び⇔ゅよゅ∠⇒∠ョヮ͡ よあケ∠ ヴ∠ャま͡ グ∠ ガ
(So, whosoever wills, let him seek a place wit h His Lord!) meaning, a place of ret urn, a pat h
t hat leads t o Him, and a way t hat he may pass by t o get t o Him.
The Day of Judgement is Near

Allah said,
び⇔ゅらΑ͡ゲホ∠ ゅ⇔よや∠グハ
∠ ∇ユム⊥ ⇒∠ル∇ケグ∠ ル∠ぺべｚルま͡ぴ
(Verily, We have warned you of a near t orment ) meaning, t he Day of Judgement . It is
ment ioned here t o emphasize t he fact t hat it s occurrence has become close, because
everyt hing t hat is coming will cert ainly come t o pass.
び⊥ロや∠ギΑ∠ ∇ろョ∠ ギｚホ∠ ゅ∠ョ￢⊥ ∇ゲヨ∠ ∇ャやゲ⊥ ヌ

⊥ レ∠Α ュ∠ ∇ヲΑ∠ ぴ
(t he Day when man will see t hat which his hands have sent fort h,) meaning, all of his deeds
will be present ed t o him -- t he good and bad, and t he old and new. This is similar t o Allah's
st at ement ,
びや⇔ゲッ
͡ ゅ∠ェ ∇やヲ⊥ヤヨ͡ ハ
∠ ゅ∠ョ ∇やヱ⊥ギィ
∠ ヱ∠ ヱ∠ ぴ
(And t hey will find all t hat t hey did, placed before t hem.) (18:49) t It is also similar t o His
st at ement ,
びゲ∠ カ
(On t hat Day man will be informed of what he sent forward, and what he left behind.) (75:13)
Then Allah says,
び⇔ゅよ∠ゲゎ⊥ ろ
⊥ レ⊥ミヴ͡レわ∠ ∇Βヤ∠⇒∠Α ゲ⊥ プ͡ ゅ∠ム∇ャやメ
⊥ ヲ⊥ボΑ∠ ヱ∠ ぴ
(and t he disbeliever will say: "Woe t o me! Would t hat I were dust !'') meaning, t he disbeliever
on t hat Day will wish t hat he had only been dust in t he worldly life.
He will wish t hat he had not been creat ed and t hat he had never come int o exist ence. This will
be when he sees t he t orment of Allah and he looks at his wicked deeds t hat will be writ t en
down against him by t he noble right eous scribes among angels. It has been said t hat he will
only wish for t hat when Allah passes j udgement bet ween all of t he animals t hat were in t he
worldly life. He will rect ify mat t ers bet ween t hem wit h His j ust wisdom t hat does not wrong
anyone. Even t he hornless sheep will be allowed t o avenge it self against t he sheep wit h horns.
Then, when t he j udgement bet ween t hem is finished, He (Allah) will say t o t hem (t he animals),
"Be dust .'' So t hey will all become dust . Upon wit nessing t his t he disbeliever will say,
び⇔ゅよ∠ゲゎ⊥ ろ
⊥ レ⊥ミヴ͡レわ∠ ∇Βヤ∠⇒∠Αぴ
(Would t hat I were dust !) meaning, ` I wish I was an animal so t hat I would be ret urned t o dust .'
Somet hing of similar meaning t o t his has been report ed in t he well-known Hadit h about t he
Sur. There are also narrat ions recorded from Abu Hurayrah, ` Abdullah bin ` Amr, and ot hers
concerning t his. This is t he end of t he Tafsir of Surat An-Naba'. And all praise and t hanks are
due t o Allah. He is t he Giver of success and prot ect ion from error.
The Tafsir of Surat An-Nazi` at

(Chapter - 79)
- ゅ⇔ト∇ゼル∠ ͡ろ⇒∠ト͡ゼ⇒ｚレャや∠ヱ - ゅ⇔ホ∇ゲビ ∠ ろ ͡ ⇒∠ハゴ͡ ⇒ｚレャや∠ヱぴ

れ͡ ゲ∠ よあギ∠ ヨ⊥ ∇ャゅ∠プ - ゅ⇔ボ∇らシ∠ ろ ͡ ⇒∠ボら͡ ⇒ｚジャゅ∠プ - ゅ⇔エ∇らシ∠ ろ ͡ ⇒∠エら͡ ⇒ｚジャや∠ヱ
- る⊥ プ∠ キ͡ やｚゲャやゅ∠ヰバ⊥ ら∠ ∇わゎ∠ - る⊥ ヘ∠ ィ
͡ やゲｚャやブ⊥ ィ ⊥ ∇ゲゎ∠ ュ∠ ∇ヲΑ∠ - や⇔ゲ∇ョぺ∠
ラ∠ ヲ⊥ャヲ⊥ボΑ∠ - る∀ バ∠ ゼ ͡ ⇒∠カゅ∠ワゲ⊥ ⇒∠ダ∇よぺ∠ - る∀ ヘ∠ ィ ͡ や∠ヱグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ゆヲ⊥ヤホ⊥
ゅ⇔ヨ⇒∠ヌハ ͡ ゅｚレミ⊥ や∠ク￢͡ ぺ∠ - り͡ ゲ∠ ヘ͡ ⇒∠エ∇ャやヴ͡プラ ∠ ヱ⊥キヱ⊥キ∇ゲヨ∠ ャ∠ ゅｚル￢͡ ぺ∠
ヴ∠ ワ͡ ゅ∠ヨルｚ ͡み∠プ - り∀ ゲ∠ ジ ͡ ⇒∠カ ∀りゲｚ ∠ミや⇔ク͡まマ ∠ ∇ヤゎ͡ ∇やヲ⊥ャゅ∠ホ - り⇔ ゲ∠ ガ ͡ ルｚ
びり͡ ゲ∠ ワ͡ ゅｚジャゅ͡よユ⊥ワや∠クみ͡プ∠ - ∀りギ∠ ェ
͡ ヱ∠ り∀ ゲ∠ ∇ィコ∠
(1. By t hose who pull out , drowning.) (2. By t hose who free briskly.) (3. And by t he swimmers,
swimming.) (4. And by t he racers, racing.) (5. And by t hose who arrange affairs.) (6. On t he
Day t he Raj ifah shakes,) (7. Followed by t he Radifah.) (8. Heart s t hat Day will t remble.) (9.
Their vision humiliat ed.) (10. They say: "Shall we indeed be brought back from Al-Hafirah'') (11.
"Even aft er we are bones Nakhirah'') (12. They say: "It would in t hat case, be a ret urn wit h
loss!'') (13. But it will be only a single Zaj rah.) (14. When behold, t hey are at As-Sahirah.)
Swearing by Five Characteristics that the Day of Judgement will

occur
Ibn Mas` ud, Ibn ` Abbas, Masruq, Sa` id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all
said,
びゅ⇔ホ∇ゲビ
∠ ろ
͡ ⇒∠ハゴ͡ ⇒ｚレャや∠ヱぴ
(By t hose who pull out , drowning.) "These are t he angels who remove t he souls from t he
Children of Adam.'' Among t hem are t hose whose souls are removed by t he angels wit h
difficult y, as if he is being drowned during it s removal. There are t hose people whose souls t he
angels remove wit h ease, as if t hey were unraveling him (i.e., his soul from him) due t o t heir
briskness. This is t he meaning of Allah's st at ement ,
びゅ⇔ト∇ゼル∠ ろ
͡ ⇒∠トゼ
͡ ⇒ｚレャや∠ヱぴ
(By t hose who free briskly.) This has been ment ioned by Ibn ` Abbas. In reference t o Allah's
st at ement ,
びゅ⇔エ∇らシ
∠ ろ
͡ ⇒∠エら͡ ⇒ｚジャや∠ヱぴ
(And by t he swimmers, swimming.) Ibn Mas` ud said, "They are t he angels.'' Similar st at ement s
have been report ed from ` Ali, Muj ahid, Sa` id bin Jubayr, and Abu Salih. Concerning Allah's
st at ement ,
びゅ⇔ボ∇らシ
∠ ろ
͡ ⇒∠ボら͡ ⇒ｚジャゅ∠プぴ
(And by t he racers, racing.) It has been narrat ed from ` Ali, Masruq, Muj ahid, Abu Salih, and Al-
Hasan Al-Basri t hat t his means t he angels. Then Allah says,
びや⇔ゲ∇ョぺ∠ れ
͡ ゲ∠ よあギ∠ ヨ⊥ ∇ャゅ∠プぴ
(And by t hose who arrange affairs.) ` Ali, Muj ahid, ` At a', Abu Salih, Al-Hasan, Qat adah, Ar-
Rabi` bin Anas, and As-Suddi all said, "They are t he angels.'' Al-Hasan added, "They cont rol t he
affairs from t he heaven t o t he eart h, meaning by t he command of t heir Lord, t he Might y and
Maj est ic.''
The Description of the Day of Judgement, the People, and what

They will say
Then Allah says,
びる⊥ プ∠ キ͡ やｚゲャやゅ∠ヰバ⊥ ら∠ ∇わゎ∠ - る⊥ ヘ∠ ィ

͡ やｚゲャやブ
⊥ ィ
⊥ ∇ゲゎ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day t he Raj ifah shakes, followed by t he Radifah.) Ibn ` Abbas said, "These are t he t wo
blast s (of t he Trumpet ) -- t he first and t he second.'' Muj ahid, Al-Hasan, Qat adah, Ad-Dahhak
and ot hers have made similar st at ement s. It has been report ed from Muj ahid t hat he said, "In
reference t o t he first , it is t he st at ement of Allah,
びる⊥ ヘ∠ ィ
͡ やｚゲャやブ
⊥ ィ
⊥ ∇ゲゎ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day t he Raj ifah shakes,) This is similar t o Allah's st at ement ,
び⊥メゅ∠らイ
⊥ ∇ケΙ
ｘやブ
⊥ ィ
⊥ ∇ゲゎ∠ ュ∠ ∇ヲΑ∠ ぴ
(On t he Day t he eart h and t he mount ains shake.) (73:14) The second is Ar-Radifah, and it is like
t he Allah's st at ement ,
びり⇔ ギ∠ ェ
͡ ヱ∠ る⇔ ミｚキ∠ ゅ∠わミｚギ⊥ プ∠ メ
⊥ ゅ∠らイ
⊥ ∇ケΙ
ｘやろ
͡ ヤ∠ヨ͡ ェ
⊥ ヱ∠ ぴ
(And t he eart h and mount ains shall be removed from t heir places, and crushed wit h a single
crushing.) (69:14)'' Concerning Allah's st at ement ,
びる∀ ヘ∠ ィ
͡ や∠ヱグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ゆヲ⊥ヤホ⊥ ぴ
(Heart s t hat Day will t remble.) Ibn ` Abbas said, "This means afraid.'' Muj ahid and Qat adah also
said t his.
びる∀ バ∠ ゼ
͡ ⇒∠カゅワ∠ ゲ⊥ ⇒∠ダ∇よぺ∠ぴ
(Their vision humiliat ed.) meaning, t he eyes of t he people. It means t hat t he eyes will be lowly
and disgraced from what t hey will wit ness of t errors. Allah t hen says,
びり͡ ゲ∠ ヘ͡ ⇒∠エ∇ャやヴ͡プラ
∠ ヱ⊥キヱ⊥キ∇ゲヨ∠ ャ∠ ゅｚル￢͡ ぺ∠ ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ ぴ
(They say: "Shall we indeed be brought back from Al-Hafirah'') meaning, t he idolat ors of t he
Quraysh and whoever rej ect s t he Hereaft er as t hey did. They consider t he occurrence of t he
resurrect ion aft er being placed in Al-Hafirah -- which are t he graves -- as somet hing
farfet ched. This has been said by Muj ahid. They feel t hat t his is somet hing impossible aft er t he
dest ruct ion of t heir physical bodies and t he disint egrat ion of t heir bones and t heir decaying.
Thus, Allah says,
びり⇔ ゲ∠ ガ
͡ ルｚゅ⇔ヨ⇒∠ヌハ
͡ ゅｚレミ⊥ や∠ク￢͡ ぺ∠ぴ
(Even aft er we are bones Nakhirah) It has also been recit ed: (⇔りゲ∠ カ
͡ ゅ∠ル) (Nakhirah) Ibn ` Abbas,
Muj ahid and Qat adah, all said, "This means decayed.'' Ibn ` Abbas said, "It is t he bone when it
has decayed and air ent ers int o it .'' Concerning t heir saying,
び∀りゲ∠ ジ
͡ ⇒∠カ ∀りゲｚ ∠ミや⇔ク͡まマ
∠ ∇ヤゎ͡ ぴ
(It would in t hat case be a ret urn wit h loss.) (79:12) Muhammad bin Ka` b said t hat t he Quraysh
said, "If Allah brings us back t o life aft er we die, t hen surely we will be losers.'' Allah t hen says,
びり͡ ゲ∠ ワ͡ ゅｚジャゅ͡よユ⊥ワや∠クみ͡プ∠ - り∀ ギ∠ ェ

͡ ヱ∠ り∀ ゲ∠ ∇ィコ∠ ヴ
∠ ワ͡ ゅ∠ヨルｚみ͡プ∠ ぴ
(But it will be only a single Zaj rah. When behold, t hey are at As-Sahirah.) meaning, t his is a
mat t er t hat is from Allah t hat will not occur t wice, nor will t here be any opport unit y t o affirm
it or verify it . The people will be st anding and looking. This will be when Allah commands t he
angel Israfil t o blow int o t he Sur, which will be t he blowing of t he resurrect ion. At t hat t ime
t he first people and t he last people will all be st anding before t heir Lord looking. This is as
Allah says,
ラ͡まラ
∠ ヲぁレヌ
⊥ ゎ∠ ヱ∠ ロ͡ ギ͡ ∇ヨエ
∠ よ͡ ラ
∠ ヲ⊥らΒ͡イわ∠ ∇ジわ∠ プ∠ ∇ユミ⊥ ヲ⊥ハ∇ギΑ∠ ュ∠ ∇ヲΑ∠ ぴ
びΚ ⇔ Β͡ヤホ∠ Ι
ｚま͡ ∇ユわ⊥ ∇んら͡ ャｚ
(On t he Day when He will call you, and you will answer wit h His praise and obedience, and you
will t hink t hat you have st ayed but a lit t le while!) (17:52) Allah has also said,
びゲ͡ ダ
∠ ら∠ ∇ャゅ͡よウ
∃ ∇ヨヤ∠ミ∠ り∀ ギ∠ ェ
͡ ヱ∠ Ι
ｚま͡ べ∠ルゲ⊥ ∇ョぺ∠ べ∠ョヱ∠ ぴ
(And our commandment is but one as t he t winkling of an eye.) (54:50) Allah also says,
び⊥ゆゲ∠ ∇ホぺ∠ ヲ∠ ワ⊥ ∇ヱぺ∠ ゲ͡ ダ

∠ ら∠ ∇ャやウ
͡ ∇ヨヤ∠ミ∠ Ι
ｚま͡ る͡ ハ
∠ ゅｚジャやゲ⊥ ∇ョぺ∠ べ∠ョヱ∠ ぴ
(And t he mat t er of t he Hour is not but as a t winkling of t he eye, or even nearer.) (16:77) Allah
t hen says,
びり͡ ゲ∠ ワ͡ ゅｚジャゅ͡よユ⊥ワや∠クみ͡プ∠ ぴ

(When behold, t hey are at As-Sahirah.) Ibn ` Abbas said, "As-Sahirah means t he ent ire eart h.''
Sa` id bin Jubayr, Qat adah and Abu Salih have all said t his as well. ` Ikrimah, Al-Hasan, Ad-
Dahhak, and Ibn Zayd have all said, "As-Sahirah means t he face of t he eart h.'' Muj ahid said,
"They will be at it s (t he eart h's) lowest part , and t hey will be brought out t o highest part .''
Then he said, "As-Sahirah is a level place.'' Ar-Rabi` bin Anas said,
びり͡ ゲ∠ ワ͡ ゅｚジャゅ͡よユ⊥ワや∠クみ͡プ∠ ぴ

(When behold, t hey are at As-Sahirah.) "Allah says,
れ
⊥ ヲ∠ ⇒∠ヨジ
ｚャや∠ヱチ
͡ ∇ケΙ
ｘやゲ∠ ∇Βビ
∠ チ ⊥ ∇ケΙ ｘやメ ⊥ ｚギら∠ ゎ⊥ ュ∠ ∇ヲΑ∠ ぴ
びケ͡ ゅｚヰボ∠ ∇ャやギ͡ ェ
͡ や∠ヲ∇ャやヮ͡ ヤｚャ ∇やヱ⊥コゲ∠ よ∠ ヱ∠
(On t he Day when t he eart h will be changed t o anot her eart h and so will be t he heavens, and
t hey will appear before Allah, t he One, t he Irresist ible.) (14:48) and He says,
- ゅ⇔ヘ∇ジル∠ ヴあよケ∠ ゅ∠ヰヘ⊥ ジ

͡ ゅ∠らイ
͡ ∇ャやリ͡ハ
∠ マ
∠ ル∠ ヲ⊥ヤ⇒∠∇ジΑ∠ ヱ∠ ぴ
Ι∠ヱゅ⇔ィ∠ヲハ͡ ゅ∠ヰΒ͡プン∠ゲゎ∠ Ι ｚ - ゅ⇔ヘ∠ダ∇ヘタ ∠ ゅ⇔ハゅ∠ホゅ∠ワケ⊥ グ∠ Β∠ プ∠
びゅ⇔わ∇ョぺ∠
(And t hey ask you concerning t he mount ains: say, "My Lord will blast t hem and scat t er t hem as
part icles of dust . Then He shall leave t hem as a level smoot h plain.You will see t herein not hing
crooked or curved.) (20:105-107) and Allah says,
び⇔りコ∠ ケ͡ ゅ∠よチ
∠ ∇ケΙ
ｘやン∠ゲゎ∠ ヱ∠ メ
∠ ゅ∠らイ
͡ ∇ャやゲ⊥ あΒジ
∠ ル⊥ ュ∠ ∇ヲΑ∠ ヱ∠ "ぴ
(And t he Day We shall cause t he mount ains t o pass away, and you will see t he eart h as a
leveled plain.) (18:47) and t he eart h will be brought fort h which will have mount ains upon it ,
and it will not be considered from t his eart h (of t his life). It will be an eart h t hat no sin will be
performed on it , nor will any blood be shed upon it .''
キ͡ や∠ヲ∇ャゅ͡よヮ⊥ ぁよケ∠ ロ⊥ や∠キゅ∠ル ∇クま͡ - ヴ∠シヲ⊥ョゑ ⊥ Α͡ギェ ∠ ポ∠ ゅ∠ゎぺ∠ ∇モワ∠ ぴ

∇モボ⊥ プ∠ ヴ∠ピデ ∠ ヮ⊥ ｚルま͡ ラ ∠ ∇ヲハ
∠ ∇ゲプ͡ ヴ∠ャま͡ ∇ょワ∠ ∇クやン⇔ヲデ ⊥ サ ͡ ギｚボ∠ ヨ⊥ ∇ャや
ヴ∠ゼ∇ガわ∠ プ∠ マ ∠ よあケ∠ ヴ∠ャま͡ マ ∠ Α∠ ギ͡ ∇ワぺ∠ヱ∠ ヴｚミゴ∠ ゎ∠ ラ∠ぺヴ∠ャま͡ マ ∠ ャｚモ∠ワ
ゲ∠ よ∠ ∇キぺ∠ ｚユを⊥ ヴ∠ダハ ∠ ヱ∠ ゆ ∠ グｚム∠ プ∠ ン∠ゲ∇らム⊥ ∇ャやる∠ Α∠ Ιｘやロ⊥ や∠ケほ∠プ∠
ロ⊥ グ∠ カ
∠ ほ∠プ∠ ヴ∠ヤ∇ハｘΙやユ⊥ ム⊥ ぁよケ∠ ∇ゅル∠ ぺ∠ メ∠ ゅ∠ボプ∠ ン∠キゅ∠レプ∠ ゲ∠ ゼ∠エ∠ プ∠ ヴ∠バ∇ジΑ∠
リ∠ヨャあり⇔ ゲ∠ ∇らバ͡ ャ∠ マ
∠ ャ͡ク∠ ヴ͡プラｚま͡ ヴ∠ャ∇ヱΙ ｙや∠ヱり͡ ゲ∠ カ
͡Ιｘやメ ∠ ゅ∠ムル∠ ヮ⊥ ｚヤャや
びヴ∠ゼ∇ガΑ∠
(15. Has t here come t o you t he st ory of Musa) (16. When his Lord called him in t he holy valley
of Tuwa,) (17. Go t o Fir` awn; verily, he has t ransgressed all bounds.) (18. And say t o him:
"Would you purify yourself'') (19. "And t hat I guide you t o your Lord, so you should fear Him'')
(20. Then he showed him t he great sign.) (21. But he denied and disobeyed.) (22. Then he
t urned back, st riving.) (23. So he gat hered and called out ,) (24. Saying: "I am your lord, most
high.'') (25. So Allah seized him wit h punishing example for t he Hereaft er and t he first (life).)
(26. In t his is a lesson for whoever fears.)
Mentioning the Story of Musa and that it is a Lesson for Those Who
fear Allah
Allah informs His Messenger Muhammad about His Messenger Musa. He ment ions t hat he sent
Musa t o Fir` awn and He aided him wit h miracles. Yet , even aft er t his, Fir` awn cont inued in his
disbelief and t ransgression unt il Allah seized him wit h a might y and powerful punishment . Thus
is t he punishment of whoever opposes you (Muhammad ) and rej ect s t hat which you have been
sent wit h. This is why Allah says at t he end of t he st ory,
びヴ∠ゼ∇ガΑ∠ リ∠ヨャあり⇔ ゲ∠ ∇らバ͡ ャ∠ マ

∠ ャ͡ク∠ ヴ͡プラ
ｚま͡ぴ
(In t his is a Lesson for whoever fears.) Allah begins by saying,
びヴ∠シヲ⊥ョゑ
⊥ Α͡ギェ
∠ ポ
∠ ゅ∠ゎぺ∠ ∇モワ∠ ぴ
(Has t here come t o you t he st ory of Musa) meaning, have you heard of his st ory
び⊥ヮよぁケ∠ ロ⊥ や∠キゅ∠ル ∇クま͡ぴ

(When his Lord called him) meaning, He called out speaking t o him.
び͡サギｚボ∠ ヨ⊥ ∇ャやキ͡ や∠ヲ∇ャゅ͡よぴ

(in t he holy valley) meaning purified
びン⇔ヲデ
⊥ぴ
(Tuwa) According t o what is correct , it is t he name of a valley, as preceded in Surah Ta Ha. So,
He said t o him:
びヴ∠ピデ
∠ ヮ⊥ ｚルま͡ ラ
∠ ∇ヲハ
∠ ∇ゲプ͡ ヴ∠ャま͡ ∇ょワ∠ ∇クやぴ
(Go t o Fir` awn; verily, he has t ransgressed all bounds.) meaning, he has become haught y,
rebellious and arrogant .
びヴｚミゴ∠ ゎ∠ ラ∠ぺヴ∠ャま͡ マ
∠ ャｚモ∠ワ ∇モボ⊥ プ∠ ぴ
(And say t o him: "Would you purify yourself'') meaning, say t o him, "Will you respond t o t he
pat h and way t hat will purify you'' This means, ` will you submit (accept Islam) and be obedient '
び∠マよあケ∠ ヴ∠ャま͡ マ
∠ Α∠ ギ͡ ∇ワぺ∠ヱ∠ ぴ
(And t hat I guide t o your Lord,) meaning, ` I will guide you t o t he worship of your Lord.'
びヴ∠ゼ∇ガわ∠ プ∠ ぴ
(so t hat you fear) meaning, ` so t hat your heart will become humble, obedient , and submissive
t o Him aft er it was hard, evil, and far away from goodness.'
びン∠ゲ∇らム⊥ ∇ャやる∠ Α∠ Ι
ｘやロ⊥ や∠ケほ∠プ∠ ぴ
(Then he showed him t he great sign.) This means t hat Musa showed him -- along wit h t his
t rut hful call -- a st rong evidence and a clear proof of t he t rut hfulness of what he had come up
wit h from Allah.
びヴ∠ダハ
∠ ヱ∠ ゆ
∠ グｚム∠ プ∠ ぴ
(But he denied and disobeyed.) meaning, he (Fir` awn) rej ect ed t he t rut h and opposed what
Musa commanded him wit h of obedience. So what happened wit h him was t hat his heart
disbelieved, and Musa (i.e., his call) could not int ernally or ext ernally affect it . Along wit h t his,
his knowledge t hat what Musa had come t o him wit h was t he t rut h, did not necessit at e his
being a believer in it . This is because recognit ion is t he knowledge of t he heart , and fait h is it s
act ion. And it (fait h) is t o comply wit h t he t rut h and submit t o it . Concerning Allah's st at ement ,
びヴ∠バ∇ジΑ∠ ゲ∠ よ∠ ∇キぺ∠ ｚユを⊥ ぴ

(Then he t urned back, st riving.) meaning, in responding t o t he t rut h wit h falsehood. This was
by his gat hering t he group of magicians in order t o confront t hat which Musa had come up wit h
of spect acular miracles.
びン∠キゅ∠レ∠プゲ∠ ゼ
∠エ
∠ プ∠ ぴ
(So he gat hered (his people) and called out ) meaning, among his people.
びヴ∠ヤ∇ハΙ
ｘやユ⊥ ム⊥ ぁよケ∠ ∇ゅル∠ ぺ∠ メ
(Saying; I am your lord, most high.'') Ibn ` Abbas and Muj ahid bot h said, "This is t he word which
Fir` awn said aft er he said,
びン͡ゲ∇Βビ
∠ ヮ∃ ⇒∠ャま͡ ∇リョあ ∇ユム⊥ ャ∠ ろ
⊥ ∇ヨヤ͡ハ
∠ ゅ∠ョぴ
(` I have not known of any ot her god for you all ot her t han me) for t he past fort y years.''' Allah
t hen says,
びヴ∠ャ∇ヱΙ
ｙや∠ヱり͡ ゲ∠ カ
͡Ιｘやメ
∠ ゅ∠ムル∠ ヮ⊥ ｚヤャやロ⊥ グ∠ カ
∠ ほ∠プ∠ ぴ
(So Allah seized him wit h a punishing example for t he Hereaft er and t he first (life). ) meaning,
Allah avenged Himself against him wit h a severe vengeance, and He made an example and
admonit ion of him for t hose rebellious people in t he world who are like him.
び⊥キヲ⊥プ∇ゲヨ∠ ∇ャやギ⊥ ∇プあゲャやザ

∠ ∇ゃよ͡ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ ヱ∠ ぴ
(And on t he Day of Resurrect ion, evil indeed is t he gift gift ed ぴi.e., t he curse (in t his world)
pursued by anot her curse (in t his world) pursued by anot her curse (in t he Hereaft er)び.) (11:99)
Ι
∠ る͡ ヨ∠ ⇒Β͡ボ∇ャやュ∠ ∇ヲΑ∠ ヱ∠ ケ͡ ゅｚレャやヴ∠ャま͡ ラ
∠ ヲ⊥ハ∇ギ∠Α る⇔ ヨｚも͡ ぺ∠ ∇ユヰ⊥ ⇒∠レ∇ヤバ∠ ィ
∠ ヱ∠ ぴ
びラ ∠ ヱ⊥ゲダ ∠ レ⊥Α
(And We made t hem leaders invit ing t o t he Fire: and on t he Day of Resurrect ion, t hey will not
be helped.) (28:41) Allah said;
びヴ∠ゼ∇ガΑ∠ リ∠ヨャあり⇔ ゲ∠ ∇らバ͡ ャ∠ マ

∠ ャ͡ク∠ ヴ͡プラ
ｚま͡ぴ
(In t his is a lesson for whoever fears.)
ゅ∠ヰム∠ ∇ヨシ
∠ ノ∠ プ∠ ケ∠ - ゅ∠ヰ⇒∠レよ∠ ￢⊥ べ∠ヨジｚャやュ͡ ぺ∠ ゅ⇔ボ∇ヤカ∠ ギぁセ ∠ ぺ∠ ∇ユわ⊥ ル∠￢ぺ∠ぴ
- ゅ∠ヰ⇒∠エッ ⊥ ァ ∠ ゲ∠ ∇カぺ∠ヱ∠ ゅ∠ヰヤ∠∇Βャ∠ ズ ∠ ト ∠ ∇ビぺ∠ヱ∠ - ゅ∠ワやｚヲジ ∠ プ∠
ゅ∠ワ￢∠ べ∠ョゅ∠ヰ∇レョ͡ ァ∠ ゲ∠ ∇カぺ∠ - ゅ∠ヰ⇒∠ェキ∠ マ ∠ ャ͡ク∠ ギ∠ ∇バよ∠ チ∠ ∇ケΙ ｘや∠ヱ
∇ユム⊥ ャｚゅ⇔バ⇒∠わョ∠ - ゅ∠ヰ⇒∠シ∇ケぺ∠ メ ∠ ゅ∠らイ
͡ ∇ャや∠ヱ - ゅ∠ヰ⇒∠ハ∇ゲョ∠ ヱ∠
び ∇ユム⊥ ヨ͡ ⇒∠バ∇ルΙ
６ヱ∠
(27. Are you more difficult t o creat e or is t he heaven t hat He const ruct ed) (28. He raised it s
height , and has perfect ed it .) (29. It s night He covers and He brings out it s forenoon.) (30.
And aft er t hat He spread t he eart h,) (31. And brought fort h t herefrom it s wat er and it s
past ure.) (32. And t he mount ains He has fixed firmly,) (33. As provision and benefit for you and
your cat t le.)
Creating the Heavens and the Earth is more difficult than repeating
Creation
in refut at ion of t he claim rej ect ing resurrect ion due t o t he renewal of creat ion aft er it s
original st at e, Allah says;
び∇ユわ⊥ ル∠ぺ￢∠ ぴ
(Are you) ` O people'
び⊥￢べ∠ヨジ
ｚャやュ͡ ぺ∠ ゅ⇔ボ∇ヤカ
∠ ギぁセ
∠ ぺ∠ぴ
(more difficult t o creat e or is t he heaven...) meaning, ` rat her t he heaven is more difficult t o
creat e t han you.' As Allah said;
ペ
͡ ∇ヤカ
∠ ∇リョ͡ ゲ⊥ ら∠ ⇒∇ミぺ∠ チ
͡ ∇ケΙ
ｘや∠ヱれ
͡ ヲ∠ ⇒∠ヨジ
ｚャやペ⊥ ∇ヤガ
∠ ャ∠ぴ
び͡サゅｚレャや
(t he creat ion of t he heavens and t he eart h is great er t han t he creat ion of mankind;) (40:57)
And His saying;
ケ∃ ギ͡ ⇒∠ボよ͡ チ
∠ ∇ケΙ ｘや∠ヱれ ͡ ヲ⇒∠ヨジｚャやペ∠ ヤ∠カ
∠ ン͡グャ∠やザ ∠ ∇Β⇒∠ャヱ∠ ぺ∠ぴ
びユ⊥ Β͡ヤバ∠ ∇ャやペ
⊥ ⇒ｚヤガ
∠ ∇ャやヲ∠ ワ⊥ ヱ∠ ヴ∠ヤよ∠ ユ⊥ヰヤ∠∇んョ͡ ペ
∠ ヤ⊥∇ガΑ∠ ラ∠ぺヴ∠ヤハ ∠
(Is not t he One Who creat ed t he heavens and t he eart h, capable of creat ing t he similar t o
t hem. Yes, indeed! He is t he Supreme Creat or, t he All-Knowing.) (36:81) Then Allah says,
びゅ∠ヰ⇒∠レ∠よぴ
(He const ruct ed) He explains t his by His st at ement ,
びゅ∠ワやｚヲジ
∠ プ∠ ゅヰ∠ ム∠ ∇ヨシ
∠ ノ∠ プ∠ ケ∠ ぴ
(He raised it s height , and has perfect ed it .) meaning, He made it a loft y st ruct ure, vast in it s
space, wit h equal sides, and adorned wit h st ars at night and in t he darkness. Then Allah says,
びゅ∠ヰ⇒∠エッ
⊥ ァ
∠ ゲ∠ ∇カぺ∠ヱ∠ ゅ∠ヰヤ∠∇Βャ∠ ズ
∠ ト
∠ ∇ビぺ∠ヱ∠ ぴ
(It s night He covers and He brings out it s forenoon.) meaning, He made it s night dark and
ext remely black, and it s day bright , luminous, shining and clear. Ibn ` Abbas said, "He did
Aght asha of it s night means t hat He made it dark.'' Muj ahid, ` Ikrimah, Sa` id bin Jubayr and a
large group have said t his as well. In reference t o Allah's st at ement ,
⊥ ァ
∠ ゲ∠ ∇カぺ∠ヱ∠ ぴ
(And He brings out it s forenoon.) meaning, He illuminat ed it s day. Then Allah says,
びゅ∠ヰ⇒∠ェキ∠ マ
∠ ャ͡ク∠ ギ∠ ∇バよ∠ チ
∠ ∇ケΙ
ｘや∠ヱぴ
(And aft er t hat He spread t he eart h,) He explains t his st at ement by t he st at ement t hat follows
it ,
びゅ∠ヰ⇒∠ハ∇ゲョ∠ ヱ∠ ゅ∠ワ￢∠ べ∠ョゅ∠ヰ∇レョ͡ ァ

∠ ゲ∠ ∇カぺ∠ぴ
(And brought fort h t herefrom it s wat er and it s past ure.) It already has been ment ioned
previously in Surat Ha Mim As-Saj dah t hat t he eart h was creat ed before t he heaven was
creat ed, but it was only spread out aft er t he creat ion of t he heaven. This means t hat He
brought out what was in it wit h a forceful act ion. This is t he meaning of what was said by Ibn
` Abbas and ot hers, and it was t he explanat ion preferred by Ibn Jarir. In reference t o t he
st at ement of Allah,
びゅ∠ヰ⇒∠シ∇ケぺ∠ メ
∠ ゅら∠ イ
͡ ∇ャや∠ヱぴ
(And t he mount ains He has fixed firmly,) meaning, He set t led t hem, made t hem firm, and
est ablished t hem in t heir places. And He is t he Most Wise, t he All-Knowing. He is Most Kind t o
His creat ion, Most Merciful. Allah t hen says,
６ヱ∠ ∇ユム⊥ ャｚゅ⇔バ⇒∠わョ∠ ぴ
(As provision and benefit for you and your cat t le.) meaning, He spread out t he eart h, caused it s
springs t o gush fort h, brought fort h it s hidden benefit s, caused it s rivers t o flow, and caused it s
veget at ion, t rees, and fruit s t o grow. He also made it s mount ains firm so t hat it (t he eart h)
would be calmly set t led wit h it s dwellers, and He st abilized it s dwelling places. All of t his is a
means of beneficial enj oyment for His creat ures (mankind) providing t hem of what cat t le t hey
need, which t hey eat and ride upon. He has grant ed t hem t hese beneficial t hings for t he period
t hat t hey need t hem, in t his worldly abode, unt il t he end of t ime and t he expirat ion of t his
life.
ゲ⊥ ミｚグ∠ わ∠ Α∠ ュ∠ ∇ヲΑ∠ - ン∠ゲ∇らム⊥ ∇ャやる⊥ ｚョべｚトャやれ ͡ ￢∠ べ∠ィや∠クみ͡プ∠ ぴ
- ン∠ゲΑ∠ リ∠ヨャ͡ ユ⊥ Β͡エイ ∠ ∇ャやれ ͡ コ∠ ゲあよ⊥ ヱ∠ - ヴ∠バシ ∠ ゅ∠ョリ ⊥ ⇒∠ジル͡Ηや
ラｚみ͡プ∠ - ゅ∠Β∇ルギぁャやり∠ ヲ∠Βエ ∠ ∇ャやゲ∠ を∠ や￢∠ヱ - ヴ∠ピデ ∠ リ∠ョゅｚョほ∠プ∠
ヮ͡ よあケ∠ ュ∠ ゅ∠ボョ∠ フ ∠ ゅ∠カ ∇リョ∠ ゅｚョぺ∠ヱ∠ - ン∠ヱ∇ほヨ∠ ∇ャやヴ ∠ ワ͡ ユ∠ Β͡エイ ∠ ∇ャや
ン∠ヱ∇ほ∠ヨ∇ャやヴ ∠ ワ͡ る∠ レｚイ∠ ∇ャやラ
ｚみ͡プ∠ - ン∠ヲヰ∠ ∇ャやリ ͡ハ
∠ ザ∠ ∇ヘレｚャやヴ∠ヰル∠ ヱ∠
ろ∠ ル∠ぺユ∠ Β͡プ - ゅ∠ヰ⇒∠シ∇ゲョ⊥ ラ ∠ ゅｚΑぺ∠ る͡ ハ
∠ ゅｚジャやリ ͡ハ
∠ マ ∠ ル∠ ヲ⊥ャほ∠∇ジΑ∠ -
ケ⊥ グ͡ レ⊥ョろ ∠ ル∠ぺべ∠ヨルｚま͡ - べ∠ヰ⇒∠ヰわ∠ レ⊥ョマ ∠ よあケ∠ ヴ∠ャま͡ - ゅ∠ワや∠ゲ∇ミク͡ リ͡ョ
Ι ｚま͡ ∇やヲん⊥ ら∠ ∇ヤΑ∠ ∇ユャ∠ ゅ∠ヰル∠ ∇ヱゲ∠ Α∠ ュ∠ ∇ヲΑ∠ ∇ユヰ⊥ ルｚほ∠ミ∠ - ゅ∠ヰ⇒∠ゼ∇ガΑ∠ リ∠ョ
びゅ∠ヰ⇒∠エッ ⊥ ∇ヱぺ∠ る⇔ Βｚゼ͡ハ∠
(34. But when t here comes t he Great est Cat ast rophe) (35. The Day when man shall remember
what he st rove for.) (36. And Hell shall be made apparent for whoever sees.) (37. Then for him
who t ransgressed) (38. And preferred t he life of t his world,) (39. Verily, his abode will be t he
Hell;) (40. But as for him who feared st anding before his Lord, and forbade himself from
desire.) (41. Verily, Paradise will be his abode.) (42. They ask you about t he Hour when will be
it s appoint ed t ime) (43. What do you have t o ment ion of it .) (44. To your Lord it is limit ed.)
(45. You are only a warner for t hose who fear it ,) (46. The Day t hey see it (it will be) as if t hey
had not t arried (in t his world) except an (` Ashiyyah) aft ernoon or it s (Duha) morning.)
The Day of Judgement, its Pleasures and Hell, and that its Time is
not known
Allah says,
びン∠ゲ∇らム⊥ ∇ャやる⊥ ョｚべｚトャやれ

͡ ￢∠ べ∠ィや∠クみ͡プ∠ ぴ
(But when t here comes t he Great Cat ast rophe) This refers t o t he Day of Judgement . This has
been said by Ibn ` Abbas. It has been called t his because it will overcome every mat t er. It will
be fright ful and horrif ying. As Allah says,
びぁゲョ∠ ぺ∠ヱ∠ ヴ∠ワ∇キぺ∠ る⊥ ハ

∠ ゅｚジャや∠ヱぴ
(And t he Hour will be more grievous and more bit t er.) (54:46) Then Allah says,
びヴ∠バシ
∠ ゅ∠ョリ
⊥ ⇒∠ジル͡Ηやゲ⊥ ｚミグ∠ わ∠ Α∠ ュ∠ ∇ヲΑ∠ ぴ
(The Day when man shall remember what he st rove for.) meaning, at t hat t ime t he Son of
Adam will reflect upon all of his deeds, bot h t he good and t he evil. This is as Allah says,
びン∠ゲ∇ミグあャやヮ⊥ ャ∠ ヴｚル∠ぺ∠ヱリ
⊥ ⇒∠ジル͡Ηやゲ⊥ ミｚグ∠ わ∠ Α∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ぴ
(On t he Day will man remember, but how will t hat remembrance avail him) (89:23) Then Allah
says,
びン∠ゲΑ∠ リ∠ヨャ͡ ユ⊥ Β͡エイ

∠ ∇ャやれ
͡ コ∠ ゲあよ⊥ ヱ∠ ぴ
(And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for t he
onlookers, so t he people will see it wit h t heir own eyes.
びヴ∠ピデ
∠ リ∠ョゅｚョほ∠プ∠ ぴ
(Then for him who t ransgressed) meaning, who rebels and behaves arrogant ly.
びゅ∠Β∇ルギぁャやり∠ ヲ∠Βエ
∠ ∇ャやゲ∠ を∠ や￢∠ヱぴ
(And preferred t he life of t his world,) meaning, he gives it precedence over t he mat t ers of his
religion and his Hereaft er.
びン∠ヱ∇ほヨ∠ ∇ャやヴ
∠ ワ͡ ユ∠ Β͡エイ
∠ ∇ャやラ
ｚみ͡プ∠ ぴ
(Verily his abode will be t he Hell;) meaning, his final dest inat ion will be Hell, his food will be
from t he t ree of Zaqqum, and his drink will be from Hamim.
リ
͡ハ
∠ ザ
∠ ∇ヘレｚャやヴ∠ヰル∠ ヱ∠ ヮ͡ よあケ∠ ュ∠ ゅ∠ボョ∠ フ
∠ ゅ∠カ ∇リョ∠ ゅｚョぺ∠ヱ∠ ぴ
びン∠ヲヰ∠ ∇ャや
(But as for him who feared st anding before his Lord and forbade himself from desire.) meaning,
he fears t he st anding before Allah, he fears Allah's j udgement of him, he prevent s his soul from
following it s desires, and he compels it t o obey it s Mast er.
びン∠ヱ∇ほヨ∠ ∇ャやヴ
∠ ワ͡ る∠ レｚイ
∠ ∇ャやラ
ｚみ͡プ∠ ぴ
(Verily Paradise will be his abode.) meaning, his final abode, his dest inat ion, and his place of
ret urn will be t he spacious Paradise. Then Allah says,
ろ
∠ ル∠ぺユ∠ Β͡プ - ゅ∠ヰ⇒∠シ∇ゲョ⊥ ラ∠ ゅｚΑぺ∠ る͡ ハ
∠ ゅｚジャやリ ͡ハ∠ マ ∠ ル∠ ヲ⊥ャほ∠∇ジΑ∠ ぴ
びべ∠ヰ⇒∠ヰわ∠ レ⊥ョマ
∠ よあケ∠ ヴ∠ャま͡ - ゅ∠ワや∠ゲ∇ミク͡ リ͡ョ
(They ask you about t he Hour -- when will be it s appoint ed t ime What do you have t o ment ion
of it . To your Lord it is limit ed.) meaning, it s knowledge is not wit h you, nor wit h any creat ure.
Rat her t he knowledge of it is wit h Allah. He is t he One Who knows t he exact t ime of it s
occurrence.
る⇔ わ∠ ∇ピよ∠ Ι
ｚま͡ ∇ユム⊥ Β͡ゎ∇ほゎ∠ Ι
∠ チ
͡ ∇ケΙｘや∠ヱれ
͡ ヲ∠ ⇒∠ヨジ
ｚャやヴ͡プ ∇ろヤ∠ボ⊥ を∠ ぴ
ギ∠ レ͡ハゅ∠ヰヨ⊥ ∇ヤハ ͡ ゅ∠ヨルｚま͡ ∇モホ⊥ ゅ∠ヰ∇レハ
∠ ヴｘヘ͡ ェ
∠ マ∠ ルｚほ∠ミ∠ ∠マ∠ルヲ⊥ヤ∠⇒∇ジ∠Α
び͡ヮヤｚャや
(Heavy is it s burden t hrough t he heavens and t he eart h. It shall not come upon you except all
of a sudden. They ask you as if you have a good knowledge of it . Say: "The knowledge t hereof is
wit h Allah.'') (7:187) Allah says here,
びべ∠ヰ⇒∠ヰわ∠ レ⊥ョマ
(To your Lord it is limit ed.) Thus, when Jibril asked t he Messenger of Allah about t he t ime of
t he last Hour he said,
«モ͡もゅｚジャやリ
∠ ョ͡ ユ∠ ヤ∠∇ハほ∠よ͡ ゅ∠ヰ∇レハ
∠ メ
⊥ ヱ⊥ぽ∇ジヨ∠ ∇ャやゅ∠ョ»
(The one quest ioned about it knows no more t han t he quest ioner.) Allah said,
びゅ∠ヰ⇒∠ゼ∇ガΑ∠ リ∠ョケ⊥ グ͡ レ⊥ョろ

∠ ル∠ぺべ∠ヨルｚま͡ぴ
(You are only a warner for t hose who fear it ,) meaning, ` I sent you t o warn mankind and
caut ion t hem t o beware of t he t orment and punishment of Allah. So whoever fears Allah, fears
st anding before Him, and His t hreat , t hen he will follow you, and t hus be successful and
vict orious. However, whoever denies you and opposes you, t hen he will only suffer loss and
failure.' Allah t hen says,
ゅ∠ヰ⇒∠エッ
⊥ ∇ヱぺ∠ る⇔ Βｚゼ
͡ハ
∠ Ι
ｚま͡ ∇やヲ⊥ん∠ら∇ヤ∠Α ∇ユャ∠ ゅ∠ヰル∠ ∇ヱゲ∠ Α∠ ュ∠ ∇ヲΑ∠ ∇ユヰ⊥ ルｚほ∠ミ∠ ぴ
び
(The Day t hey see it (it will be) as if t hey had not t arried (in t his world) except an (` Ashiyyah)
aft ernoon or it s (Duha) morning.) meaning, when t hey st and up from t heir graves t o go t o t he
place of Gat hering, t hey will feel t hat t he period of t he worldy life was short , it will seem t o
t hem t hat it was only t he aft ernoon of one day. Juwaybir report ed from Ad-Dahhak from Ibn
` Abbas:
ゅ∠ヰ⇒∠エッ
⊥ ∇ヱぺ∠ る⇔ Βｚゼ
͡ハ
∠ Ι
ｚま͡ ∇やヲ⊥ん∠ら∇ヤ∠Α ∇ユャ∠ ゅ∠ヰル∠ ∇ヱゲ∠ Α∠ ュ∠ ∇ヲΑ∠ ∇ユヰ⊥ ルｚほ∠ミ∠ ぴ
び
(The Day t hey see it (it will be) as if t hey had not t arried (in t his world) except an (` Ashiyyah)
aft ernoon or it s (Duha) morning.) "As for ` Ashiyyah, it is t he t ime bet ween noon unt il t he
set t ing of t he sun.
⊥ ∇ヱぺ∠ぴ
(Or it s (Duha) morning) what is bet ween sunrise and midday (noon).'' Qat adah said, "This refers
t o t he t ime period of t he worldly life in t he eyes of t he people when t hey see t he Hereaft er.''
This is t he end of t he Tafsir of Surat An-Nazi` at . And t o Allah belongs all praise and t hanks.
The Tafsir of Surah ` Abasa

(Chapter - 80)
マ
∠ Α͡ケ∇ギΑ⊥ ゅ∠ョヱ∠ - ヴ∠ヨ∇ハΙ ｘやロ⊥ ￢∠ べ∠ィラ∠ぺ - ヴｚャヲ∠ ゎ∠ ヱ∠ ザ ∠ ら∠ ハ∠ぴ
リ
͡ ョ∠ ゅｚョぺ∠ - ン∠ゲ∇ミグあャやヮ⊥ バ∠ ヘ∠ レ∠わプ∠ ゲ⊥ ミｚグｚ ∠Α ∇ヱぺ∠ - ヴｚミゴｚ Α∠ ヮ⊥ ヤｚバ∠ ャ∠
ヴｚミゴｚ Α∠ Ιｚぺ∠ マ
∠ ∇Βヤ∠ハ
∠ ゅ∠ョヱ∠ - ンｚギダ ∠ ゎ∠ ヮ⊥ ャ∠ ろ ∠ ル∠ほプ∠ - ヴ∠レ∇ピわ∠ ∇シや
ろ
∠ ル∠ほプ∠ - ヴ∠ゼ∇ガΑ∠ ヲ∠ ワ⊥ ヱ∠ - ヴ∠バ∇ジΑ∠ ポ ∠ ￢∠ べ∠ィリ∠ョゅｚョぺ∠ヱ∠ -
ヴ∠プロ⊥ ゲ∠ ミ∠ ク∠ ￢∠ べ∠セリ∠ヨプ∠ り∀ ゲ∠ ミ͡ ∇グゎ∠ ゅ∠ヰルｚま͡ Κ
ｚミ∠ - ヴｚヰヤ∠ゎ∠ ヮ⊥ ∇レハ ∠
り∃ ゲ∠ ヘ∠ シ
∠ ン͡ギ∇Αほ∠よ͡ り∃ ゲ∠ ヰｚト
∠ ョぁる∃ ハ∠ ヲ⊥プ∇ゲョｚる∃ ョ∠ ゲｚム∠ ョぁブ ∃ エ ⊥タ ⊥
びり∃ ケ∠ ゲ∠ よ∠ ュ∃ や∠ゲミ͡
(1. He frowned and t urned away.) (2. Because t here came t o him t he blind man.) (3. And how
can you know t hat he might become pure) (4. Or he might receive admonit ion, and t he
admonit ion might profit him) (5. As for him who t hinks himself self-sufficient ,) (6. To him you
at t end;) (7. What does it mat t er t o you if he will not become pure) (8. But as for him who
came t o you running,) (9. And is afraid.) (10. Of him you are neglect ful and divert your
at t ent ion t o anot her.) (11. Nay; indeed it is an admonit ion.) (12. So, whoever wills, let him pay
at t ent ion t o Him (it ).) (13. In Records held in honor,) (14. Exalt ed, purified.) (15. In t he hands
of ambassadors (Safarah),) (16. Honorable and obedient .)
The Prophet being reprimanded because He frowned at a Weak Man

More t han one of t he scholars of Tafsir ment ioned t hat one day t he Messenger of Allah was
addressing one of t he great leaders of t he Quraysh while hoping t hat he would accept Islam.
While he was speaking in direct conversat ion wit h him, Ibn Umm Makt um came t o him, and he
was of t hose who had accept ed Islam in it s earliest days. He (Ibn Umm Makt um) t hen began
asking t he Messenger of Allah about somet hing, urgent ly beseeching him. The Prophet hoped
t hat t he man would be guided, so he asked Ibn Umm Makt um t o wait for a moment so he could
complet e his conversat ion. He frowned in t he face of Ibn Umm Makt um and t urned away from
him in order t o face t he ot her man. Thus, Allah revealed,
マ
∠ Α͡ケ∇ギΑ⊥ ゅ∠ョヱ∠ - ヴ∠ヨ∇ハΙ
ｘやロ⊥ ￢∠ べ∠ィラ∠ぺ - ヴｚャヲ∠ ゎ∠ ヱ∠ ザ
∠ ら∠ ハ
∠ぴ
びヴｚミゴｚ Α∠ ヮ⊥ ヤｚバ∠ ャ∠
(He frowned and t urned away. Because t here came t o him t he blind man. And how can you
know t hat he might become pure) meaning, he may at t ain purificat ion and cleanliness in his
soul.
びン∠ゲ∇ミグあャやヮ⊥ バ∠ ヘ∠ レ∠わプ∠ ゲ⊥ ミｚグｚ ∠Α ∇ヱぺ∠ぴ

(Or he might receive admonit ion, and t he admonit ion might profit him) meaning, he may
receive admonit ion and abst ain from t he forbidden.
びンｚギダ
∠ ゎ∠ ヮ⊥ ャ∠ ろ
∠ ル∠ほプ∠ - ヴ∠レ∇ピわ∠ ∇シやリ
͡ ョ∠ ゅｚョぺ∠ぴ
(As for him who t hinks himself self-sufficient . To him you at t end;) meaning, ` you face t he rich
person so t hat perhaps he may be guided.'
びヴｚミゴｚ Α∠ Ι
ｚぺ∠ マ
∠ ∇Βヤ∠ハ
(What does it mat t er t o you if he will not become pure) meaning, ` you are not responsible for
him if he does not at t ain purificat ion.'
びヴ∠ゼ∇ガΑ∠ ヲ∠ ワ⊥ ヱ∠ - ヴ∠バ∇ジΑ∠ ポ
∠ ￢∠ べ∠ィリ∠ョゅｚョぺ∠ヱ∠ ぴ
(But as for him who came t o you running. And is afraid.) meaning, ` he is seeking you and he
comes t o you so t hat he may be guided by what you say t o him.'
びヴｚヰヤ∠ゎ∠ ヮ⊥ ∇レハ
∠ ろ
∠ ル∠ほプ∠ ぴ
(Of him you are neglect ful and divert your at t ent ion t o anot her.) meaning, ` you are t oo busy.'
Here Allah commands His Messenger t o not single anyone out wit h t he warning. Rat her, he
should equal warn t he noble and t he weak, t he poor and t he rich, t he mast er and t he slave,
t he men and t he women, t he young and t he old. Then Allah will guide whomever He chooses t o
a pat h t hat is st raight . He has t he profound wisdom and t he decisive proof. Abu Ya` la and Ibn
Jarir bot h recorded from ` A'ishah t hat she said about ,
びヴｚャヲ∠ ゎ∠ ヱ∠ ザ
∠ ら∠ ハ
∠ぴ
(He frowned and t urned away.) was revealed.'' At -Tirmirdhi recorded t his Hadit h but he did not
ment ion t hat it was narrat ed by ` A'ishah. I say it is report ed like t his in Al-Muwat t a' as well.
The Characteristics of the Qur'an

Allah says,
びり∀ ゲ∠ ミ͡ ∇グゎ∠ ゅ∠ヰルｚま͡ Κ
ｚミ∠ ぴ
(Nay; indeed it is an admonit ion.) meaning, t his Surah, or t his advice in conveying knowledge
equally among people, whet her t hey are of noble or low class. Qat adah and As-Suddi bot h said,
びり∀ ゲ∠ ミ͡ ∇グゎ∠ ゅ∠ヰルｚま͡ Κ
ｚミ∠ ぴ
(Nay; indeed it is an admonit ion.) "This means t he Qur'an.''
びロ⊥ ゲ∠ ミ∠ ク∠ ￢∠ べ∠セリ∠ヨ∠プぴ
(So, whoever wills, let him pay at t ent ion t o Him (it ).) meaning, so whoever wills, he
remembers Allah in all of his affairs. The pronoun could also be underst ood t o be referring t o
t he revelat ion since t he conversat ion is alluding t o it . Allah said:
びり∃ ゲ∠ ヰｚト
∠ ョぁる∃ ハ
∠ ヲ⊥プ∇ゲョｚ - る∃ ョ∠ ゲｚム∠ ョぁブ
∃ エ
⊥タ⊥ ヴ∠プぴ
(In Records held in honor, exalt ed, purified.) meaning, t his Surah or t his admonit ion. Bot h
meanings are connect ed t o each ot her. Act ually, all of t he Qur'an is in honored pages, meaning
respect ed and revered.
び∃るハ
∠ ヲ⊥プ∇ゲョｚぴ
(exalt ed) meaning, elevat ed in st at us.
び∃りゲ∠ ヰｚト
∠ ョぁぴ
(purified) meaning, from impurit y, addit ions and deficiency. Concerning Allah's st at ement ,
びり∃ ゲ∠ ヘ∠ シ
∠ ン͡ギ∇Αほ∠よ͡ ぴ
(In t he hands of ambassadors (Safarah),) Ibn ` Abbas, Muj ahid, Ad-Dahhak, and Ibn Zayd, all
said, "These are t he angels.'' Al-Bukhari said, "Safarah (ambassadors) refers t o t he angels. They
t ravel around rect ifying mat t ers bet ween t hemselves. The angels when t hey descend wit h t he
revelat ion of Allah, bringing it like t he ambassador who rect ifies mat t ers bet ween people.''
Allah said,
びり∃ ケ∠ ゲ∠ よ∠ ュ∃ や∠ゲミ͡ ぴ
(Honorable and obedient .) meaning, t hey are noble, handsome, and honorable in t heir
creat ion. Their charact er and t heir deeds are right eous, pure and perfect . Here it should be
not ed t hat it is necessary for one who carries t he Qur'an (i.e., t he angel) t o be following
right eousness and guidance. Imam Ahmad recorded from ` A'ishah t hat t he Messenger of Allah
said,
り͡ ゲ∠ ヘ∠ ジ
ｚャやノ∠ ョ∠ ∩͡ヮよ͡ ∀ゲ͡ワゅ∠ョヲ∠ ワ⊥ ヱ∠ ラ ∠ へ∇ゲボ⊥ ∇ャやぺ⊥ゲ∠ ∇ボΑ∠ ヵ͡グャｚや»
ヮ⊥ ャ∠ ∩ｘベゅ∠セヮ͡ ∇Βヤ∠ハ∠ ヲ∠ ワ⊥ ヱ∠ ロ⊥ ぼ⊥ ゲ∠ ∇ボΑ∠ ヵ͡グャｚや∠ヱ ∩͡りケ∠ ゲ∠ ら∠ ∇ャやュ͡ や∠ゲム͡ ∇ャや
«ラや∠ゲ∇ィぺ∠
(He who recit es t he Qur'an proficient ly, will be wit h t he noble, right eous, ambassador angels,
and t he one who recit es it wit h difficult y will receive t wo rewards.) This Hadit h was report ed
by t he group.
- ヮ⊥ ボ∠ ヤ∠カ
∠ ￢∃ ∇ヴセ∠ ンあぺ∠ ∇リョ͡ - ロ⊥ ゲ∠ ヘ∠ ∇ミぺ∠ べ∠ョリ ⊥ ⇒∠ジル͡Ηやモ ∠ わ͡ ホ⊥ ぴ
ｚユを⊥ - ロ⊥ ゲ∠ ジ
ｚ Α∠ モ∠ Β͡らジｚャやｚユを⊥ - ロ⊥ ケ∠ ギｚボ∠ プ∠ ヮ⊥ ボ∠ ヤ∠カ
∠ る∃ ヘ∠ ∇トルぁリ͡ョ
ヂ
͡ ∇ボΑ∠ ゅｚヨャ∠ Κ ｚミ∠ - ロ⊥ ゲ∠ ゼ∠ ル∠ぺ￢∠ べ∠セや∠クま͡ ｚユを⊥ - ロ⊥ ゲ∠ ら∠ ∇ホほ∠プ∠ ヮ⊥ ゎ∠ ゅ∠ョぺ∠
ゅｚル∠ぺ - ヮ͡ ョ͡ ゅ∠バデ∠ ヴ∠ャま͡ リ ⊥ ⇒∠ジル͡Ηやゲ͡ ヌ ⊥ レ∠Β∇ヤプ∠ - ロ⊥ ゲ∠ ョ∠ ぺ∠ べ∠ョ
- ゅ⇔ボ∂ セ∠ チ ∠ ∇ケΙ ｘやゅ∠レ∇ボボ∠ セ
∠ ｚユを⊥ - ゅ⇔ら∂ タ ∠ ￢∠ べ∠ヨ∇ャやゅ∠レ∇らら∠ タ ∠
Κ
⇔ ∇ガル∠ ヱ∠ ⇔ゅルヲ⊥わ∇Α∠コ∠ヱ - ゅ⇔ら∇ツホ∠ ヱ∠ ゅ⇔ら∠レハ ͡ ヱ∠ - ゅ⇔ら∂ ェ ∠ ゅ∠ヰΒ͡プゅ∠レ∇わら∠ ル∠ほプ∠
∇ユム⊥ ャｚゅ⇔バ⇒∠わョ∠ ゅ⇔よ∂ ぺ∠ヱ∠ る⇔ ヰ∠ ム͡ ⇒∠プヱ∠ - ゅ⇔ら∇ヤビ ⊥ ペ ∠ も͡ へ∠ギェ
∠ ヱ∠ -
６ヱ∠
(17. Qut ila mankind! How ungrat eful he is!) (18. From what t hing did He creat e him) (19. From
a Nut fah He creat ed him and t hen set him in due proport ion.) (20. Then He made t he pat h easy
for him.) (21. Then He causes him t o die and put s him in his grave.) (22. Then when it is His
will, He will resurrect him.) (23. Nay, but has not done what He commanded him.) (24. Then
let man look at his food:) (25. We pour fort h wat er in abundance.) (26. And We split t he eart h
in cleft s.) (27. And We cause t herein Habb t o grow,) (28. And grapes and Qadb,) (29. And olives
and dat e palms,) (30. And Ghulb Hada'iq,) (31. And fruit s (Fakihah) and herbage (Abb).) (32. A
provision and benefit for you and your cat t le.)
The Refutation against Whoever denies Life after Death

Allah rebukes t hose who deny t he Resurrect ion and t he Final Gat hering.
びロ⊥ ゲ∠ ヘ∠ ∇ミぺ∠ べ∠ョリ
⊥ ⇒∠ジル͡Ηやモ
∠ わ͡ ホ⊥ ぴ
(Qut ila mankind!) Ad-Dahhak report ed from Ibn ` Abbas t hat he said,
び⊥リ⇒∠ジル͡Ηやモ
∠ わ͡ ホ⊥ ぴ
(Qut ila mankind!) "May man be cursed.'' Abu Malik also made a similar st at ement . He said, "This
refers t o t he rej ect ing t ype of man, due t o his abundant denial wit hout any support ing
argument . Rat her he denies simply because he t hinks it is farfet ched and because he lacks
knowledge of it .'' Ibn Jurayj said,
び⊥ロゲ∠ ヘ∠ ∇ミぺ∠ べ∠ョぴ
(How ungrat eful he is!) "This means none is worse in disbelief t han he is.'' Qat adah said,
び⊥ロゲ∠ ヘ∠ ∇ミぺ∠ べ∠ョぴ

(How ungrat eful he is!) "This means none is more cursed t han he is.'' Then Allah explains how
He creat ed him from somet hing despised and t hat He is able t o bring him back t o life j ust as He
creat ed him init ially. Allah says,
びロ⊥ ケ∠ ギｚボ∠ プ∠ ヮ⊥ ボ∠ ヤ∠カ
∠ る∃ ヘ∠ ∇トルぁリ͡ョ - ヮ⊥ ボ∠ ヤ∠カ
∠ ￢∃ ∇ヴセ
∠ ン
あぺ∠ ∇リョ͡ ぴ
(From what t hing did He creat e him From a Nut fah He creat ed him, and t hen set him in due
proport ion.) meaning, He decreed his life span, his sust enance, his deeds, and whet her he
would be miserable or happy.
びロ⊥ ゲ∠ ジ
ｚ Α∠ モ
∠ Β͡らジ
ｚャやｚユを⊥ ぴ
(Then He made t he pat h easy for him.) Al-` Awfi report ed from Ibn ` Abbas, "Then He made his
coming out of his mot her's belly easy for him.'' This was also said by ` Ikrimah, Ad-Dahhak, Abu
Salih, Qat adah, As-Suddi, and it was t he explanat ion preferred by Ibn Jarir. Muj ahid said, "This
びや⇔ケヲ⊥ヘミ∠ ゅｚョま͡ヱ∠ や⇔ゲ͡ミゅ∠セゅｚョま͡ モ

∠ Β͡らジ
ｚャやヮ⊥ ⇒∠レ∇Αギ∠ ワ∠ ゅｚルま͡ぴ
(Verily, We guided him on t he pat h, he is eit her grat eful or ungrat eful.) (76:3) meaning, We
explained it t o him, clarified it , and made it easy for him t o act upon.'' Al-Hasan and Ibn Zayd
bot h said t he same. This is t he most correct view and Allah knows best . Concerning Allah's
st at ement ,
びロ⊥ ゲ∠ ら∠ ∇ホほ∠プ∠ ヮ⊥ ゎ∠ ゅ∠ョぺ∠ ｚユを⊥ ぴ

(Then He causes him t o die and put s him in his grave.) Aft er creat ing man, Allah causes him t o
die and makes him t he inhabit ant of a grave. Allah said;
びロ⊥ ゲ∠ ゼ
∠ ル∠ぺ￢∠ べ∠セや∠クま͡ ｚユを⊥ ぴ
(Then when it is His will, He will resurrect him.) meaning, He resurrect s him aft er his deat h
and t his is called Al-Ba` t h (resurrect ion) and An-Nushur (resuscit at ion).
ゲ∀ ゼ
∠ よ∠ ∇ユわ⊥ ル∠ぺへ∠クま͡ ｚユを⊥ ゆ
∃ や∠ゲゎ⊥ リあョ ∇ユム⊥ ボ∠ ヤ∠カ
∠ ∇ラぺ∠ ヮ͡ わ͡ ⇒∠Αや∠￢ ∇リョ͡ ヱ∠ ぴ
びラ ∠ ヱ⊥ゲゼ ͡ わ∠ レ∠ゎ
(And among His signs is t his t hat He creat ed you from dust , and t hen behold, you are human
beings scat t ered.) (30:20)
ゅ∠ワヲ⊥ジ∇ム∠ルｚユを⊥ ゅ∠ワゴ⊥ ゼ

͡ レ⊥ルブ
∠ ∇Βミ∠ ュ͡ ゅ∠ヌバ͡ ャやヴ∠ャま͡ ∇ゲヌ
⊥ ルや∠ヱぴ
びゅヨ⇔ ∇エャ∠
(And look at t he bones, how We bring t hem t oget her and clot he t hem wit h flesh.) (2:259) In
t he Two Sahihs it is narrat ed by way of Al-A` mash from Abu Salih, from Abu Hurayrah t hat t he
Prophet said,
∩∠ペヤ͡カ
⊥ ヮ⊥ ∇レョ͡ ∩͡ょル∠ グｚャやょ
∠ ∇イハ
∠ ゅｚャま͡ ヴ∠ヤ∇ら∠Α ュ∠ キ∠ へリ
͡ ∇よやぁモミ⊥ »
«ょｚミゲ∠ Α⊥ ヮ͡ Β͡プヱ∠
(All of t he Sons of Adam (men) will decay except for t he bone of coccyx (t ailbone). From it he
(man) was creat ed and by it he will be reconst ruct ed.)'' Concerning Allah's st at ement ,
びロ⊥ ゲ∠ ョ∠ ぺ∠ べ∠ョヂ
͡ ∇ボΑ∠ ゅｚヨャ∠ Κ
ｚミ∠ ぴ
(Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, ` Nay, t he
mat t er is not as t his disbelieving man says. He claims t hat he has fulfilled Allah's right upon him
regarding himself and his wealt h.
び⊥ロゲ∠ ョ∠ ぺ∠ べ∠ョヂ
͡ ∇ボΑ∠ ゅｚヨャ∠ぴ
(But he has not done what He commanded him.) Allah is saying t hat man has not fulfilled for
his Lord t he obligat ions t hat were imposed upon him.'' What seems apparent t o me of it s act ual
meaning -- and Allah knows best -- is t hat t he Ayah
びロ⊥ ゲ∠ ゼ
∠ ル∠ぺ￢∠ べ∠セや∠クま͡ ｚユを⊥ ぴ
(Then when it is His will, He will resurrect him.) means, He will resurrect him.
びロ⊥ ゲ∠ ョ∠ ぺ∠ べ∠ョヂ
͡ ∇ボΑ∠ ゅｚヨャ∠ Κ
ｚミ∠ ぴ
(Nay! But he has not done what He commanded him.) means, He has not done it (resurrect ed
t hem) as of yet , unt il t he t ime period has expired and t he ext ent of t he eart hly life of
humanit y is complet e, according t o t he lives of all whom Allah has writ t en it t o exist from t he
t ime t hey are brought int o exist ence int o t he world. Verily, Allah has decreed t he exist ence of
mankind, and it s durat ion, t herefore, when t hat is finished wit h Allah, He resurrect s t he
creat ures and repeat s t heir creat ion j ust as He init ially creat ed t hem.
The Growth of the Seed and Other Things is a Proof of Life after
Death
びヮ͡ ョ͡ ゅ∠バデ
∠ ヴ∠ャま͡ リ
⊥ ⇒∠ジル͡Ηやゲ͡ ヌ
⊥ レ∠Β∇ヤプ∠ ぴ
(Then let man look at his food) This is a call t o reflect upon Allah's favor. It also cont ains an
evidence in t he veget at ion's coming t o life from t he lifeless eart h, t hat t he bodies can be
brought t o life aft er being decayed bones and scat t ered dust .
びゅ⇔ら∂ タ
∠ ￢∠ べ∠ヨ∇ャやゅ∠レ∇らら∠ タ
∠ ゅｚルぺ∠ぴ
(We pour fort h wat er in abundance.) meaning, ` We sent it down from t he sky t o t he eart h.'
びゅ⇔ボ∂ セ
∠ チ
∠ ∇ケΙ
ｘやゅ∠レ∇ボボ∠ セ
(And We split t he eart h in cleft s.) meaning, ` We cause it (t he wat er) t o set t le in it (t he eart h),
and it ent ers int o it s boundaries, and mingles wit h t he part s of t he seeds t hat are left in t he
eart h. From t his t he seeds grow, rise up and appear on t he surface of t he eart h (in t he form of
veget at ion).'
びゅ⇔ら∇ツホ∠ ヱ∠ ゅ⇔ら∠レハ
͡ ヱ∠ - ゅ⇔ら∂ ェ
∠ ゅ∠ヰΒ͡プゅ∠レ∇わら∠ ル∠ほプ∠ ぴ
(And We cause t herein Habb t o grow. And grapes and Qadb,) Al-Habb refers t o all t ypes of
seeds (or grains). Grapes are well-known. Al-Qadb are t he moist (green) herbal plant s t hat
animals graze on. It is also called Al-Qat . Ibn ` Abbas, Qat adah, Ad-Dahhak and As-Suddi, all
said t his. Al-Hasan Al-Basri said, "Al-Qadb is fodder.''
び⇔ゅルヲ⊥わ∇Αコ∠ ヱ∠ ぴ
(And olives) It is well-known, and it is a food j ust as it s j uice is a food. It is eat en for breakfast
and used as an oil.
び⇔Κ∇ガル∠ ヱ∠ ぴ
(And dat e palms,) It (i.e., it s fruit ) is eat en as Balah, Busr, Rut ab and Tamr, Niya' and Mat bukh,
all of which are variet ies of dat es t hat range from unripe, ripe and dried in t heir t ext ures. It s
j uice is also ext ract ed t o make pulpy fruit drinks and vinegar.
びゅ⇔ら∇ヤビ
⊥ ペ
∠ ヱ∠ ぴ
(And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qat adah bot h said, "Ghulb are gardens of
dat e palms t hat are t hick and handsome.'' Ibn ` Abbas and Muj ahid bot h said, "It means
everyt hing t hat is gat hered and collect ed.'' Allah said,
びゅ⇔よ∂ ぺ∠ヱ∠ る⇔ ヰ∠ ム͡ ⇒∠プヱ∠ ぴ

(And fruit s (Fakihah) and herbage (Abb).) Fakihah includes every t ype of fruit . Ibn ` Abbas said,
"Al-Fakihah is everyt hing t hat is eat en ripe, and Al-Abb is what t he eart h grows t hat is eat en by
grazing animals and not people.'' In one narrat ion report ed from him he said, "It is t he grass for
t he livest ock animals.'' Abu ` Ubayd Al-Qasim bin Sallam report ed from Ibrahim At -Taymi t hat
he said, "Abu Bakr As-Siddiq was asked about Allah's st at ement ,

(And fruit s (Fakihah) and herbage (Abb).) and he said, ` What sky would shade me and what
eart h would carry me if I said about t he Book of Allah t hat which I did not have knowledge of.' ''
hIn reference t o what Ibn Jarir recorded from Anas, t hat he said, "Umar bin Al-Khat t ab recit ed
びヴｚャヲ∠ ゎ∠ ヱ∠ ザ
∠ ら∠ ハ
∠ぴ
(He frowned and t urned away.) t hen when he reached t his Ayah

(And fruit s (Fakihah) and herbage (Abb).) he said, ` We already know what Al-Fakihah is, but
what is Al-Abb' Then he said, ` By your life, O Ibn Al-Khat t ab, t his is somet hing over
burdensome (i.e., unnecessary t o ask about ).''' This report has an aut hent ic chain of narrat ion.
More t han one person has narrat ed it from Anas. The meaning of t he narrat ion is t hat ` Umar
want ed t o know how it looks, it s t ype and it s exact descript ion, because he (` Umar) and
everyone who reads t his Ayah knows t hat it is one of t he plant s t hat grows from t he eart h. This
is clear due t o t he Allah's saying,
⇔ゅルヲ⊥わ∇Α∠コ∠ヱ - ゅ⇔ら∇ツホ∠ ヱ∠ ゅ⇔ら∠レハ ͡ ヱ∠ - ゅ⇔ら∂ ェ

∠ ゅ∠ヰΒ͡プゅ∠レ∇わ∠らル∠ほ∠プぴ
びゅ⇔よ∂ ぺ∠ヱ∠ る⇔ ヰ∠ ム͡ ⇒∠プヱ∠ - ゅ⇔ら∇ヤビ
⊥ ペ
∠ ヱ∠ - Κ
⇔ ∇ガル∠ ヱ∠
(And We cause t herein t he Habb t o grow. And grapes and Qadb, and olives and dat e palms. And
Ghulb Hada'iq. And fruit s (Fakihah) and herbage (Abb).) And t hen He says,
６ヱ∠ ∇ユム⊥ ャｚゅ⇔バ⇒∠わョ∠ ぴ
(A provision and benefit for you and your cat t le.) meaning, a means of livelihood for you all
and your cat t le in t his life unt il t he (coming of) t he Day of Judgement .
ヮ͡ Β͡カぺ∠ ∇リョ͡ ￢⊥ ∇ゲヨ∠ ∇ャやゲぁヘ͡ Α∠ ュ∠ ∇ヲΑ∠ - る⊥ ｚカべｚダャやれ ͡ ￢∠ べ∠ィや∠クみ͡プ∠ ぴ

￢∃ ン͡ゲ∇ョやあモム⊥ ャ͡ - ͡ヮΒ͡レ∠よ∠ヱヮ⊥ わ͡ ら∠ エ ͡ ⇒∠タヱ∠ - ヮ͡ Β͡よぺ∠ヱ∠ ヮ͡ ョあぺ⊥ヱ∠ -
- り∀ ゲ∠ ヘ͡ ∇ジョぁグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ - ヮ͡ Β͡レ∇ピΑ⊥ ∀ラ∇ほ∠セグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ ∇レョあ
- ∀り∠ゲら∠ ビ∠ ゅ∠ヰ∇Βヤ∠ハ ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ヱ∠ - り∀ ゲ∠ ゼ ͡ ∇らわ∠ ∇ジョぁる∀ ム∠ エ͡ ⇒∠ッ
∠ ヘ∠ ∇ャやり⊥ ゲ∠ ヘ∠ ム∠ ∇ャやユ⊥ ワ⊥ マ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ - り∀ ゲ∠ わ∠ ホ∠ ゅ∠ヰボ⊥ ∠ワ∇ゲ∠ゎ
(33. Then when t here comes As-Sakhkhah) (34. That Day shall a man flee from his brot her.)
(35. And from his mot her and his fat her.) (36. And from his wife and his children.) (37. Every
man t hat Day will have enough t o make him careless of ot hers.) (38. Some faces t hat Day will
be bright ,) (39. Laughing, rej oicing at good news.) (40. And ot her faces t hat Day will be dust -
st ained.) (41. Darkness will cover t hem.) (42. Such will be t he disbelieving, t he wicked evil
doers.)
The Day of Judgement and the fleeing of the People from Their
Relatives during it
Ibn ` Abbas said, "As-Sakhkhah is one of t he names of t he Day of Judgement t hat Allah has
magnified and warned His servant s of.'' Ibn Jarir said, "Perhaps it is a name for t he blowing int o
Trumpet .'' Al-Baghawi said, "As-Sakhkhah means t he t hunderous shout of t he Day of Judgement .
It has been called t his because it will deafen t he ears. This means t hat it pierces t he hearing t o
such an ext ent t hat it almost deafens t he ears.''

びヮ͡ Β͡レよ∠ ヱ∠ ヮ⊥ わ͡ ら∠ エ
͡ ⇒∠タヱ∠
(That Day shall a man flee from his brot her. And from his mot her and his fat her. And from his
wife and his children.) meaning, he will see t hem and t hen flee from t hem, and seek t o get
away from t hem because horror will be so great and t he mat t er will be so weight y. There is an
aut hent ic Hadit h relat ed concerning t he int ercession t hat st at es t hat every one of t he great
Messengers of firm resolve will be request ed t o int ercede wit h Allah on behalf of t he creat ion,
but each of t hem will say, "O myself! O myself ! Today I will not ask You (O Allah) concerning
anyone but myself.'' Even ` Isa bin Maryam will say, "I will not ask Him (Allah) concerning
anyone but myself t oday. I will not even ask Maryam, t he woman who gave birt h t o me.'' Thus,
Allah says,

びヮ͡ Β͡レよ∠ ヱ∠ ヮ⊥ わ͡ ら∠ エ
͡ ⇒∠タヱ∠
(That Day shall a man flee from his brot her, and from his mot her and his fat her, and from his
wife and his children.) Qat adah said, "The most beloved and t hen t he next most beloved, and
t he closest of kin and t hen t he next closest of kin -- due t o t he t error of t hat Day.'' Allah said,
びヮ͡ Β͡レ∇ピΑ⊥ ∀ラ∇ほ∠セグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ ∇レョあ￢∃ ン͡ゲ∇ョやあモム⊥ ャ͡ぴ

(Every man t hat Day will have enough t o make him careless of ot hers.) meaning, he will be
preoccupied in his business and dist ract ed from t he affairs of ot hers. Ibn Abi Hat im recorded
from Ibn ` Abbas t hat t he Messenger of Allah said,
«ゅ⇔ャ∇ゲビ
⊥ り⇔ ゅ∠ゼョ⊥ り⇔ や∠ゲハ
⊥ り⇔ ゅヘ∠ ェ
⊥ ラ
∠ ヱ⊥ゲゼ
∠ ∇エゎ⊥ »
(You will all be gat hered barefoot , naked, walking and uncircumcised.) So his wife said, "O
Messenger of Allah! Will we look at or see each ot her's nakedness'' The Prophet replied,
ゅ∠ョ :メゅホヱぺヮ͡ Β͡レ∇ピΑ⊥ ∀ラ∇ほ∠セグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ ∇レョ͡ ￢∃ ン͡ゲ∇ョやあモム⊥ ャ͡»
«ゲ∠ヌレｚャやリ ͡ハ ∠ ヮ⊥ ヤ∠ピ∠ ∇セぺ∠
(Every man among t hem on t hat Day will have enough (worries) t o make him careless of ot hers)
-- or he said: (he will be t oo busy t o look.) Ibn ` Abbas narrat ed t hat t he Prophet said,
«ゅ⇔ャ∇ゲビ
⊥ り⇔ や∠ゲハ
⊥ り⇔ ゅ∠ヘェ
⊥ ラ
∠ ヱ⊥ゲゼ
∠ ∇エゎ⊥ »
(You will all be gat hered barefoot , naked and uncircumcised.) So a woman said, "Will we see or
look at each ot hers nakedness'' He replied,
«ヮΒ͡レ∇ピΑ⊥ ∀ラ∇ほ∠セグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ ∇レョ͡ ￢∃ ン͡ゲ∇ョやあモム⊥ ャ͡ ∩⊥るル∠ ゅ∠ヤプ⊥ ゅ∠Α»
(O so-and-so woman! Every man among t hem on t hat Day will have enough (worries) t o make
him careless of ot hers.) At -Tirmidhi said, "This Hadit h is Hasan Sahih.''
The Faces of the People of Paradise and the People of the Fire on
the Day of Judgement
Allah says;
(Some faces t hat Day will be bright (Musfirah), laughing, rej oicing at good news.) meaning, t he
people will be divided int o t wo part ies. There will be faces t hat are Musfirah, which means
bright .
͡ ⇒∠ッぴ
(Laughing, rej oicing at good news.) meaning, happy and pleased due t o t he j oy t hat will be in
t heir heart s. The good news will be apparent on t heir faces. These will be t he people of
Paradise.
びり∀ ゲ∠ わ∠ ホ∠ ゅ∠ヰボ⊥ ワ∠ ∇ゲゎ∠ - り∀ ゲ∠ ら∠ ビ
∠ ゅ∠ヰ∇Βヤ∠ハ
∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ヱ∠ ぴ
(And ot her faces t hat Day will be dust -st ained. Darkness (Qat arah) will cover t hem.) meaning,
t hey will be overcome and covered wit h Qat arah, which is darkness. Ibn ` Abbas said,
びり∀ ゲ∠ わ∠ ホ∠ ゅ∠ヰボ⊥ ワ∠ ∇ゲゎ∠ ぴ
(Darkness (Qat arah) will cover t hem.) "This means t hat t hey (t he faces) will be overcome wit h
darkness.'' Allah said,
∠ ヘ∠ ∇ャやり⊥ ゲ∠ ヘ∠ ム∠ ∇ャやユ⊥ ワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(Such will be t he disbelieving, t he wicked evildoers.) meaning, t hey are disbelievers in t heir
heart s, evildoers in t heir act ions. This is as Allah says,
び⇔やケゅｚヘミ∠ や⇔ゲ͡ィゅ∠プ Ι
ｚま͡ ∇やヱ⊥ギヤ͡Α∠ Ι
∠ ヱ∠ ぴ
(And t hey will beget none but wicked disbelievers.) (71:27) This is t he end of t he Tafsir of
Surat ` Abasa, and t o Allah all praise and t hanks are due.
The Tafsir of Surat At-Takwir

(Chapter - 81)
What has been narrated about This Surah
Imam Ahmad recorded from Ibn ` Umar t hat t he Messenger of Allah said,
ヵ
⊥ ∇ぺケ∠ ヮ⊥ ルｚほ∠ミ∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ͡ ∇ヲΑ∠ ヴャ͡まゲ∠ ヌ
⊥ ∇レΑ∠ ∇ラぺ∠ ロ⊥ ｚゲシ ∠ ∇リョ∠ »
:∇ぺゲ∠ ∇ボΒ∠ ∇ヤプ∠ リ
∃ ∇Βハ
∠
び ∇れケ∠ ヲあミ⊥ ザ ⊥ ∇ヨｚゼャやや∠クま͡ぴ
ヱ
び ∇れゲ∠ ト ∠ ヘ∠ ルや￢⊥ べ∠ヨジｚャやや∠クま͡ぴ
ヱ
«び ∇ろボｚゼ ∠ ルや￢⊥ べ∠ヨジｚャやや∠クま͡ぴ
(Whoever wishes t o look at t he Day of Judgement as if he is seeing it wit h his own eyes, t hen
let him read, (When t he sun is wound round.) (81:1) (and; (When t he heaven is cleft asunder.)
(82:1) (and; (When t he heaven is split asunder.) (84:1)) Likewise, At -Tirmidhi has also recorded
t his Hadit h.
- ∇れケ∠ ギ∠ ム∠ ルやュ⊥ ヲ⊥イレぁャやや∠ク͡ま∠ヱ - ∇れケ∠ ヲあミ⊥ ザ ⊥ ∇ヨｚゼャやや∠クま͡ぴ

や∠ク͡ま∠ヱ - ∇ろヤ∠トあハ ⊥ ケ⊥ ゅ∠ゼバ͡ ∇ャやや∠ク͡ま∠ヱ - ∇れゲ∠ Βあシ
⊥ メ ⊥ ゅ∠らイ
͡ ∇ャやや∠クま͡ヱ∠
や∠クま͡ヱ∠ - ∇れゲ∠ イあシ⊥ ケ⊥ ゅ∠エら͡ ∇ャやや∠ク͡ま∠ヱ - ∇れゲ∠ ゼ ͡ェ⊥ ス ⊥ ヲ⊥ェヲ⊥ ∇ャや
ン
あほ∠よ͡ - ∇ろヤ∠ゃ͡ シ ⊥ り⊥ キ∠ ヱ⊥￢∇ヲヨ∠ ∇ャやや∠クま͡ヱ∠ - ∇ろィ ∠ ヱあコ⊥ サ⊥ ヲ⊥ヘレぁャや
￢⊥ べ∠ヨジｚャやや∠クま͡ヱ∠ - ∇れゲ∠ ゼ ͡ ル⊥ ブ⊥ エ ⊥ ぁダャやや∠クま͡ヱ∠ - ∇ろヤ∠わ͡ ホ⊥ ょ ∃ ル∠ク
る⊥ ｚレイ
∠ ∇ャやや∠クま͡ヱ∠ - ∇れゲ∠ バあシ
⊥ ユ⊥ Β͡エイ
∠ ∇ャやや∠クま͡ヱ∠ - ∇ろト ∠ゼ ͡ ミ⊥
び ∇れゲ∠ ツ
∠ ∇ェぺ∠ べｚョ ∀ザ∇ヘ∠ル ∇ろヨ∠ ヤ͡ハ
∠ - ∇ろヘ∠ ャ͡∇コぺ⊥
(1.When t he sun is Kuwwirat .) (2. And when t he st ars Inkadarat .) (3. And when t he mount ains
are made t o pass away;) (4. And when t he pregnant she-camels are neglect ed;) (5. And when
t he wild beast s are gat hered t oget her.) (6. And when t he seas become as blazing fire.) (7. And
when t he souls are j oined wit h t heir mat es.) (8. And when t he female infant (Al-Maw'udah)
buried alive is quest ioned (Su'ilat ):) (9. For what sin was she killed) (10. And when t he pages
are laid open.) (11. And when t he heaven is Kushit at ;) (12. And when Hell is Su` irat .) (13. And
when Paradise is brought near.) (14. Every person will know what he has brought .)
What will happen on the Day of Judgement, and that is the rolling
up of the Sun
Ali bin Abi Talhah report ed from Ibn ` Abbas:
び ∇れケ∠ ヲあミ⊥ ザ
(When t he sun is Kuwwirat .) "This means it will be darkened.'' Al-` Awfi report ed from Ibn
` Abbas; "It will go away.'' Qat adah said, "It s light will go away.'' Sa` id bin Jubayr said,
"Kuwwirat means it will sink in.'' Abu Salih said, "Kuwwirat means it will be t hrown down.'' At -
Takwir means t o gat her one part of somet hing wit h anot her part of it (i.e., folding). From it
comes t he folding of t he t urban (` Imamah) and t he folding of clot hes t oget her. Thus, t he
meaning of Allah's st at ement ,
び∇れ∠ケヲあミ⊥ ぴ
(Kuwwirat ) is t hat part of it will be folded up int o anot her part of it . Then it will be rolled up
and t hrown away. When t his is done t o it , it s light will go away. Al-Bukhari recorded from Abu
Hurayrah t hat t he Prophet said,
«る∠ョゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ ラ

͡ や∠ケヲｚム∠ Α⊥ ゲ⊥ ヨ∠ ボ∠ ∇ャや∠ヱザ
⊥ ∇ヨｚゼャや»
(The sun and t he moon will be rolled up on t he Day of Judgement .) Al-Bukhari was alone in
recording t his Hadit h and t his is his wording of it .
Dispersing the Stars
び ∇れケ∠ ギ∠ ム∠ ルやュ⊥ ヲ⊥イレぁャやや∠クま͡ヱ∠ ぴ

(And when t he st ars Inkadarat .) meaning, when t hey are scat t ered. This is as Allah says,
⊥ ミ͡ や∠ヲム∠ ∇ャやや∠クま͡ヱ∠ ぴ
(And when t he st ars have fallen and scat t ered.) (82:2) The basis of t he word Inkidar is Insibab,
which means t o be poured out . Ar-Rabi` bin Anas report ed from Abu Al-` Aliyah, who report ed
from Ubayy bin Ka` b t hat he said, "Six signs will t ake place before t he Day of Judgement . The
people will be in t heir market places when t he sun's light will go away. When t hey are in t hat
sit uat ion, t he st ars will be scat t ered. When t hey are in t hat sit uat ion, t he mount ains will fall
down upon t he face of t he eart h, and t he eart h will move, quake and be in a st at e of mixed up
confusion. So t he Jinns will t hen flee in fright t o t he humans and t he humans will flee t o t he
Jinns. The domest ic beast s, birds and wild animals will mix t oget her, and t hey will surge
t oget her in a wave (of chaos).
び ∇れゲ∠ ゼ
͡ェ
⊥ ス
⊥ ヲ⊥ェヲ⊥ ∇ャやや∠クま͡ヱ∠ ぴ
(And when t he wild beast s are gat hered t oget her.) This means t hey will be mixed.
び ∇ろヤ∠ト
あハ⊥ ケ⊥ ゅゼ
∠ バ͡ ∇ャやや∠クま͡ヱ∠ ぴ
(And when t he pregnant she camels are neglect ed;) This means t heir owners will neglect t hem.
び ∇れゲ∠ イ
あシ⊥ ケ⊥ ゅ∠エら͡ ∇ャやや∠クま͡ヱ∠ ぴ
(And when t he seas become as blazing fire)'' Then he (Ubayy) went on t o say, "The Jinns will
say, ` We come t o you wit h news.' So t hey will all go t o t he sea, and it will be a blazing fire.
While t hey are in t hat st at e, t he eart h will be split wit h one huge crack t hat will ext end from
t he lowest , sevent h eart h t o t he highest , sevent h heaven. So while t hey are in t hat st at e, a
wind will come t hat will kill all of t hem.'' Ibn Jarir recorded t his narrat ion wit h t his wording.
Moving of the Mountains, abandoning of the Pregnant She-Camels,

and the gathering of the Wild Beasts
び ∇れゲ∠ Βあシ
⊥ メ
⊥ ゅ∠らイ
͡ ∇ャやや∠クま͡ヱ∠ ぴ
(And when t he mount ains are made t o pass away;) meaning, t hey will not remain in t heir
places and t hey will be dest royed. Then t he eart h will be left as a flat , level plain. Then Allah
says,
び ∇ろヤ∠ト
あハ⊥ ケ⊥ ゅ∠ゼバ͡ ∇ャやや∠クま͡ヱ∠ ぴ
(And when t he pregnant she-camels (` Ishar) are neglect ed (` Ut t ilat );) ` Ikrimah and Muj ahid
said, "` Ishar are (pregnant she-) camels.'' Muj ahid said, "` Ut t ilat means abandoned and left .''
Ubayy bin Ka` b and Ad-Dahhak bot h said, "Their owners will neglect t hem.'' Ar-Rabi` bin
Khut haym said, "They will not be milked or t ied up. Their mast ers will leave t hem abandoned.''
Ad-Dahhak said, "They will be left wit h no one t o t end t o t hem.'' And t he meaning of all of
t hese st at ement s is similar. What is int ended is t hat t he ` Ishar is a t ype of camel. It is act ually
t he best t ype of camel, and part icularly t he pregnant females of t hem when t hey have reached
t he t ent h mont h of t heir pregnancies. One of t hem is singularly referred t o as ` Ushara', and she
keeps t hat name unt il she gives birt h. So t he people will be t oo busy t o t end t o her, t ake care
of her or benefit from her, aft er she used t o be t he most import ant t hing t o t hem. This will be
due t o what will suddenly overt ake t hem of t he great , t errifying and horrible sit uat ion. This is
t he mat t er of t he Day of Judgement , t he coming t oget her of it s causes, and t he occurrence of
t hose t hings t hat will happen before it .
͡ェ
⊥ ス
⊥ ヲ⊥ェヲ⊥ ∇ャやや∠クま͡ヱ∠ ぴ
(And when t he wild beast s are gat hered t oget her.) meaning, gat hered. This is as Allah says,
ゲ⊥ Β͡トΑ∠ ゲ∃ も͡ ゅ∠デ Ι∠ ヱ∠ チ ͡ ∇ケΙ ｘやヴ͡プる∃ よｚへ∠キリ͡ョゅ∠ョヱ∠ ぴ

リ͡ョょ͡ ⇒∠わム͡ ャやヴ͡プゅ∠レ∇デゲｚプ∠ ゅｚョ ∇ユム⊥ ヤ⊥⇒∠ん∇ョぺ∠ ∀ユ∠ョぺ⊥ Ι
ｚま͡ ヮ͡ ∇Βェ
∠ ゅ∠レイ
∠ よ͡
びラ ∠ ヱ⊥ゲゼ ∠ ∇エΑ⊥ ∇ユヰ͡ よあケ∠ ヴ∠ャま͡ ｚユを⊥ ￢∃ ∇ヴセ ∠
(There is not a moving creat ure on eart h, nor a bird t hat flies wit h it s t wo wings, but are
communit ies like you. We have neglect ed not hing in t he Book, t hen unt o t heir Lord t hey shall
be gat hered.) (6:38) Ibn ` Abbas said, "Everyt hing will be gat hered, even t he flies.'' This
st at ement was recorded by Ibn Abi Hat im. Allah also says,
び⇔り∠ケヲ⊥ゼ∇エ∠ョゲ∠ ∇Βト
ｚャや∠ヱぴ
(And (so did) t he birds assembled.) ぴ38:19び meaning, gat hered.
The Blazing of the Seas

Allah says,
(And when t he seas become as blazing fire.) Ibn Jarir recorded from Sa` id bin Al-Musayyib t hat
` Ali said t o a Jewish man, "Where is t he Hell'' The man said, "The sea.'' ` Ali t hen said, "I t hink
he is t rut hful, as Allah says
びケ͡ ヲ⊥イ∇ジヨ∠ ∇ャやゲ͡ ∇エら∠ ∇ャや∠ヱぴ
(And by t he seas kindled (Masj ur).) (52:6) and;
(And when t he seas become as blazing fire.)'' This has already been discussed previously wit h
t he explanat ion of Allah's st at ement ,
びケ͡ ヲ⊥イ∇ジヨ∠ ∇ャやゲ͡ ∇エら∠ ∇ャや∠ヱぴ

(And by t he seas kindled (Masj ur).) (52:6)
Joining the Souls

び ∇ろィ
∠ ヱあコ⊥ サ
⊥ ヲ⊥ヘレぁャやや∠クま͡ヱ∠ ぴ
(And when t he souls are j oined wit h t heir mat es.) meaning, every t ype (of soul) will be
gat hered wit h it s peer (or mat e). This is as Allah says,
び∇ユヰ⊥ ィ
∠ ヱ∠ ∇コぺ∠ヱ∠ ∇やヲ⊥ヨヤ∠ニ
∠ リ
∠ Α͡グャｚや ∇やヱ⊥ゲゼ
⊥ ∇ェやぴ
(It will be said t o t he angels): "Assemble t hose who did wrong, t oget her wit h t heir companions
(from t he devils).) (37:22) Ibn Abi Hat im recorded from An-Nu` man bin Bashir t hat t he
Messenger of Allah said,
び ∇ろィ
∠ ヱあコ⊥ サ
⊥ ヲ⊥ヘレぁャやや∠クま͡ヱ∠ ぴ
￢⊥ ゅ∠よゲ∠ ツ
ぁャや: ぁモミ⊥ モ
∃ィ
⊥ ケ∠ ノ∠ ョ∠ あモミ⊥ ュ∃ ∇ヲホ∠ やヲ⊥ルゅ∠ミヨ∠ ∇バΑ∠ ラ
∠ ヲ⊥ヤヮ⊥ ヤ∠ヨ∠ ハ
∠ マ
∠ ャ͡ク∠ ヱ∠ ラ
ｚほ∠よ͡ ぶ
∠ やゴｚハ
∠ モ
ｚィ
∠ ヱ∠ メ
⊥ ヲ⊥ボΑ∠ :
べ∠ョる͡ レ∠ ヨ∠ ∇Βヨ∠ ∇ャやょ

⊥ ⇒∠エ∇タほ∠プ∠ - る⇔ ん∠ ⇒∠ヤを∠ ゅ⇔ィや∠ヱ∇コぺ∠ ∇ユわ⊥ レ⊥ミヱ∠ ぴ
べ∠ョる͡ ヨ∠ ⇒∠∇ゼヨ∠ ∇ャやょ ⊥ ⇒∠エ∇タぺ∠ヱ∠ - る͡ レ∠ ヨ∠ ∇Βヨ∠ ∇ャやょ ⊥ ⇒∠エ∇タぺ∠
びラ ∠ ヲ⊥ボら͡ ⇒ｚジャやラ
∠ ヲ⊥ボら͡ ⇒ｚジャや∠ヱ - る͡ ヨ∠ ⇒∠∇ゼヨ∠ ∇ャやょ
⊥ ⇒∠エ∇タぺ∠
«￢ゅよ∠ ゲ∠ ツ
ぁャやユ⊥ ワ⊥
((And When t he souls are j oined wit h t heir mat es.)( Those who are alike. Every man will be
wit h every group of people who performed t he same deeds t hat he did. (This is because Allah
says, (And you (all) will be in t hree groups. So t hose on t he Right Hand - how (fort unat e) will be
t hose on Right Hand! And t hose on t he Left Hand - how (unfort unat e) will be t hose on t he Left
Hand!) (56: 7-10) (They are t hose who are alike.)
Questioning the Female Infant Who was buried Alive

Allah says,
び ∇ろヤ∠わ͡ ホ⊥ ょ
∃ ル∠クン
あほ∠よ͡ - ∇ろヤ∠ゃ͡ シ
⊥ り⊥ キ∠ ヱ⊥￢∇ヲヨ∠ ∇ャやや∠クま͡ヱ∠ ぴ
(And when t he female infant (Al-Maw'udah) buried alive is quest ioned: For what sin was she
killed) The maj orit y have recit ed it as Su'ilat (she is quest ioned), as it is here. Al-Maw'udah is
t he female infant t hat t he people of t he pre-Islamic t ime of ignorance would bury in t he dirt
due t o t heir hat red of girls. Therefore, on t he Day of Judgement , t he female infant will be
asked what sin she commit t ed t hat caused here t o be murdered. This will be a means of
fright ening her murderer. For verily, if t he one who was wronged is quest ioned, what does t he
wrongdoer (t he one who is guilt y of t he oppression) t hink t hen ` Ali bin Abi Talhah report ed
t hat Ibn ` Abbas said,
び ∇ろヤ∠ゃ͡ シ
(And when t he female infant (Al-Maw'udah) buried alive Su'ilat :) "This means t hat she will ask.''
Abu Ad-Duha made a similar st at ement when he said, "She will ask, meaning she will demand
rest it ut ion for her blood.'' The same has been report ed from As-Suddi and Qat adah. Hadit hs
have been report ed concerning t he Maw'udah. Imam Ahmad recorded from ` A'ishah, who
report ed from Judamah bint Wahb, t he sist er of ` Ukkashah, t hat she said, "I was in t he
presence of t he Messenger of Allah when he was wit h some people, and he said,
ヶ͡プれ ⊥ ∇ゲヌ ∠ レ∠ プ∠ る͡ ヤ∠Β͡ピ∇ャやリ

͡ハ∠ ヴ∠ヰ∇ルぺ∠ ∇ラぺ∠ ろ ⊥ ∇ヨヨ∠ ワ∠ ∇ギボ∠ ャ∠»
ゅ∠ャヱ∠ ∩∇ユワ⊥ キ∠ ゅ∠ャ∇ヱぺ∠ ラ∠ ヲ⊥ヤΒ͡ピΑ⊥ ∇ユワ⊥ や∠クみ͡プ∠ ∩∠サケ͡ ゅ∠プヱ∠ ュ͡ ヱぁゲャや
«ゅ⇔ゃ∇Βセ
∠ マ ∠ ャ͡ク ∇ユワ⊥ キ∠ ゅ∠ャ∇ヱぺ∠ ぁゲツ
⊥ Α∠
(I was about t o prohibit sexual relat ions wit h breast feeding women, but t hen I saw t hat t he
Romans and t he Persians have sexual relat ions wit h t heir women who breast feed t heir children
and it does not harm t he children at all.) Then t hey asked him about int errupt ion of sexual
int ercourse t o prevent t he male discharge from ent ering t he womb of t he woman, and he said,
«ろ∠ヤゃ͡ シ
⊥ り⊥ キ∠ ヱ⊥￢∇ヲヨ∠ ∇ャやヲ∠ ワ⊥ ヱ∠ ∩ぁヶヘ͡ ガ
∠ ∇ャやキ⊥ ∇ぺヲ∠ ∇ャやマ
∠ ャ͡ク»
(That is t he minor infant icide and it is t he female infant buried alive (Maw'udah) t hat will be
quest ioned.)'' Muslim, Ibn Maj ah, Abu Dawud, At -Tirmidhi and An-Nasa'i, all recorded t his
Hadit h as well.
The Atonement for burying Infant Girls Alive

Abdur-Razzaq said t hat Isra'il informed t hem from Simak bin Harb, from An-Nu` man bin Bashir,
who report ed from ` Umar bin Al-Khat t ab t hat he said concerning Allah's st at ement ,
び ∇ろヤ∠ゃ͡ シ
(And when t he female infant buried alive is quest ioned.) "Qays bin ` Asim came t o t he
Messenger of Allah and said, ` O Messenger of Allah! Verily, I buried some daught ers of mine
alive in t he period of pre-Islamic ignorance.' The Messenger of Allah said,
«る∠らホ∠ ケ∠ ｚリヰ⊥ ∇レョ͡ り∃ ギ∠ ェ

͡ や∠ヱあモミ⊥ ∇リハ
∠ ∇ペわ͡ ∇ハぺ∠»
(Free a slave for each one of t hem.) Then Qays said, ` O Messenger of Allah! Verily, I am an
owner of camels.' The Prophet said,
«る∠ルギ∠ よ∠ ｚリヰ⊥ ∇レョ͡ り∃ ギ∠ ェ

͡ や∠ヱあモミ⊥ ∇リハ
∠ ∇ゲエ
∠ ∇ルゅ∠プ»
(Then sacrifice a camel for each one of t hem.)''
The Distribution of the Pages

Allah says,
͡ ル⊥ ブ
⊥ エ
⊥ ぁダャやや∠クま͡ヱ∠ ぴ
(And when t he pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in
his right hand or in his left hand.'' Qat adah said, "O Son of Adam ! It (your paper) is writ t en in,
t hen it is rolled up, t hen it will be dist ribut ed t o you on t he Day of Judgement . So let each man
look at what he himself dict at ed t o be writ t en in his paper
Removing the Heavens, kindling Hellfire, and Paradise being

brought near
Allah says,
び ∇ろト
∠ゼ͡ ミ⊥ ￢⊥ べ∠ヨジ
ｚャやや∠クま͡ヱ∠ ぴ
(And when t he heaven is Kushit at ;) Muj ahid said, "It drawns away.'' As-Suddi said, "St ripped
off.'' Concerning Allah's st at ement ,
び ∇れゲ∠ バあシ
⊥ ユ⊥ Β͡エイ
∠ ∇ャやや∠クま͡ヱ∠ ぴ
(And when Hell is Su` irat .) As-Suddi said, "It is heat ed.'' In reference t o Allah's st at ement ,
び ∇ろヘ∠ ャ͡∇コぺ⊥ る⊥ ｚレイ

∠ ∇ャやや∠クま͡ヱ∠ ぴ
(And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qat adah, and Ar-Rabi` bin
Khut haym, all said, "This means it will be brought near t o it s inhabit ant s.''
Everyone will know what He has brought on the Day of Judgement

Concerning
び ∇れゲ∠ ツ
∠ ∇ェぺ∠ べｚョ ∀ザ∇ヘ∠ル ∇ろヨ∠ ヤ͡ハ
∠ぴ
(Every person will know what he has brought .) This is t he conclusive response of t he previous
st at ement s, meaning at t he t ime t hese mat t ers occur, every soul will know what it has done,
and t hat will be brought fort h for it , as Allah says,
や⇔ゲツ ∠ ∇エョぁゲ∃ ∇Βカ ∠ ∇リョ͡ ∇ろヤ∠ヨ͡ ハ ∠ ゅｚョザ ∃ ∇ヘル∠ ぁモミ⊥ ギ⊥ イ

͡ ゎ∠ ュ∠ ∇ヲΑ∠ ぴ
や∠ギョ∠ ぺ∠ ヮ⊥ レ∠ ∇Βよ∠ ヱ∠ ゅ∠ヰレ∠ ∇Βよ∠ ラ
ｚぺ∠ ∇ヲャ∠ キぁヲ∠ ゎ∠ ￢∃ ヲ⊥シリ͡ョ ∇ろヤ∠ヨ͡ ハ ∠ ゅ∠ョヱ∠
びや⇔ギΒ͡バよ∠
(On t he Day when every person will be confront ed wit h all t he good he has done, and all t he
evil he has done, he will wish t hat t here were a great dist ance bet ween him and his evil.)
(3:30) Allah also says,
びゲ∠ カ
(On t hat Day man will be informed of what he sent forward, and what he left behind.) (75:13)
や∠クま͡ モ͡ ∇Βャｚや∠ヱ - ザ ͡ レｚム⊥ ∇ャやケ͡ や∠ヲイ ∠ ∇ャや - ザ ͡ レｚガ
⊥ ∇ャゅ͡よユ⊥ ジ
͡ ∇ホぺ⊥ Κ
∠ プ∠ ぴ
メ
∃ ヲ⊥シケ∠ メ ⊥ ∇ヲボ∠ ャ∠ ヮ⊥ ｚルま͡ ザ∠ ヘｚレ∠ ゎ∠ や∠クま͡ ウ͡ ∇らダ
ぁャや∠ヱ - ザ ∠ バ∠ ∇ジハ ∠
ユｚを∠ ノ∃ ⇒∠トョぁリ ∃ Β͡ムョ∠ ス ͡ ∇ゲバ∠ ∇ャやンク͡ ギ∠ レ͡ハり∃ ヲｚホ⊥ ン͡クユ∃ Α͡ゲミ∠
ペ
͡ プ⊥ Ι
ｙゅ͡よロ⊥ や∠￢ケ∠ ∇ギボ∠ ャ∠ヱ∠ ラ ∃ ヲ⊥レ∇イヨ∠ よ͡ ∇ユム⊥ ら⊥ エ
͡ ⇒∠タゅ∠ョヱ∠ リ ∃ Β͡ョぺ∠
メ
͡ ∇ヲボ∠ よ͡ ヲ∠ ワ⊥ ゅ∠ョヱ∠ リ ∃ Β͡レツ ∠ よ͡ ょ ͡ ∇Βピ∠ ∇ャやヴ∠ヤハ ∠ ヲ∠ ワ⊥ ゅ∠ョヱ∠ ͡リΒ͡らヨ⊥ ∇ャや
∀ゲ∇ミ͡ク Ι ｚま͡ ヲ∠ ワ⊥ ∇ラま͡ ラ ∠ ヲ⊥らワ∠ ∇グゎ∠ リ ∠ ∇Αほ∠プユ∃ Β͡ィケｚリ ∃ ⇒∠ト∇Βセ∠
ラ
∠ ヱ⊥￢べ∠ゼゎ∠ ゅ∠ョヱ∠ ユ∠ Β͡ボわ∠ ∇ジΑ∠ ラ∠ぺ ∇ユム⊥ レ͡ョ￢∠ べ∠セリ∠ヨャ͡ リ ∠ Β͡ヨヤ∠⇒∠バ∇ヤャあ
びリ∠ Β͡ヨヤ∠⇒∠バ∇ャやゆぁケ∠ ヮ⊥ ヤｚャや￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι ｚま͡
(15. But nay! I swear by Al-Khunnas.) (16. Al-Jawar Al-Kunnas.) (17. And by t he night when it
` As` as.) (18. And by t he day when it Tanaffas.) (19. Verily, t his is t he Word a most honorable
messenger.) (20. Dhi Quwwah, wit h t he Lord of t he Throne -- Makin,) (21. Obeyed t here,
t rust wort hy.) (22. And your companion is not a madman.) (23. And indeed he saw him in t he
clear horizon.) (24. And he wit hholds not a knowledge of t he Unseen.) (25. And it is not t he
word of t he out cast Shayt an.) (26. Then where are you going) (27. Verily, t his is no less t han a
Reminder for t he creat ures.) (28. To whomsoever among you who wills t o walk st raight .) (29.
And you cannot will unless t hat Allah wills -- t he Lord of all t hat exist s.)
The Explanation of the Words Al-Khunnas and Al-Kunnas

Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining t his Ayah, from
` Amr bin Hurayt h t hat he said, "I prayed t he Morning prayer behind t he Prophet , and I heard
him recit ing,
や∠クま͡ モ
͡ ∇Βャｚや∠ヱ - ザ
͡ レｚム⊥ ∇ャやケ͡ や∠ヲイ
∠ ∇ャや - ザ ͡ レｚガ
⊥ ∇ャゅ͡よユ⊥ ジ
͡ ∇ホぺ⊥ Κ
∠ プ∠ ぴ
びザ ∠ ヘｚレ∠ ゎ∠ や∠クま͡ ウ
͡ ∇らダ
ぁャや∠ヱ - ザ ∠ バ∠ ∇ジハ ∠
(But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by t he night when it ` As` as, and by
t he day when it Tanaffas.)'' Ibn Jarir recorded from Khalid bin ` Ar` arah t hat he heard ` Ali
being asked about t he Ayah; (ゅ∠ャユ⊥ ジ
͡ ∇ホぺ⊥ ザ
͡ レｚガ
⊥ ∇ャゅ͡よ. ケ͡ や∠ヲイ
∠ ∇ャやザ
͡ レｚム⊥ ∇ャや) (Nay! I swear by Al-Khunnas, Al-Jawar Al-
Kunnas.) and he said, "These are t he st ars t hat wit hdraw (disappear) during t he day and sweep
across t he sky (appear) at night .'' Concerning Allah's st at ement ,
びザ
∠ バ∠ ∇ジハ
∠ や∠クま͡ モ
(And by t he night when it ` As` as.) There are t wo opinions about t his st at ement . One of t hem is
t hat t his refers t o it s advancing wit h it s darkness. Muj ahid said, "It means it s darkening.'' Sa` id
bin Jubayr said, "When it begins.'' Al-Hasan Al-Basri said, "When it covers t he people.'' This was
also said by ` At iyah Al-` Awfi. ` Ali bin Abi Talhah and Al-` Awfi bot h report ed from Ibn ` Abbas:
び∠ザバ∠ ∇ジハ
∠ や∠クま͡ぴ
(when it ` As` as) "This means when it goes away.'' Muj ahid, Qat adah and Ad-Dahhak, all said t he
same. Zayd bin Aslam and his son ` Abdur-Rahman also made a similar st at ement , when t hey
said,
(when it ` As` as) "This means when it leaves, and t hus it t urns away.'' I believe t hat t he int ent
in Allah's saying,
(when it ` As` as) is when it approaches, even t hough it is correct t o use t his word for depart ing
also. However, approachment is a more suit able usage here. It is as if Allah is swearing by t he
night and it s darkness when it approaches, and by t he morning and it s light when it shines from
t he east . This is as Allah says,
びヴｚヤイ
∠ ゎ∠ や∠クま͡ ケ͡ ゅ∠ヰレｚャや∠ヱ - ヴ∠ゼ∇ピΑ∠ や∠クま͡ モ
(By t he night as it envelops. By t he day as it appears in bright ness) (92:1-2) and He also says,
びヴ∠イシ
͡ ∇Βャｚや∠ヱ - ヴ∠エツ
ぁャや∠ヱぴ
(By t he forenoon. By t he night when it darkens.) (93:1-2) Allah also says,
び⇔ゅレ∠ムシ
∠ モ
∠ ∇Βャｚやモ
∠ バ∠ ィ
∠ ヱ∠ ゥ
͡ ゅ∠ら∇タΗ
͡ やペ
⊥ ャ͡ゅ∠プぴ
(Cleaver of t he daybreak. He has appoint ed night for rest ing.) (6:96) And t here are ot her
similar Ayat t hat ment ion t his. Many of t he scholars of t he fundament als of language have said
t hat t he word ` As` as is used t o mean advancing and ret reat ing, wit h bot h meanings sharing t he
same word. Therefore, it is correct t hat t he int ent could be bot h of t hem, and Allah knows
best . Concerning Allah's st at ement ,
びザ
∠ ヘｚレ∠ ゎ∠ や∠クま͡ ウ
͡ ∇らダ
ぁャや∠ヱぴ
(And by t he day when it Tanaffas.) Ad-Dahhak said, "When it rises.'' Qat adah said, "When it
bright ens and advances.''
Jibril descended with the Qur'an and it is not the Result of Insanity
Concerning
びユ∃ Α͡ゲミ∠ メ
∃ ヲ⊥シケ∠ メ
⊥ ∇ヲボ∠ ャ∠ ヮ⊥ ｚルま͡ぴ
(Verily, t his is t he Word of a most honorable messenger.) meaning, indeed t his Qur'an is being
conveyed by a noble messenger, which is referring t o an honorable angel, who has good
charact er and a radiant appearance, and he is Jibril. Ibn ` Abbas, Ash-Sha` bi, Maymun bin
Mihran, Al-Hasan, Qat adah, Ar-Rabi` bin Anas, Ad-Dahhak and ot hers have said t his.
び∃りヲｚホ⊥ ン͡クぴ
(Dhi Quwwah) This is similar t o Allah's st at ement ,
び∃りゲｚョ͡ ヱ⊥クン∠ヲボ⊥ ∇ャやギ⊥ Α͡ギセ

∠ ヮ⊥ ヨ∠ ヤｚハ
∠ぴ
(He has been t aught by one might y in power, Dhu Mirrah.) (53:5-6) meaning, might y in
creat ion, might y in st rengt h and might y in act ions.
び∃リΒ͡ムョ∠ ス
͡ ∇ゲバ∠ ∇ャやン͡クギ∠ レ͡ハぴ
(wit h t he Lord of t he Throne Makin,) meaning, he has high st at us and loft y rank wit h Allah.
びｚユを∠ ノ∃ ⇒∠トョぁぴ
(Obeyed t here,) meaning, he has prest ige, his word is list ened t o, and he is obeyed among t he
most high gat hering (of angels). Qat adah said,
びｚユを∠ ノ∃ ⇒∠トョぁぴ
(Obeyed t here) "This means in t he heavens. He is not one of t he lower ranking (ordinary)
angels. Rat her he is from t he high ranking, prest igious angels. He is respect ed and has been
chosen for (t he delivery of) t his magnificent Message.'' Allah t hen says,
び∀リΒ͡ョぺ∠ぴ
(t rust wort hy.) This is a descript ion of Jibril as being t rust wort hy. This is somet hing very great ,
t hat t he Almight y Lord has commended His servant and angelic Messenger, Jibril, j ust as He has
commended His servant and human Messenger, Muhammad by His st at ement ,
びラ
∃ ヲ⊥レ∇イヨ∠ よ͡ ∇ユム⊥ ら⊥ エ
͡ ⇒∠タゅ∠ョヱ∠ ぴ
(And your companion is not a madman.) Ash-Sha` bi, Maymun bin Mihran, Abu Salih and ot hers
who have been previously ment ioned, all said, "This refers t o Muhammad .'' Allah said,
び ͡リΒ͡らヨ⊥ ∇ャやペ
͡ プ⊥ Ι
ｙゅ͡よロ⊥ や∠￢ケ∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
(And indeed he saw him in t he clear horizon.) meaning, indeed Muhammad saw Jibril, who
brought him t he Message from Allah, in t he form t hat Allah creat ed him in (i.e., his t rue form),
and he had six hundred wings.
び͡リΒ͡らヨ⊥ ∇ャやペ
͡ プ⊥ Ι
ｙゅ͡よぴ
(in t he clear horizon. ) meaning, clear. This refers t o t he first sight ing which occurred at Al-
Bat ha' (Makkah). This incident is ment ioned in Allah's st at ement ,
ヲ∠ ワ⊥ ヱ∠ - ン∠ヲわ∠ ∇シゅ∠プり∃ ゲｚョ͡ ヱ⊥ク - ン∠ヲボ⊥ ∇ャやギ⊥ Α͡ギセ ∠ ヮ⊥ ヨ∠ ヤｚハ

∠ぴ
びヴｚャギ∠ わ∠ プ∠ ゅ∠ル∠キｚユを⊥ - ヴ∠ヤ∇ハΙｘやペ ͡ プ⊥ Ι
ｙゅ͡よ
ロ͡ ギ͡ ∇らハ
∠ ヴ∠ャま͡ ヴ∠ェ∇ヱほ∠プ∠ - ヴ∠ル∇キぺ∠ ∇ヱぺ∠ リ ͡ ∇Βシ∠ ∇ヲホ∠ ゆ
∠ ゅ∠ホラ∠ ゅ∠ムプ∠ ぴ
びヴ∠ェ∇ヱ∠ぺべ∠ョ
(He has been t aught by one might y in power (Jibril). Dhu Mirrah, t hen he rose. While he was in
t he highest part of t he horizon. Then he approached and came closer. And was at a dist ance of
t wo bows' lengt h or less. So (Allah) revealed t o His servant what He revealed.) (53:5-10) The
explanat ion of t his and it s confirmat ion has already preceded, as well as t he evidence t hat
proves t hat it is referring t o Jibril. It seems apparent -- and Allah knows best -- t hat t his Surah
(At -Takwir) was revealed before t he Night Journey (Al-Isra'), because not hing has been
ment ioned in it except t his sight ing (of Jibril), and it is t he first sight ing. The second sight ing
has been ment ioned in Allah's st at ement ,
- ヴ∠ヰわ∠ レ⊥ヨ∇ャやり͡ ケ∠ ∇ギシ
͡ ギ∠ レ͡ハ - ン∠ゲ∇カぺ⊥ る⇔ ャ∠∇ゴル∠ ロ⊥ や∠￢ケ∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
ヴ∠ゼ∇ピΑ∠ ゅ∠ョり∠ ケ∠ ∇ギジあャやヴ∠ゼ∇ピΑ∠ ∇クま͡ - ン∠ヱ∇ほヨ∠ ∇ャやる⊥ ｚレィ
∠ ゅ∠ワ∠ギレ͡ハ
び
(And indeed he saw him (Jibril) at a second descent . Near Sidrah Al-Munt aha. Near it is t he
Paradise of Abode. When t hat covered t he lot e t ree which did cover it !) (53:13-16) And t hese
Ayat have only been ment ioned in Surat An-Naj m, which was revealed aft er Surat Al-Isra' (The
Night Journey). The Prophet is not St ingy in conveying t he Revelat ion (ゅ∠ョヱ∠ ヲ∠ ワ⊥ ヴ∠ヤハ
∠ ょ
͡ ∇Βピ∠ ∇ャやリ
∃ Β͡レヌ
∠ よ͡ ) (He is
not Zanin over t he Unseen) meaning Muhammad is not following false conj ect ure about what
Allah revealed. Ot hers have recit ed t his Ayah wit h t he ` Dad' in t he word Danin, which means
t hat he is not st ingy, but rat her he conveys it t o everyone. Sufyan bin ` Uyaynah said, "Zanin
and Danin bot h have t he same meaning. They mean t hat he is not a liar, nor is he a wicked,
sinful person. The Zanin is one who follows false supposit ion, and t he Danin is one who is
st ingy.'' Qat adah said, "The Qur'an was unseen and Allah revealed it t o Muhammad , and he did
not wit hhold it from t he people. Rat her he announced it , conveyed it , and offered it t o
everyone who want ed it .'' ` Ikrimah, Ibn Zayd and ot hers have made similar st at ement s. Ibn
Jarir preferred t he recit at ion Danin. I say t hat bot h of recit at ions have been confirmed by
numerous rout es of t ransmission, and it s meaning is correct eit her way, as we have ment ioned
earlier.
The Qur'an is a Reminder for all the Worlds and It is not the
Inspiration of Shaytan
Allah says,
びユ∃ Β͡ィケｚリ
∃ ⇒∠ト∇Βセ
∠ メ
͡ ∇ヲボ∠ よ͡ ヲ∠ ワ⊥ ゅ∠ョヱ∠ ぴ
(And it is not t he word of t he out cast Shayt an.) meaning, t his Qur'an is not t he st at ement of an
out cast Shayt an. This means t hat he is not able t o produce it , nor is it befit t ing of him t o do so.
ゅ∠ョヱ∠ ∇ユヰ⊥ ャ∠ ヴ͡ピら∠ レ∠Α ゅ∠ョヱ∠ - リ ⊥ Β͡ト⇒∠Βｚゼャやヮ͡ よ͡ ∇ろャ∠ゴｚレ∠ ゎ∠ ゅ∠ョヱ∠ ぴ

びラ ∠ ヲ⊥ャヱ⊥ゴ∇バヨ∠ ャ∠ ノ͡ ∇ヨジ
ｚャやリ
͡ハ∠ ∇ユヰ⊥ ルｚま͡ - ラ
∠ ヲ⊥バΒ͡トわ∠ ∇ジΑ∠
(And it is not t he Shayat in who have brought it down. Neit her would it suit t hem nor t hey can.
Verily, t hey have been removed far from hearing it .) (26:210-212) Then Allah says,
びラ
∠ ヲ⊥らワ∠ ∇グゎ∠ リ
∠ ∇Αほ∠プぴ
(Then where are you going) meaning, where has your reason gone, in rej ect ing t his Qur'an,
while it is manifest , clear, and evident t hat it is t he t rut h from Allah. This is as Abu Bakr As-
Siddiq said t o t he delegat ion of Bani Hanifah when t hey came t o him as Muslims and he
commanded t hem t o recit e (somet hing from t he Qur'an). So t hey recit ed somet hing t o him
from t he so called Qur'an of Musaylimah t he Liar, t hat was t ot al gibberish and t erribly poor in
st yle. Thus, Abu Bakr said, "Woe unt o you! Where have your senses gone By Allah, t his speech
did not come from a god.'' Qat adah said,
びラ
∠ ヲ⊥らワ∠ ∇グゎ∠ リ
∠ ∇Αほ∠プぴ
(Then where are you going) meaning, from t he Book of Allah and His obedience. Then Allah
says,
びリ
∠ Β͡ヨヤ∠⇒∠バ∇ヤャあ ∀ゲ∇ミ͡ク Ι
ｚま͡ ヲ∠ ワ⊥ ∇ラま͡ぴ
(Verily, t his is no less t han a Reminder t o t he creat ures.) meaning, t his Qur'an is a reminder for
all of mankind. They are reminded by it and receive admonit ion from it .
びユ∠ Β͡ボわ∠ ∇ジΑ∠ ラ∠ぺ ∇ユム⊥ レ͡ョ￢∠ べ∠セリ∠ヨャ͡ぴ

(To whomsoever among you who wills t o walk st raight .) meaning, whoever seeks guidance,
t hen he must adhere t o t his Qur'an, for verily it is his salvat ion and guidance. There is no
guidance in ot her t han it .
びリ
ぁケ∠ ヮ⊥ ｚヤャや￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι
ｚま͡ ラ
(And you cannot will unless (it be) t hat Allah wills -- t he Lord of all t hat exist s.) This means
t hat t he will is not left t o you all, so t hat whoever wishes t o be guided, t hen he is guided, and
whoever wishes t o be ast ray, t hen he goes ast ray, rat her, all of t his is according t o t he will of
Allah t he Exalt ed, and He is t he Lord of all t hat exist s. It is report ed from Sulayman bin Musa
t hat when t his Ayah was revealed,
びユ∠ Β͡ボわ∠ ∇ジΑ∠ ラ∠ぺ ∇ユム⊥ レ͡ョ￢∠ べ∠セリ∠ヨャ͡ぴ

(To whomsoever among you who wills t o walk st raight .) Abu Jahl said, "The mat t er is up t o us.
If we wish, we will st and st raight , and we do not wish, we will not st and st raight .'' So Allah
revealed,
びリ
ぁケ∠ ヮ⊥ ｚヤャや￢∠ べ∠ゼΑ∠ ラ∠ぺ Ι
ｚま͡ ラ
(And you cannot will unless (it be) t hat Allah wills t he Lord of t he all t hat exist s.) This is t he
end of t he Tafsir of Surat At -Takwir, and all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Infitar

(Chapter - 82)
The Virtues of Surat Al-Infitar
An-Nasa'i recorded from Jabir t hat Mu` adh st ood and lead t he people in t he Night prayer, and
he made t he recit at ion of his prayer long. So t he Prophet said,
∇リハ
∠ ろ
∠ ∇レミ⊥ リ
∠ ∇Αぺ∠ ∨⊥クゅ∠バョ⊥ ゅ∠Α ろ ∠ ∇ルぺ∠ ∀ラゅｚわ∠プ∠ぺ»
びヴ∠ヤ∇ハΙ ∂ やマ ∠ よあケ∠ ユ∠ ∇シやウ͡ らあシ
∠ぴ
びヴ∠エツぁャや∠ヱぴ
ヱ∠
«び ∇れゲ∠ ト ∠ ヘ∠ ルや￢⊥ べ∠ヨジｚャやや∠クま͡ぴ
(Are you put t ing t he people t o t rial O Mu` adh Why don't you recit e (Glorify t he Name of your
Lord t he Most High) (87), (By t he forenoon) (93), and (When t he heaven is cleft asunder) (82))''
The basis of t his Hadit h is found in t he Two Sahihs, however t he ment ioning of
び ∇れゲ∠ ト
∠ ヘ∠ ルや￢⊥ べ∠ヨジ
ｚャやや∠クま͡ぴ
(When t he heaven is cleft asunder.) has only been ment ioned by An-Nasa'i. It has been
previously ment ioned in a narrat ion from ` Abdullah bin ` Umar t hat t he Prophet said,
リ
∃ ∇Βハ
∠ ヵ
∠ ∇ぺケ∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャやヴ∠ャま͡ ゲ∠ ヌ
⊥ ∇レΑ∠ ∇ラぺ∠ ロ⊥ ｚゲシ
∠ ∇リョ∠ »
:∇ぺゲ∠ ∇ボΒ∠ ∇ヤプ∠
び ∇れケ∠ ヲあミ⊥ ザ
ヱ
ヱ
«び ∇ろボｚゼ
∠ ルや￢⊥ べ∠ヨジ
(Whoever would be pleased t o look at t he Day of Resurrect ion wit h his own eyes, t hen let him
recit e, (When t he sun is Kuwwirat .) (81) and; (When t he heaven is cleft asunder) (82) and;
(When t he heaven is split asunder) (84).)
ユ͡ Β͡ェゲｚャやリ
-∇れゲ∠ ん∠ わ∠ ルやょ ⊥ ミ͡ や∠ヲム∠ ∇ャやや∠ク͡ま∠ヱ -∇れゲ∠ ト ∠ ヘ∠ ルや￢べ∠ヨジｚャやや∠クま͡ぴ

∇ろヨ∠ ヤ͡ハ
∠ -∇れゲ∠ ん͡ ∇バよ⊥ ケ⊥ ヲ⊥らボ⊥ ∇ャやや∠ク͡ま∠ヱ -∇れゲ∠ イ ∂ プ⊥ ケ⊥ ゅ∠エら͡ ∇ャやや∠クま͡ヱ∠
ポ
∠ ゲｚビ
∠ ゅ∠ョリ ⊥ ⇒∠ジル͡Ηやゅヰ∠ Αぁほ∠Α -∇れゲ∠ カｚぺ∠ヱ∠ ∇ろョ∠ ギｚホ∠ ゅｚョ ∀ザ∇ヘ∠ル
ヴ͡プ -マ ∠ ャ∠ギ∠ バ∠ プ∠ ポ
∠ やｚヲジ ∠ プ∠ マ ∠ ボ∠ ヤ∠カ
∠ ン͡グャｚや -ユ͡ Α͡ゲム∠ ∇ャやマ ∠ よ∂ ゲ∠ よ͡
び-マ∠ ら∠ ミｚケ∠ ￢べ∠セゅｚョり∃ ケ∠ ヲ⊥タン ∂ ぺ∠
-リ∠ Β͡ヌヘ͡ ⇒∠エャ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ラｚま͡ヱ∠ -リ ͡ Α∂ギャゅ͡よラ ∠ ヲ⊥よグ∂ ム∠ ゎ⊥ ∇モよ∠ Κ ｚミ∠
び-ラ∠ ヲ⊥ヤバ∠ ∇ヘゎ∠ ゅ∠ョ ∠ラヲ⊥ヨ∠ヤ∇バ∠Α -リ ∠ Β͡らわ͡ ⇒∠ミゅ⇔ョや∠ゲミ͡
(1. When t he heaven is cleft asunder (Infat arat ).) (2. And when t he st ars Int at harat .) (3. And
when t he seas Fuj j irat .) (4. And when t he graves Bu` t hirat .) (5. A person will know what he has
sent forward and left behind.) (6. O man! What has made you careless about your Lord, t he
Most Generous) (7. Who creat ed you, fashioned you perfect ly, and gave you due proport ion.)
(8. In what ever form He willed, He put you t oget her.) (9. Nay! But you deny (t he Day of) Ad-
Din.) (10. But verily, over you t o wat ch you) (11. Kiraman Kat ibin,) (12. They know all t hat you
do.) What will happen on t he Day of Judgement Allah says,
(When t he heaven is cleft asunder (Infat arat ).) meaning, it split s. This is as Allah says,
び͡ヮよ͡ ゲ∀ ト
͡ ヘ∠ レ⊥ョ￢⊥ べ∠ヨジ
ｚャやぴ
(Whereon t he heaven will be cleft asunder (Munfat ir)) (73:18) Then Allah says,
⊥ ミ͡ や∠ヲム∠ ∇ャやや∠クま͡ヱ∠ ぴ
(And when t he st ars Int at harat .) meaning, fallen.
あプ⊥ ケ⊥ ゅ∠エら͡ ∇ャやや∠クま͡ヱ∠ ぴ
(And when t he seas Fuj j irat .) ` Ali bin Abi Talhah report ed from Ibn ` Abbas t hat he said, "Allah
will cause some of it t o burst fort h over ot her part s of it .'' Al-Hasan said, "Allah will cause some
part s of it t o burst fort h over ot her part s of it , and it s wat er will go away.'' Qat adah said, "It s
fresh wat er will mix wit h it s salt wat er.''
び ∇れゲ∠ ん͡ ∇バよ⊥ ケ⊥ ヲ⊥らボ⊥ ∇ャやや∠クま͡ヱ∠ ぴ

(And when t he graves Bu` t hirat .) Ibn ` Abbas said, "searched.'' As-Suddi said, "Tub` at hiru means
t hat t hey will be moved and t hose who are in t hem will come out .''
び ∇れゲ∠ カ
ｚぺ∠ヱ∠ ∇ろョ∠ ギｚホ∠ ゅｚョ ∀ザ∇ヘ∠ル ∇ろヨ∠ ヤ͡ハ
∠ぴ
(A person will know what he has sent forward and left behind.) meaning, when t his happens
t hen t his will occur. Mankind should not forget about Allah Allah says,
びユ͡ Α͡ゲム∠ ∇ャやマ
∠ よあゲ∠ よ͡ ポ
∠ ゲｚビ
∠ ゅ∠ョリ
⊥ ⇒∠ジル͡Ηやゅ∠ヰΑぁ ∠ほΑぴ
(O man! What has made you careless about your Lord, t he Most Generous) This is a t hreat . It is
not an at t empt t o get a reply as some people mist akenly t hink. They consider it as if t he Most
Generous is asking t hem so t hat t hey will say, "His honor deceived him (or made him careless of
his Lord).'' rat her t he meaning of t his Ayah is, "O Son of Adam! What has deceived you from
your Lord, t he Most Generous -- meaning t he Most Great -- so t hat you went fort h disobeying
Him, and you met Him wit h t hat which was unbefit t ing.'' This is similar t o what has been
report ed in t he Hadit h,
ゅ∠ョュ∠ キ∠ へリ
∠ ∇よやゅ∠Α :る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ ヴ∠ャゅ∠バゎ∠ ぶ ⊥ やメ⊥ ヲ⊥ボΑ∠ »
«∨∠リΒ͡ヤシ ∠ ∇ゲヨ⊥ ∇ャやろ
∠ ∇らィ
∠ ぺ∠ や∠クゅ∠ョュ∠ キ∠ へリ
∠ ∇よやゅ∠Α ∨ヶ͡よポ
∠ ゲｚビ∠
(Allah will say on t he Day of Judgement : "O Son of Adam! What has deceived you concerning Me
O Son of Adam What was your response t o t he Messengers'') Al-Baghawi ment ioned t hat Al-Kalbi
and Muqat il said, "This Ayah was revealed about Al-Aswad bin Shariq who st ruck t he Prophet
and he was not punished in ret aliat ion. So Allah revealed,
び͡ユΑ͡ゲム∠ ∇ャやマ
∠ よあゲ∠ よ͡ ポ
∠ ゲｚビ
∠ ゅ∠ョぴ
(What has made you careless about your Lord, t he Most Generous)'' Then Allah said,
びマ
∠ ャ∠ギ∠ バ∠ プ∠ ポ
∠ やｚヲジ
∠ プ∠ マ
∠ ボ∠ ヤ∠カ
∠ ン͡グャｚやぴ
(Who creat ed you, fashioned you perfect ly, and gave you due proport ion.) meaning, ` what has
deceived you concerning t he Most Generous Lord'
びマ
∠ ャ∠ギ∠ バ∠ プ∠ ポ
∠ やｚヲジ
∠ プ∠ マ
∠ ボ∠ ヤ∠カ
(Who creat ed you, fashioned you perfect ly, and gave you due proport ion.) meaning, ` He made
you complet e, st raight , and perfect ly balanced and proport ioned in st at ure. He fashioned you
in t he best of forms and shapes.' Imam Ahmad recorded from Busr bin Jahhash Al-Qurashi t hat
one day t he Messenger of Allah spat in his palm and placed his finger on it . Then he said,
∇ギホ∠ ヱ∠ ヶ͡ルゴ⊥ イ ͡ ∇バゎ⊥ ヴ∇ルぺ∠ ュ∠ キ∠ へリ ∠ ∇よやゅ∠Α :モｚィ

∠ ヱ∠ ゴｚハ ∠ ぶ ⊥ やメ ∠ ゅ∠ホ»
マ
∠ わ⊥ ∇ャギ∠ ハ
∠ ヱ∠ マ∠ わ⊥ ∇Αヲｚシ
∠ や∠クま͡ ヴ∇わェ ∠ ∨͡ログ͡ ワモ ͡ ∇んョ͡ ∇リョ͡ マ ∠ わ⊥ ∇ボヤ∠カ
∠
ろ
∠ ∇バヨ∠ イ ∠ プ∠ ∩∀ギΒ͡もヱ∠ マ ∠ ∇レョ͡ チ ͡ ∇ケほ∠∇ヤャ͡ヱ∠ ∩͡リ∇Αキ∠ ∇ゲよ⊥ リ ∠ ∇Βよ∠ ろ
∠ ∇Βゼ ∠ ョ∠
ベ
⊥ ギｚダ ∠ ゎ∠ ぺ∠ :ろ ∠ ∇ヤホ⊥ ヶ ∠ ホ͡ や∠ゲわｚャやろ ͡ ピ∠ ヤ∠よ∠ や∠クま͡ ヴ∇わェ ∠ ろ ∠ ∇バレ∠ ョ∠ ヱ∠
«∨͡るホ∠ ギ∠ ダｚャやラ ⊥ や∠ヱぺ∠ ヴｚル∠ぺ∠ヱ
(Allah t he Might y and Sublime says: "O Son of Adam! How can you escape Me when I creat ed
you from somet hing similar t o t his (spit ) Then I fashioned you and made your creat ion balanced
so t hat you walked bet ween t he t wo out er garment s. And t he eart h has a burial place for you.
So you gat hered (wealt h) and wit hheld it unt il your soul reached your collarbone (i.e., deat h
comes). Then, at t hat t ime you say, ` I will give charit y now.' But how will t here be t ime for
charit y'') This Hadit h has also been recorded by Ibn Maj ah . Concerning Allah's st at ement ,
びマ
∠ ら∠ ミｚケ∠ ￢∠ べ∠セゅｚョり∃ ケ∠ ヲ⊥タン
あぺ∠ ヴ͡プぴ
(In what ever form He willed, He put you t oget her.) Muj ahid said, "In which resemblance: t he
fat her, t he mot her, t he pat ernal uncle, or t he mat ernal uncle.'' In t he Two Sahihs it is recorded
from Abu Hurayrah t hat a man said, "O Messenger of Allah! Verily, my wife has given birt h t o a
black boy.'' The Prophet said,
«∨∃モよ͡ ま͡ ∇リョ͡ マ
∠ ャ∠ ∇モワ∠ »
(Do you have any camels) The man said, "Yes.'' The Prophet t hen said,
«ゅ∠ヰル⊥ や∠ヲ∇ャぺ∠ ゅ∠ヨプ∠ »

(What color are t hey) The man said, "Red.'' The Prophet said,
«ベ∠ケ∇ヱぺ∠ ∇リョ͡ ゅ∠ヰΒ͡プ ∇モヰ∠ プ∠ »

(Do any of t hem have pat ches of gray) The man said, "Yes.'' The Prophet asked him,
«マ͡ャクゅ∠ワゅ∠ゎぺ∠ ヴ∇ルほ∠プ∠ »

(How did t his happen t o t hem) The man replied, "It is probably an inherit ed genet ical st rain.''
The Prophet t hen said,
«ベ∇ゲハ
͡ ヮ⊥ ハ
∠ ゴ∠ ル∠ ラ
∠ ヲ⊥ムΑ∠ ∇ラぺ∠ ヴ∠ジハ
∠ や∠グワ∠ ヱ∠ »
(Likewise, t his (wit h your son) is probably an inherit ed genet ical st rain.) The Cause of
Decept ion and alert ing t o t he Fact t hat Angels record t he Deeds of t he Children of Adam
びリ
͡ Αあギャゅ͡よラ
∠ ヲ⊥よグあム∠ ゎ⊥ ∇モよ∠ Κ
ｚミ∠ ぴ
(Nay! But you deny (t he Day of) Ad-Din.) meaning, ` you are only compelled t o oppose t he Most
Generous and meet Him wit h disobedience, by your rej ect ion in your heart s of t he Hereaft er,
t he recompense and t he reckoning.' Concerning Allah's st at ement ,
∠ラヲ⊥ヨ∠ヤ∇バ∠Α - リ
∠ Β͡らわ͡ ⇒∠ミゅ⇔ョや∠ゲミ͡ - リ
∠ Β͡ヌヘ͡ ⇒∠エャ∠ ∇ユム⊥ ∇Βヤ∠ハ
∠ ラ
ｚま͡ヱ∠ ぴ
びラ ∠ ヲ⊥ヤバ∠ ∇ヘゎ∠ ゅ∠ョ
(But verily, over you t o wat ch you (are) Kiraman Kat ibin, t hey know all t hat you do.) (82:10-12)
meaning, ` indeed t here are noble guardian angels over you, so do not meet t hem wit h evil
deeds, because t hey writ e down all t hat you do.'
- ユ∃ Β͡エィ∠ ヴ͡ヘャ∠ ケ∠ ゅｚイヘ⊥ ∇ャやラｚま͡ヱ∠ - ユ∃ Β͡バル∠ ヴ͡ヘャ∠ ケ∠ や∠ゲ∇よΙ

ｘやラｚま͡ぴ
- リ ∠ Β͡らも͡ べ∠ピよ͡ ゅ∠ヰ∇レハ
∠ ユ∠ ワ⊥ ゅョ∠ ヱ∠ - リ ͡ Αあギャやュ∠ ∇ヲΑ∠ ゅ∠ヰ∠ル∇ヲ∠ヤ∇ダ∠Α
ュ⊥ ∇ヲΑ∠ ゅ∠ョポ∠ や∠ケ∇キぺ∠ べ∠ョｚユを⊥ - リ͡ Αあギャやュ⊥ ∇ヲΑ∠ ゅ∠ョポ
∠ や∠ケ∇キぺ∠ べ∠ョヱ∠
ゲ⊥ ∇ョΙ ｘや∠ヱゅ⇔ゃ∇Βセ
∠ ザ ∃ ∇ヘレ∠ ャ͡ ∀ザ∇ヘ∠ルマ
⊥ ヤ͡∇ヨゎ∠ Ι∠ ュ∠ ∇ヲΑ∠ - リ ͡ Αあギャや
びヮ͡ ヤｚャ͡ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠
(13. Verily, t he Abrar (t he right eous believers) will be in Delight ;) (14. And verily, t he wicked
will be in t he blazing Fire (Hell),) (15. Therein t hey will ent er, and t ast e it s burning flame on
t he Day of Recompense,) (16. And t hey will not be absent t herefrom.) (17.And what will make
you know what t he Day of Recompense is) (18. Again, what will make you know what t he Day of
Recompense is) (19. (It will be) t he Day when no person shall have power for anot her, and t he
Decision, t hat Day, will be wit h Allah.)
The Reward of the Righteous and the Sinners Allah informs of what
the righteous will receive of delight.
They are t hose who obeyed Allah and did not meet Him wit h disobedience (sins). Then He
ment ions t hat t he evildoers will be in Hell and et ernal t orment . Due t o t his He says,
びリ
͡ Αあギャやュ∠ ∇ヲΑ∠ ゅ∠ヰル∠ ∇ヲヤ∠∇ダΑ∠ ぴ
(Therein t hey will ent er, and t ast e it s burning flame on t he Day of Recompense,) meaning, t he
Day of Reckoning, Recompense, and Judgement .
びリ
∠ Β͡らも͡ べ∠ピよ͡ ゅ∠ヰ∇レハ
∠ ユ∠ ワ⊥ ゅ∠ョヱ∠ ぴ
(And t hey will not be absent t herefrom.) meaning, t hey will not be absent for even one hour
from t he t orment . The t orment will not be light ened from t hem, nor will t hey be grant ed t he
deat h t hat t hey will be request ing, or any rest -- not even for a single day. Allah t hen says,
びリ
͡ Αあギャやュ⊥ ∇ヲΑ∠ ゅ∠ョポ
(And what will make you know what t he Day of Recompense is) This is a magnificat ion of t he
affair of t he Day of Judgement . Then Allah affirms it by saying,
びリ
͡ Αあギャやュ⊥ ∇ヲΑ∠ ゅ∠ョポ
∠ や∠ケ∇キぺ∠ べ∠ョｚユを⊥ ぴ
(Again, what will make you know what t he Day of Recompense is) Then He explains t his by
saying,
び⇔ゅゃ∇Βセ
∠ ザ
∃ ∇ヘレ∠ ャ͡ ∀ザ∇ヘ∠ルマ
⊥ ヤ͡∇ヨゎ∠ Ι
∠ ュ∠ ∇ヲΑ∠ ぴ
((It will be) t he Day when no person shall have power for anot her, ) meaning, no one will be
able t o benefit anyone else, or help him out of t hat which he will be in, unless Allah gives
permission t o whomever He wishes and is pleased wit h. We will ment ion here a Hadit h (where
t he Prophet said),
マ
⊥ ヤ͡∇ョぺ∠ ゅ∠ャケ͡ ゅｚレャやリ
∠ ョ͡ ∇ユム⊥ ジ
∠ ヘ⊥ ∇ルぺ∠ やヱ⊥グボ͡ ∇ルぺ∠ ∩ユ͡セゅ∠ワヶ͡レよ∠ ゅ∠Α»
«ゅ⇔ゃ∇Βセ
∠ ぶ
͡ やリ
∠ ョ͡ ∇ユム⊥ ャ∠
(O children of Hashim! Save yourselves from t he Fire, for I have no power t o cause you any
benefit from Allah.) This has been ment ioned previously at t he end of t he Tafsir of Surat Ash-
Shu` ara' (see 26:214). Thus, Allah says,
び͡ヮヤｚャ͡ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ゲ⊥ ∇ョΙ

ｘや∠ヱぴ
(and t he Decision, t hat Day, will be wit h Allah.) "By Allah, t he Decision is for Allah t oday (now),
but on t hat Day no one will t ry t o disput e wit h Him about it .'' This is t he end of t he Tafsir of
Surat Al-Infit ar. All praise and blessings are due t o Allah, and He is t he Giver of success and
freedom from error.
The Tafsir of Surat Al-Mutaffifin

(Chapter - 83)
Which was revealed in Al-Madinah
サ
͡ ゅｚレャやヴ∠ヤハ ∠ ∇やヲ⊥ャゅ∠わ∇ミやや∠クま͡ リ ∠ Α͡グャｚや - リ ∠ Β͡ヘヘあト∠ ヨ⊥ ∇ヤャあ ∀モ∇Α∠ヱぴ
-ラ∠ ヱ⊥ゲジ ͡ ∇ガΑ⊥ ∇ユワ⊥ ヲ⊥ルコ∠ ヱｚ ∇ヱぺ∠ ∇ユワ⊥ ヲ⊥ャゅ∠ミや∠クま͡ヱ∠ - ラ ∠ ヲ⊥プ∇ヲわ∠ ∇ジΑ∠
- ユ∃ Β͡ヌハ
∠ ュ∃ ∇ヲΒ∠ ャ͡ - ラ∠ ヲ⊥をヲ⊥バ∇らョｚ ∇ユヰ⊥ ルｚぺ∠ マ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ ぁリヌ ⊥ Α∠ Ι∠ぺ
びリ ∠ Β͡ヨヤ∠⇒∠バ∇ャやゆ
あゲ∠ ャ͡ サ
⊥ ゅｚレャやュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠
(1. Woe t o Al-Mut affifin.) (2. Those who, when t hey have t o receive by measure from men,
demand full measure,) (3. And when t hey have t o give by measure or weight t o men, give less
t han due.) (4. Do t hey not t hink t hat t hey will be resurrect ed,) (5. On a Great Day) (6. The Day
when (all) mankind will st and before t he Lord of all t hat exist s)
Increasing and decreasing in the Measure and Weight will be a
Cause for Regret and Loss
An-Nasa'i and Ibn Maj ah bot h recorded from Ibn ` Abbas t hat he said, "When t he Prophet came
t o Al-Madinah, t he people of Al-Madinah were t he most t errible people in giving measurement
(i.e., t hey used t o cheat ). Thus, Allah revealed,
びリ
∠ Β͡ヘヘあト
∠ ヨ⊥ ∇ヤャあ ∀モ∇Α∠ヱぴ
(Woe t o Al-Mut affifin.) Aft er t his, t hey began t o give good measure.'' The meaning of t he word
Tat fif here is t o be st ingy wit h measurement and weight , eit her by increasing it if it is due from
t he ot hers, or decreasing it if it is a debt . Thus, Allah explains t hat t he Mut affifin t hose whom
He has promised loss and dest ruct ion, whom are meant by "Woe'' are
び͡サゅｚレャやヴ∠ヤハ
∠ ∇やヲ⊥ャゅ∠わ∇ミやや∠クま͡ リ
(Those who, when t hey have t o receive by measure from men,) meaning, from among t he
people.
び∠ラヲ⊥プ∇ヲわ∠ ∇ジΑ∠ ぴ
(demand full measure,) meaning, t hey t ake t heir right by demanding full measure and ext ra as
well.
びラ
∠ ヱ⊥ゲジ
͡ ∇ガΑ⊥ ∇ユワ⊥ ヲ⊥ルコ∠ ヱｚ ∇ヱぺ∠ ∇ユワ⊥ ヲ⊥ャゅ∠ミや∠クま͡ヱ∠ ぴ
(And when t hey have t o give by measure or weight t o (ot her) men, give less t han due.)
meaning, t hey decrease. Verily, Allah commanded t hat t he measure and weight should be
given in full. He says in anot her Ayah,
͡サゅ∠ト∇ジ͡ボャゅ͡よ ∇やヲ⊥ルコ͡ ヱ∠ ∇ユわ⊥ ∇ヤミ͡ やク͡まモ ∠ ∇Βム∠ ∇ャややヲ⊥プ∇ヱぺ∠ヱ∠ ぴ

びΚ⇔ Α͡ヱ∇ほゎ∠ リ
⊥ジ ∠ ∇ェぺ∠ヱ∠ ∀ゲ∇Β∠カマ ∠ ャ͡ク∠ ユ͡ Β͡ボわ∠ ∇ジヨ⊥ ∇ャや
(And give full measure when you measure, and weigh wit h a balance t hat is st raight . That is
good and bet t er in t he end.) (17:35) Allah also says,
ゅ⇔ジ∇ヘル∠ ブ
⊥ あヤム∠ ル⊥ Ι
∠ テ
͡ ∇ジボ͡ ∇ャゅ͡よラ
∠ や∠ゴΒ͡ヨ∇ャや∠ヱモ
∠ ∇Βム∠ ∇ャや ∇やヲ⊥プ∇ヱ∠ぺ∠ヱぴ
びゅ∠ヰバ∠ ∇シヱ⊥ Ι ｚま͡
(And give full measure and full weight wit h j ust ice. We burden not any person, but wit h t hat
which he can bear.) (6:152) and He says,
びラ
∠ や∠ゴΒ͡ヨ∇ャや ∇やヱ⊥ゲジ
͡ ∇ガゎ⊥ Ι
∠ ヱ∠ テ
∠ ∇コヲ∠ ∇ャや ∇やヲ⊥ヨΒ͡ホぺ∠ヱ∠ ぴ
(And observe t he weight wit h equit y and do not make t he balance deficient .) (55:9) Allah
dest royed t he people of Shu` ayb and wiped t hem out because of t heir cheat ing in weight s and
measurement s. ning, t hey t ake t heir right by demanding full measure and ext ra as well.
びラ
∠ ヱ⊥ゲジ
͡ ∇ガΑ⊥ ∇ユワ⊥ ヲ⊥ルコ∠ ヱｚ ∇ヱぺ∠ ∇ユワ⊥ ヲ⊥ャゅ∠ミや∠クま͡ヱ∠ ぴ
(And when t hey have t o give by measure or weight t o (ot her) men, give less t han due.)
meaning, t hey decrease. Verily, Allah commanded t hat t he measure and weight should be
given in full. He says in anot her Ayah,

∠ テ
͡ ∇ジボ͡ ∇ャゅよ͡ ラ
びラ
͡ ∇ガゎ⊥ Ι
∠ ヱ∠ テ
measurement s. be able t o bare. Imam Malik report ed from Nafi` who report ed from Ibn ` Umar
t hat t he Prophet said,
ょ
∠ Β͡ピΑ∠ ヴ∇わェ
∠ ∩∠リΒ͡ヨャ∠ゅ∠バ∇ャやゆあゲ∠ ャ͡ サ ⊥ ゅｚレャやュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ »
«ヮ∇Βル∠ ク⊥ ぺ⊥ フ
͡ ゅ∠ダ∇ルぺ∠ ヴ∠ャま͡ ヮ͡ エ
͡ ∇セケ∠ ヶ͡プ ∇ユワ⊥ ギ⊥ ェ
∠ ぺ∠
(This will be t he Day t hat mankind will st and before t he Lord of all t hat exist s, unt il one of
t hem will sink up t o t he middle of his ears in sweat .) Al-Bukhari recorded t his Hadit h from
Malik and ` Abdullah bin ` Awn, bot h of whom report ed it from Nafi` . Muslim also recorded it
from t wo rout es. Anot her Hadit h: Hadit h;uA ? give less t han due.) meaning, t hey decrease.
Verily, Allah commanded t hat t he measure and weight should be given in full. He says in
anot her Ayah,

∠ テ
びラ
͡ ∇ガゎ⊥ Ι
∠ ヱ∠ テ
͡ ∇ジボ͡ ∇ャゅよ͡ ラ
measurement s.
Threatening the Mutaffifin with standing before the Lord of all that
exists
Then Allah says as a t hreat t o t hem,
∠ ュ∃ ∇ヲΒ∠ ャ͡ - ラ
∠ ヲ⊥をヲ⊥バ∇らョｚ ∇ユヰ⊥ ルｚぺ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ ぁリヌ
⊥ Α∠ Ι∠ぺぴ
(Do t hey not t hink t hat t hey will be resurrect ed, on a Great Day) meaning, do t hese people not
fear t he resurrect ion and st anding before He Who knows t he hidden mat t ers and t he innermost
secret s, on a Day t hat cont ains great horror and t remendous fright Whoever loses on t his Day
will be made t o ent er int o a blazing fire. Then Allah says,
びリ
あゲ∠ ャ͡ サ
⊥ ゅｚレャやュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ ぴ
(The Day when (all) mankind will st and before t he Lord of all t hat exist s) meaning, t hey will
st and barefoot ed, naked and uncircumcised at a st at ion t hat will be difficult , hard, and
dist ressful for t he criminals. They will be covered by t he command from Allah, and it will be
t hat , which t he st rengt h and t he senses will not be able t o bare. Imam Malik report ed from
Nafi` who report ed from Ibn ` Umar t hat t he Prophet said,
ょ
∠ ∩∠リΒ͡ヨャ∠ゅバ∠ ∇ャやゆあゲ∠ ャ͡ サ ⊥ ゅｚレャやュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ »
∠ ぺ∠
from t wo rout es. Anot her Hadit h: Hadit u ?? ? u A ? Threat ening t he Mut affifin wit h st anding
before t he Lord of all t hat exist s Then Allah says as a t hreat t o t hem,
∠ ュ∃ ∇ヲΒ∠ ャ͡ - ラ
∠ ヲ⊥をヲ⊥バ∇らョｚ ∇ユヰ⊥ ルｚぺ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ ぁリヌ
⊥ Α∠ Ι∠ぺぴ
(Do t hey not t hink t hat t hey will be resurrect ed, on a Great Day) meaning, do t hese people not
fear t he resurrect ion and st anding before He Who knows t he hidden mat t ers and t he innermost
secret s, on a Day t hat cont ains great horror and t remendous fright Whoever loses on t his Day
will be made t o ent er int o a blazing fire. Then Allah says,
びリ
あゲ∠ ャ͡ サ
⊥ ゅｚレャやュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ ぴ
(The Day when (all) mankind will st and before t he Lord of all t hat exist s) meaning, t hey will
st and barefoot ed, naked and uncircumcised at a st at ion t hat will be difficult , hard, and
dist ressful for t he criminals. They will be covered by t he command from Allah, and it will be
t hat , which t he st rengt h and t he senses will not be able t o bare. Imam Malik report ed from
Nafi` who report ed from Ibn ` Umar t hat t he Prophet said,
ょ
∠ ∩∠リΒ͡ヨャ∠ゅ∠バ∇ャやゆあゲ∠ ャ͡ サ ⊥ ゅｚレャやュ⊥ ヲ⊥ボΑ∠ ュ∠ ∇ヲΑ∠ »
∠ ぺ∠
from t wo rout es. Anot her Hadit h: Imam Ahmad recorded from Al-Miqdad, who was Ibn Al-
Aswad Al-Kindi, t hat he heard t he Messenger of Allah saying,
キ͡ ゅ∠らバ͡ ∇ャやリ
∠ ョ͡ ザ ⊥ ∇ヨｚゼャやろ ͡ Β∠ ル͡ ∇キぺ⊥ る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ⊥ ∇ヲΑ∠ ラ∠ ゅ∠ミや∠クま͡»
ユ⊥ ワ⊥ ゲ⊥ ヰ∠ ∇ダわ∠ プ∠ メゅホリ ͡ ∇Βヤ∠Β͡ョ ∇ヱぺ∠ モ ∃ Β͡ョケ∠ ∇ギホ∠ ラ ∠ ヲ⊥ムゎ∠ ヴ∇わェ ∠
∩∇ユヰ͡ ャ͡ゅ∠ヨ∇ハぺ∠ ケ͡ ∇ギボ∠ ミ∠ ベ ͡ ゲ∠ バ∠ ∇ャやヶ͡プラ ∠ ヲ⊥ルヲ⊥ムΒ∠ プ∠ ザ ⊥ ∇ヨｚゼャや
ヴ∠ャま͡ ロ⊥ グ⊥ カ
⊥ ∇ほΑ∠ ∇リョ∠ ∇ユヰ⊥ ∇レョ͡ ヱ∠ ∩͡ヮ∇Βら∠ ボ͡ ハ
∠ ヴ∠ャま͡ ロ⊥ グ⊥ カ ⊥ ∇ほΑ∠ ∇リョ∠ ∇ユヰ⊥ ∇レョ͡
∇リョ∠ ∇ユヰ⊥ ∇レョ͡ ヱ∠ ∩͡ヮ∇Αヲ∠ ∇ボェ
∠ ヴ∠ャま͡ ロ⊥ グ⊥ カ
⊥ ∇ほΑ∠ ∇リョ∠ ∇ユヰ⊥ ∇レョ͡ ヱ∠ ∩͡ヮ∇Βわ∠ ら∠ ∇ミケ⊥
«ゅ⇔ョゅ∠イ∇ャま͡ ヮ⊥ ヨ⊥ イ ͡ ∇ヤΑ⊥
(On t he Day of Judgement , t he sun will draw near t he servant s unt il it is a mile or t wo away
from t hem. Then t he sun will burn t hem, and t hey will be submersed in sweat based upon t he
amount of t heir deeds. From among t hem t here will be t hose whose sweat will come up t o
t heir t wo heels. From among t hem t here will be t hose whose sweat will come up t o t heir t wo
knees. From among t hem t here will be t hose whose sweat will come up t o t heir groins. From
among t hem t here will be t hose who will be bridled in sweat (up t o t heir necks).) This Hadit h
was recorded by Muslim and At -Tirmidhi. In Sunan Abu Dawud it is recorded t hat t he Messenger
of Allah used t o seek refuge wit h Allah from t he hardship of st anding on t he Day of Judgement .
It has been report ed from Ibn Mas` ud t hat t hey will be st anding for fort y years wit h t heir heads
raised t oward t he sky. No one will speak t o t hem, and t he right eous and wicked among t hem
will all be bridled in sweat . It has been report ed from Ibn ` Umar t hat t hey will be st anding for
one hundred years. Bot h of t hese st at ement s have been recorded by Ibn Jarir. In t he Sunans of
Abu Dawud, An-Nasa'i, and Ibn Maj ah, it is recorded from ` A'ishah t hat t he Messenger of Allah
used t o begin his lat e night prayer by declaring Allah's great ness t en t imes, praising Allah t en
t imes, glorifying Allah t en t imes, and seeking Allah's forgiveness t en t imes. Then he would say,
«ヶ͡レプ͡ ゅ∠ハヱ∠ ヶ͡レ∇ホコ⊥ ∇ケや∠ヱヶ͡ルギ͡ ∇ワやヱ∠ ヶ͡ャ ∇ゲヘ͡ ∇ビやユｚヰ⊥ ∇ヤャや»
(O Allah! Forgive me, guide me, provide for me, and prot ect me.) Then he would seek refuge
from t he hardship of t he st anding on t he Day of Judgement .
ポ ∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - リ ∃ Βあイシ͡ ヴ͡ヘャ∠ ケ͡ ゅｚイヘ⊥ ∇ャやょ ∠ ⇒∠わミ͡ ラｚま͡ Κ

ｚミ∠ ぴ
∠リΒ͡よグあ ∠ムヨ⊥ ∇ヤャあグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀モ∇Α∠ヱ ∀ュヲ⊥ホ∇ゲョｚ ∀ょ⇒∠わ͡ミ - ∀リΒあイ͡シゅョ∠
ぁモミ⊥ Ι ｚま͡ ヮ͡ よ͡ ゆ ⊥ あグム∠ Α⊥ ゅ∠ョ∠ヱリ ͡ Αあギャやュ͡ ∇ヲΒ∠ よ͡ ラ
∠ ヲ⊥よグあム∠ Α⊥ リ
∠ Α͡グャｚや
ゲ⊥ Β͡ト⇒∠シぺ∠ メ ∠ ゅ∠ホゅ∠レわ⊥ ⇒∠Αや∠￢ヮ͡ ∇Βヤ∠ハ∠ ヴ∠ヤ∇わゎ⊥ や∠クま͡ ユ∃ Β͡をぺ∠ ギ∃ わ∠ ∇バョ⊥
∇やヲ⊥ルゅ∠ミゅｚョ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴ∠ヤハ ∠ ラ ∠ や∠ケ ∇モよ∠ Κ ｚミ∠ リ ∠ Β͡ャヱｚ Ι
ｘや
ｚユを⊥ ラ
∠ ヲ⊥よヲ⊥イ∇エヨ∠ ャｚグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ͡ よあケｚリ∠ハ ∇ユヰ⊥ ルｚま͡ Κ ｚミ∠ ラ ∠ ヲ⊥らジ ͡ ∇ムΑ∠
ヮ͡ よ͡ ∇ユわ⊥ レ⊥ミン͡グャｚやや∠グ⇒∠ワメ ⊥ ゅ∠ボΑ⊥ ｚユを⊥ ユ͡ Β͡エイ
∠ ∇ャや ∇やヲ⊥ャゅ∠ダャ∠ ∇ユヰ⊥ ルｚま͡
びラ ∠ ヲ⊥よグあム∠ ゎ⊥
(7. Nay! Truly, t he Record of t he wicked is in Sij j in.) (8. And what will make you know what
Sij j in is) (9. A Regist er inscribed.) (10. Woe, t hat Day, t o t hose who deny.) (11. Those who deny
t he Day of Recompense.) (12. And none can deny it except every t ransgressor beyond bounds,
t he sinner!) (13. When Our Ayat are recit ed t o him, he says: "Tales of t he ancient s!'') (14. Nay!
But on t heir heart s is t he Ran (covering) which t hey used t o earn.) (15. Nay! Surely, t hey will
be veiled from seeing t heir Lord t hat Day.) (16. Then verily, t hey will indeed ent er t he burning
flame of Hell.) (17. Then, it will be said t o t hem: "This is what you used t o deny!'')
The Record of the Wicked and some of what happens to Them

Allah says t ruly,
び∃リΒあイシ
͡ ヴ͡ヘャ∠ ケ͡ ゅｚイヘ⊥ ∇ャやょ
∠ ⇒∠わミ͡ ラ
ｚま͡ぴ
(Nay! Truly, t he Record of t he wicked is in Sij j in.) meaning, t hat t heir final dest inat ion and
t heir abode will be in Sij j in, which is derived from t he word prison (Sij n), and here it means
st rait ened circumst ances. Thus, Allah expresses t he great ness of t his mat t er, saying;
び ∀リΒあイ͡シゅ∠ョポ
(And what will make you know what Sij j in is) meaning, it is a great mat t er, an et ernal prison,
and a painful t orment . Some have said t hat it is beneat h t he sevent h eart h. It has been
ment ioned previously in t he lengt hy Hadit h of Al-Bara' bin ` Azib t hat t he Prophet said,
やヲ⊥らわ⊥ ∇ミやゲ͡ プ͡ ゅ∠ム∇ャやゥ

͡ ヱ⊥ケヶ͡プモｚィ∠ ヱ∠ ゴｚハ
∠ ぶ⊥ やメヲ⊥ボΑ∠ »
チ
͡ ∇ケほ∠∇ャやろ ⊥ ∇エゎ∠ ヶ ∠ ワ͡ ∀リΒあイ͡シ∠ヱ .リ∃ Βあイシ
͡ ヶ͡プヮ⊥ よ∠ ゅ∠わミ͡
«る∠バよ͡ ゅｚジャや
(Allah says concerning t he soul of t he disbeliever, ` Record his book in Sij j in.' And Sij j in is
beneat h t he sevent h eart h.)'' it is known t hat t he dest inat ion of t he wicked people will be Hell,
and it is t he lowest of t he low. For Allah says,
∇やヲ⊥レョ∠ や∠￢リ
∠ Α͡グャｚや Ι
ｚま͡ リ
∠ Β͡ヤヘ͡ ⇒∠シモ∠ ヘ∠ ∇シぺ∠ ヮ⊥ ⇒∠ル∇キキ∠ ケ∠ ｚユを⊥ ぴ
び͡ろ⇒∠エヤ͡⇒ｚダャや ∇やヲ⊥ヤヨ͡ ハ ∠ ヱ∠
(Then We reduced him t o t he lowest of t he low. Save t hose who believe and do right eous
deeds.) (95:5-6) Here Allah says,
ポ
∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - リ
∃ Βあイシ
͡ ヴ͡ヘャ∠ ケ͡ ゅｚイヘ⊥ ∇ャやょ
∠ ⇒∠わミ͡ ラ
ｚま͡ Κ
ｚミ∠ ぴ
び ∀リΒあイ͡シゅ∠ョ
(Nay! Truly, t he Record of t he wicked is in Sij j in. And what will make you know what Sij j in is)
and it is full of hardship and misery. Allah says,
マ
∠ ャ͡ゅ∠レワ⊥ ∇や∇ヲハ
∠ キ∠ リ
∠ Β͡ルゲｚボ∠ ョぁゅ⇔ボあΒッ
∠ ゅ⇔ルゅ∠ムョ∠ ゅ∠ヰ∇レョ͡ ∇やヲ⊥ボ∇ャぺ⊥ へ∠クま∠ヱ∠ ぴ
びや⇔ケヲ⊥らを⊥
(And when t hey shall be t hrown int o a narrow place t hereof, chained t oget her, t hey will
exclaim t herein for dest ruct ion.) (25:13) Then Allah says,
び ∀ュヲ⊥ホ∇ゲョｚ ∀ょ⇒∠わ͡ミぴ
(A Regist er inscribed.) This is not an explanat ion of His st at ement ,
(And what will make you know what Sij j in is) It is only an explanat ion of t he dest inat ion t hat
will be recorded for t hem, which is Sij j in. Meaning, it is inscribed, writ t en, and complet ed. No
one can add t o it and no one can remove anyt hing from it . This was said by Muhammad bin
Ka` b Al-Qurazi. Then Allah said,
びリ
(Woe, t hat Day, t o t hose who deny.) meaning, when t hey come t o t he imprisonment , Allah
t hreat ened t hem wit h, on t he Day of Judgement , and t he disgraceful t orment . The st at ement ,
"Woe,'' has already been discussed previously and t here is no need t o repeat it here. Basically,
it means dest ruct ion and devast at ion. This is like what is said, "Woe t o so-and-so.'' This is
similar t o what has been recorded in t he Musnad and t he Sunan collect ions on t he aut horit y of
Bahz bin Hakim bin Mu` awiyah bin Haydah,
び ∀リΒあイ͡シゅョ∠ ∠
(Nay! Truly, ! TrulrsA ? t he Record of t he wicked is in Sij j in. And what will make you know what
Sij j in is) and it is full of hardship and misery. Allah says,
マ
∠ ャ͡ゅ∠レワ⊥ ∇や∇ヲハ
∠ キ∠ リ
∠ Β͡ルゲｚボ∠ ョぁゅ⇔ボあΒッ
∠ ゅ⇔ルゅ∠ムョ∠ ゅ∠ヰ∇レョ͡ ∇やヲ⊥ボ∇ャぺ⊥ へ∠クま∠ヱ∠ ぴ
びや⇔ケヲら⊥ を⊥
(And when t hey shall be t hrown int o a narrow place t hereof, chained t oget her, t hey will
exclaim t herein for dest ruct ion.) (25:13) Then Allah says,
び ∀ュヲ⊥ホ∇ゲョｚ ∀ょ⇒∠わ͡ミぴ
(A Regist er inscribed.) This is not an explanat ion of His st at ement ,
(And what will make you know what Sij j in is) It is only an explanat ion of t he dest inat ion t hat
will be recorded for t hem, which is Sij j in. Meaning, it is inscribed, writ t en, and complet ed. No
one can add t o it and no one can remove anyt hing from it . This was said by Muhammad bin
Ka` b Al-Qurazi. Then Allah said,
びリ
(Woe, t hat Day, t o t hose who deny.) meaning, when t hey come t o t he imprisonment , Allah
t hreat ened t hem wit h, on t he Day of Judgement , and t he disgraceful t orment . The st at ement ,
"Woe,'' has already been discussed previously and t here is no need t o repeat it here. Basically,
it means dest ruct ion and devast at ion. This is like what is said, "Woe t o so-and-so.'' This is
similar t o what has been recorded in t he Musnad and t he Sunan collect ions on t he aut horit y of
Bahz bin Hakim bin Mu` awiyah bin Haydah, who report ed from his fat her, who report ed from
his grandfat her t hat t he Messenger of Allah said,
∀モ∇Α∠ヱ ∩∠サゅｚレャやマ
∠エ͡ ∇ツΒ⊥ ャ͡ ゆ
⊥ グ͡ ∇ムΒ∠ プ∠ ゐ
⊥ あギエ
∠ Α⊥ ヵ͡グヤｚャ͡ ∀モ∇Α∠ヱ»
«ヮ∠ャ ∀モ∇Α∠ヱヮ⊥ ャ∠
(Woe unt o whoever speaks, and lies in order t o make t he people laugh. Woe unt o him, woe
unt o him.) Then Allah says, in explaining who are t he wicked, disbelieving deniers,
びリ
͡ Αあギャやュ͡ ∇ヲΒ∠ よ͡ ラ
∠ ヲ⊥よグあム∠ Α⊥ リ
(Those who deny t he Day of Recompense.) meaning, t hey do not believe it will happen, and
t hey do not believe in it s exist ence. Thus, t hey consider it a mat t er t hat is farfet ched. Allah
t hen says,
びユ∃ Β͡をぺ∠ ギ∃ わ∠ ∇バョ⊥ ぁモミ⊥ Ι
ｚま͡ ヮ͡ よ͡ ゆ
⊥ あグム∠ Α⊥ ゅ∠ョヱ∠ ぴ
(And none can deny it except every t ransgressor, sinner.) meaning, t ransgressive in his act ions
by doing t hat which is forbidden and exceeding t he limit s when acquiring t he permissible. He is
a sinner in his st at ement s, because he lies whenever he speaks, he breaks his promises
whenever he makes t hem, and he behaves in an abusive and wicked manner whenever he
argues. Concerning Allah's st at ement ,
び ∠リΒ͡ャヱｚｘΙやゲ⊥ Β͡ト⇒∠シぺ∠ メ

∠ ゅ∠ホゅ∠レわ⊥ ⇒∠Αや∠￢ヮ͡ ∇Βヤ∠ハ
∠ ヴ∠ヤ∇わゎ⊥ や∠クま͡ぴ
(When Our Ayat are recit ed t o him, he says: "Tales of t he ancient s!'') meaning, whenever he
hears t he Words of Allah from t he Messenger , he denies it and has ill t hought s about it . Thus,
he believes t hat it is a collect ion gat hered from t he books of t he ancient s. This is as Allah says,
ゲ⊥ Β͡ト⇒∠シぺ∠ ∇やヲ⊥ャゅ∠ホ ∇ユム⊥ よぁケ∠ メ

∠ ゴ∠ ル∠ぺへ∠クゅｚョ ∇ユヰ⊥ ャ∠ モ
∠ Β͡ホや∠クま͡ヱ∠ ぴ
びリ ∠ Β͡ャヱｚ Ι
ｘや
(And when it is said t o t hem: "What is it t hat your Lord has sent down'' They say: "Tales of t he
men of old!'') (16:24) Similarly Allah says,
∠ ヴ∠ヤ∇ヨゎ⊥ ヴ
∠ ヰ͡ プ∠ ゅ∠ヰら∠ わ∠ わ∠ ∇ミやリ
∠ Β͡ャヱｚ Ι
ｘやゲ⊥ Β͡ト⇒∠シぺ∠ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
びΚ⇔ Β͡タぺ∠ヱ∠ り⇔ ゲ∠ ∇ムよ⊥
(And t hey say: "Tales of t he ancient s, which he has writ t en down: and t hey are dict at ed t o him
morning and aft ernoon.'') (25:5) Then Allah cont inues saying,
びラ
∠ ヲ⊥らジ
͡ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミゅｚョ ∇ユヰ͡ よ͡ ヲヤ⊥ホ⊥ ヴ∠ヤハ
∠ ラ
∠ や∠ケ ∇モよ∠ Κ
ｚミ∠ ぴ
(Nay! But on t heir heart s is t he Ran (covering) which t hey used t o earn.) meaning, t he mat t er is
not as t hey claim, nor as t hey say: "Verily, t his Qur'an is t ales of t he ancient s.'' Rat her, it is t he
Word of Allah, His inspirat ion and His revelat ion t o His Messenger . The only t hing t hat blocked
t heir heart s from believing in it is t he dark covering cast over it from t he many sins and wrong
t hey commit t ed t hat has covered up t heir heart s. Thus, Allah says,
びラ
∠ ヲ⊥らジ
͡ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミゅｚョ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴ∠ヤハ
∠ ラ
ｚミ∠ ぴ
(Nay! But on t heir heart s is t he Ran (covering) which t hey used t o earn.) This dark covering
known as Rayn overcomes t he heart s of t he disbelievers, t he covering of Ghaym is for t he
right eous, and t he covering of Ghayn is for t hose who are near t o Allah. Ibn Jarir, At -Tirmidhi,
An-Nisa'i, and Ibn Maj ah all recorded from Abu Hurayrah t hat t he Prophet said,
ヶ͡プ￢⊥ や∠キ∇ヲシ
∠ ∀る∠わ∇ムル⊥ ∇ろル∠ ゅ∠ミゅ⇔ら∇ルク∠ ょ
∠ ル∠ ∇クぺ∠ や∠クま͡ ギ∠ ∇らバ∠ ∇ャやラ
ｚま͡»
uベ ∩⊥ヮら⊥ ∇ヤホ∠ モ∠ ボ͡ タ
⊥ ゅヰ∠ ∇レョ͡ ゆ ∠ ゅ∠ゎ ∇ラみ͡プ∠ ∩͡ヮら͡ ∇ヤホ∠
uA ay! But on t heir heart s is t he Ran (covering) which t hey used t o earn.) meaning, t he mat t er
is not as t hey claim, nor as t hey say: "Verily, t his Qur'an is t ales of t he ancient s.'' Rat her, it is
t he Word of Allah, His inspirat ion and His revelat ion t o His Messenger . The only t hing t hat
blocked t heir heart s from believing in it is t he dark covering cast over it from t he many sins
and wrong t hey commit t ed t hat has covered up t heir heart s. Thus, Allah says, uuA ? "What is it
t hat your Lord has sent down'' They say: "Tales of t he men of old!'') (16:24) Similarly Allah says,
∠ ヴ∠ヤ∇ヨゎ⊥ ヴ
∠ ヰ͡ プ∠ ゅ∠ヰら∠ わ∠ わ∠ ∇ミや ∠リΒ͡ャヱｚｘΙやゲ⊥ Β͡ト⇒∠シぺ∠ ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
びΚ⇔ Β͡タぺ∠ヱ∠ り⇔ ゲ∠ ∇ムよ⊥
(And t hey say: "Tales of t he ancient s, which he has writ t en down: and t hey are dict at ed t o him
morning and aft ernoon.'') (25:5) Then Allah cont inues saying,
びラ
∠ ヲ⊥らジ
∠ ラ
ｚミ∠ ぴ
(Nay! But on t heir heart s is t he Ran (covering) which t hey used t o earn.) meaning, t he mat t er is
not as t hey claim, nor as t hey say: "Verily, t his Qur'an is t ales of t he ancient s.'' Rat her, it is t he
Word of Allah, His inspirat ion and His revelat ion t o His Messenger . The only t hing t hat blocked
t heir heart s from believing in it is t he dark covering cast over it from t he many sins and wrong
t hey commit t ed t hat has covered up t heir heart s. Thus, Allah says,
びラ
∠ ヲ⊥らジ
∠ ラ
ｚミ∠ ぴ
(Nay! But on t heir heart s is t he Ran (covering) which t hey used t o earn.) This dark covering
known as Rayn overcomes t he heart s of t he disbelievers, t he covering of Ghaym is for t he
right eous, and t he covering of Ghayn is for t hose who are near t o Allah. Ibn Jarir, At -Tirmidhi,
An-Nisa'i, and Ibn Maj ah all recorded from Abu Hurayrah t hat t he Prophet said,
ヶ͡プ￢⊥ や∠キ∇ヲシ
∠ ∀る∠わ∇ムル⊥ ∇ろル∠ ゅ∠ミゅ⇔ら∇ルク∠ ょ ∠ ル∠ ∇クぺ∠ や∠クま͡ ギ∠ ∇らバ∠ ∇ャやラ
ｚま͡»
キ∠ や∠コ ∇ラま͡ヲ∠ ホ ∩⊥ヮら⊥ ∇ヤホ∠ モ ∠ ボ͡ タ
⊥ ゅ∠ヰ∇レョ͡ ゆ ∠ ゅ∠ゎ ∇ラみ͡プ∠ ∩͡ヮら͡ ∇ヤホ∠
:ヴ∠ャゅ∠バゎ∠ ぶ ͡ やメ ⊥ ∇ヲホ∠ マ ∠ ャ͡グ∠プ ∩∇れキ∠ や∠コ
«びラ
∠ ヲ⊥らジ͡ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミゅｚョ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴ∠ヤハ ∠ ラ ∠ や∠ケ ∇モよ∠ Κ ｚミ∠ ぴ
(Verily, when t he servant commit s a sin, a black spot appears in his heart . If he repent s from
it , his heart is polished clean. However, if he increases (in t he sin), t he spot will cont inue t o
increase. That is t he st at ement of Allah: ((Nay! But on t heir heart s is t he Ran (covering) which
t hey used t o earn.)) At -Tirmidhi said, "Hasan Sahih.'' The wording of An-Nasa'i says,
∀る∠わ∇ムル⊥ ヮ͡ ら͡ ∇ヤホ∠ ヶ͡プろ ∠ ム͡ ル⊥ る⇔ ゃ∠ Β͡トカ∠ ほ∠ト ∠ ∇カぺ∠ や∠クま͡ ギ∠ ∇らバ∠ ∇ャやラ

ｚま͡»
ヮ⊥ ら⊥ ∇ヤホ∠ モ
∠ ボ͡ タ
⊥ ゆ ∠ ゅ∠ゎヱ∠ ゲ∠ ヘ∠ ∇ピわ∠ ∇シや∠ヱネ∠ ゴ∠ ル∠ ヲ∠ ワ⊥ ∇ラみ͡プ∠ ∩ ￢⊥ や∠キ∇ヲシ ∠
ラ⊥ やｚゲャやヲ∠ ヰ⊥ プ∠ ヮ⊥ ら∠ ∇ヤホ∠ ヲ⊥ヤ∇バゎ∠ ヴｚわェ ∠ ゅ∠ヰΒ͡プギ∠ Α͡コキ∠ ゅ∠ハ ∇ラみ͡プ∠ ∩
:ヴ∠ャゅ∠バゎ∠ ぶ ⊥ やメ ∠ ゅ∠ホヵ͡グャｚや
«びラ ∠ ヲ⊥らジ ͡ ∇ムΑ∠ ∇やヲ⊥ルゅ∠ミゅｚョ ∇ユヰ͡ よ͡ ヲ⊥ヤホ⊥ ヴ∠ヤハ ∠ ラ∠ や∠ケ ∇モよ∠ Κ ｚミ∠ ぴ
(Whenever t he servant commit s a wrong, a black spot is put in his heart . So, if he refrains from
it , seeks forgiveness and repent s, his heart is polished clean. But if he ret urns t o t he sin, t he
spot will increase unt il it overcomes his (ent ire) heart , and t his is t he Ran t hat Allah ment ions
when He says: (Nay, but on t heir heart s is t he Ran (covering) which t hey used t o earn.))
びラ
∠ ヲ⊥よヲ⊥イ∇エヨ∠ ャｚグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ͡ よあケｚリ∠ハ ∇ユヰ⊥ ルｚま͡ Κ
ｚミ∠ ぴ
(Nay! Surely, t hey will be veiled from seeing t heir Lord t hat Day.) meaning, t hey will have a
place on t he Day of Judgement , and lodging in Sij j in. Along wit h t his t hey will be veiled from
seeing t heir Lord and Creat or on t he Day of Judgement . Imam Abu ` Abdullah Ash-Shafi` i said,
"In t his Ayah is a proof t hat t he believers will see Him (Allah), t he Might y and Sublime, on t hat
Day.'' Concerning Allah's st at ement ,
びユ͡ Β͡エイ
∠ ∇ャや ∇やヲ⊥ャゅ∠ダャ∠ ∇ユヰ⊥ ルｚま͡ ｚユを⊥ ぴ
(Then verily, t hey will indeed ent er t he burning flame of Hell.) meaning, along wit h t his being
prevent ed from seeing t he Most Gracious, t hey will also be among t he people of t he Fire.
びラ
∠ ヲ⊥よグあム∠ ゎ⊥ ヮ͡ よ͡ ∇ユわ⊥ レ⊥ミン͡グャｚやや∠グ⇒∠ワメ
⊥ ゅ∠ボΑ⊥ ｚユを⊥ ぴ
(Then, it will be said t o t hem: "This is what you used t o deny!'') (83:17) meaning, t his will be
said t o t hem by way of scolding, rebuking, belit t ling, and humiliat ion.
ポ
∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - リ ∠ ΒあΒヤあハ
͡ ヴ͡ヘャ∠ ケ͡ や∠ゲ∇よΙ ｘやょ ∠ ⇒∠わミ͡ ラｚま͡ Κ
ｚミ∠ ぴ
ラ
ｚま͡ ラ∠ ヲ⊥よゲｚボ∠ ヨ⊥ ∇ャやロ⊥ ギ⊥ ヰ∠ ∇ゼΑ∠ ∀ュヲ⊥ホ∇ゲョｚ ∀ょ⇒∠わ͡ミラ ∠ ヲぁΒヤあハ
͡ ゅ∠ョ
フ
⊥ ゲ͡ ∇バゎ∠ ラ ∠ ヱ⊥ゲヌ
⊥ レ∠Α マ ͡ も͡ へ∠ケΙｘやヴ∠ヤハ ∠ ユ∃ Β͡バル∠ ヴ͡ヘャ∠ ケ∠ や∠ゲ∇よΙ ｘや
ペ
∃ Β͡ェケｚリ͡ョラ ∠ ∇ヲボ∠ ∇ジΑ⊥ ユ͡ Β͡バレｚャやり∠ ゲ∠ ∇ツル∠ ∇ユヰ͡ ワ͡ ヲ⊥ィヱ⊥ ヴ͡プ
ザ
͡ プ∠ ゅ∠レわ∠ Β∠ ∇ヤプ∠ マ∠ ャ͡ク∠ ヴ͡プヱ∠ ∀マ∇ジ͡ョヮ⊥ ヨ⊥ ⇒∠わカ ͡ ュ∃ ヲ⊥わ∇ガョｚ
ゅ∠ヰよ͡ ゆ
⊥ ゲ∠ ∇ゼΑ∠ ゅ⇔レ∇Βハ ∠ ユ∃ Β͡レ∇ジゎ∠ リ͡ョヮ⊥ ィ ⊥ や∠ゴョ͡ ヱ∠ ラ
∠ ヲ⊥ジヘ͡ ⇒∠レわ∠ ヨ⊥ ∇ャや
びラ ∠ ヲ⊥よゲｚボ∠ ヨ⊥ ∇ャや
(18. Nay! Verily, t he Record of Al-Abrar (t he right eous believers) is (preserved) in ` Illiyyin.)
(19. And what will make you know what ` Illiyyin is) (20. A Regist er inscribed,) (21. To which
bear wit ness t hose nearest .) (22. Verily, Al-Abrar (t he right eous believers) will be in Delight .)
(23. On t hrones, looking.) (24. You will recognize in t heir faces t he bright ness of delight ). (25.
They will be given t o drink of pure sealed Rahiq.) (26. Sealed wit h musk, and for t his let t hose
st rive who want t o st rive.) (27. It will be mixed wit h Tasnim:) (28. A spring whereof drink t hose
nearest t o Allah.)
The Record Book of the Righteous and Their Reward

Allah says t hat t ruly,
び͡ケや∠ゲ∇よΙ
ｘやょ
∠ ⇒∠わミ͡ ラ
ｚま͡ぴ
(Verily, t he Record of Al-Abrar (t he right eous believers)) These people are in a sit uat ion t hat is
t he opposit e of t he wicked people.
び∠リΒあΒヤあハ
͡ ヴ͡ヘャ∠ぴ
(is in ` Illiyyin.) meaning, t heir final dest inat ion is ` Illiyyin, which is t he opposit e of Sij j in. It
has been report ed from Hilal bin Yasaf t hat Ibn ` Abbas asked Ka` b about Sij j in while he was
present , and Ka` b said, "It is t he sevent h eart h and in it are t he souls of t he disbelievers.'' Then
Ibn ` Abbas asked him about ` Illiyyin, so he said, "It is t he sevent h heaven and it cont ains t he
souls of t he believers.'' This st at ement -- t hat it is t he sevent h heaven -- has been said by
ot hers as well. ` Ali bin Abi Talhah report ed t hat Ibn ` Abbas said concerning Allah's st at ement ,
びリ
∠ ΒあΒヤあハ
͡ ヴ͡ヘャ∠ ケ͡ や∠ゲ∇よΙ
ｘやょ
∠ ⇒∠わミ͡ ラ
ｚま͡ Κ
ｚミ∠ ぴ
(Nay! Verily, t he Record of Al-Abrar (t he right eous believers) is in ` Illiyyin.) "This means
Paradise.'' Ot hers besides him have said, "` Iliyyin is locat ed at Sidrat Al-Munt aha.'' The obvious
meaning is t hat t he word ` Illiyyin is t aken from t he word ` Uluw, which means highness. The
more somet hing ascends and rises, t he more it becomes great er and increases. Thus, Allah
magnifies it s affair and ext ols it s mat t er by saying,
びラ
∠ ヲぁΒヤあハ
͡ ゅ∠ョポ
(And what will make you know what ` Illiyyin is) Then He says by way of affirming what will be
writ t en for t hem,
びラ
∠ ヲ⊥よゲｚボ∠ ヨ⊥ ∇ャやロ⊥ ギ⊥ ヰ∠ ∇ゼΑ∠ ∀ュヲ⊥ホ∇ゲョｚ ∀ょ⇒∠わ͡ミぴ
(A Regist er inscribed. To which bear wit ness t hose nearest .) They are t he angels. This was
st at ed by Qat adah. Al-` Awfi report ed from Ibn ` Abbas t hat he said, "Those nearest t o Allah in
each heaven will wit ness it .'' Then Allah says,
びユ∃ Β͡バル∠ ヴ͡ヘャ∠ ケ∠ や∠ゲ∇よΙ

ｘやラ
ｚま͡ぴ
(Verily, Al-Abrar (t he right euos believers) will be in Delight .) meaning, on t he Day of
Judgement t hey will be in et ernal pleasure and gardens t hat cont ain comprehensive bount ies.
び͡マも͡ や∠ケΙ
ｘやヴ∠ヤ∠ハぴ
(On t hrones,) These are t hrones beneat h canopies from which t hey will be gazing. It has been
said, "This means t hat t hey will be gazing at t heir kingdom and what Allah has given t hem of
good and bount ies t hat will not end or perish. It has also been said,
びラ
∠ ヱ⊥ゲヌ
⊥ レ∠Α マ
͡ も͡ へ∠ケΙ
(On t hrones, looking.) "This means t hat t hey will be looking at Allah, t he Might y and Sublime.''
This is t he opposit e of what t hose wicked people have been described wit h,
びラ
∠ ヲ⊥よヲ⊥イ∇エヨ∠ ャｚグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ͡ よあケｚリ∠ハ ∇ユヰ⊥ ルｚま͡ Κ
ｚミ∠ ぴ
(Nay! Surely, t hey (evildoers) will be veiled from seeing t heir Lord t hat Day.) (83:15) Thus, it
has been ment ioned t hat t hese (right eous people) will be allowed t o look at Allah while t hey
are upon t heir t hrones and elevat ed couches. Concerning Allah's st at ement ,
びユ͡ Β͡バレｚャやり∠ ゲ∠ ∇ツル∠ ∇ユヰ͡ ワ͡ ヲ⊥ィヱ⊥ ヴ͡プフ
⊥ ゲ͡ ∇バゎ∠ ぴ
(You will recognize in t heir faces t he bright ness of delight .) meaning, ` you will not ice a glow of
delight in t heir faces when you look at t hem.' This is a descript ion of opulence, decorum,
happiness, composure, and aut horit y t hat t hey will be experiencing from t his great delight .
びュ∃ ヲ⊥わ∇ガョｚペ
∃ Β͡ェケｚリ͡ョラ
∠ ∇ヲボ∠ ∇ジΑ⊥ ぴ
(They will be given t o drink of pure sealed Rahiq.) meaning, t hey will be given drink from t he
wine of Paradise. Ar-Rahiq is one of t he names of t he wine (in Paradise). Ibn Mas` ud, Ibn
` Abbas, Muj ahid, Al-Hasan, Qat adah and Ibn Zayd all said t his. Ibn Mas` ud said concerning
び∀マ∇ジョ͡ ヮ⊥ ヨ⊥ ⇒∠わカ
͡ぴ
(Sealed wit h musk,) "This means it will be mixed wit h musk.'' Al-` Awfi report ed from Ibn
` Abbas t hat he said, "Allah will make t he wine have a pleasant aroma for t hem, so t he last
t hing t hat He will place in it will be musk. Thus, it will be sealed wit h musk.'' Qat adah and Ad-
Dahhak bot h said t he same. Then Allah says,
び∠ラヲ⊥ジヘ͡ ⇒∠レわ∠ ヨ⊥ ∇ャやザ

͡ プ∠ ゅ∠レわ∠ Β∠ ∇ヤプ∠ マ
∠ ャ͡ク∠ ヴ͡プヱ∠ ぴ
(and for t his let (all) t hose st rive who want t o st rive.) meaning, for a sit uat ion like t his, let t he
boast ers boast , compet e, and st rive t o gain more. Let t he compet it ors compet e and race
t oward t he likes of t his. This is similar t o Allah's st at ement ,
びラ
∠ ヲ⊥ヤヨ͡ ⇒∠バ∇ャやモ
͡ ヨ∠ ∇バΒ∠ ∇ヤプ∠ や∠グ⇒∠ワモ
͡ ∇んヨ͡ ャ͡ぴ
(For t he like of t his let t he workers work.) (37:61) Allah t hen says,
びユ∃ Β͡レ∇ジゎ∠ リ͡ョヮ⊥ ィ
⊥ や∠ゴョ͡ ヱ∠ ぴ
(It will be mixed wit h Tasnim.) meaning, t his wine t hat is being described is mixed wit h
Tasnim. This refers t o a drink called Tasnim, and it is t he most excellent and exalt ed drink of
t he people of Paradise. This was said by Abu Salih and Ad-Dahhak. Thus, Allah says,
びラ
∠ ヲ⊥よゲｚボ∠ ヨ⊥ ∇ャやゅ∠ヰよ͡ ゆ
∠ぴ
(A spring whereof drink t hose nearest t o Allah.) (83:28) meaning, t hose who are near t o Allah,
will drink from it as t hey wish, and t he companions of t he right hand will be given a drink t hat
is mixed wit h it . This has been said by Ibn Mas` ud, Ibn ` Abbas, Masruq, Qat adah and ot hers.
∇やヲ⊥レョ∠ や∠￢リ ∠ Α͡グャｚやリ∠ ョ͡ ∇やヲ⊥ルゅ∠ミ ∇やヲ⊥ョゲ∠ ∇ィぺ∠ リ ∠ Α͡グャｚやラｚま͡ぴ
や∠クま͡ヱ∠ - ラ ∠ ヱ⊥ゴョ∠ ゅ∠ピわ∠ Α∠ ∇ユヰ͡ よ͡ ∇やヱぁゲョ∠ や∠クま͡ヱ∠ - ラ ∠ ヲ⊥ムエ ∠ ∇ツΑ∠
∇ユワ⊥ ∇ヱぺ∠ケ∠ や∠ク͡ま∠ヱ - リ ∠ Β͡ヰム͡ プ∠ ∇やヲ⊥らヤ∠ボ∠ ルや ∇ユヰ͡ ヤ͡∇ワぺ∠ ヴ∠ャま͡ ∇やヲ⊥らヤ∠ボ∠ ルや
∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇やヲ⊥ヤシ
͡ ∇ケぺ⊥ べ∠ョヱ∠ - ラ ∠ ヲぁャべ∠ツャ∠ ￢͡ Ι ∠ ぽ⊥ ⇒∠ワラｚま͡ ∇やヲ⊥ャゅ∠ホ
ケ͡ ゅｚヘム⊥ ∇ャやリ∠ ョ͡ ∇やヲ⊥レョ∠ や∠￢リ ∠ Α͡グャｚやュ∠ ∇ヲΒ∠ ∇ャゅ∠プ - リ ∠ Β͡ヌヘ͡ ⇒∠ェ
ゆ∠ ヲあを⊥ ∇モワ∠ ラ ∠ ヱ⊥ゲヌ ⊥ レ∠Α マ ͡ も͡ へ∠ケΙ
ｘやヴ∠ヤハ ∠ ラ ∠ ヲ⊥ムエ ∠ ∇ツΑ∠
びラ ∠ ヲ⊥ヤバ∠ ∇ヘΑ∠ ∇やヲ⊥ルゅ∠ミゅ∠ョケ⊥ ゅｚヘム⊥ ∇ャや
(29. Verily, t hose who commit t ed crimes used t o laugh at t hose who believed.) (30. And,
whenever t hey passed by t hem, used t o wink one t o anot her.) (31. And when t hey ret urned t o
t heir own people, t hey would ret urn j est ing;) (32. And when t hey saw t hem, t hey said: "Verily,
t hese have indeed gone ast ray!'') (33. But t hey were not sent as wat chers over t hem.) (34. But
t his Day t hose who believe will laugh at t he disbelievers) (35. On t hrones, looking.) (36. Are not
t he disbelievers paid for what t hey used t o do)
The Wicked Behavior of the Criminals and Their mocking of the

Believers
Allah informs t hat t he criminals used t o laugh at t he believers in t he worldly life. In ot her
words, t hey would mock t hem and despise t hem. Whenever t hey would pass by t he believers,
t hey would wink at each ot her about t hem, meaning in cont empt of t hem.
びリ
∠ Β͡ヰム͡ プ∠ ∇やヲ⊥らヤ∠ボ∠ ルや ∇ユヰ͡ ヤ͡∇ワぺ∠ ヴ∠ャま͡ ∇やヲ⊥らヤ∠ボ∠ ルやや∠クま͡ヱ∠ ぴ
(And when t hey ret urned t o t heir own people, t hey would ret urn j est ing.) meaning, when t hese
criminals t urn back, or ret urn t o t heir homes, t hey go back pleased. This means t hat what ever
t hey request , t hey find it . Yet , wit h t his, t hey st ill are not grat eful for Allah's favor upon t hem.
Rat her t hey busy t hemselves wit h despising and envying t he believers.
びラ
∠ ヲぁャべ∠ツャ∠ ￢͡ Ι
∠ ぽ⊥ ⇒∠ワラ
ｚま͡ ∇やヲ⊥ャゅ∠ホ ∇ユワ⊥ ∇ヱぺ∠ケ∠ や∠クま͡ヱ∠ ぴ
(And when t hey saw t hem, t hey said: "Verily, t hese have indeed gone ast ray!'') meaning,
` because t hey are upon a religion ot her t han t heir own religion.' Allah t hen says,
びリ
∠ Β͡ヌヘ͡ ⇒∠ェ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ∇やヲ⊥ヤシ
͡ ∇ケぺ⊥ べ∠ョヱ∠ ぴ
(But t hey were not sent as wat chers over t hem.) meaning, t hese criminals have not been sent
as guardians over t he deeds and st at ement s of t hese believers. These wrongdoers have not
been made responsible for t hem. So, why are t hey so concerned wit h t hem, and why have t hey
made t hem t he focus of t heir at t ent ion This is as Allah says,
び ͡ラヲ⊥ヨヤあ∠ムゎ⊥ Ι ∠ ヱ∠ ゅ∠ヰΒ͡プ ∇やヲ⊥ゃジ ∠ ∇カやメ ∠ ゅ∠ホぴ

ゅｚレョ∠ や∠￢べ∠レよｚケ∠ ラ ∠ ヲ⊥ャヲ⊥ボΑ∠ ン͡キゅ∠らハ ͡ ∇リョあ ∀ペΑ͡ゲ∠プラ ∠ ゅ∠ミヮ⊥ ｚルま͡ぴ
- リ ∠ Β͡ヨェ
͡ ゲ∠ ャやゲ⊥ ∇Βカ ∠ ろ ∠ ル∠ぺヱ∠ ゅ∠レ∇ヨェ ∠ ∇ケや∠ヱゅ∠レ∠ャ ∇ゲヘ͡ ∇ビゅ∠プ
∇ユわ⊥ ∇レミ⊥ ヱ∠ ン͡ゲ∇ミク͡ ∇ユミ⊥ ∇ヲジ ∠ ル∠ぺヴｚわェ ∠ ゅ⇔Α∂ ゲ͡ ∇ガシ͡ ∇ユワ⊥ ヲ⊥ヨゎ⊥ ∇グガ ∠ ゎｚゅ∠プ
∇やヱ⊥ゲら∠ タ ∠ ゅ∠ヨよ͡ ュ∠ ∇ヲΒ∠ ∇ャやユ⊥ ヰ⊥ わ⊥ ∇Αゴ∠ ィ
∠ ヴあルま͡ - ラ ∠ ヲ⊥ムエ
∠ ∇ツゎ∠ ∇ユヰ⊥ ∇レョあ
びラ ∠ ヱ⊥ゴも͡ べ∠ヘ∇ャやユ⊥ ワ⊥ ∇ユヰ⊥ ルｚぺ∠
(He (Allah) will say: "Remain you in it wit h ignominy! And speak you not t o Me!'' Verily t here
was a part y of My servant s, who used t o say: "Our Lord! We believe, so forgive us, and have
mercy on us, for You are t he Best of all who show mercy!'' But you t ook t hem for a laughing
st ock, so much so t hat t hey made you forget My remembrance while you used t o laugh at t hem!
Verily, I have rewarded t hem t his Day for t heir pat ience: t hey are indeed t he ones t hat are
successful.) (23:108-111) Thus, Allah says here,
び∠ュ∇ヲΒ∠ ∇ャゅ∠プぴ
(But t his Day) meaning, t he Day of Judgement .
び∠ラヲ⊥ムエ
∠ ∇ツΑ∠ ケ͡ ゅｚヘム⊥ ∇ャやリ
∠ ョ͡ ∇やヲ⊥レョ∠ や∠￢リ
(t hose who believe will laugh at t he disbelievers) meaning, as ret ribut ion for how t hose people
laughed at t hem.
びラ
∠ ヱ⊥ゲヌ
⊥ レ∠Α マ
͡ も͡ へ∠ケΙ
(On t hrones, looking.) meaning, looking at Allah as reward for bearing t he false claims against
t hem t hat t hey were misguided. They were not misguided at all. Rat her t hey were t he close
Awliya' of Allah, who will be looking at t heir Lord in t he place of His honor. Concerning Allah's
st at ement ,
びラ
∠ ヲ⊥ヤバ∠ ∇ヘΑ∠ ∇やヲ⊥ルゅ∠ミゅ∠ョケ⊥ ゅｚヘム⊥ ∇ャやゆ
∠ ヲあを⊥ ∇モワ∠ ぴ
(Are not t he disbelievers paid for what t hey used t o do) meaning, ` will t he disbelievers be
recompensed for t heir mockery and belit t lement against t he believers, or not ' This means t hat
t hey surely will be paid in full, complet ely and perfect ly (for t heir behavior). This is t he end of
t he Tafsir of Surat Al-Mut affifin, and all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Inshiqaq

(Chapter - 84)
is report ed from Abu Salamah t hat while leading t hem in prayer, Abu Hurayrah recit ed,
び ∇ろボｚゼ
(When t he heaven is split asunder.) and he prost rat ed during it s recit at ion. Then when he
complet ed t he prayer, he informed t hem t hat t he Messenger of Allah prost rat ed during it s
recit at ion. This was recorded by Muslim and An-Nasa'i on t he aut horit y of Malik. Al-Bukhari
recorded from Abu Rafi` t hat he prayed t he Night prayer wit h Abu Hurayrah) recit ed,
び ∇ろボｚゼ
(When t he heaven is split asunder.) t hen he prost rat ed. So Abu Rafi` said somet hing t o him
about it (quest ioning it ). Abu Hurayrah replied, "I prost rat ed behind Abul-Qasim (t he Prophet ),
and I will never cease prost rat ing during it s recit at ion unt il I meet him.''
や∠ク͡ま∠ヱ -∇ろボｚェ ⊥ ヱ∠ ゅ∠ヰよ∂ ゲ∠ ャ͡ ∇ろル∠ ク͡ ぺ∠ヱ∠ -∇ろボｚゼ ∠ ルや￢べ∠ヨジｚャやや∠クま͡ぴ

∇ろル∠ ク͡ ぺ∠ヱ∠ -∇ろヤｚガ ∠ ゎ∠ ヱ∠ ゅ∠ヰΒ͡プゅ∠ョ ∇ろボ∠ ∇ャぺ∠ヱ∠ -∇れギｚョ⊥ チ ⊥ ∇ケ∇Ιや
マ∠ よ∂ ケ∠ ヴ∠ャま͡ ∀ゥ͡キゅ∠ミマ ∠ ルｚま͡ リ
⊥ ⇒∠ジル͡Ηやゅヰ∠ Αぁほ∠Α -∇ろボｚェ
⊥ ヱ∠ ゅ∠ヰよ∂ ゲ∠ ャ͡
-ヮ͡ レ͡ Β͡ヨΒ∠ よ͡ ヮ⊥ ら∠ ⇒∠わミ͡ ヴ ∠ ゎ͡ ヱ⊥ぺ ∇リョ∠ ゅｚョほ∠プ∠ -ヮ͡ Β͡ボ⇒∠ヤヨ⊥ プ∠ ゅ⇔ェ∇ギミ∠
ヮ͡ ヤ͡∇ワぺ∠ ヴ∠ャま͡ ょ ⊥ ヤ͡ボ∠ レ∠Αヱ∠ -や⇔ゲΒ͡ジΑ∠ ゅ⇔よゅ∠ジェ ͡ ょ ⊥ シ
∠ ゅ∠エΑ⊥ フ∠ ∇ヲジ ∠ プ∠
-ロ͡ ゲ͡ ∇ヰニ
∠ ￢へ∠ケヱ∠ ヮ⊥ ら∠ ⇒∠わミ͡ ヴ
∠ ゎ͡ ヱ⊥ぺ ∇リョ∠ ゅｚョぺ∠ヱ∠ -や⇔ケヱ⊥ゲ∇ジョ∠
ラ
∠ ゅ∠ミヮ⊥ ｚルま͡ -や⇔ゲΒ͡バシ
∠ ヴ∠ヤ∇ダΑ∠ ヱ∠ -や⇔ケヲら⊥ を⊥ ヲ⊥ハ∇ギ∠Α フ ∠ ∇ヲジ ∠ プ∠
ヴ∠ヤよ∠ -ケ∠ ヲ⊥エΑ∠ リｚャラ∠ぺリｚニ
∠ ヮ⊥ ｚルま͡ -や⇔ケヱ⊥ゲ∇ジョ∠ ヮ͡ ヤ͡∇ワぺ∠ ヴ͡プ
び-や⇔ゲΒ͡ダよ∠ ヮ͡ よ͡ ラ∠ ゅ∠ミヮ⊥ ｚよケ∠ ラ
ｚま͡
(1. When t he heaven is split asunder,) (2. And list ens t o and obeys it s Lord -- and it must do
so.) (3. And when t he eart h is st ret ched fort h,) (4. And has cast out all t hat was in it and
became empt y.) (5. And list ens t o and obeys it s Lord -- and it must do so.) (6. O man! Verily,
you are ret urning t owards your Lord wit h your deeds and act ions, a sure ret urning, and you will
meet .) (7. Then as for him who will be given his Record in his right hand,) (8. He surely will
receive an easy reckoning,) (9. And will ret urn t o his family Masrur (in j oy)!) (10. But
whosoever is given his Record behind his back,) (11. He will invoke dest ruct ion,) (12. And he
shall ent er a blazing Fire, and made t o t ast e it s burning.) (13. Verily, he was among his people
in j oy!) (14. Verily, he t hought t hat he would never ret urn!) (15. Yes! Verily, his Lord has been
ever beholding him!)
Splitting the Heavens asunder and stretching the Earth forth on the
Day of Resurrection
Allah says,
び ∇ろボｚゼ
(When t he heaven is split asunder,) This refers t o t he Day of Judgement .
びゅ∠ヰよあゲ∠ ャ͡ ∇ろル∠ ク͡ ぺ∠ヱ∠ ぴ

(And list ens t o and obeys it s Lord) meaning, it list ens t o it s Lord and obeys His command t o
split apart . This will occur on t he Day of Judgement .
び∇ろボｚェ
⊥ ∠ヱぴ
(and it must do so.) meaning, it is right for it t o obey t he command of it s Lord, because it is
great and cannot be rej ect ed, nor overcome. Rat her it overpowers everyt hing and everyt hing is
submissive t o it . Then Allah says,
び ∇れギｚョ⊥ チ
⊥ ∇ケΙ
ｘやや∠クま͡ヱ∠ ぴ
(And when t he eart h is st ret ched fort h,) meaning, when t he eart h is expanded, spread out and
ext ended. Then He says,
び ∇ろヤｚガ
∠ ゎ∠ ヱ∠ ゅ∠ヰΒ͡プゅ∠ョ ∇ろボ∠ ∇ャぺ∠ヱ∠ ぴ
(And has cast out all t hat was in it and became empt y.) meaning, it t hrows out t he dead inside
of it , and it empt ies it self of t hem. This was said by Muj ahid, Sa` id, and Qat adah.
び ∇ろボｚェ
⊥ ヱ∠ ゅ∠ヰよあゲ∠ ャ͡ ∇ろル∠ ク͡ ぺ∠ヱ∠ ぴ
(And list ens t o and obeys it s Lord, and it must do so.) The explanat ion of t his is t he same as
what has preceded.
The Recompense for Deeds is True

Allah says,
び⇔ゅェ∇ギミ∠ マ
∠ よあケ∠ ヴ∠ャま͡ ∀ゥ͡キゅ∠ミマ
∠ ルｚま͡ リ
⊥ ⇒∠ジル͡Ηやゅ∠ヰΑぁ ∠ほΑぴ
(O man! Verily, you are ret urning t owards your Lord wit h your deeds and act ions, a sure
ret urning,) meaning, ` verily you are hast ening t o your Lord and working deeds.'
び͡ヮΒ͡ボ⇒∠ヤヨ⊥ プ∠ ぴ
(and you will meet .) ` Then you will meet t hat which you did of good or evil.' A proof for t his is
what Abu Dawud At -Tayalisi recorded from Jabir, t hat t he Messenger of Allah said,
マ
∠ ルｚみ͡プ∠ ろ
∠ ∇ゃセ
͡ ゅ∠ョ ∇ズハ ͡ ∩⊥ギヨｚエ ∠ ョ⊥ ゅ∠Α :モ ⊥ Α͡ゲ∇らィ ͡ メ ∠ ゅ∠ホ»
∇モヨ∠ ∇ハや∠ヱ ∩⊥ヮホ⊥ ケ͡ ゅ∠ヘョ⊥ マ
∠ ルｚみ͡プ∠ ろ
∠ ∇ゃセ
͡ (∇リョ∠ ) ∇ょら͡ ∇ェぺ∠ヱ∠ ∩∀ろΒあョ∠
«ヮΒ͡ホゅ∠ヤョ⊥ マ
∠ ルｚみ͡プ∠ ろ∠ ∇ゃセ
͡ ゅ∠ョ
(Jibril said, "O Muhammad! Live how you wish, for verily you will die; love what you wish, for
verily you will part wit h it ; and do what you wish, for verily you will meet it (your deed).)
There are some people who refer t he pronoun back t o t he st at ement "your Lord.'' Thus, t hey
hold t he Ayah t o mean, "and you will meet your Lord.'' This means t hat He will reward you for
your work, and pay you for your effort s. Therefore, bot h of t hese t wo views are connect ed. Al-
` Awfi recorded from Ibn ` Abbas t hat he said explaining,
び⇔ゅェ∇ギミ∠ マ
∠ よあケ∠ ヴ∠ャま͡ ∀ゥ͡キゅ∠ミマ
∠ ルｚま͡ リ
⊥ ⇒ジ
∠ ル͡Ηやゅ∠ヰΑぁ ∠ほΑぴ
(O man! Verily, you are ret urning t owards your Lord wit h your deeds and act ions, a sure
ret urning,) "What ever deed you do, you will meet Allah wit h it , whet her it is good or bad.''
The Presentation and the Discussion that will take place during the
Reckoning
Then Allah says,
ょ
⊥ シ
∠ ゅ∠エΑ⊥ フ
∠ ∇ヲジ
∠ プ∠ - ヮ͡ レ͡ Β͡ヨΒ∠ よ͡ ヮ⊥ ら∠ ⇒∠わミ͡ ヴ
∠ ゎ͡ ヱ⊥ぺ ∇リョ∠ ゅｚョほ∠プ∠ ぴ
びや⇔ゲΒ͡ジΑ∠ ゅ⇔よゅ∠ジェ ͡
(Then as for him who will be given his Record in his right hand, he surely, will receive an easy
reckoning,) (84:7-8) meaning, easy wit hout any difficult y. This means t hat he will not be
invest igat ed for all t he minut e det ails of his deeds. For verily, whoever is reckoned like t hat ,
he will cert ainly be dest royed. Imam Ahmad recorded from ` A'ishah t hat t he Messenger of Allah
said,
«ゆあグハ
⊥ ゆ
∠ ゅ∠ジエ
͡ ∇ャやズ
∠ ホ͡ ヲ⊥ル ∇リョ∠ »
(Whoever is int errogat ed during t he reckoning, t hen he will be punished.) ` A'ishah t hen said,
"But didn't Allah say,
びや⇔ゲΒ͡ジΑ∠ ゅ⇔よゅ∠ジェ
͡ ょ
⊥ シ
∠ ゅ∠エΑ⊥ フ
∠ ∇ヲジ
∠ プ∠ ぴ
(He surely will receive an easy reckoning,)'' The Prophet replied,
∇リョ∠ ∩⊥チ∇ゲバ∠ ∇ャやマ

͡ ャ͡ク ∇リム͡ ⇒⇒∠ャヱ∠ ∩͡ゆゅ∠ジエ ͡ ∇ャゅ͡よポ
͡ や∠クザ∠ ∇Βャ∠»
«ゆあグハ ⊥ る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ ゆ
∠ ゅ∠ジエ ͡ ∇ャやズ
∠ ホ͡ ヲ⊥ル
(That is not during t o t he Reckoning, rat her it is referring t o t he present at ion. Whoever is
int errogat ed during t he Reckoning on t he Day of Judgement , t hen he will be punished.) This
Hadit h has also been recorded by Al-Bukhari, Muslim, At -Tirmidhi, An-Nasa'i and Ibn Jarir. In
reference t o Allah's st at ement ,
びや⇔ケヱ⊥ゲ∇ジョ∠ ヮ͡ ヤ͡∇ワぺ∠ ヴ∠ャま͡ ょ

⊥ ヤ͡ボ∠ レ∠Αヱ∠ ぴ
(And will ret urn t o his family Masrur!) This means t hat he will ret urn t o his family in Paradise.
This was said by Qat adah and Ad-Dahhak. They also said, "Masrur means happy and delight ed by
what Allah has given him.'' Allah said;
びロ͡ ゲ͡ ∇ヰニ
∠ ￢∠ へ∠ケヱ∠ ヮ⊥ ら∠ ⇒∠わミ͡ ヴ
(But whosoever is given his Record behind his back,) meaning, he will be given his Book in his
left hand, behind his back, while his hand is bent behind him.
びや⇔ケヲ⊥らを⊥ ヲ⊥ハ∇ギ∠Α フ
∠ ∇ヲジ
∠ プ∠ ぴ
(He will invoke dest ruct ion,) meaning, loss and dest ruct ion.
びや⇔ケヱ⊥ゲ∇ジョ∠ ヮ͡ ヤ͡∇ワぺ∠ ヴ͡プラ

∠ ゅ∠ミヮ⊥ ｚルま͡ - や⇔ゲΒ͡バシ
∠ ヴ∠ヤ∇ダΑ∠ ヱ∠ ぴ
(And he shall ent er a blazing Fire, and made t o t ast e it s burning. Verily, he was among his
people in j oy!) meaning, happy. He did not t hink about t he consequences, nor feared what
(fut ure) was in front of him. His light happiness will be followed by long grief.
びケ∠ ヲ⊥エΑ∠ リｚャラ∠ぺリ

ｚニ
∠ ヮ⊥ ｚルま͡ぴ
(Verily, he t hought t hat he would never ret urn!) meaning, he used t o believe t hat he would not
ret urn t o Allah, nor would Allah bring him back (t o life) aft er his deat h. This was said by Ibn
` Abbas, Qat adah and ot hers. Allah t hen says,
びや⇔ゲΒ͡ダよ∠ ヮ͡ よ͡ ラ
∠ ゅ∠ミヮ⊥ ｚよケ∠ ラ
ｚま͡ ヴ∠ヤ∠よぴ
(Yes! Verily, his Lord has been ever beholding him!) meaning, cert ainly Allah will repeat his
creat ion j ust as he began his creat ion, and He will reward him based upon his deeds, whet her
t hey were good or bad. He was ever wat chf ul of him, meaning All-Knowing and All-Aware.
ゲ͡ ヨ∠ ボ∠ ∇ャや∠ヱ - ペ ∠シ ∠ ヱ∠ ゅ∠ョヱ∠ モ ͡ ∇Βャｚや∠ヱ - ペ ͡ ヘ∠ ゼｚャゅ͡よユ⊥ ジ

͡ ∇ホぺ⊥ Κ∠ プ∠ ぴ
Ι∠ ∇ユヰ⊥ ャ∠ ゅ∠ヨプ∠ - ペ ∃ ら∠デリ∠ハゅ⇔ボ∠らデ ∠ リｚら⊥ ミ∠ ∇ゲわ∠ ャ∠ - ペ∠ジ∠ ゎｚやや∠クま͡
Ι∠ ラ ⊥ や∠￢∇ゲボ⊥ ∇ャやユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ￢∠ ン͡ゲホ⊥ や∠ク͡ま∠ヱ - ラ ∠ ヲ⊥レョ͡ ∇ぽΑ⊥
ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ ヤｚャや∠ヱ - ラ ∠ ヲ⊥よグあム∠ Α⊥ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャｚやモ ͡ よ∠ - ラ ∠ ヱ⊥ギイ ⊥ ∇ジΑ∠
リ∠ Α͡グャｚや Ι ｚま͡ - ユ∃ Β͡ャぺ∠ ゆ ∃ や∠グバ∠ よ͡ ∇ユワ⊥ ∇ゲゼあら∠ プ∠ - ラ ∠ ヲ⊥ハヲ⊥Α ゅ∠ヨよ͡
ラ
∃ ヲ⊥レ∇ヨョ∠ ゲ⊥ ∇Βビ
∠ ∀ゲ∇ィ∠ぺ ∇ユヰ⊥ ャ∠ ろ
͡ ⇒∠エヤ͡⇒ｚダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠￢
び
(16. But no! I swear by Ash-Shafaq;) (17. And t he night and what it Wasaqa,) (18. And t he moon
when it It t asaq.) (19. You shall cert ainly t ravel from st age t o st age.) (20. What is t he mat t er
wit h t hem, t hat t hey believe not ) (21. And when t he Qur'an is recit ed t o t hem, t hey fall not
prost rat e.) (22. Nay, t hose who disbelieve deny.) (23. And Allah knows best what t hey gat her,)
(24. So, announce t o t hem a painful t orment .) (25. Save t hose who believe and do right eous
good deeds, for t hem is a reward t hat will never come t o an end.)
Swearing by the Various Stages of Man's Journey

It has been report ed from ` Ali, Ibn ` Abbas, ` Ubadah bin As-Samit , Abu Hurayrah, Shaddad bin
Aws, Ibn ` Umar, Muhammad bin ` Ali bin Al-Husayn, Makhul, Bakr bin ` Abdullah Al-Muzani,
Bukayr bin Al-Ashaj , Malik, Ibn Abi Dhi'b, and ` Abdul-` Aziz bin Abi Salamah Al-Maj ishun, t hey
all said, "Ash-Shafaq is t he redness (in t he sky).` Abdur-Razzaq recorded from Abu Hurayrah
t hat he said, "Ash-Shafaq is t he whit eness.'' So Ash-Shafaq is t he redness of t he horizon, eit her
before sunset , as Muj ahid said or aft er sunset , as is well known wit h t he scholars of t he Arabic
Language. Al-Khalil bin Ahmad said, "Ash-Shafaq is t he redness t hat appears from t he set t ing of
sun unt il t he t ime of t he last ` Isha' (when it is complet ely dark). When t hat redness goes away,
it is said, ` Ash-Shafaq has disappeared.''' Al-Jawhari said, "Ash-Shafaq is t he remaining light of
t he sun and it s redness at t he beginning of t he night unt il it is close t o act ual night t ime
(darkness).'' ` Ikrimah made a similar st at ement when he said, "Ash-Shafaq is t hat what is
bet ween Al-Maghrib and Al-` Isha'.'' In t he Sahih of Muslim, it is recorded from ` Abdullah bin
` Amr t hat t he Messenger of Allah said,
«ペ∠ヘゼ
ｚャやょ
͡ ピ͡ Α∠ ∇ユャ∠ ゅ∠ョゆ
͡ ゲ͡ ∇ピヨ∠ ∇ャやろ
⊥ ∇ホヱ∠ »
(The t ime of Al-Maghrib is as long as Ash-Shafaq has not disappeared.)'' In all of t his, t here is a
proof t hat Ash-Shafaq is as Al-Jawhari and Al-Khalil have said. Ibn ` Abbas, Muj ahid, Al-Hasan
and Qat adah, all said t hat ,
び∠ペシ
∠ ヱ∠ ゅ∠ョヱ∠ ぴ
(and what it Wasaqa) means "What it gat hers.'' Qat adah said, "The st ars and animals it gat hers.''
` Ikrimah said,
びペ
∠シ∠ ヱ∠ ゅ∠ョヱ∠ モ
(And by t he night and what it Wasaqa,) "What it drives int o due t o it s darkness, because when
it is night t ime everyt hing goes t o it s home.'' Concerning Allah's st at ement ,
びペ
∠ジ∠ ゎｚやや∠クま͡ ゲ͡ ヨ∠ ボ∠ ∇ャや∠ヱぴ
(And by t he moon when it It t asaqa.) Ibn ` Abbas said, "When it comes t oget her and becomes
complet e.'' Al-Hasan said, "When it comes t oget her and becomes full.'' Qat adah said, "When it
complet es it s cycle.'' These st at ement s refer t o it s light when it is complet ed and becomes full,
as t he idea was init iat ed wit h "The night and what it gat hers.'' Allah said,
びペ
∃ ら∠デリ∠ハゅ⇔ボ∠らデ
∠ リ
ｚら⊥ ミ∠ ∇ゲわ∠ ャ∠ぴ
(You shall cert ainly t ravel from st age t o st age.) Al-Bukhari recorded from Muj ahid t hat Ibn
` Abbas said,
びペ
∃ ら∠デリ∠ハゅ⇔ボ∠らデ
∠ リ
ｚら⊥ ミ∠ ∇ゲわ∠ ャ∠ぴ
(You shall cert ainly t ravel from st age t o st age.) "St age aft er st age. Your Prophet has said t his.''
Al-Bukhari recorded t his st at ement wit h t his wording. ` Ikrimah said,
び∃ペら∠デリ∠ハゅ⇔ボ∠らデ

∠ぴ
(From st age t o st age.) "St age aft er st age. Weaned aft er he was breast feeding, and an old man
aft er he was a young man.'' Al-Hasan Al-Basri said,
び∃ペら∠デリ∠ハゅ⇔ボ∠らデ

∠ぴ
(From st age t o st age.) "St age aft er st age. Ease aft er difficult y, difficult y aft er ease, wealt h
aft er povert y, povert y aft er wealt h, healt h aft er sickness, and sickness aft er healt h.''
The Disapproval of Their Lack of Faith, giving Them Tidings of the

Torment, and that the Ultimate Pleasure will be for the Believers
Allah said,
ラ
⊥ や∠￢∇ゲボ⊥ ∇ャやユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ ￢∠ ン͡ゲホ⊥ や∠ク͡ま∠ヱ - ラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥ Ι
びラ ∠ ヱ⊥ギイ
⊥ ∇ジΑ∠ Ι ∠
(What is t he mat t er wit h t hem, t hat t hey believe not And when t he Qur'an is recit ed t o t hem,
t hey fall not prost rat e.) meaning, what prevent s t hem from believing in Allah, His Messenger
and t he Last Day, and what is wrong wit h t hem t hat when Allah's Ayat and His Words are
recit ed t o t hem t hey do not prost rat e due t o awe, respect and reverence Concerning Allah's
st at ement ,
びラ
∠ ヲ⊥よグあム∠ Α⊥ ∇やヱ⊥ゲヘ∠ ミ∠ リ
∠ Α͡グャｚやモ
͡ よ∠ ぴ
(Nay, t hose who disbelieve deny.) meaning, from t heir mannerism is rej ect ion, obst inacy, and
opposit ion t o t he t rut h.
びラ
∠ ヲ⊥ハヲ⊥Α ゅ∠ヨよ͡ ユ⊥ ヤ∠∇ハぺ∠ ヮ⊥ ヤｚャや∠ヱぴ
(And Allah knows best what t hey gat her,) Muj ahid and Qat adah bot h said, "What t hey conceal
in t heir chest s.''
びユ∃ Β͡ャぺ∠ ゆ
∃ や∠グバ∠ よ͡ ∇ユワ⊥ ∇ゲゼ
あら∠ プ∠ ぴ
(So, announce t o t hem a painful t orment .) meaning, ` inform t hem, O Muhammad, t hat Allah
has prepared for t hem a painful t orment .' Then Allah says,
び͡ろ⇒∠エヤ͡⇒ｚダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠￢リ
ｚま͡ぴ
(Save t hose who believe and do right eous good deeds,) This is a clear except ion meaning, ` but
t hose who believe.' This refers t o t hose who believe in t heir heart s. Then t he st at ement , "and
do right eous good deeds,'' is referring t o t hat which t hey do wit h t heir limbs.
び∀ゲ∇ィぺ∠ ∇ユヰ⊥ ャ∠ぴ

(for t hem is a reward) meaning, in t he abode of t he Hereaft er.
∠ぴ
(t hat will never come t o an end.) Ibn ` Abbas said, "Wit hout being decreased.'' Muj ahid and Ad-
Dahhak bot h said, "Wit hout measure.'' The result of t heir st at ement s is t hat it (t he reward) is
wit hout end. This is as Allah says,
び∃クヱ⊥グ∇イョ∠ ゲ∠ ∇Βビ
∠ ￢⇔ べ∠トハ
∠ぴ
(A gift wit hout an end.) (11:108) As-Suddi said, "Some of t hem have said t hat t his means
wit hout end and wit hout decrease.'' This is t he end of t he Tafsir of Surat Al-Inshiqaq. All praise
and t hanks are due t o Allah, and He is t he giver of success and freedom from error.
The Tafsir of Surat Al-Buruj

(Chapter - 85)
- ͡キヲ⊥ハ∇ヲ∠ヨ∇ャやュ͡ ∇ヲΒ∠ ∇ャや∠ヱ - ァ ͡ ヱ⊥ゲら⊥ ∇ャやれ ͡ や∠ク￢͡ べ∠ヨジｚャや∠ヱぴ

ケ͡ ゅｚレャや - キ͡ ヱ⊥ギ∇カΙ ｙやょ ⊥ ⇒∠エ∇タぺ∠ モ ∠ わ͡ ホ⊥ - キ∃ ヲ⊥ヰ∇ゼョ∠ ヱ∠ ギ∃ ヰ͡ ⇒∠セヱ∠
ゅ∠ョヴ∠ヤハ ∠ ∇ユワ⊥ ヱ∠ - ∀キヲ⊥バホ⊥ ゅ∠ヰ∇Βヤ∠ハ ∠ ∇ユワ⊥ ∇クま͡ - キ͡ ヲ⊥ホヲ∠ ∇ャやれ ͡ や∠ク
Ιｚま͡ ∇ユヰ⊥ ∇レョ͡ ∇やヲ⊥ヨボ∠ ル∠ ゅ∠ョヱ∠ - ∀キヲ⊥ヰセ ⊥ リ ∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャゅ͡よラ∠ ヲ⊥ヤバ∠ ∇ヘΑ∠
マ⊥ ∇ヤョ⊥ ヮ⊥ ャ∠ ン͡グャｚや - ギ͡ Β͡ヨエ ∠ ∇ャやゴ͡ Α͡ゴバ∠ ∇ャやヮ͡ ヤｚャゅ͡よ ∇やヲ⊥レョ͡ ∇ぽΑ⊥ ラ∠ぺ
- ∀ギΒ͡ヰセ ∠ ￢∃ ∇ヴセ ∠ あモミ⊥ ヴ∠ヤハ ∠ ヮ⊥ ヤｚャや∠ヱチ ͡ ∇ケΙ ｘや∠ヱれ ͡ ヲ∠ ⇒∠ヨジｚャや
∇やヲ⊥よヲ⊥わΑ∠ ∇ユャ∠ ｚユを⊥ ろ
͡ ⇒∠レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱリ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ∇やヲ⊥レわ∠ プ∠ リ∠ Α͡グャｚやラ
ｚま͡
びペ ͡ Α͡ゲエ∠ ∇ャやゆ
⊥ や∠グハ ∠ ∇ユヰ⊥ ャ∠ヱ∠ ユ∠ レｚヰ∠ ィ
∠ ゆ⊥ や∠グハ ∠ ∇ユヰ⊥ ヤ∠プ∠
(1. By t he heaven holding t he Buruj .) (2. And by by t he Promised Day.) (3. And by t he Wit ness
and by t he Wit nessed.) (4. Cursed were t he People of t he Dit ch.) (5. Of fire fed wit h fuel.) (6.
When t hey sat by it .) (7. And t hey wit nessed what t hey were doing against t he believers.) (8.
And t hey had no fault except t hat t hey believed in Allah, t he Almight y, Wort hy of all praise!)
(9. To Whom belongs t he dominion of t he heavens and t he eart h! And Allah is Wit ness over
everyt hing.) (10. Verily, t hose who put int o t rial t he believing men and believing women, and
t hen do not t urn in repent ance, t hen t hey will have t he t orment of Hell, and t hey will have t he
punishment of t he burning Fire.)
The Interpretation of the Word Buruj Allah swears by the heaven

and its Buruj.
The Buruj are t he giant st ars, as Allah says,
モ
∠ バ∠ ィ
∠ ヱ∠ ゅ⇔ィヱ⊥ゲよ⊥ ￢͡ べ∠ヨジ
ｚャやヴ͡プモ ∠ バ∠ ィ
∠ ン͡グャｚやポ ∠ ケ∠ ゅ∠らゎ∠ ぴ
びや⇔ゲΒ͡レョぁや⇔ゲ∠ヨホ∠ ヱ∠ ゅ⇔ィや∠ゲシ͡ ゅ∠ヰΒ͡プ
(Blessed is He Who has placed in t he heaven Buruj , and has placed t herein a great lamp (t he
sun), and a moon giving light .) (25:61) Ibn ` Abbas, Muj ahid, Ad-Dahhak, Al-Hasan, Qat adah and
As-Suddi, all said, "Al-Buruj are t he st ars.'' Al-Minhal bin ` Amr said,
びァ
͡ ヱ⊥ゲら⊥ ∇ャやれ
͡ や∠ク￢͡ べ∠ヨジ
ｚャや∠ヱぴ
(By t he heaven holding t he Buruj .) "The beaut iful creat ion.'' Ibn Jarir chose t he view t hat it
means t he posit ions of t he sun and t he moon, which are t welve Buruj . The sun t ravels t hrough
each one of t hese "Burj '' (singular of Buruj ) in one mont h. The moon t ravels t hrough each one
of t hese Burj in t wo-and-a-t hird days, which makes a t ot al of t went y-eight posit ions, and it is
hidden for t wo night s.
The Explanation of the Promised Day and the Witness and the
Witnessed
Allah says,
びキ∃ ヲ⊥ヰ∇ゼョ∠ ヱ∠ ギ∃ ヰ͡ ⇒∠セヱ∠ - キ͡ ヲ⊥ハ∇ヲヨ∠ ∇ャやュ͡ ∇ヲΒ∠ ∇ャや∠ヱぴ

(And by t he Promised Day. And by t he Wit ness, and by t he Wit nessed.) Ibn Abi Hat im recorded
from Abu Hurayrah t hat t he Messenger of Allah said,
びキ͡ ヲ⊥ハ∇ヲヨ∠ ∇ャやュ͡ ∇ヲΒ∠ ∇ャや∠ヱぴ

る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ⊥ ∇ヲΑ∠
び∠ギ͡ヰ∠セ∠ヱぴ
ヴ∠ヤハ∠ ∇ろよ∠ ゲ∠ ビ ∠ ゅ∠ャヱ∠ ∀ザ∇ヨ∠セ ∇ろバ∠ ヤ∠デ ∠ ゅ∠ョヱ∠ ∩͡るバ∠ ヨ⊥ イ ⊥ ∇ャやュ⊥ ∇ヲΑ∠
ゅ∠ャ ∀る∠ハゅ∠シヮ͡ Β͡プヱ∠ ∩͡るバ∠ ヨ⊥ イ ⊥ ∇ャやュ͡ ∇ヲΑ∠ ∇リョ͡ モ ∠ツ ∠ ∇プぺ∠ ュ∃ ∇ヲΑ∠
ロ⊥ ゅ∠ト∇ハぺ∠ ゅｚャま͡ や⇔ゲ∇Βカ ∠ ゅ∠ヰΒ͡プぶ ∠ やメ ⊥ ほ∠∇ジΑ∠ ∀ユ͡ヤ∇ジョ⊥ ∀ギ∇ら∠ハゅ∠ヰボ⊥ プ͡ や∠ヲΑ⊥
.ロ⊥ ク∠ ゅ∠ハぺ∠ ゅｚャま͡ ゲ∠ セ
∠ ∇リョ͡ ゅ∠ヰΒ͡プグ⊥ Β͡バわ∠ ∇ジΑ∠ ゅ∠ャヱ∠ ∩⊥ロゅｚΑま͡
び∃キヲ⊥ヰ∇ゼョ∠ ヱ∠ ぴ
«る∠プ∠ゲ∠ハュ⊥ ∇ヲΑ∠
(And by t he Promised Day.)( This refers t o t he Day of Judgement . (And by t he Wit ness.) This
refers t o Friday, and t he sun does not rise or set on a day t hat is bet t er t han Friday. During it
t here is an hour t hat no Muslim servant cat ches while asking Allah from some good except t hat
Allah will give it t o him. He does not seek refuge from any evil in it except t hat Allah will
prot ect him. (And by t he Wit nessed.)( This refers t o t he day of ` Arafah (in Haj j ).) Ibn
Khuzaymah also recorded t he same Hadit h. It has also been recorded as a st at ement of Abu
Hurayrah and it is similar (t o t his Hadit h).
The Oppression of the People of the Ditch against the Muslims

Concerning
びキ͡ ヱ⊥ギ∇カΙ
ｙやょ
⊥ ⇒∠エ∇タぺ∠ モ
∠ わ͡ ホ⊥ ぴ
(Cursed were (Qut ila) t he People of t he Dit ch (Ukhdud).) meaning, t he companions of t he
Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means dit ches in t he ground. This
is informat ion about a group of people who were among t he disbelievers. They went aft er
t hose among t hem who believed in Allah and t hey at t empt ed t o force t hem t o give up t heir
religion. However, t he believers refused t o recant , so t hey dug a dit ch for t hem in t he ground.
Then t hey lit a fire in it and prepared some fuel for it in order t o keep it ablaze. Then t hey
t ried t o convince t hem (t he believers) t o apost at e from t heir religion (again), but t hey st ill
refused t hem. So t hey t hrew t hem int o t he fire. Thus, Allah says,
∇クま͡ - キ͡ ヲ⊥ホヲ∠ ∇ャやれ͡ や∠クケ͡ ゅｚレャや - キ͡ ヱ⊥ギ∇カΙ ｙやょ ⊥ ⇒∠エ∇タぺ∠ モ ∠ わ͡ ホ⊥ ぴ

リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャゅ͡よラ
∠ ヲ⊥ヤバ∠ ∇ヘΑ∠ ゅ∠ョヴ∠ヤハ
∠ ∇ユワ⊥ ヱ∠ - ∀キヲ⊥バホ⊥ ゅ∠ヰ∇Βヤ∠ハ
∠ ∇ユワ⊥
び ∀キヲ⊥ヰセ ⊥
(Cursed were t he People of t he Dit ch. Of fire fed wit h fuel. When t hey sat by it . And t hey
wit nessed what t hey were doing against t he believers.) meaning, t hey were wit nesses t o what
was done t o t hese believers. Allah said,
ゴ͡ Α͡ゴバ∠ ∇ャやヮ͡ ヤｚャゅ͡よ ∇やヲ⊥レョ͡ ∇ぽΑ⊥ ラ∠ぺ Ι

ｚま͡ ∇ユヰ⊥ ∇レョ͡ ∇やヲ⊥ヨボ∠ ル∠ ゅ∠ョヱ∠ ぴ
びギ͡ Β͡ヨエ∠ ∇ャや
(And t hey had no fault except t hat t hey believed in Allah, t he Almight y, Wort hy of all praise!)
meaning, t hey did not commit any sin according t o t hese people, except for t heir fait h in Allah
t he Almight y, Who does not t reat unj ust ly t hose who desire t o be wit h Him. He is t he Most
Might y and Most Praisewort hy in all of His st at ement s, act ions, legislat ion, and decrees. He
decreed what happened t o t hese servant s of His at t he hands of t he disbelievers - and He is t he
Most Might y, t he Most Praisewort hy - even t hough t he reason for t his decree is unknown t o
many people. Then Allah says,
び͡チ∇ケΙ
ｘや∠ヱれ
͡ ヲ∠ ⇒∠ヨジ
ｚャやマ
⊥ ∇ヤョ⊥ ヮ⊥ ャ∠ ン͡グャｚやぴ
(To Whom belongs t he dominion of t he heavens and t he eart h!) Among His perfect At t ribut es is
t hat He is t he Owner of all of t he heavens, t he eart h, what ever is in t hem, and what ever is
bet ween t hem.
び∀ギΒ͡ヰセ
∠ ￢∃ ∇ヴセ
∠ あモミ⊥ ヴ∠ヤハ
∠ ヮ⊥ ヤｚャや∠ヱぴ
(And Allah is Wit ness over everyt hing.) meaning, not hing is concealed from Him in all of t he
heavens and t he eart h, nor is anyt hing hidden from Him.
The Story of the Sorcerer, the Monk, the Boy and Those Who were
forced to enter the Ditch
Imam Ahmad recorded from Suhayb t hat t he Messenger of Allah said,
ゅｚヨヤ∠プ∠ ∩∀ゲェ ͡ ゅ∠シヮ⊥ ャ∠ ∠ラゅ∠ミ∠ヱマ ∀ ヤ͡ョ∠ ∇ユム⊥ ヤ∠∇らホ∠ ラ ∠ ゅ∠ミ ∇リヨ∠ Β͡プラ ∠ ゅ∠ミ»
ヶあレシ ͡ ゲ∠ ら⊥ ミ∠ ∇ギホ∠ ヶあルま͡ :マ ͡ ヤ͡ヨ∠ ∇ヤャ͡ メ ∠ ゅ∠ホゲ⊥ ェ ͡ ゅｚジャやゲ∠ ら͡ ミ∠
∩∠ゲ∇エジあャやヮ⊥ ヨ∠ ヤあハ
∠ ほ⊥ャ͡ ゅ⇔ョゅ∠ヤビ ⊥ ヶｚャ∠ま͡ ∇ノプ∠ ∇キゅ∠プ ∩ヶ͡ヤィ ∠ ぺ∠ ゲ∠ ツ ∠ ェ ∠ ヱ∠
ュ⊥ ゅ∠ヤピ⊥ ∇ャやラ
∠ ゅ∠ミヱ∠ ∩∠ゲ∇エジあャやヮ⊥ ヨ⊥ あヤバ∠ Α⊥ ラ
∠ ゅ∠ムプ∠ ゅ⇔ョゅ∠ヤビ ⊥ ヮ͡ ∇Βャ∠ま͡ ノ∠ プ∠ ギ∠ プ∠
ロ⊥ ヲ⊥ ∇エル∠ ヮ⊥ ら∠ イ
∠ ∇ハほ∠プ∠ ヮ͡ ョ͡ ゅ∠ヤミ∠ ∇リョ͡ ノ∠ ヨ͡ ジ ∠ プ∠ ょ ͡ ワ͡ やｚゲャやヴ∠ヤハ ∠
ゅ∠ョ :メ ∠ ゅ∠ホヱ∠ ヮ⊥ よ∠ ゲ∠ ッ∠ ゲ∠ ェ ͡ ゅｚジャやヴ∠ゎぺ∠ や∠クま͡ ラ ∠ ゅ∠ミヱ∠ ∩⊥ヮョ⊥ ゅ∠ヤミ∠ ヱ∠
ゅ∠ョ :やヲ⊥ャゅ∠ホヱ∠ ロ⊥ ヲ⊥よゲ∠ ッ ∠ ヮ⊥ ヤ∠∇ワぺ∠ ヴ∠ゎぺ∠ や∠ク͡ま∠ヱ ∨∠マジ ∠ ら∠ ェ∠
キ∠ や∠ケぺ∠ や∠クま͡ :メ ∠ ゅ∠ボ⇒∠プょ ͡ ワ͡ やｚゲャやヴ∠ャま͡ マ ∠ ャ͡クゅ∠ムゼ ∠ プ∠ ∨∠マジ ∠ ら∠ ェ∠
や∠クま͡ヱ∠ ∩ヶ͡ヤ∇ワぺ∠ ヶ͡レジ ∠ ら∠ ェ
∠ :∇モボ⊥ プ∠ マ ∠ よ∠ ゲ͡ ∇ツΑ∠ ∇ラぺ∠ ゲ⊥ ェ ͡ ゅｚジャや
∩⊥ゲェ ͡ ゅｚジャやヶ͡レジ ∠ ら∠ ェ
∠ :∇モボ⊥ プ∠ ∠ポヲ⊥よ͡ゲ∇ツ∠Α ∇ラぺ∠ マ ∠ ヤ⊥∇ワぺ∠ キ∠ や∠ケぺ∠
る∃ バ∠ Β͡ヌプ∠ る∃ よｚや∠キヴ∠ヤハ ∠ ヴ∠ゎぺ∠ ∇クま͡ ュ∃ ∇ヲΑ∠ れ ∠ や∠クヲ∠ ワ⊥ ゅ∠ヨレ∠ ∇Βら∠ プ∠ :メ ∠ ゅ∠ホ
∇ラぺ∠ ラ ∠ ヲ⊥バΒ͡トわ∠ ∇ジΑ∠ ゅ∠ヤプ∠ サ ∠ ゅｚレャやろ ͡ ジ ∠ ら∠ ェ
∠ ∇ギホ∠ る∃ ヨ∠ Β͡ヌハ ∠
ヴ∠ャま͡ ょぁェ
∠ ぺ∠ ょ
͡ ワ͡ やｚゲャやゲ⊥ ∇ョぺ∠ ユ⊥ ヤ∠∇ハぺ∠ ュ∠ ∇ヲΒ∠ ∇ャや :メ
∠ ゅ∠ボプ∠ .やヱ⊥コヲ⊥イ∠Α
ユｚヰ⊥ ∇ヤャや :メ
∠ ゅ∠ボ⇒∠プや⇔ゲイ
∠ェ∠ グ∠ カ ∠ ほ∠プ∠ メ
∠ ゅ∠ホ ∨͡ゲェ ͡ ゅｚジャやゲ⊥ ∇ョぺ∠ ∇ュぺ∠ ぶ
͡ や
∇リョ͡ ヴ∠ッ∇ケぺ∠ヱ∠ マ ∠ ∇Βャ∠ま͡ ょｚェ ∠ ぺ∠ ょ͡ ワ͡ やｚゲャやゲ⊥ ∇ョぺ∠ ラ ∠ ゅ∠ミ ∇ラま͡
∩⊥サゅｚレャやコ∠ ヲ⊥イΑ∠ ヴ∇わェ ∠ る∠ よｚやｚギャやロ͡ グ͡ ワ ∇モわ⊥ ∇ホゅ∠プゲ͡ ェ͡ ゅｚジャやゲ͡ ∇ョぺ∠
.サ
⊥ ゅｚレャやヴ∠ツョ∠ ヱ∠ ゅ∠ヰヤ∠わ∠ ボ∠ プ∠ ゅ∠ワゅ∠ョケ∠ ヱ
(Among t he people who came before you, t here was a king who had a sorcerer, and when t hat
sorcerer became old, he said t o t he king, "I have become old and my t ime is nearly over, so
please send me a boy whom I can t each magic.'' So, he sent him a boy and t he sorcerer t aught
him magic. Whenever t he boy went t o t he sorcerer, he sat wit h a monk who was on t he way
and list ened t o his speech and admired t hem. So, when he went t o t he sorcerer, he passed by
t he monk and sat t here wit h him; and on visit ing t he sorcerer t he lat t er would t hrash him. So,
t he boy complained about t his t o t he monk. The monk said t o him, "Whenever you are afraid of
t he sorcerer, say t o him: ` My people kept me busy.' And whenever you are afraid of your
people, say t o t hem: ` The sorcerer kept me busy.''' So t he boy carried on like t hat (for some
t ime). Then a huge t errible creat ure appeared on t he road and t he people were unable t o pass
by. The boy said, "Today I shall know whet her t he sorcerer is bet t er or t he monk is bet t er.'' So,
he t ook a st one and said, "O Allah! If t he deeds and act ions of t he monk are liked by You bet t er
t han t hose of t he sorcerer, t hen kill t his creat ure so t hat t he people can cross (t he road).'' Then
he st ruck it wit h a st one killing it and t he people passed by on t he road.
モ⊥ツ ∠ ∇プぺ∠ ろ ∠ ∇ルぺ∠ ∩ｚヶ∠レよ⊥ ∇ヵぺ∠ :メ ∠ ゅ∠ボ⇒∠プマ ∠ ャ͡グ͡よょ ∠ ワ͡ やｚゲャやゲ∠ ら∠ ∇カほ∠プ∠

∩ｚヶヤ∠ハ ∠ ｚメギ⊥ ゎ∠ ゅ∠ヤプ∠ ろ ∠ Β͡ヤわ⊥ ∇よやラ ͡ み͡プ∠ ∩ヴ∠ヤわ∠ ∇らわ⊥ シ∠ マ ∠ ルｚま͡ヱ∠ ヶあレョ͡
ゲ∠ も͡ ゅ∠シヱ∠ ソ ∠ ゲ∠ ∇よほ∠∇ャや∠ヱヮ∠ ヨ∠ ∇ミほ∠∇ャや￢⊥ ン͡ゲ∇らΑ⊥ ュ⊥ ゅ∠ヤピ⊥ ∇ャやラ ∠ ゅ∠ムプ∠
ヶ∠ ヨ͡ バ∠ プ∠ ∀ザΒ͡ヤ∠ィマ ͡ ヤ͡ヨ∠ ∇ヤャ͡ ラ ∠ ゅ∠ミヱ∠ ∩∇ユヰ͡ Β͡ヘ∇ゼΑ∠ ヱ∠ ͡￢や∠ヱ∇キ∠ほ∇ャや
ゅ∠ョマ ∠ ャ∠ヱ∠ ヶ͡レヘ͡ ∇セや :メ ∠ ゅ∠ボプ∠ り∃ ゲ∠ Β͡んミ∠ ゅ∠Αや∠ギヰ∠ よ͡ ロ⊥ ゅ∠ゎほ∠プ∠ ヮ͡ よ͡ ノ∠ ヨ͡ ジ
∠ プ∠
ヶ͡ヘ∇ゼΑ∠ ゅ∠ヨルｚま͡ ∩や⇔ギェ∠ ぺ∠ ヶ͡ヘ∇セぺ∠ ゅ∠ル∠ぺゅ∠ョ :メ ∠ ゅ∠ボ⇒∠プ ∩⊥ノヨ∠ ∇ィぺ∠ ゅ∠レヰ⊥ ワ
∩∠ポゅ∠ヘゼ ∠ プ∠ ぶ
∠ やれ ⊥ ∇ヲハ ∠ キ∠ ヮ͡ よ͡ ろ ∠ ∇レョ∠ へ ∇ラみ͡プ∠ ∩ｚモィ ∠ ヱ∠ ゴｚハ ∠ ぶ ⊥ や
.ロ⊥ ゅ∠ヘゼ
∠ プ∠ ぶ∠ やゅ∠ハギ∠ プ∠ リ ∠ ョ∠ べ∠プ
The boy came t o t he monk and informed him about it . The monk said t o him, "O my son! Today
you are bet t er t han I, and you have achieved what I see! You will be put t o t rial. And in case
you are put t o t rial, do not inform (t hem) about me.'' The boy used t o t reat t he people
suffering from congenit al blindness, leprosy, and ot her diseases. There was a court ier of t he
king who had become blind and he heard about t he boy. He came and brought a number of
gift s for t he boy and said, "All t hese gift s are for you on t he condit ion t hat you cure me.'' The
boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah
and supplicat e t o Him, He will cure you.'' So, he believed in and supplicat ed t o Allah, and Allah
cured him.
メ∠ ゅ∠ボプ∠ ザ ⊥ ヤ͡∇イΑ∠ ラ ∠ ゅ∠ミゅ∠ョヲ∠ ∇エル∠ ヮ⊥ ∇レョ͡ ザ ∠ ヤ∠イ ∠ プ∠ マ ∠ ヤ͡ヨ∠ ∇ャやヴ∠ゎぺ∠ ｚユを⊥
:メ∠ ゅ∠ボ⇒∠プ ∨∠ポゲ∠ ダ ∠ よ∠ マ ∠ ∇Βヤ∠ハ
∠ キｚケ∠ ∇リョ∠ ∩⊥ラゅ∠ヤプ⊥ ゅ∠Α :マ ⊥ ヤ͡ヨ∠ ∇ャやヮ⊥ ャ∠
:メ∠ ゅ∠ホ ∩⊥ぶやマ ∠ よぁケ∠ ヱ∠ ヶあよケ∠ ∩ゅ∠ャ :メ ∠ ゅ∠ホ ∨ゅ∠ルぺ∠ :メ ∠ ゅ∠ボ⇒∠プ .ヶあよケ∠
∇ユヤ∠プ∠ ∩⊥ぶやマ ∠ よぁケ∠ ヱ∠ ヶあよケ∠ ∇ユバ∠ ル∠ :メ ∠ ゅ∠ホ ∨ヵ͡ゲ∇Βビ ∠ ゆｘケ∠ マ ∠ ャ∠ヱ∠
ヮ͡ ∇Βャ∠ま͡ ゑ ∠ バ∠ ら∠ プ∠ ∩͡ュゅヤ∠ピ⊥ ∇ャやヴ∠ヤハ ∠ メｚキ∠ ヴ∇わェ ∠ ヮ⊥ よ⊥ あグバ∠ Α⊥ ∇メゴ∠ Α∠
ヮ∠ ヨ∠ ∇ミほ∠∇ャや￢∠ ン͡ゲ∇らゎ⊥ ∇ラぺ∠ ポ ∠ ゲ͡ ∇エシ ͡ ∇リョ͡ ヒ∠ ヤ∠よ∠ ｚヶレ∠ よ⊥ ∇ヵぺ∠ :メ ∠ ゅ∠ボ⇒∠プ
ゅ∠ヨルｚま͡ や⇔ギェ
∠ ぺ∠ ヶ͡ヘ∇セぺ∠ ゅ∠ョ :メ ∠ ゅ∠ホ￢∠ や∠ヱ∇キほ∠∇ャやロ͡ グ͡ ワ∠ヱソ ∠ ゲ∠ ∇よほ∠∇ャや∠ヱ
:メ∠ ゅ∠ホ .ゅ∠ャ :メ ∠ ゅ∠ホ ∨ゅ∠ルぺ∠ :メ ∠ ゅ∠ホ ∩ｚモィ ∠ ヱ∠ ゴｚハ ∠ ぶ ⊥ やヶ͡ヘ∇ゼΑ∠
ロ⊥ グ∠ カ
∠ ほ∠プ∠ ∩⊥ぶやマ ∠ よぁケ∠ ヱ∠ ヶあよケ∠ :メ ∠ ゅ∠ホ ∨ヵ͡ゲ∇Βビ ∠ ゆｘケ∠ マ ∠ ャ∠ヱ∠ ぺ∠
ょ͡ ワ͡ やｚゲャやヴ∠ヤハ ∠ メｚキ∠ ヴ∇わェ ∠ ヮ͡ よ͡ ∇メゴ∠ Α∠ ∇ユヤ∠プ∠ ゆ ͡ や∠グバ∠ ∇ャゅ͡よゅ⇔ツ∇Αぺ∠
∩ヴ∠よほ∠プ∠ マ ∠ レ͡ Α͡キ ∇リハ ∠ ∇ノィ ͡ ∇ケや :メ ∠ ゅ∠ボプ∠ ょ ͡ ワ͡ やｚゲャゅ͡よヶ ∠ ゎ͡ ほ⊥プ∠
∩⊥ロゅｚボセ ͡ ノ∠ ホ∠ ヱ∠ ヴ∇わェ ∠ ヮ͡ シ ͡ ∇ぺケ∠ ベ ͡ ゲ͡ ∇ヘョ∠ ヶ͡プケ∠ ゅ∠ゼ∇レヨ͡ ∇ャやノ∠ ッ ∠ ヲ∠ プ∠
ノ∠ ッ ∠ ヲ∠ プ∠ ∩ヴ∠よほ∠プ∠ ∩∠マレ͡ Α͡キ ∇リハ ∠ ∇ノィ ͡ ∇ケや :ヴ∠ヨ∇ハほ∠∇ヤャ͡ メ ∠ ゅ∠ホヱ∠
ヴ∠ャま͡ ロ⊥ ゅｚボセ ͡ ノ∠ ホ∠ ヱ∠ ヴ∇わェ ∠ ヮ͡ シ ͡ ∇ぺケ∠ ベ ͡ ゲ͡ ∇ヘョ∠ ヶ͡プケ∠ ゅ∠ゼ∇レヨ͡ ∇ャや
∩ヴ∠よほ∠プ∠ ∩∠マレ͡ Α͡キ ∇リハ ∠ ∇ノィ ͡ ∇ケや :ュゅ∠ヤピ⊥ ∇ヤャ͡ メ ∠ ゅ∠ホヱ∠ .チ ͡ ∇ケほ∠∇ャや
や∠クま͡ :メ ∠ ゅ∠ホヱ∠ や∠グミ∠ ヱ∠ や∠グミ∠ モ ͡ ら∠ ィ
∠ ヴャ͡まゲ∃ ヘ∠ ル∠ ノ∠ ョ∠ ヮ͡ よ͡ ゑ ∠ バ∠ ら∠ プ∠
∩⊥ロヲ⊥ワギ͡ ∇ワギ∠ プ∠ ゅｚャ͡ま∠ヱヮ͡ レ͡ Α͡キ ∇リハ ∠ ノ∠ ィ ∠ ケ∠ ∇ラみ͡プ∠ ヮ⊥ ゎ∠ ヱ∠ ∇ケク⊥ ∇ユわ⊥ ∇ピヤ∠よ∠
∇ユヰ͡ Β͡レヘ͡ ∇ミやｚユヰ⊥ ∇ヤャや :メ
∠ ゅ∠ホモ ∠ ら∠ イ
∠ ∇ャやヮ͡ よ͡ や∇ヲヤ∠ハ
∠ ゅｚヨヤ∠プ∠ ヮ͡ よ͡ やヲ⊥らワ∠ グ∠ プ∠
∩∠ラヲ⊥バヨ∠ ∇ィぺ∠ やヲ⊥ワギ͡ ∇ワギ⊥ プ∠ モ ⊥ ら∠ イ
∠ ∇ャやユ⊥ ヰ͡ よ͡ ブ
∠ ィ ∠ ゲ∠ プ∠ ∩∠ろ∇ゃセ ͡ ゅ∠ヨよ͡
:メ∠ ゅ∠ボプ∠ マ ͡ ヤ͡ヨ∠ ∇ャやヴ∠ヤハ∠ モ ∠カ ∠ キ∠ ヴｚわェ ∠ ザ ⊥ ヨｚヤ∠わ∠ Α∠ ュ⊥ ゅ∠ヤピ⊥ ∇ャや￢∠ ゅ∠ィヱ∠
∩ヴ∠ャゅ∠バゎ∠ ぶ ⊥ やユ⊥ ヰ͡ Β͡ルゅ∠ヘミ∠ :メ ∠ ゅ∠ボプ∠ ∨∠マよ⊥ ゅ∠エ∇タぺ∠ モ ∠ バ∠ プ∠ ゅ∠ョ
ヮ͡ よ͡ ∇ユわ⊥ ∇イイ ∠ ャ∠ や∠クま͡ :メ∠ ゅ∠ボプ∠ ケ∃ ヲ⊥ホ∇ゲホ⊥ ヶ͡プゲ∃ ヘ∠ ル∠ ノ∠ ョ∠ ヮ͡ よ͡ ゑ ∠ バ∠ ら∠ プ∠
ヶ͡プロ⊥ ヲ⊥ホゲあピ∠ プ∠ ゅｚャ͡ま∠ヱ ∩͡ヮレ͡ Α͡キ ∇リハ ∠ ノ∠ ィ ∠ ケ∠ ∇ラみ͡プ∠ ゲ∠ ∇エら∠ ∇ャや
ユｚヰ⊥ ∇ヤャや :ュ⊥ ゅ∠ヤピ⊥ ∇ャやメ ∠ ゅ∠ボ⇒∠プゲ∠ ∇エら∠ ∇ャやヮ͡ よ͡ やヲ⊥イイｚヤ∠プ∠ ∩͡ゲ∇エら∠ ∇ャや
.ラ
∠ ヲ⊥バヨ∠ ∇ィぺ∠ やヲ⊥ホゲ͡ ピ∠ プ∠ ∩∠ろ∇ゃセ ͡ ゅ∠ヨよ͡ ∇ユヰ͡ Β͡レヘ͡ ∇ミや
Lat er, t he court ier came t o t he king and sat at t he place where he used t o sit before. The king
said, "Who gave you back your sight '' The court ier replied, "My Lord.'' The king t hen said, "I did''
The court ier said, "No, my Lord and your Lord - Allah'' The king said, "Do you have anot her Lord
beside me'' The court ier said, "Yes, your Lord and my Lord is Allah.'' The king t ort ured him and
did not st op unt il he t old him about t he boy. So, t he boy was brought t o t he king and he said t o
him, "O boy! Has your magic reached t o t he ext ent t hat you cure congenit al blindness, leprosy
and ot her diseases'' He said, "I do not cure anyone. Only Allah can cure.'' The king said, "Me''
The boy replied, "No.'' The king asked, "Do you have anot her Lord besides me'' The boy
answered, "My Lord and your Lord is Allah.'' So, he t ort ured him also unt il he t old about t he
monk. Then t he monk was brought t o him and t he king said t o him, "Abandon your religion.''
The monk refused and so t he king ordered a saw t o be brought which was placed in t he middle
of his head and he fell, sawn in t wo. Then it was said t o t he man who used t o be blind,
"Abandon your religion.'' He refused t o do so, and so a saw was brought and placed in t he
middle of his head and he fell, sawn in t wo. Then t he boy was brought and it was said t o him,
"Abandon your religion.'' He refused and so t he king sent him t o t he t op of such and such
mount ain wit h some people. He t old t he people, "Ascend up t he mount ain wit h him t ill you
reach it s peak, t hen see if he abandons his religion; ot herwise t hrow him from t he t op.'' They
t ook him and when t hey ascended t o t he t op, he said, "O Allah! Save me from t hem by any
means t hat You wish.'' So, t he mount ain shook and t hey all fell down and t he boy came back
walking t o t he king. The king said, "What did your companions (t he people I sent wit h you) do''
The boy said, "Allah saved me from t hem.'' So, t he king ordered some people t o t ake t he boy on
a boat t o t he middle of t he sea, saying, "If he renounces his religion (well and good), but if he
refuses, drown him.'' So, t hey t ook him out t o sea and he said, "O Allah! Save me from t hem by
any means t hat you wish.'' So t hey were all drowned in t he sea.
ゅ∠ョ :メ ∠ ゅ∠ボ⇒∠プマ͡ ヤ͡ヨ∠ ∇ャやヴ∠ヤハ ∠ モ ∠カ∠ キ∠ ヴ∇わェ ∠ ュ⊥ ゅ∠ヤピ⊥ ∇ャや￢∠ ゅ∠ィヱ∠
メ∠ ゅ∠ホｚユを⊥ ヴ∠ャゅ∠バゎ∠ ぶ ⊥ やユ⊥ ヰ͡ Β͡ルゅ∠ヘミ∠ :メ ∠ ゅ∠ボプ∠ ∨∠マよ⊥ ゅ∠エ∇タぺ∠ モ ∠ バ∠ プ∠
∩͡ヮよ͡ ポ ∠ ゲ⊥ ョ⊥ へゅ∠ョモ ∠ バ∠ ∇ヘゎ∠ ヴ∇わェ ∠ ヶヤ͡ゎゅ∠ボよ͡ ろ ∠ ∇ジャ∠ マ ∠ ルｚま͡ :マ ͡ ヤ͡ヨ∠ ∇ヤャ͡
ゅャ∠ マ∠ ルｚみ͡プ∠ ゅｚャ͡ま∠ヱ ∩ヶ͡レわ∠ ∇ヤわ∠ ホ∠ ヮ͡ よ͡ ポ ∠ ゲ⊥ ョ⊥ へゅ∠ョろ ∠ ∇ヤバ∠ プ∠ ろ∠ ∇ルぺ∠ ∇ラみ͡プ∠
サ∠ ゅｚレャやノ⊥ ヨ∠ ∇イゎ∠ :メ ∠ ゅ∠ホ ∨∠ヲワ⊥ ゅ∠ョヱ∠ :メ ∠ ゅ∠ホ ∩ヶ͡ヤ∇わホ∠ ノ⊥ Β͡トわ∠ ∇ジゎ∠
グ⊥ カ ⊥ ∇ほゎ∠ ヱ∠ ネ∇グィ ͡ ヴ∠ヤハ ∠ ヶ͡レら⊥ ヤ⊥∇ダゎ∠ ｚユを⊥ ギ∃ ェ ͡ や∠ヱギ∃ Β͡バタ ∠ ヶ͡プ
.ュ͡ ゅ∠ヤピ⊥ ∇ャやゆあケ∠ ぶ ͡ やユ͡ ∇シゅ͡よ :∇モホ⊥ ｚユを⊥ ∩ヶ͡わル∠ ゅ∠レミ͡ ∇リョ͡ ゅ⇔ヨ∇ヰ∠シ
ユ∠ ∇ヰジｚャやノ∠ ッ ∠ ヱ∠ ヱ∠ モ ∠ バ∠ ヘ∠ プ∠ .ヶ⇒͡レわ∠ ∇ヤわ∠ ⇒∠ホマ
∠ ャ͡クろ ∠ ∇ヤバ∠ プ∠ や∠クま͡ マ∠ ルｚみ͡プ∠
ゆあケ∠ ぶ ͡ やユ͡ ∇シゅ͡よ :メ ∠ ゅ∠ホヱ∠ ロ⊥ ゅ∠ョケ∠ ｚユを⊥ ヮ͡ シ ͡ ∇ヲホ∠ ギ͡ ら͡ ミ∠ ヶ͡プ
ュ⊥ ゅ∠ヤピ⊥ ∇ャやノ∠ ッ ∠ ヲ∠ プ∠ ∩͡ヮ͡ビ∇ギタ ⊥ ヶ͡プユ⊥ ∇ヰｚジャやノ∠ ホ∠ ヲ∠ プ∠ ∩͡ュゅ∠ヤピ⊥ ∇ャや
:サ⊥ ゅｚレャやメ ∠ ゅ∠ボ⇒∠プ ∩∠れゅ∠ョヱ∠ ユ∇ヰジｚャやノ͡ッ∇ヲョ∠ ヴ∠ヤハ ∠ ロ⊥ ギ∠ Α∠
ろ∠ ∇レミ⊥ ゅ∠ョろ ∠ ∇Αぺ∠ケ∠ ぺ∠ :マ ͡ ヤ͡ヨ∠ ∇ヤャ͡ モ
∠ Β͡ボプ∠ .ュゅ∠ヤピ⊥ ∇ャやゆあゲ∠ よ͡ ゅｚレョ∠ へ
∩∇ユヰ⊥ ヤぁミ⊥ サ ⊥ ゅｚレャやリ ∠ ョ∠ へ ∇ギホ∠ ∩∠マよ͡ メ ∠ ゴ∠ ル∠ ぶ͡ や∠ヱ ∇ギボ∠ プ∠ ∨⊥ケグ∠ ∇エゎ∠
ギ⊥ Α͡キゅ∠カほ∠∇ャやゅ∠ヰΒ͡プ ∇れギｚガ ⊥ プ∠ ∩͡マム∠ ジあャやロ͡ や∠ヲ∇プほ∠よ͡ ゲ∠ ョ∠ ほ∠プ∠
∇リハ ∠ ノ∠ ィ ∠ ケ∠ ∇リョ∠ :メ ∠ ゅ∠ホヱ∠ ∩⊥ラや∠ゲΒあレャやゅ∠ヰΒ͡プ ∇ろョ∠ ゲ͡ ∇ッぺ⊥ヱ∠
やヲ⊥ルゅ∠ムプ∠ :メ ∠ ゅ∠ホ ∩ゅ∠ヰΒ͡プロ⊥ ヲ⊥ヨエ ͡ ∇ホほ∠プ∠ ゅｚャ͡ま∠ヱ ∩⊥ロヲ⊥ハギ∠ プ∠ ヮ͡ レ͡ Α͡キ
ゅ∠ヰ∠ャリ ∃ ∇よゅよ ∀り∠ぺゲ∇ョやれ ͡ ￢∠ ゅ∠イプ∠ ∩∠ラヲ⊥バプ∠ や∠ギわ∠ Α∠ ヱ∠ ゅ∠ヰΒ͡プラ ∠ ヱぁキゅ∠バわ∠ Α∠
メ
∠ ゅ∠ボ⇒∠プケ͡ ゅｚレャやヶ͡プノ∠ ボ∠ ゎ∠ ∇ラぺ∠ ∇ろジ ∠ハ ∠ ゅ∠ボゎ∠ ゅ∠ヰルｚほ∠ム∠ プ∠ ∩⊥ヮバ⊥ ͡ッ∇ゲゎ⊥
«ペ∠エ∇ャやヴ∠ヤハ ∠ マ ͡ ルｚみ͡プ∠ ∇ロゅｚョぺ⊥ ゅ∠Α ヵ͡ゲ͡ら∇タや :ヶぁら͡ ダ
ｚャや
Then t he boy ret urned t o t he king and t he king said, "What did your companions do'' The boy
replied, "Allah, saved me from t hem.'' Then he said t o t he king, "You will not be able t o kill me
unt il you do as I order you. And if you do as I order you, you will be able t o kill me.'' The king
asked, "And what is t hat '' The boy said, "Gat her t he people in one elevat ed place and t ie me t o
t he t runk of a t ree; t hen t ake an arrow from my quiver and say: ` In t he Name of Allah, t he
Lord of t he boy.' If you do t his, you will be able t o kill me.'' So he did t his, and placing an arrow
in t he bow, he shot it , saying, "In t he Name of Allah, t he Lord of t he boy.'' The arrow hit t he
boy in t he t emple, and t he boy placed his hand over t he arrow wound and died. The people
proclaimed, "We believe in t he Lord of t he boy!'' Then it was said t o t he king, "Do you see what
has happened That which you feared has t aken place. By Allah, all t he people have believed (in
t he Lord of t he boy).'' So he ordered t hat dit ches be dug at t he ent rances t o t he roads and it
was done, and fires were kindled in t hem. Then t he king said, "Whoever abandons his religion,
let him go, and whoever does not , t hrow him int o t he fire.'' They were st ruggling and scuffling
in t he fire, unt il a woman and her baby whom she was breast feeding came and it was as if she
was being somewhat hesit ant of falling int o t he fire, so her baby said t o her, "Be pat ient
mot her! For verily, you are following t he t rut h!'') Muslim also recorded t his Hadit h at t he end of
t he Sahih. Muhammad bin Ishaq bin Yasar relat ed t his st ory in his book of Sirah in anot her way
t hat has some differences from t hat which has j ust been relat ed. Then, aft er Ibn Ishaq
explained t hat t he people of Naj ran began following t he religion of t he boy aft er his murder,
which was t he religion of Christ ianit y, he said, "Then (t he king) Dhu Nuwas came t o t hem wit h
his army and called t hem t o Judaism. He gave t hem a choice t o eit her accept Judaism or be
killed, so t hey chose deat h. Thus, he had a dit ch dug and burned (some of t hem) in t he fire (in
t he dit ch), while ot hers he killed wit h t he sword. He made an example of t hem (by
slaught ering t hem) unt il he had killed almost t went y t housand of t hem. It was about Dhu Nuwas
and his army t hat Allah revealed t o His Messenger :
∇クま͡ - キ͡ ヲ⊥ホヲ∠ ∇ャやれ͡ や∠クケ͡ ゅｚレャや - キ͡ ヱ⊥ギ∇カΙ ｙやょ ⊥ ⇒∠エ∇タぺ∠ モ ∠ わ͡ ホ⊥ ぴ

リ
∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャゅ͡よラ
∠ ヲ⊥ヤバ∠ ∇ヘΑ∠ ゅ∠ョヴ∠ヤハ∠ ∇ユワ⊥ ヱ∠ - ∀キヲ⊥バホ⊥ ゅ∠ヰ∇Βヤ∠ハ∠ ∇ユワ⊥
ヮ͡ ヤｚャゅ͡よ ∇やヲ⊥レョ͡ ∇ぽΑ⊥ ラ∠ぺ Ι ｚま͡ ∇ユヰ⊥ ∇レョ͡ ∇やヲ⊥ヨボ∠ ル∠ ゅ∠ョヱ∠ - ∀キヲ⊥ヰセ ⊥
れ͡ ヲ∠ ⇒∠ヨジｚャやマ ⊥ ∇ヤョ⊥ ヮ⊥ ャ∠ ン͡グャｚや - ギ͡ Β͡ヨエ ∠ ∇ャやゴ͡ Α͡ゴバ∠ ∇ャや
び ∀ギΒ͡ヰセ∠ ￢∃ ∇ヴセ ∠ あモミ⊥ ヴ∠ヤハ ∠ ヮ⊥ ヤｚャや∠ヱチ ͡ ∇ケΙ ｘや∠ヱ
(Cursed were t he People of t he Dit ch. Of fire fed wit h fuel. When t hey sat by it . And t hey
wit nessed what t hey were doing against t he believers. And t hey had no fault except t hat t hey
believed in Allah, t he Almight y, Wort hy of all praise! To Whom belongs t he dominion of t he
heavens and t he eart h! And Allah is Wit ness over everyt hing.) (85:4-9)'' This is what Muhammad
bin Ishaq said in his book of Sirah -- t hat t he one who killed t he People of t he Dit ch was Dhu
Nuwas, and his name was Zur` ah. In t he t ime of his kingdom he was called Yusuf. He was t he
son of Tuban As` ad Abi Karib, who was t he Tubba` who invaded Al-Madinah and put t he
covering over t he Ka` bah. He kept t wo rabbis wit h him from t he Jews of Al-Madinah. Aft er t his
some of t he people of Yemen accept ed Judaism at t he hands of t hese t wo rabbis, as Ibn Ishaq
ment ions at lengt h. So Dhu Nuwas killed t went y t housand people in one morning in t he Dit ch.
Only one man among t hem escaped. He was known as Daws Dhu Tha` laban. He escaped on a
horse and t hey set out aft er him, but t hey were unable t o cat ch him. He went t o Caesar, t he
emperor of Ash-Sham. So, Caesar wrot e t o An-Naj ashi, t he King of Abyssinia. So, he sent wit h
him an army of Abyssinian Christ ians, who were lead by Aryat and Abrahah. They rescued
Yemen from t he hands of t he Jews. Dhu Nuwas t ried t o flee but event ually fell int o t he sea and
drowned. Aft er t his, t he kingdom of Abyssinia remained under Christ ian power for sevent y
years. Then t he power was divest ed from t he Christ ians by Sayf bin Dhi Yazin Al-Himyari when
Kisra, t he king of Persia sent an army t here (t o Yemen). He (t he king) sent wit h him (Sayf Al-
Himyari) t hose people who were in t he prisons, and t hey were close t o seven hundred in
number. So, he (Sayf Al-Himyari) conquered Yemen wit h t hem and ret urned t he kingdom back
t o t he people of Himyar (Yemenis). We will ment ion a port ion of t his -- if Allah wills -- when we
discuss t he Tafsir of t he Surah:
びモ
͡ Β͡ヘ∇ャやょ
͡ ⇒∠エ∇タほ∠よ͡ マ
∠ よぁケ∠ モ
∠ バ∠ プ∠ ブ
∠ ∇Βミ∠ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ
(Have you not seen how your Lord dealt wit h t he Owners of t he Elephant ) (105:1)
The Punishment of the People of the Ditch

Allah said,
び͡ろ⇒∠レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱリ

∠ Β͡レョ͡ ∇ぽヨ⊥ ∇ャや ∇やヲ⊥レわ∠ プ∠ リ
∠ Α͡グャｚやラ
ｚま͡ぴ
(Verily, t hose who put int o t rial t he believing men and believing women,) meaning, t hey
burned (t hem). This was said by Ibn ` Abbas, Muj ahid, Qat adah, Ad-Dahhak, and Ibn Abza.
び∇やヲ⊥よヲ⊥わΑ∠ ∇ユャ∠ ｚユを⊥ ぴ

(and t hen do not t urn in repent ance,) meaning, ` t hey do not cease from what t hey are doing,
and do not regret what t hey had done before.'
び͡ペΑ͡ゲエ
∠ ∇ャやゆ
⊥ や∠グハ
∠ ∇ユヰ⊥ ャ∠ヱ∠ ユ∠ レｚヰ∠ ィ
∠ ゆ
⊥ や∠グハ
∠ ∇ユヰ⊥ ヤ∠プ∠ ぴ
(t hen t hey will have t he t orment of Hell, and t hey will have t he punishment of t he burning
Fire.) This is because t he recompense is based upon t he t ype of deed performed. Al-Hasan Al-
Basri said, "Look at t his generosit y and kindness. These people killed Allah's Awliya' and He st ill
invit es t hem t o make repent ance and seek forgiveness.''
∀ろ⇒ｚレ∠ィ ∇ユヰ⊥ ャ∠ ろ͡ ⇒∠エヤ͡⇒ｚダャや ∇やヲ⊥ヤヨ͡ ハ ∠ ヱ∠ ∇やヲ⊥レョ∠ や∠￢リ

∠ Α͡グャｚやラ
ｚま͡ぴ
ラ
ｚま͡ - ゲ⊥ Β͡ら∠ム∇ャやコ⊥ ∇ヲヘ∠ ∇ャやマ
∠ ャ͡ク∠ ゲ⊥ ⇒∠ヰ∇ルΙ
ｘやゅ∠ヰ͡わ∇エ∠ゎリ͡ョン͡ゲ∇イゎ∠
ヲ∠ ワ⊥ ヱ∠ - ギ⊥ Β͡バΑ⊥ ヱ∠ ￢⊥ ン͡ギ∇らΑ⊥ ヲ∠ ワ⊥ ヮ⊥ ｚルま͡ - ∀ギΑ͡ギ∠ゼ∠ャマ
∠ よあケ∠ ズ ∠ ∇トよ∠
ゅ∠ヨャあ ∀メゅｚバ∠プ - ギ⊥ Β͡イヨ∠ ∇ャやス ͡ ∇ゲバ∠ ∇ャやヱ⊥ク - キ⊥ ヱ⊥キヲ∠ ∇ャやケ⊥ ヲ⊥ヘピ∠ ∇ャや
キ∠ ヲ⊥ヨを∠ ヱ∠ ラ ∠ ∇ヲハ∠ ∇ゲプ͡ - キ͡ ヲ⊥レイ
⊥ ∇ャやゑ⊥ Α͡ギェ ∠ ポ∠ ゅ∠ゎぺ∠ モ
⊥ ワ∠ - ギ⊥ Α͡ゲΑ⊥
∇ユヰ͡ も͡ へ∠ケヱ∠ リ͡ョヮ⊥ ヤｚャや∠ヱ - ∃ょΑ͡グ∇ム∠ゎヴ͡プ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Αグ͡ ャｚやモ
͡ よ∠ -
ド∃ ヲ⊥ヘ∇エョｚゥ ∃ ∇ヲャ∠ ヴ͡プ - ∀ギΒ͡イョｚ ∀ラや∠￢∇ゲホ⊥ ヲ∠ ワ⊥ ∇モよ∠ - ∀テΒ͡エョぁ
び
(11. Verily, t hose who believe and do right eous good deeds, for t hem will be Gardens under
which rivers flow. That is t he supreme success.) (12. Verily, t he punishment of your Lord is
severe and painful.) (13. Verily, He it is Who begins and repeat s.) (14. And He is Oft -Forgiving,
Al-Wadud.) (15. Owner of t he Throne, Al-Maj id (t he Glorious).) (16. Doer of what He int ends.)
(17. Has t he st ory reached you of t he host s.) (18. Of Fir` awn and Thamud) (19. Nay! The
disbelievers (persist ed) in denying.) (20. And Allah encompasses t hem from behind!) (21. Nay!
This is a Glorious Qur'an,) (22. In Al-Lawh Al-Mahfuz!)
The Reward of the Righteous, and the Harsh Seizing of the

Disbelieving Enemies of Allah
Allah informs about His believing servant s t hat
び⊥ゲ⇒∠ヰ∇ルΕ
∠ やゅ∠ヰ͡わ∇エ∠ゎリ͡ョン͡ゲ∇イゎ∠ ろ
∃ ⇒ｚレィ
∠ ∇ユヰ⊥ ャ∠ぴ
(for t hem will be Gardens under which rivers flow.) This is t he opposit e of what he has
prepared for His enemies of Fire and Hell. Thus, He says,
び⊥ゲΒ͡らム∠ ∇ャやコ⊥ ∇ヲヘ∠ ∇ャやマ

∠ ャ͡ク∠ ぴ
(That is t he supreme success.) Then Allah says,
び ∀ギΑ͡ギ∠ゼ∠ャマ
∠ よあケ∠ ズ
∠ ∇トよ∠ ラ
ｚま͡ぴ
(Verily, t he punishment of your Lord is severe and painful.) meaning, indeed His punishment
and His vengeance upon His enemies, who have rej ect ed His Messengers, and opposed His
command, is severe, great and st rong. For verily, He is t he Owner of power, Most St rong. He is
t he One t hat what ever He want s, t hen it will be however He want s it t o be, in t he mat t er of a
blinking of an eye, or even swift er. Thus, Allah says,
びギ⊥ Β͡バΑ⊥ ヱ∠ ￢⊥ ン͡ギ∇らΑ⊥ ヲ∠ ワ⊥ ヮ⊥ ｚルま͡ぴ
(Verily, He it is Who begins and repeat s.) meaning, from His perfect st rengt h and power is t hat
He begins t he creat ion, and He repeat s it j ust as He began it , wit hout opposit ion or resist ance.
びキ⊥ ヱ⊥キヲ∠ ∇ャやケ⊥ ヲ⊥ヘピ∠ ∇ャやヲ∠ ワ⊥ ヱ∠ ぴ

(And He is Oft -Forgiving, Al-Wadud.) meaning, He forgives t he sin of whoever repent s t o Him
and humbles himself before Him, no mat t er what t he sin may be. Ibn ` Abbas and ot hers have
said about t he name Al-Wadud, "It means Al-Habib (t he Loving).''
び͡ス∇ゲバ∠ ∇ャやヱ⊥クぴ

(Owner of t he Throne,) meaning, t he Owner of t he Might y Throne t hat is above all of t he
creat ion. Then He says,
び͡ギΒ͡イヨ∠ ∇ャやぴ
(Al-Maj id (t he Glorious).) This word has been recit ed in t wo different ways: eit her wit h a
Dhammah over it s last let t er (Al-Maj idu), which is an at t ribut e of t he Lord, or wit h a Kasrah
under it s last let t er (Al-Maj id), which is a descript ion of t he Throne. Nevert heless, bot h
meanings are correct .
びギ⊥ Α͡ゲΑ⊥ ゅ∠ヨャあ ∀メゅｚバ∠プぴ

(Doer of what He int ends.) meaning, what ever He want s He does it , and t here is no one who
can count er His ruling. He is not asked about what He does due t o His great ness, His power, His
wisdom and His j ust ice. This is as we have relat ed previously from Abu Bakr As-Siddiq, t hat it
was said t o him during t he illness of (his) deat h, "Has a doct or seen you'' He replied, "Yes.'' They
said, "What did he say t o you'' He replied, "He said, ` I am t he Doer of what ever I int end.'''
びキ∠ ヲ⊥ヨを∠ ヱ∠ ラ
∠ ∇ヲハ
∠ ∇ゲプ͡ - キ͡ ヲ⊥レイ
⊥ ∇ャやゑ
⊥ Α͡ギェ
∠ ポ
∠ ゅ∠ゎぺ∠ モ
⊥ ワ∠ ぴ
(Has t he st ory reached you of t he host s. Of Fir` awn and Thamud) meaning, has t he news
reached you of what Allah caused t o befall t hem of t orment , and t hat He sent down upon t hem
t he punishment t hat no one was able t o ward off from t hem This is t he affirmat ion of His
st at ement ,
び ∀ギΑ͡ギ∠ゼ∠ャマ
∠ よあケ∠ ズ
∠ ∇トよ∠ ラ
ｚま͡ぴ
(Verily, t he punishment of your Lord is severe and painful.) meaning, when He seizes t he
wrongdoer, He seizes him wit h a severe and painful punishment . It is t he seizing punishment of
One Most Might y, and Most Powerful. Then Allah says,
び ∃ょΑ͡グ∇ム∠ゎヴ͡プ ∇やヱ⊥ゲヘ∠ ミ∠ リ

∠ Α͡グャｚやモ
͡ よ∠ ぴ
(Nay! The disbelievers (persist ed) in denying.) meaning, t hey are in doubt , suspicion, disbelief
and rebellion.
び ∀テΒ͡エョぁ ∇ユヰ͡ も͡ へ∠ケヱ∠ リ͡ョヮ⊥ ヤｚャや∠ヱぴ

(And Allah encompasses t hem from behind!) meaning, He has power over t hem, and is able t o
compel t hem. They cannot escape Him or evade Him.
び ∀ギΒ͡イョｚ ∀ラや∠￢∇ゲホ⊥ ヲ∠ ワ⊥ ∇モよ∠ ぴ

(Nay! This is a Glorious Qur'an.) meaning, magnificent and noble.
びド
∃ ヲ⊥ヘ∇エョｚゥ
∃ ∇ヲャ∠ ヴ͡プぴ
(In Al-Lawh Al-Mahfuz!) meaning, among t he most high gat hering, guarded from any increase,
decrease, dist ort ion, or change. This is t he end of t he Tafsir of Surat Al-Buruj , and all praise
and blessings are due t o Allah.
The Tafsir of Surat At-Tariq

(Chapter - 86)
The Virtues of Surat At-Tariq
An-Nasa'i recorded t hat Jabir said, "Mu` adh lead t he Maghrib prayer and he recit ed Al-Baqarah
and An-Nisa'. So t he Prophet said,
ぺ∠ゲ∠ ∇ボゎ∠ ∇ラぺ∠ マ

∠ Β͡ヘ∇ムΑ∠ ラ
∠ ゅ∠ミゅ∠ョ ∩⊥クゅ∠バョ⊥ ゅ∠Α ろ
∠ ∇ルぺ∠ ∀ラゅｚわ∠プ∠ぺ»
ゅ∠ワゅ∠エッ ⊥ ヱ∠ ザ
͡ ∇ヨゼｚャや∠ヱベ ͡ ケ͡ ゅｚトャや∠ヱ￢͡ ゅ∠ヨジｚャゅ͡よ
«∨ゅ∠ワヲ͡ ∇エル∠ ヱ∠
(Are you put t ing t he people t o t rial O Mu` adh! Was it not sufficient for you t o recit e As-Sama'i
wat -Tariq, and Ash-Shamsi wa Duhaha, and somet hing like t hem)
-ベ ⊥ ケ͡ ゅｚトャやゅ∠ョポ ∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ -ベ ͡ ケ͡ ゅｚトャや∠ヱ￢べ∠ヨジｚャや∠ヱぴ

-∀ナ͡プゅ∠ェゅ∠ヰ∇Βヤ∠ハ ∠ ゅｚヨャｚザ ∃ ∇ヘル∠ ぁモミ⊥ ラ͡ま -ょ ⊥ ホ͡ ゅｚんャやユ⊥ ∇イｚレャや
-ペ ∃ プ͡ や∠キ￢べｚョリ͡ョペ ∠ ヤ͡カ ⊥ -ペ ∠ ヤ͡カ
⊥ ユｚョ͡ リ ⊥ ⇒∠ジル͡Ηやゲ͡ ヌ ⊥ レ∠Β∇ヤプ∠
ヴ∠ヤハ ∠ ヮ⊥ ｚルま͡ -͡ょ͡もへ∠ゲわｚャや∠ヱょ ͡ ∇ヤダ
ぁャやリ ͡ ∇Βよ∠ リ͡ョァ ⊥ ゲ⊥ ∇ガΑ∠
り∃ ヲｚホ⊥ リ͡ョヮ⊥ ャ∠ ゅ∠ヨプ∠ -ゲ⊥ も͡ へ∠ゲジ
ｚャやヴ∠ヤ∇らゎ⊥ ュ∠ ∇ヲΑ∠ -∀ケ͡キゅ∠ボ∠ャヮ͡ バ͡ ∇ィケ∠
び-ゲ∃ タ͡ ゅ∠ル Ι ∠ ヱ∠
(1. By t he heaven, and At -Tariq;) (2. And what will make you t o know what At -Tariq is) (3. The
st ar, At h-Thaqib.) (4. There is no human being but has a prot ect or over him.) (5. So, let man
see from what he is creat ed!) (6. He is creat ed from a wat er gushing fort h,) (7. Proceeding
from bet ween t he backbone and t he ribs.) (8. Verily, He is Able t o bring him back!) (9. The Day
when all t he secret s will be examined.) (10. Then he will have no power, nor any helper.)
Swearing by the Existence of Humanity surrounded by the

Organized System of Allah
Allah swears by t he heaven and what He has placed in it of radiant st ars. Thus, He says,
びベ
͡ ケ͡ ゅｚトャや∠ヱ￢͡ べ∠ヨジ
ｚャや∠ヱぴ
(By t he heaven, and At -Tariq;) Then He says,
びベ
⊥ ケ͡ ゅｚトャやゅ∠ョポ
(And what will make you t o know what At -Tariq is) Then He explains it by His saying,
びょ
⊥ ホ͡ ゅｚんャやユ⊥ ∇イレｚャやぴ
(The st ar of At h-Thaqib.) Qat adah and ot hers have said, "The st ar has been named Tariq
because it is only seen at night and it is hidden during t he day.'' His view is support ed by what
has been ment ioned in t he aut hent ic Hadit h t hat prohibit s a man t o come t o his family Taruq.
This means t hat he comes t o t hem unexpect edly at night t ime. Concerning Allah's st at ement ,
び⊥ょ͡ホゅｚんャやぴ
(At h-Thaqib.) Ibn ` Abbas said, "The illuminat ing.'' ` Ikrimah said, "It is illuminat ing and it burns
t he Shayt an'' Then Allah says,
び ∀ナ͡プゅ∠ェゅ∠ヰ∇Βヤ∠ハ
∠ ゅｚヨャｚザ
∃ ∇ヘル∠ ぁモミ⊥ ラ͡まぴ
(There is no human being but has a prot ect or over him.) meaning, every soul has a guardian
over it from Allah t hat prot ect s it from t he calamit ies. This is as Allah says,
ヮ⊥ ル∠ ヲ⊥ヌヘ∠ ∇エΑ∠ ヮ͡ ヘ͡ ∇ヤカ

∠ ∇リョ͡ ヱ∠ ヮ͡ ∇Αギ∠ Α∠ リ
͡ ∇Βよ∠ リあョ ∀ろ⇒∠らボあバ∠ ョ⊥ ヮ⊥ ャ∠ぴ
び͡ヮヤｚャやゲ͡ ∇ョぺ∠ ∇リョ͡
(For Him, t here are angels in succession, before and behind him. They guard him by t he
command of Allah.) (13:11)
How Man is created is a Proof of Allah's Ability to Return Him to

Him
Allah says,
びペ
∠ ヤ͡カ
⊥ ユｚョ͡ リ
⊥ ⇒∠ジル͡Ηやゲ͡ ヌ
⊥ レ∠Β∇ヤプ∠ ぴ
(So, let man see from what he is creat ed!) This is alert ing man t o t he weakness of his origin
from which he was creat ed. The int ent of it is t o guide man t o accept (t he realit y of) t he
Hereaft er, because whoever is able t o begin t he creat ion t hen he is also able t o repeat it in t he
same way. This is as Allah says,
ラ
⊥ ヲ∠ ∇ワぺ∠ ヲ∠ ワ⊥ ヱ∠ ロ⊥ ギ⊥ Β͡バΑ⊥ ｚユを⊥ ペ
∠ ∇ヤガ
∠ ∇ャやぺ⊥ギ∠ ∇らΑ∠ ン͡グャｚやヲ∠ ワ⊥ ヱ∠ ぴ
びヮ͡ ∇Βヤ∠ハ
∠
(And He it is Who originat es t he creat ion, t hen He will repeat it ; and t his is easier for Him.)
(30:27) Then Allah says,
びペ
∃ プ͡ や∠キ￢∃ べｚョリ͡ョペ
∠ ヤ͡カ
⊥ぴ
(He is creat ed from a wat er gushing fort h.) meaning, t he sexual fluid t hat comes out burst ing
fort h from t he man and t he woman. Thus, t he child is produced from bot h of t hem by t he
permission of Allah. Due t o t his Allah says,
びょ
͡ も͡ へ∠ゲわｚャや∠ヱょ
͡ ∇ヤダ
ぁャやリ
͡ ∇Βよ∠ リ͡ョァ
⊥ ゲ⊥ ∇ガΑ∠ ぴ
(Proceeding from bet ween t he backbone and t he ribs.) meaning, t he backbone (or loins) of t he
man and t he ribs of t he woman, which is referring t o her chest . Shabib bin Bishr report ed from
` Ikrimah who narrat ed from Ibn ` Abbas t hat he said,
びょ
͡ も͡ へ∠ゲわｚャや∠ヱょ
͡ ∇ヤダ
ぁャやリ
͡ ∇Βよ∠ リ͡ョァ
⊥ ゲ⊥ ∇ガΑ∠ ぴ
(Proceeding from bet ween t he backbone and t he ribs.) "The backbone of t he man and t he ribs
of t he woman. It (t he fluid) is yellow and fine in t ext ure. The child will not be born except
from bot h of t hem (i.e., t heir sexual fluids).'' Concerning Allah's st at ement ,
び ∀ケ͡キゅ∠ボ∠ャヮ͡ バ͡ ∇ィケ∠ ヴ∠ヤハ

∠ ヮ⊥ ｚルま͡ぴ
(Verily, He is Able t o bring him back (t o life)!) This means t hat He is able t o ret urn t his man
t hat is creat ed from fluid gushed fort h. In ot her words, He is able t o repeat his creat ion and
resurrect him t o t he final abode. This is clearly possible, because whoever is able t o begin t he
creat ion t hen he surely is able t o repeat it . Indeed Allah has ment ioned t his proof in more t han
one place in t he Qur'an.
On the Day of Judgement, Man will have no Power or Assistance

In t his regard Allah says,
びゲ⊥ も͡ へ∠ゲジ
ｚャやヴ∠ヤ∇らゎ⊥ ュ∠ ∇ヲΑ∠ ぴ
(The Day when all t he secret s will be examined.) meaning, on t he Day of Judgement t he
secret s will be t est ed. This means t hat t hey will be exposed and made manifest . Thus, t he
secret will be made open and t hat which is concealed will be well known. It is confirmed in t he
Two Sahihs on t he aut horit y of Ibn ` Umar t hat t he Messenger of Allah said,
ロ͡ グ͡ ワ :メ
⊥ ゅ∠ボΑ⊥ ヮ͡ わ͡ ∇シやギ∠ ∇レハ
͡ ∀￢や∠ヲ͡ャケ∃ キ͡ ゅ∠ビあモム⊥ ャ͡ ノ⊥ プ∠ ∇ゲΑ⊥ »
«ラゅ∠ヤプ⊥ リ ͡ ∇よラ
͡ ゅ∠ヤプ⊥ り⊥ ケ∠ ∇ギビ
∠
(Every bet rayer will have a flag raised for him behind his back, and it will be said, ` This is t he
bet rayal of so-and-so, t he son of so-and-so.') Concerning Allah's st at ement ,
び⊥ヮャ∠ ゅ∠ヨプ∠ ぴ
(Then he will have no) meaning, man on t he Day of Judgement .
び∃りヲｚホ⊥ リ͡ョぴ
(any power) meaning, wit hin himself.
び∃ゲタ
͡ ゅ∠ル Ι
∠ ヱ∠ ぴ
(nor any helper.) meaning, from ot her t han himself. This st at ement means t hat he will not be
able t o save himself from t he t orment of Allah, and nor will anyone else be able t o save him.
ネ
͡ ∇ギダｚャやれ ͡ や∠クチ ͡ ∇ケΙ ∂ や∠ヱ - ノ͡ ∇ィゲｚャやれ͡ や∠ク￢͡ べ∠ヨジｚャや∠ヱぴ
∇ユヰ⊥ ルｚま͡ - メ͡ ∇ゴヰ∠ ∇ャゅ͡よヲ∠ ワゅ∠ョヱ∠ - ∀モ∇ダ∠プメ ∀ ∇ヲボ∠ ャ∠ ヮ⊥ ｚルま͡ -
リ
∠ Α͡ゲヘ͡ ⇒∠ム∇ャやモ ͡ ヰあヨ∠ プ∠ - や⇔ギ∇Βミ∠ ギ⊥ Β͡ミぺ∠ヱ∠ - や⇔ギ∇Βミ∠ ラ ∠ ヱ⊥ギΒ͡ムΑ∠
びや⇔ギ∇Αヱ∠ ケ⊥ ∇ユヰ⊥ ∇ヤヰ͡ ∇ョぺ∠
(11. By t he sky which gives rain, again and again.) (12. And t he eart h which split s.) (13. Verily,
t his is t he Word t hat separat es.) (14. And it is not a t hing for amusement .) (15. Verily, t hey are
but plot t ing a plot .) (16. And I am planning a plan.) (17. So, give a respit e t o t he disbelievers;
deal gent ly wit h t hem for a while.)
Swearing to the Truthfulness of the Qur'an and the Failure of Those

Who oppose it
Ibn ` Abbas said, "Ar-raj ` means rain.'' It has also been narrat ed from him t hat he said, "It
means t he clouds t hat cont ain rain.'' He also said,
びノ͡ ∇ィゲｚャやれ
͡ や∠ク￢͡ べ∠ヨジ
ｚャや∠ヱぴ
(By t he sky (having rain clouds) which gives rain, again and again.) "This means t hat it rains and
t hen it rains (again).'' Qat adah said, "It ret urns t he sust enance of t he servant s (creat ures) every
year. Were it not for t his, t hey would all be dest royed and so would t heir cat t le.''
びネ
͡ ∇ギダ
ｚャやれ
͡ や∠クチ
͡ ∇ケΙ
∂ や∠ヱぴ
(And t he eart h which split s.) Ibn ` Abbas said, "Split t ing t o bring fort h plant growt hs.'' This was
also said by Sa` id bin Jubayr, ` Ikrimah, Abu Malik, Ad-Dahhak, Al-Hasan, Qat adah, As-Suddi
and ot hers. Concerning Allah's st at ement ,
び ∀モ∇ダ∠プメ
∀ ∇ヲボ∠ ャ∠ ヮ⊥ ｚルま͡ぴ
(Verily, t his is t he Word t hat separat es.) Ibn ` Abbas said (Fasl is), "True.'' Qat adah also said t he
same. Someone else said, "A j ust ruling.''
びメ
͡ ∇ゴヰ∠ ∇ャゅ͡よヲ∠ ワゅ∠ョヱ∠ ぴ
(And it is not a t hing for amusement .) meaning, rat her it is serious and t rue. Then Allah informs
about t he disbelievers saying t hat t hey rej ect Him and hinder ot hers from His pat h. Allah says,
びや⇔ギ∇Βミ∠ ラ
∠ ヱ⊥ギΒ͡ムΑ∠ ∇ユヰ⊥ ルｚま͡ぴ
(Verily, t hey are but plot t ing a plot .) meaning, t hey plot against t he people in t heir calling
t hem t o oppose t he Qur'an. Then Allah says,
び∠リΑ͡ゲヘ͡ ⇒∠ム∇ャやモ
͡ ヰあヨ∠ プ∠ ぴ
(So, give a respit e t o t he disbelievers;) meaning, wait for t hem and do not be in hast e
concerning t hem.
び⇔やギ∇Αヱ∠ ケ⊥ ∇ユヰ⊥ ∇ヤヰ͡ ∇ョぺ∠ぴ

(deal gent ly wit h t hem for a while.) meaning, a lit t le while. This means t hat you will see what
befalls t hem of t orment , punishment and dest ruct ion. This is as Allah says,
びナ
∃ Β͡ヤビ
∠ ゆ
∃ や∠グハ
(We let t hem enj oy for a lit t le while, t hen in t he end We shall oblige t hem t o (ent er) a great
t orment .) (31:24) This is t he end of t he Tafsir Surat At -Tariq, and unt o Allah is all praise and
t hanks.
The Tafsir of Surah Sabbih

(Chapter - 87)
The Virtues of Surat Al-A` la
This Surah was revealed in Makkah before t he migrat ion t o Al-Madinah. The proof of t his is
what Al-Bukhari recorded from Al-Bara' bin ` Azib, t hat he said, "The first people t o come t o us
(in Al-Madinah) from t he Companions of t he Prophet were Mus` ab bin ` Umayr and Ibn Umm
Makt um, who t aught us t he Qur'an; t hen ` Ammar, Bilal and Sa` d came. Then ` Umar bin Al-
Khat t ab came wit h a group of t went y people, aft er which t he Prophet came. I have not seen
t he people of Al-Madinah happier wit h anyt hing more t han t heir happiness wit h his coming (t o
Al-Madinah). This was reached t o such an ext ent t hat I saw t he children and lit t le ones saying,
` This is t he Messenger of Allah who has come.' Thus, he came, but he did not come unt il aft er I
had already recit ed (i.e., learned how t o recit e)
∂ やマ
∠ よあケ∠ ユ∠ ∇シやウ
͡ らあシ
∠ぴ
(Glorify t he Name of your Lord, t he Most High.) (87:1) as well as ot her Surahs similar t o it .'' It
has been confirmed in t he Two Sahihs t hat t he Messenger of Allah said t o Mu` adh,
⇒⇒͡よろ∠ ∇Βヤｚタ
∠ ゅヤｚワ∠ »
∂ やマ∠ よあケ∠ ユ∠ ∇シやウ
͡ らあシ∠ぴ
びゅ∠ヰ⇒∠エッ⊥ ヱ∠ ザ ͡ ∇ヨゼｚャや∠ヱぴ
«びヴ∠ゼ∇ピΑ∠ や∠クま͡ モ ͡ ∇Βャｚや∠ヱぴ
(Why didn't you recit e "Glorify t he Name of your Lord, t he Most High,''; "By t he sun and it s
bright ness,'' and "By t he night when it envelopes.'') Imam Ahmad recorded from An-Nu` man bin
Bashir t hat t he Messenger of Allah recit ed
∂ やマ
͡ らあシ
∠ぴ
ヱ
びる͡ Β∠ ゼ
͡ ⇒∠ピ∇ャやゑ
⊥ Α͡ギェ
∠ ポ
Surat Al-A` la (chapt er 87) and Surat Al-Ghashiyh (chapt er 88) in t he t wo ` Id prayers. If t he ` Id
prayer fell on Friday, he would recit e t hem in bot h prayers (` Id and Salat Al-Jumu` ah). Muslim
also recorded t his in his Sahih, as well as Abu Dawud, At -Tirmidhi, An-Nasa'i and Ibn Maj ah. The
wording of Muslim and t he Sunan compilers says, "He used t o recit e
∂ やマ
͡ らあシ
∠ぴ
ヱ
びる͡ Β∠ ゼ
⊥ Α͡ギェ
∠ ポ
Surat Al-A` la (chapt er 87) and Surat Al-Ghashiyh (chapt er 88) for t he t wo ` Ids and Jumu` ah. If
t hey occurred on t he same day, he would recit e t hem in bot h of t hem.'' In his Musnad, Imam
Ahmad recorded on t he aut horit y of Ubayy bin Ka` b, Abdullah bin ` Abbas, ` Abdur-Rahman bin
Abza, and t he Mot her of t he believers, ` A'ishah, t hat t he Messenger of Allah used t o recit e
∂ やマ
͡ らあシ
∠ぴ
ヱ
びラ
∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャやゅ∠ヰΑぁ ∠ほΑ ∇モホ⊥ ぴ
ヱ
びギ∀ ェ
∠ ぺ∠ ヮ⊥ ｚヤャやヲ∠ ワ⊥ ∇モホ⊥ ぴ
(Glorify t he Name of your Lord, t he Most High.) and (Say: ` O you who disbelieve.') and (Say:
` He is Allah, t he One.') ` A'ishah added in her version t hat he would also recit e t he
Mu` awwidhat ayn (Al-Falaq and An-Nas).
ユΒ͡ェゲｚャやリ
-ンｚヲジ ∠ プ∠ ペ ∠ ヤ∠カ
∠ ン͡グャｚや -ヴ∠ヤ∇ハΙ ∠やマ ∠ よ∂ ケ∠ ユ∠ ∇シやウ ͡ らあシ
∠ぴ
-ヴ∠ハ∇ゲヨ∠ ∇ャやァ ∠ ゲ∠ ∇カぺ∠ ン͡グャｚや∠ヱ -ン∠ギヰ∠ プ∠ ケ∠ ギｚホ∠ ン͡グャｚや∠ヱ
ゅ∠ョ Ιｚま͡ -ヴ∠ジレ∠ゎ Κ ∠ プ∠ マ∠ も⊥ ゲ͡ ∇ボレ⊥ シ
∠ -ン∠ヲ∇ェぺ∠ ￢べ∠んビ ⊥ ヮ⊥ ヤ∠バ∠ イ
∠ プ∠
ポ∠ ゲ⊥ ジ∂ Β∠ ル⊥ ヱ∠ -ヴ∠ヘ∇ガΑ∠ ゅ∠ョヱ∠ ゲ∠ ∇ヰイ ∠ ∇ャやユ⊥ ヤ∠∇バΑ∠ ヮ⊥ ｚルま͡ ヮ⊥ ｚヤャや￢べ∠セ
リ∠ョゲ⊥ ミｚグｚ ∠Β∠シ -ン∠ゲ∇ミグ∂ ャやろ ͡ バ∠ ヘ∠ ルｚラ͡ま ∇ゲミ∂ グ∠ プ∠ -ン∠ゲ∇ジΒ⊥ ∇ヤャ͡
ケ∠ ゅｚレャやヴ∠ヤ∇ダΑ∠ ン͡グャｚや -ヴ∠ボ∇セ∇Ιやゅ∠ヰら⊥ レｚイ ∠ わ∠ Α∠ ヱ∠ -ヴ∠ゼ∇ガΑ∠
び-ゅ∠Β∇エ∠Α Ι
∠ ヱ∠ ゅ∠ヰΒ͡プれ ⊥ ヲ⊥ヨΑ∠ Ι ∠ ｚユを⊥ -ン∠ゲ∇らム⊥ ∇ャや
(1. Glorify t he Name of your Lord, t he Most High.) (2. Who has creat ed, and t hen proport ioned
it .) (3. And Who has measured; and t hen guided.) (4. And Who brings out t he past urage,) (5.
And t hen makes it dark st ubble.) (6. We shall make you recit e, so you shall not forget ,) (7.
Except what Allah may will He knows what is apparent and what is hidden.) (8. And We shall
make easy for you t he easy.) (9. Therefore remind in case t he reminder profit s.) (10. The
reminder will be received by him who fears,) (11. But it will be avoided by t he wret ched,) (12.
Who will ent er t he great Fire.) (13. There he will neit her die nor live.)
The Command to pronounce Tasbih and its Response

Imam Ahmad recorded from Ibn ` Abbas t hat whenever t he Messenger of Allah would recit e
∂ やマ
͡ らあシ
∠ぴ
(Glorify t he Name of your Lord, t he Most High.) he would say,
«ヴ∠ヤ∇ハほ∠∇ャやヶ
∠ よあケ∠ ラ
∠ ゅ∠エ∇らシ
⊥»
(Glory t o my Lord, t he Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani t hat whenever
Ibn ` Abbas would recit e
∂ やマ
͡ らあシ
∠ぴ
(Glorify t he Name of your Lord, t he Most High.) he would say, "Glory t o my Lord, t he Most
High,'' and whenever he would recit e
びる͡ ヨ∠ ⇒∠Βボ͡ ∇ャやュ͡ ∇ヲΒ∠ よ͡ ユ⊥ ジ

͡ ∇ホぺ⊥ Ι
∠ぴ
(I swear by t he Day of Resurrect ion.) (75:1) and t hen reach t he end of it
∠ ケ∃ ギ͡ ⇒∠ボよ͡ マ
∠ ャ͡ク∠ ザ
(Is not He able t o give life t o t he dead) (75:40) he would say, "Glory t o You, of course.''
Qat adah said,
∂ やマ
͡ らあシ
∠ぴ
(Glorify t he Name of your Lord, t he Most High.) "It has been ment ioned t o us t hat whenever t he
Prophet of Allah used t o recit e it he would say,
«ヴ∠ヤ∇ハほ∠∇ャやヶ
∠ よあケ∠ ラ
∠ ゅ∠エ∇らシ
⊥»
(Glory t o my Lord, t he Most High.)''
The Creation, the Decree, and the bringing forth of Vegetation

Allah says,
びンｚヲジ
∠ プ∠ ペ
∠ ヤ∠カ
(Who has creat ed, and t hen proport ioned it .) meaning, He creat ed t hat which has been
creat ed, and He fashioned every creat ion in t he best of forms. Then Allah says,
びン∠ギヰ∠ プ∠ ケ∠ ギｚホ∠ ン͡グャｚや∠ヱぴ
(And Who has measured; and t hen guided.) Muj ahid said, "He guided man t o dist ress and
happiness, and he guided t he cat t le t o t heir past ures.'' This Ayah is similar t o what Allah has
said about Musa's st at ement t o Fir` awn,
びン∠ギワ∠ ｚユを⊥ ヮ⊥ ボ∠ ∇ヤカ

∠ ￢∃ ヴ∠セｚモミ⊥ ヴ∠ト∇ハぺ∠ ン͡グャｚやゅ∠レよぁケ∠ ぴ
(Our Lord is He Who gave t o each t hing it s form and nat ure, t hen guided it aright .) (20:50)
meaning, He decreed a set measure and guided t he creat ion t o it . This is j ust as is confirmed in
Sahih Muslim on t he aut horit y of ` Abdullah bin ` Amr t hat t he Messenger of Allah said,
ペ
∠ ヤ⊥∇ガΑ∠ ∇ラぺ∠ モ ∠ ∇らホ∠ ペ͡ も͡ ゅ∠ヤガ
∠ ∇ャやゲ∠ Α͡キゅ∠ボョ∠ ケ∠ ギｚホ∠ ぶ∠ やラｚま͡»
ラ
∠ ゅ∠ミヱ∠ る∃ レ∠ シ
∠ ブ ∠ ∇ャぺ∠ リ ∠ Β͡ジ∇ヨガ ∠ よ͡ チ∠ ∇ケほ∠∇ャや∠ヱれ ͡ やヲ∠ヨジｚャや
«￢ゅ∠ヨ∇ャやヴ∠ヤハ ∠ ヮ⊥ セ
⊥ ∇ゲハ∠
(Verily, Allah ordained t he measure of all creat ion fift y t housand years before He creat ed t he
heavens and t he eart h, and His Throne was over t he wat er.) Concerning Allah's st at ement ,
びヴ∠ハ∇ゲヨ∠ ∇ャやァ
∠ ゲ∠ ∇カぺ∠ ン͡グャｚや∠ヱぴ
(And Who brings out t he past urage,) meaning, all t ypes of veget at ion and crops.
びン∠ヲ∇ェぺ∠ ￢⇔ べ∠んビ
⊥ ヮ⊥ ヤ∠バ∠ イ
∠ プ∠ ぴ
(And t hen makes it dark st ubble.) Ibn ` Abbas said, "Dried up and alt ered.'' It has been narrat ed
t hat Muj ahid, Qat adah and Ibn Zayd, all made similar st at ement s.
The Prophet does not forget the Revelation
Allah says,
び∠マも⊥ ͡ゲ∇ボレ⊥ ∠シぴ

(We shall make you t o recit e,) meaning, ` O Muhammad.'
びヴ∠ジレ∠ゎ Κ
∠ プ∠ ぴ
(so you shall not forget (it ),) This is Allah informing and promising him (t he Prophet ) t hat He
will t each him a recit at ion t hat he will not forget .
び⊥ヮヤｚャや￢∠ べ∠セゅ∠ョ Ι

ｚま͡ぴ
(Except what Allah may will.) Qat adah said, "The Prophet did not forget anyt hing except what
Allah willed.'' It has been said t hat t he meaning of Allah's st at ement ,
びヴ∠ジレ∠ゎ Κ
∠ プ∠ ぴ
(so you shall not forget ,) is, "do not forget '' and t hat which would be abrogat ed, is merely an
except ion t o t his. Meaning, ` do not forget what We t each you t o recit e, except what Allah
wills, which He removes and t here is no sin on your leaving it off (not ret aining it ).' Concerning
びヴ∠ヘ∇ガΑ∠ ゅ∠ョヱ∠ ゲ∠ ∇ヰイ

∠ ∇ャやユ⊥ ヤ∠∇バΑ∠ ヮ⊥ ｚルま͡ぴ
(He knows what is apparent and what is hidden.) meaning, He knows what t he creat ures do
openly and what t hey hide, whet her it be st at ement s or deeds. None of t hat is hidden from
Him. Then Allah says,
びン∠ゲ∇ジΒ⊥ ∇ヤャ͡ ポ
∠ ゲ⊥ ジ
あ Β∠ ル⊥ ヱ∠ ぴ
(And We shall make easy for you t he easy.) meaning, ` We will make good deeds and
st at ement s easy for you, and We will legislat e such Law for you t hat is easy, t olerant , st raight
and j ust , wit h no crookedness, difficult y or hardship in it .'
v Allah t hen says,

びン∠ゲ∇ミグあャやろ
͡ バ∠ ヘ∠ ルｚラ͡ま ∇ゲミあグ∠ プ∠ ぴ
(Therefore remind in case t he reminder prof it s.) meaning, remind where reminding is
beneficial. From here we get t he et iquet t e of spreading knowledge, t hat it should not be
wast ed upon t hose who are not suit able or wort hy of it . The Commander of t he believers, ` Ali
said, "You do not t ell people any st at ement t hat t heir int ellect s do not grasp except t hat it will
be a Fit nah (t rial) for some of t hem.'' He also said, "Tell people t hat which t hey know. Would
you like for Allah and His Messenger t o be rej ect ed'' Allah said:
びヴ∠ゼ∇ガΑ∠ リ∠ョゲ⊥ ミｚグｚ ∠Β∠シぴ

(The reminder will be received by him who fears,) meaning, ` he whose heart fears Allah and
who knows t hat he is going t o meet Him, will receive admonit ion from what you convey t o him,
O Muhammad.'
- ン∠ゲ∇らム⊥ ∇ャやケ∠ ゅｚレャやヴ∠ヤ∇ダΑ∠ ン͡グャｚや - ヴ∠ボ∇セΙ ｘやゅ∠ヰら⊥ レｚイ

∠ わ∠ Α∠ ヱ∠ ぴ
びゅ∠Β∇エ∠Α Ι
∠ ヱ∠ ゅ∠ヰΒ͡プれ
⊥ ヲ⊥ヨΑ∠ Ι ∠ ｚユを⊥
(But it will be avoided by t he wret ched, who will ent er t he great Fire. There he will neit her die
nor live.) meaning, he will not die and t hus be allowed t o rest , nor will he live a life t hat is
beneficial t o him. Inst ead, his life will be harmful t o him, because it will be t he cause of his
feeling of t he pain of t orment and various t ypes of punishment s what he is being punished
wit h. Imam Ahmad recorded from Abu Sa` id t hat t he Messenger of Allah said,
ゅ∠ャヱ∠ ラ ∠ ヲ⊥ゎヲ⊥ヨΑ∠ ゅ∠ャゅ∠ヰヤ⊥∇ワぺ∠ ∇ユワ⊥ リ ∠ Α͡グャｚやケ͡ ゅｚレャやモ ⊥ ∇ワぺ∠ ゅｚョぺ∠»

∇ユヰ⊥ わ⊥ Β͡ヨΒ⊥ プ∠ る∠ ヨ∠ ∇ェゲｚャやユ⊥ ヰ͡ よ͡ ぶ⊥ やギ⊥ Α͡ゲΑ⊥ ∀サゅ∠ルぺ⊥ ゅｚョぺ∠ヱ∠ ∩∠ラ∇ヲΒ∠ ∇エΑ∠
モ⊥ィ ⊥ ｚゲャやグ⊥ カ ⊥ ∇ほΒ∠ プ∠ ￢⊥ ゅ∠バヘ∠ ゼぁャやユ⊥ ヰ͡ ∇Βヤ∠ハ
∠ モ ⊥カ ⊥ ∇ギΒ∠ プ∠ ケ͡ ゅｚレャやヶ͡プ
∩ゅ∠Βエ ∠ ∇ャやゲ͡ ∇ヰル∠ ヶ͡プラ ∠ ヲ⊥わら⊥ ∇レΑ∠ :メゅホヱぺ ∇ユヰ⊥ わ⊥ ら͡ ∇レΒ⊥ プ∠ り∠ ケ∠ ゅ∠らツあャや
ゲ͡ ∇ヰル∠ :メゅホヱぺラ ͡ や∠ヲΒ∠ エ
∠ ∇ャや :メゅホヱぺ ∩͡りゅ∠Βエ ∠ ∇ャや :メゅホヱぺ
«モ∇Βジｚャやモ ͡ Β͡ヨェ∠ ヶ͡プる͡ らｚエ͡ ∇ャやれ ∠ ゅ∠らル∠ ラ
∠ ヲ⊥わら⊥ ∇レΒ∠ プ∠ る͡ レｚイ
∠ ∇ャや
(Concerning t he people of t he Fire who are deserving of it , t hey will not die nor will t hey live.
Regarding t he people t hat Allah want s mercy for, He will cause t hem t o die in t he Fire. Then
He will allow t he int ercessors t o come t o t hem, and a man will t ake his groups of support ers
and plant t hem (or he said (t hey will be plant ed) in t he River of Al-Haya (or he said (Al-Hayah,
or Al-Hayawan, or Nahr Al-Jannah). Then t hey will sprout up like t he sprout ing of t he seed on
t he moist bank of a flowing st ream.) Then t he Prophet said,
ラ
⊥ ヲ⊥ムゎ∠ ｚユを⊥ ∩∠￢や∠ゲ∇ツカ
∠ ラ
⊥ ヲ⊥ムゎ∠ り∠ ゲ∠ イ
∠ゼｚャやラ∠ ∇ヱゲ∠ ゎ∠ ゅ∠ョぺ∠»
«∨∠￢や∠ゲ∇ツカ ∠ ラ ⊥ ヲ⊥ムゎ∠ ｚユを⊥ ∩∠￢や∠ゲ∇ヘタ
∠
(Haven't you all seen t he t ree t hat is green, t hen it t urns yellow, t hen it t urns green (again))
Abu Sa` id t hen said t hat some of t hose present said, "It is as if t he Prophet used t o live in t he
desert wilderness (i.e., due t o his parables of nat ure).'' Ahmad also recorded from Abu Sa` id
t hat t he Messenger of Allah said,
ラ∠ ヲ⊥ゎヲ⊥ヨΑ∠ ゅ∠ャ ∇ユヰ⊥ ルｚみ͡プ∠ ゅ∠ヰヤ⊥∇ワぺ∠ ∇ユワ⊥ リ ∠ Α͡グャｚやケ͡ ゅｚレャやモ ⊥ ∇ワぺ∠ ゅｚョぺ∠»
メゅホゅヨミヱぺ ∀サゅ∠ルぺ⊥ ∇リム͡ ⇒⇒ャ∠ヱ∠ ∩∠ラ∇ヲΒ∠ ∇エΑ∠ ゅ∠ャヱ∠ ゅ∠ヰΒ͡プ
∇ユヰ⊥ わ⊥ Β͡ヨΒ⊥ プ∠ ∇ユワ⊥ ゅ∠Αゅ∠トガ∠ よ͡ :メゅホヱぺ ∇ユヰ͡ よ͡ ヲ⊥ルグ⊥ よ͡ ケ⊥ ゅｚレャやユ⊥ ヰ⊥ ら⊥ Β͡ダゎ⊥
∩͡るハ ∠ ゅ∠ヘゼｚャやヶ͡プラ ∠ ク͡ ぺ⊥ ゅ⇔ヨ∇エ∠プやヱ⊥ケゅ∠タや∠クま͡ ヴ∇わェ ∠ る⇔ ゎ∠ ゅ∠ョま͡
ケ͡ ゅ∠ヰ∇ルぺ∠ ヴヤ∠ハやヲぁんら⊥ プ∠ ゲ∠ も͡ ゅ∠らッ ∠ ゲ∠ も͡ ゅ∠らッ ∠ ∇ユヰ͡ よ͡ ￢∠ ヶ͡イプ∠
∩∇ユヰ͡ ∇Βヤ∠ハ∠ やヲ⊥ツΒ͡プぺ∠ る͡ レｚイ ∠ ∇ャやモ∠ ∇ワぺ∠ ゅ∠Α:メ ⊥ ゅ∠ボΒ⊥ プ∠ る͡ レｚイ∠ ∇ャや
«モ∇Βジｚャやモ ͡ Β͡ヨェ∠ ヶ͡プラ ⊥ ヲ⊥ムゎ∠ る͡ らｚエ
͡ ∇ャやれ
∠ ゅ∠らル∠ ラ ∠ ヲ⊥わら⊥ ∇レΒ∠ プ∠
(Concerning t he people of t he Fire who will be dwellers of it , t hey will not die in it nor will
t hey live. However, t here will be a group of people - or as he said -( whom t he Fire will burn
due t o t heir sins - or he said - (t heir wrongdoings. So, He will cause t hem t o die unt il t hey
become burnt coal. Then t he int ercession will be allowed and t hey will be brought group aft er
group, and t hey will be scat t ered over t he rivers of Paradise. Then it will be said: "O people of
Paradise! Pour down upon t hem.'' Then t hey will sprout like t he growing of t he seed t hat is
upon t he moist bank of t he flowing st ream.'' Then, a man from among t he people present said,
"It is as if t he Messenger of Allah used t o live in t he desert wilderness.'' Muslim also recorded
t his Hadit h.
- ヴｚヤダ ∠ プ∠ ヮ͡ よあケ∠ ユ∠ ∇シやゲ∠ ミ∠ ク∠ ヱ∠ - ヴｚミゴ∠ ゎ∠ リ∠ョウ ∠ ヤ∠∇プぺ∠ ∇ギホ∠ ぴ

ヴ∠ボ∇よぺ∠ヱ∠ ∀ゲ∇Β∠カり⊥ ゲ∠ カ
͡Ι ｘや∠ヱ - ゅ∠Β∇ルギぁャやり∠ ヲ∠Βエ
∠ ∇ャやラ
∠ ヱ⊥ゲを͡ ∇ぽゎ⊥ ∇モよ∠
ユ∠ Β͡ワゲ∠ ∇よま͡ ブ
͡ エ
⊥タ ⊥ - ヴ∠ャヱｙΙやブ ͡ エ⊥ダぁャやヴ͡ヘャ∠ や∠グ⇒∠ワラｚま͡ -
びヴ∠シヲ⊥ョヱ∠
(14. Indeed whosoever purifies himself shall achieve success.) (15. And remembers t he Name of
his Lord, and performs Salah.) (16. Rat her you prefer t he life of t his world.) (17. Alt hough t he
Hereaft er is bet t er and more last ing.) (18. Verily, t his is in t he former Script ures) (19. The
Script ures of Ibrahim and Musa.)
A Statement concerning the People of Success

Allah says,
びヴｚミゴ∠ ゎ∠ リ∠ョウ
(Indeed whosoever purifies himself shall achieve success.) meaning, he purifies himself from
despised charact erist ics and he follows what Allah has revealed t o t he Messenger .
びヴｚヤダ
∠ プ∠ ヮ͡ よあケ∠ ユ∠ ∇シやゲ∠ ミ∠ ク∠ ヱ∠ ぴ
(And remembers t he Name of his Lord, and performs Salah.) meaning, he est ablishes t he prayer
in it s appoint ed t ime, seeking t he pleasure of Allah, obedience t o His command, and
implement at ion of His Law. We have already report ed from t he Commander of t he believers,
` Umar bin ` Abdul-` Aziz, t hat he used t o command t he people t o give t he Sadaqat Al-Fit r, and
he would recit e t his Ayah:
びヴｚヤダ
∠ プ∠ ヮ͡ よあケ∠ ユ∠ ∇シやゲ∠ ミ∠ ク∠ ヱ∠ - ヴｚミゴ∠ ゎ∠ リ∠ョウ
(Indeed whosoever purifies himself shall achieve success. And remembers t he Name of his Lord,
and performs Salah.) Abu Al-Ahwas said, "If someone comes t o any of you begging, and he
want s t o pray, t hen he should give charit y (Zakah) before he prays. For verily, Allah t he
Exalt ed says,
びヴｚヤダ
and performs Salah.)'' Qat adah said concerning t his Ayah,
びヴｚヤダ
and performs Salah (Fasalla).) "He purifies his wealt h and pleases his Creat or.''
This World is Worthless in Comparison to the Hereafter

Then Allah says,
びゅ∠Β∇ルギぁャやり∠ ヲ∠Βエ
∠ ∇ャや ∠ラヱ⊥ゲ͡を∇ぽゎ⊥ ∇モよ∠ ぴ
(Rat her you prefer t he life of t his world.) meaning, ` you give it precedence over t he mat t er of
t he Hereaft er, and you prefer it because of what it cont ains of usefulness and benefit for you
in livelihood, and your ret urns (i.e., income, profit able gain).'
びヴ∠ボ∇よぺ∠ヱ∠ ∀ゲ∇Β∠カり⊥ ゲ∠ カ
͡Ιｘや∠ヱぴ
(Alt hough t he Hereaft er is bet t er and more last ing.) meaning, t he reward of t he final abode is
bet t er t han t he worldly life, and it is more last ing. For indeed, t his worldly life is lowly and
t emporal, whereas t he Hereaft er is noble and et ernal. Thus, how can an int elligent person
prefer t hat which is short -lived over t hat which is et ernal. How can he give import ance t o t hat
which will soon pass away from him, while ignoring t he import ance of t he abode of et ernit y
and infinit y. Imam Ahmad recorded from Abu Musa Al-Ash` ari t hat t he Messenger of Allah said,
ょ
ｚェ∠ ぺ∠ ∇リョ∠ ヱ∠ ∩͡ヮゎ͡ ゲ∠ カ
͡ べ͡よゲｚッ
∠ ぺ∠ ロ⊥ ゅ∠Β∇ルキ⊥ ょ
ｚェ
∠ ぺ∠ ∇リョ∠ »
ゅ∠ョヴ∠ヤハ∠ ヴ∠ボ∇らΑ∠ ゅ∠ョやヱ⊥ゲを͡ べ∠プ ∩⊥ロゅ∠Β∇ルギ⊥ よ͡ ゲｚッ
∠ ぺ∠ ヮ⊥ ゎ∠ ゲ∠ カ
͡へ
«ヴ∠レ∇ヘΑ∠
(Whoever loves his worldly life, will suffer in his Hereaft er, and whoever loves his worldly life,
will suffer in his Hereaft er, and whoever loves his Hereaft er, will suffer in his worldly life.
Therefore, chose t hat which is everlast ing over t hat which is t emporal.) Ahmad was alone in
recording t his Hadit h.
The Scriptures of Ibrahim and Musa

Allah t hen says,
͡ エ
⊥タ⊥ - ヴ∠ャヱｙΙやブ
͡ エ
⊥ダぁャやヴ͡ヘャ∠ や∠グ⇒∠ワラ
ｚま͡ぴ
(Verily, t his is in t he former Script ures -- t he Script ures of Ibrahim and Musa.) This Ayah is
similar t o Allah's st at ement in Surat An-Naj m,
ユ∠ Β͡ワゲ∠ ∇よま͡ヱ∠ - ヴ∠シヲ⊥ョブ

͡ エ ⊥タ ⊥ ヴ͡プゅ∠ヨよ͡ ∇ほらｚレ∠ Α⊥ ∇ユャ∠ ∇ュぺ∠ぴ
ラ∠ぺヱ∠ - ン∠ゲ∇カぺ⊥ ケ∠ ∇コヱ͡ り∀ ケ∠ コ͡ ヱ∠ ケ⊥ ゴ͡ ゎ∠ Ι
ｚぺ∠ - ヴｚプヱ∠ ン͡グャｚや
フ
∠ ∇ヲシ ∠ ヮ⊥ Β∠ ∇バシ
∠ ラｚぺ∠ヱ∠ - ヴ∠バシ ∠ ゅ∠ョ Ι ｚま͡ リ ͡ ⇒∠ジル͡Θャ͡ ザ∠ ∇Βャｚ
マ
∠ よあケ∠ ヴ∠ャま͡ ラｚぺ∠ヱ∠ - ヴ∠プ∇ヱΕ ∠ や￢∠ へ∠ゴイ
∠ ∇ャやロ⊥ や∠ゴ∇イΑ⊥ ｚユを⊥ - ン∠ゲΑ⊥
びヴ∠ヰわ∠ レ⊥ヨ∇ャや
(Or is he not informed wit h what is in t he Script ures of Musa. And of Ibrahim who fulfilled (or
conveyed) all t hat (Allah ordered him t o do or convey): t hat no burdened person (wit h sins)
shall bear t he burden (sins) of anot her. And t hat man can have not hing but what he does. And
t hat his deeds will be seen. Then he will be recompensed wit h a full and t he best recompense.
And t hat t o your Lord is t he End (Ret urn of everyt hing).) (53:36-42) And so fort h, unt il t he end
of t hese Ayat . Abu ` Aliyah said, "The st ory of t his Surah is in t he earlier Script ures.'' Ibn Jarir
preferred t he view t hat t he meaning of Allah's st at ement ,
びへ∠グワ∠ ラ
ｚま͡ぴ
(Verily, t his) is referring t o His previous st at ement ,
- ヴｚヤダ ∠ プ∠ ヮ͡ よあケ∠ ユ∠ ∇シやゲ∠ ミ∠ ク∠ ヱ∠ - ヴｚミゴ∠ ゎ∠ リ∠ョウ ∠ ヤ∠∇プぺ∠ ∇ギホ∠ ぴ

ヴ∠ボ∇よぺ∠ヱ∠ ∀ゲ∇Β∠カり⊥ ゲ∠ カ
͡Ι ｘや∠ヱ - ゅ∠Β∇ルギぁャやり∠ ヲ∠Βエ
∠ ∇ャやラ
∠ ヱ⊥ゲを͡ ∇ぽゎ⊥ ∇モよ∠
び
and offers Salah. Rat her you prefer t he life of t his world. Alt hough t he Hereaft er is bet t er and
more last ing.) Then Allah says,
びへ∠グワ∠ ラ
ｚま͡ぴ
(Verily, t his) meaning, t he cont ent of t his discussion,
͡ エ
⊥タ⊥ - ヴ∠ャヱｙΙやブ
͡ エ
⊥ダぁャやヴ͡ヘャ∠ や∠グ⇒∠ワラ
ｚま͡ぴ
(in t he former Script ures, t he Script ures of Ibrahim and Musa.) This view t hat he (At -Tabari)
has chosen is good and st rong. Similar t o it has been report ed from Qat adah and Ibn Zayd. And
Allah knows best . This is t he end of t he Tafsir of Surat Al-A` la (Sabbih). All praise and blessings
are due t o Allah, and He is t he Giver of success and prot ect ion from error.
The Tafsir of Surat Al-Ghashiyah

(Chapter - 88)
Reciting Surat Al-A` la and Al-Ghashiyah in the Friday Prayer
has already been ment ioned on t he aut horit y of An-Nu` man bin Bashir t hat t he Messenger of
Allah used t o recit e Surat Al-A` la (87) and Al-Ghashiyah in t he ` Id and Friday prayers. Imam
Malik recorded t hat Ad-Dahhak bin Qays asked An-Nu` man bin Bashir, "What else did t he
Messenger of Allah recit e on Friday along wit h Surat Al-Jumu` ah'' An-Nu` man replied, "Al-
Ghashiyah (88).'' This narrat ion has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn
Maj ah.
る∀ バ∠ ゼ
͡ ⇒∠カグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ - る͡ Β∠ ゼ
⊥ Α͡ギェ∠ ポ ∠ ゅ∠ゎぺ∠ ∇モワ∠ ぴ
∇リョ͡ ヴ∠ボ∇ジゎ⊥ - る⇔ Β∠ ョ͡ ゅ∠ェや⇔ケゅ∠ルヴ∠ヤ∇ダゎ∠ - る∀ ら∠ タ ͡ ゅｚルる∀ ヤ∠ョ͡ ゅ∠ハ -
Ι
ｚ - ノ∃ Α͡ゲッ ∠ リ͡ョ Ι ｚま͡ ∀ュゅ∠バデ∠ ∇ユヰ⊥ ャ∠ ザ
∠ ∇Βャｚ - る∃ Β∠ ル͡ や∠￢リ∃ ∇Βハ
∠
びネ ∃ ヲ⊥ィリ͡ョヴ͡レ∇ピΑ⊥ Ι ∠ ヱ∠ リ ⊥ ヨ͡ ∇ジΑ⊥
(1. Has t here come t o you t he narrat ion of Al-Ghashiyah (t he overwhelming)) (2. Some faces
t hat Day will be Khashi` ah.) (3. Laboring, weary.) (4. They will ent er int o Fire, Hamiyah.) (5.
They will be given t o drink from a boiling (Aniyah) spring,) (6. No food will t here be for t hem
but from Dari` ,) (7. Which will neit her nourish nor avail against hunger.)
The Day of Judgement and what will happen to the People of the
Fire during it Al-Ghashiyah is one of the names of the Day of
Judgement.
This was said by Ibn ` Abbas, Qat adah and Ibn Zayd. It has been called t his because it will
overwhelm t he people and overcome t hem. Allah t hen says,
びる∀ バ∠ ゼ
͡ ⇒∠カグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ぴ
(Some faces t hat Day will be Khashi` ah.) meaning, humiliat ed. This was said by Qat adah. Ibn
` Abbas said, "They will be humble but t his act ion will be of no benefit t o t hem.'' Then Allah
says,
びる∀ ら∠ タ
͡ ゅｚルる∀ ヤ∠ョ͡ ゅ∠ハぴ
(Laboring, weary.) meaning, t hey did many deeds and became weary in t heir performance, yet
t hey will be cast int o a blazing Fire on t he Day of Judgement . Al-Hafiz Abu Bakr Al-Burqani
narrat ed from Abu ` Imran Al-Jawni t hat he said, " ` Umar bin Al-Khat t ab passed by t he
monast ery of a monk and he said: ` O monk!' Then t he monk came out , and ` Umar looked at
him and began t o weep. Then it was said t o him: ` O Commander of t he fait hful! Why are you
weeping' He replied: ` I remembered t he st at ement of Allah, t he Might y and Maj est ic, in His
Book,
びる⇔ Β∠ ョ͡ ゅ∠ェや⇔ケゅ∠ルヴ∠ヤ∇ダゎ∠ - る∀ ら∠ タ

(Laboring, weary. They will ent er int o Fire, Hamiyah.) So t hat is what has made me cry. ''' Al-
Bukhari recorded t hat Ibn ` Abbas said,
びる∀ ら∠ タ
(Laboring, weary.) "The Christ ians.'' It is narrat ed t hat ` Ikrimah and As-Suddi bot h said,
"Laboring in t he worldly life wit h disobedience, and weariness in t he Fire from t orment and
perdit ion.'' Ibn ` Abbas, Al-Hasan, and Qat adah all said,
びる⇔ Β∠ ョ͡ ゅ∠ェや⇔ケゅ∠ルヴ∠ヤ∇ダゎ∠ ぴ

(They will ent er int o Fire, Hamiyah) meaning, hot wit h int ense heat .
びる∃ Β∠ ル͡ や∠￢リ
∃ ∇Βハ
∠ ∇リョ͡ ヴ∠ボ∇ジゎ⊥ ぴ
(They will be given t o drink from a boiling (Aniyah) spring.) meaning, it s heat has reached it s
maximum limit and boiling point . This was said by Ibn ` Abbas, Muj ahid, Al-Hasan and As-Suddi.
びノ∃ Α͡ゲッ
∠ リ͡ョ Ι
∠ ∇ユヰ⊥ ャ∠ ザ
∠ ∇Βャｚぴ
(No food will t here be for t hem but from Dari` ,) ` Ali bin Abi Talhah report ed from Ibn ` Abbas
t hat he said, "A t ree from t he Hellfire.'' Ibn ` Abbas, Muj ahid, ` Ikrimah, Abu Al-Jawza' and
Qat adah, all said, "It is Ash-Shibriq (a t ype of plant ).'' Qat adah said, "The Quraysh called it Ash-
Shabraq in t he spring and Ad-Dari` in t he summer.'' ` Ikrimah said, "It is a t horny t ree which
reaches down t o t he ground.'' Al-Bukhari relat ed t hat Muj ahid said, "Ad-Dari` is a plant t hat is
called Ash-Shibriq. The people of t he Hij az call it Ad-Dari` when it dries, and it is poisonous.''
Ma` mar narrat ed t hat Qat adah said,
∠ リ͡ョ Ι
∠ ∇ユヰ⊥ ャ∠ ザ
∠ ∇Βャｚぴ
(No food will t here be for t hem but from Dari` ,) "This is Ash-Shibriq. When it dries it is called
Ad-Dari` .'' Sa` id narrat ed from Qat adah t hat he said,
∠ リ͡ョ Ι
∠ ∇ユヰ⊥ ャ∠ ザ
∠ ∇Βャｚぴ
(No food will t here be for t hem but Dari` ,) "This is of t he worst , most disgust ing and loat hsome
of foods.'' Concerning Allah's st at ement ,
びネ
∃ ヲ⊥ィリ͡ョヴ͡レ∇ピΑ⊥ Ι
∠ ヱ∠ リ
⊥ ヨ͡ ∇ジΑ⊥ Ι
ｚぴ
(Which will neit her nourish nor avail against hunger.) This means t hat t he int ent in eat ing it
will not be achieved, and not hing harmful will be repelled by it .
る∃ レｚィ
∠ ヴ͡プる∀ Β∠ ッ ͡ や∠ケゅ∠ヰΒ͡ ∇バジ
∠ ャあ - る∀ ヨ∠ ハ ͡ ゅｚルグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ぴ
ゅ∠ヰΒ͡プる∀ Α∠ ケ͡ ゅ∠ィ ∀リ∇Β∠ハゅ∠ヰΒ͡プる⇔ Β∠ ピ͡ ⇒∠ャゅ∠ヰΒ͡プノ⊥ ヨ∠ ∇ジゎ∠ Ι ｚる∃ Β∠ ャ͡ゅ∠ハ
ベ⊥ ケ͡ ゅ∠ヨル∠ ヱ∠ ∀るハ ∠ ヲ⊥ッ∇ヲョｚ ∀ゆや∠ヲ∇ミぺ∠ヱ∠ ∀る∠ハヲ⊥プ∇ゲョｚ ∀ケゲ⊥ シ ⊥
び ∀るを∠ ヲ⊥ん∇らョ∠ ヶぁよ͡ や∠ケコ∠ ヱ∠ ∀る∠プヲ⊥ヘ∇ダ∠ョ
(8. Faces t hat Day will be j oyful,) (9. Glad wit h t heir endeavor.) (10. In a loft y Paradise.) (11.
Where t hey shall neit her hear harmful speech nor falsehood.) (12. Therein will be a running
spring.) (13. Therein will be t hrones raised high.) (14. And cups set at hand.) (15. And Namariq,
set in rows.) (16. And Zarabi, spread out (Mabt hut hah).)
The Condition of the People of Paradise on the Day of Judgement

Aft er ment ioning t he sit uat ion of t he wret ched people, Allah changes t he discussion t o ment ion
t hose who will be happy. He says,
び∃グゃ͡ ョ∠ ∇ヲΑ∠ ∀ロヲ⊥ィヱ⊥ ぴ

(Faces t hat Day.) meaning, on t he Day of Judgement .
び∀るヨ∠ ハ
͡ ゅｚルぴ
(will be j oyful,) meaning, pleasure will be not iceable in t hem (t hose faces). This will only occur
due t o t heir st riving. Sufyan said,
びる∀ Β∠ ッ
͡ や∠ケゅ∠ヰΒ͡ ∇バジ
∠ ャあぴ
(Glad wit h t heir endeavor.) "They will be pleased wit h t heir deeds.'' Then Allah says,
びる∃ Β∠ ャ͡ゅ∠ハる∃ レｚィ
∠ ヴ͡プぴ
(In a loft y Paradise.) meaning, elevat ed and brilliant , secure in t heir dwellings.
びる⇔ Β∠ ピ͡ ⇒∠ャゅ∠ヰΒ͡プノ⊥ ヨ∠ ∇ジゎ∠ Ι

ｚぴ
(Where t hey shall neit her hear harmful speech nor falsehood.) meaning, t hey will not hear in
t he Paradise t hat t hey will be in, any foolish word. This is as Allah says,
び⇔ゅヨ⇒∠ヤシ
∠ Ι
ｚま͡ や⇔ヲ∇ピャ∠ ゅ∠ヰΒ͡プラ
ｚぴ
(They shall not hear t herein any Laghw, but only Salam.) (19:62) Allah also says,
び∀ユΒ͡を∇ほゎ∠ Ι
∠ ヱ∠ ゅ∠ヰΒ͡プ ∀ヲ∇ピ∠ャ Ι
ｚぴ
(Free from any Laghw, and free from sin.) (52:23) and He says,
ゅ⇔ヨ⇒∠ヤシ
∠ Κ
⇔ Β͡ホ Ι
ｚま͡ - ゅ⇔ヨΒ͡を∇ほゎ∠ Ι
∠ぴ
びゅ⇔ヨ⇒∠ヤシ
∠
(No Laghw will t hey hear t herein, nor any sinful speech. But only t he saying of: "Salam! Salam!''
) (56:25-26) Then Allah cont inues,
びる∀ Α∠ ケ͡ ゅ∠ィ ∀リ∇Β∠ハゅ∠ヰΒ͡プぴ

(Therein will be a running spring.) meaning, flowing freely. This is ment ioned wit h t he int ent of
emphasizing affirmat ion. It is not int ended t o mean t hat t here is only one spring. So here it
refers t o springs collect ively. Thus, t he meaning is t hat in it (Paradise) are flowing springs. Ibn
Abi Hat im recorded from Abu Hurayrah t hat t he Messenger of Allah said,
ろ
͡ ∇エゎ∠ ∇リョ͡ ∇ヱぺ∠ メ
͡ ゅ∠ヤゎ͡ ろ
͡ ∇エゎ∠ ∇リョ͡ ゲ⊥ イ
ｚヘ∠ ゎ∠ る͡ レｚイ
∠ ∇ャやケ⊥ ゅ∠ヰ∇ルぺ∠»
«マ∇ジヨ͡ ∇ャやメ ͡ ゅ∠らィ ͡
(The rivers of Paradise spring fort h from beneat h hills -- or mount ains -- of musk.)
び ∀る∠ハヲ⊥プ∇ゲョｚ ∀ケゲ⊥ シ
⊥ ゅ∠ヰΒ͡プぴ
(Therein will be t hrones raised high.) meaning, loft y, delight ful, numerous couches, wit h
elevat ed ceilings. Upon which will be seat ed wide-eyed, beaut iful maidens. They have
ment ioned t hat whenever t he friend of Allah wishes t o sit on t hese loft y t hrones, t hey (t he
t hrones) will lower t hemselves for him.
び ∀るハ
∠ ヲ⊥ッ∇ヲョｚ ∀ゆや∠ヲ∇ミぺ∠ヱ∠ ぴ
(And cups set at hand.) meaning, drinking cont ainers t hat are prepared and present ed for
whoever among t heir mast ers (i.e., t he people of Paradise) want s t hem.
び ∀る∠プヲ⊥ヘ∇ダ∠ョベ
⊥ ケ͡ ゅ∠ヨル∠ ヱ∠ ぴ
(And Namariq set in rows.) Ibn ` Abbas said, "An-Namariq are pillows.'' This was also said by
` Ikrimah, Qat adah, Ad-Dahhak, As-Suddi, At h-Thawri and ot hers. Concerning Allah's st at ement ,
び ∀る∠をヲ⊥ん∇らョ∠ ヶ
ぁよ͡ や∠ケコ∠ ヱ∠ ぴ
(And Zarabi, spread out (Mabt hut hah).) Ibn ` Abbas said, "Az-Zarabi are carpet s.'' This was also
said by Ad-Dahhak and ot hers. Here t he word Mabt hut hah means placed here and t here for
whoever would like t o sit upon t hem.
ヴ∠ャま͡ヱ∠ - ∇ろボ∠ ヤ͡カ ⊥ ブ ∠ ∇Βミ∠ モ ͡ よ͡ Η͡ やヴ∠ャま͡ ラ ∠ ヱ⊥ゲヌ ⊥ レ∠Α Κ

∠ プ∠ ぺ∠ぴ
∇ろら∠ ダ ͡ ル⊥ ブ∠ ∇Βミ∠ メ ͡ ゅ∠らイ
͡ ∇ャやヴ∠ャま͡ヱ∠ - ∇ろバ∠ プ͡ ケ⊥ ブ ∠ ∇Βミ∠ ͡￢べ∠ヨジｚャや
ろ
∠ ル∠ぺべ∠ヨルｚま͡ ∇ゲミあグ∠ プ∠ - ∇ろエ ∠ト ͡シ ⊥ ブ ∠ ∇Βミ∠ チ ͡ ∇ケΙ ｘやヴ∠ャま͡ヱ∠ -
ヴｚャ∠ヲ∠ゎリ∠ョ Ι ｚま͡ - ゲ∃ ト ͡ ∇Βジ
∠ ヨ⊥ よ͡ ユ͡ヰ∇Βヤ∠ハ∠ ろ ∠ ∇ジャｚ - ∀ゲミあ ∠グョ⊥
べ∠レ∇Βャ∠ま͡ ラ
ｚま͡ - ゲ∠ ら∠ ∇ミΙｘやゆ ∠ や∠グバ∠ ∇ャやヮ⊥ ヤｚャやヮ⊥ よ⊥ あグバ∠ ∇Βプ∠ - ゲ∠ ヘ∠ ミ∠ ヱ∠
び ∇ユヰ⊥ よ∠ ゅ∠ジェ͡ ゅ∠レ∇Βヤ∠ハ
∠ ラｚま͡ ｚユを⊥ - ∇ユヰ⊥ よ∠ ゅ∠Αま͡
(17. Do t hey not look at t he camels, how t hey are creat ed) (18. And at t he heaven, how it is
raised) (19. And at t he mount ains, how t hey are root ed) (20. And at t he eart h, how it is
out spread) (21. So remind t hem -- you are only one who reminds.) (22. You are not a Musayt ir
over t hem.) (23. Save t he one who t urns away and disbelieves.) (24. Then Allah will punish him
wit h t he great est punishment .) (25. Verily, t o Us will be t heir ret urn;) (26. Then verily, for Us
will be t heir reckoning.)
The Exhortation to look at the Creation of the Camel, the Heaven,
the Mountains and the Earth
Allah commands His servant s t o look at His creat ions t hat prove His power and great ness. He
says,
び ∇ろボ∠ ヤ͡カ
⊥ ブ
∠ ∇Βミ∠ モ
͡ よ͡ Η
͡ やヴ∠ャま͡ ラ
∠ ヱ⊥ゲヌ
⊥ レ∠Α Κ
∠ プ∠ ぺ∠ぴ
(Do t hey not look at t he camels, how t hey are creat ed) Indeed it is an amazing creat ion, and
t he way it has been fashioned is st range. For it is ext remely powerful and st rong, yet gent le,
carrying heavy loads. It allows it self t o be guided by a weak rider. It is eat en, benefit is derived
from it s hair, and it s milk is drunk. They are reminded of t his because t he most common
domest ic animal of t he Arabs was t he camel. Shurayh Al-Qadi used t o say, "Come out wit h us so
t hat we may look at t he camels and how t hey were creat ed, and at t he sky and how it has been
raised.'' Meaning, how Allah raised it in such magnificence above t he ground. This is as Allah
says,
ゅ∠ヰ⇒∠レ∇Βレ∠ よ∠ ブ
∠ ∇Βミ∠ ∇ユヰ⊥ ホ∠ ∇ヲプ∠ ￢͡ べ∠ヨジ
ｚャやヴ∠ャま͡ ∇やヱ⊥ゲヌ ⊥ レ∠Α ∇ユヤ∠プ∠ ぺ∠ぴ
びァ ∃ ヱ⊥ゲプ⊥ リ͡ョゅ∠ヰャ∠ ゅ∠ョヱ∠ ゅ∠ヰ⇒ｚレΑｚコ∠ ヱ∠
(Have t hey not looked at t he heaven above t hem, how we have made it and adorned it and
t here are no rift s on it ) (50:6) Then Allah says,
び ∇ろら∠ ダ
͡ ル⊥ ブ
∠ ∇Βミ∠ メ
͡ ゅ∠らイ
͡ ∇ャやヴ∠ャま͡ヱ∠ ぴ
(And at t he mount ains, how t hey are root ed) meaning, how t hey have been erect ed. For indeed
t hey are firmly affixed so t hat t he eart h does not sway wit h it s dwellers. And He made t hem
wit h t he benefit s and minerals t hey cont ain.
び ∇ろエ
∠ト͡シ
⊥ ブ
∠ ∇Βミ∠ チ
͡ ∇ケΙ
ｘやヴ∠ャま͡ヱ∠ ぴ
(And at t he eart h, how it is out spread) meaning, how it has been spread out , ext ended and
made smoot h. Thus, He direct s t he bedouin t o consider what he himself wit nesses. His camel
t hat he rides upon, t he sky t hat is above his head, t he mount ain t hat faces him, and t he eart h
t hat is under him, all of t his is proof of t he power of t he Creat or and Maker of t hese t hings.
These t hings should lead him t o see t hat He is t he Lord, t he Most Great , t he Creat or, t he
Owner, and t he Cont roller of everyt hing. Therefore, He is t he God ot her t han Whom none
deserves t o be worshipped.
The Story of Dimam bin Tha` labah

These are t he t hings Dimam swore by aft er quest ioning t he Messenger of Allah . This can be
seen in what Imam Ahmad recorded from Thabit , who report ed t hat Anas said, "We were
prohibit ed from asking t he Messenger of Allah anyt hing. Thus, it used t o amaze us when an
int elligent man from t he people of t he desert (bedouin Arabs) would come and ask him about
somet hing while we were list ening. So a man from t he people of t he desert came and said, ` O
Muhammad! Verily, your messenger has come t o us and he claims t hat you claim t hat Allah sent
you.' He (t he Prophet ) said,
«ベ∠ギタ
∠ »
(He t old t he t rut h.) The man said, Who creat ed t he heaven∨ He (t he Prophet ) replied,
«ぶや»
,(Alla0h.) The man said, Who creat ed t he eart h∨ He (t he Prophet ) replied,
«ぶや»
,(Alla0h). The man said, ` Who erect ed t hese mount ains and placed in t hem what ever is in
t hem' He (t he Prophet ) replied, や,(Allah). Then t he man said, ` By t he One Who creat ed t he
heaven, t he eart h, and erect ed t hese mount ains, did Allah send you' He (t he Prophet ) said,
«ユ∠バル∠ »
(Yes.) The man t hen said, ` Your messenger claims t hat we are obligat ed t o pray five prayers
during our day and night .' He (t he Prophet ) said,
«ベ∠ギタ
∠ »
(He t old t he t rut h.) The man t hen said, ` By He Who has sent you, did Allah command you wit h
t his' He (t he Prophet ) replied,
«ユ∠バル∠ »
(Yes.) The man t hen said, ` Your messenger also claims t hat we are obligat ed t o give charit y
from our wealt h.' He (t he Prophet ) said,
«ベ∠ギタ
∠ »
(He t old t he t rut h.) Then t he man said, ` By He Who has sent you, did Allah command you wit h
t his' He (t he Prophet ) replied,
«ユ∠バル∠ »
(Yes.) The man t hen said, ` Your messenger claims t hat we are obligat ed t o perform pilgrimage
(Haj j ) t o t he House (t he Ka` bah), for whoever is able t o find a way t here.' He (t he Prophet )
said,
«ベ∠ギタ
∠ »
(He t old t he t rut h.) Then t he man t urned away t o leave while saying, ` By He Who has sent you
wit h t he t rut h, I will not add anyt hing t o t hese t hings and I will not decrease anyt hing from
t hem.' The Prophet t hen said,
«るｚレイ
∠ ∇ャやリ
ｚヤ∠カ
⊥ ∇ギΒ∠ ャ∠ ベ
∠ ギ∠ タ
∠ ∇ラま͡»
(If he has spoken t rut hfully, he will cert ainly ent er Paradise.) This Hadit h was recorded by Al-
Bukhari, Muslim, Abu Dawud, At -Tirmidhi, An-Nasa'i and Ibn Maj ah.
The Messenger is only charged with delivering the Message

Allah says,
びゲ∃ ト
͡ ∇Βジ
∠ ヨ⊥ よ͡ ユ͡ヰ∇Βヤ∠ハ
∠ ろ
∠ ∇ジャｚ - ∀ゲミあ ∠グョ⊥ ろ
∠ ル∠ぺべ∠ヨルｚま͡ ∇ゲミあグ∠ プ∠ ぴ
(So remind t hem -- you are only one who reminds. You are not a Musayt ir over t hem) meaning,
"O Muhammad! Remind t he people wit h what you have been sent wit h t o t hem.''
び⊥ゆゅ∠ジエ
͡ ∇ャやゅ∠レ∇Βヤ∠ハ
∠ ヱ∠ ヒ⊥ ⇒∠ヤら∠ ∇ャやマ
∠ ∇Βヤ∠ハ
∠ ゅ∠ヨルｚみ͡プ∠ ぴ
(your dut y is only t o convey (t he Message) and on Us is t he reckoning.) (13:40) Then Allah says,
びゲ∃ ト
͡ ∇Βジ
∠ ろ
∠ ∇ジャｚぴ
(You are not a Musayt ir over t hem.) Ibn ` Abbas, Muj ahid and ot hers said, "You are not a
dict at or over t hem.'' This means t hat you cannot creat e fait h in t heir heart s. Ibn Zayd said,
"You are not t he one who can force t hem t o have fait h.'' Imam Ahmad recorded from Jabir t hat
t he Messenger of Allah said,
ゅｚャま͡ ヮ∠ ャ͡まゅ∠ャ :やヲ⊥ャヲ⊥ボΑ∠ ヴ∇わェ ∠ サ ∠ ゅｚレャやモ
∠ ゎ͡ ゅ∠ホぺ⊥ ∇ラぺ∠ れ
⊥ ∇ゲョ͡ ぺ⊥»
∇ユヰ⊥ ャ∠や∠ヲ∇ョぺ∠ヱ∠ ∇ユワ⊥ ￢∠ ゅ∠ョキ͡ ヶあレョ͡ やヲ⊥ヨダ
∠ ハ ∠ ゅ∠ワヲ⊥ャゅ∠ホや∠クみ͡プ∠ ∩⊥ぶや
«モ∠ィヱ∠ ゴｚハ ∠ ぶ
͡ やヴ∠ヤハ∠ ∇ユヰ⊥ よ⊥ ゅ∠ジェ͡ ヱ∠ ∩ゅ∠ヰボあエ
∠ よ͡ ゅｚャま͡
(I have been commanded t o fight t he people unt il t hey say La ilaha illallah (none has t he right
t o be worshipped except Allah). So if t hey say t hat , t hey have safeguarded t heir blood and
wealt h from me - except for what is right fully due from it - and t heir reckoning is wit h Allah,
t he Might y and Maj est ic.)'' Then he recit ed,
びゲ∃ ト
͡ ∇Βジ
∠ ろ
∠ ∇ジャｚ - ∀ゲミあ ∠グョ⊥ ろ
∠ ル∠ぺべ∠ヨルｚま͡ ∇ゲミあグ∠ プ∠ ぴ
(So remind t hem - you are only one who reminds. You are not a dict at or over t hem -) This is
how Muslim recorded t his Hadit h in his Book of Fait h, and At -Tirmidhi and An-Nasa'i also
recorded it in t heir Sunans in t he Books of Tafsir. This Hadit h can be found in bot h of t he Two
Sahihs.
The Threat for Whoever turns away from the Truth

びゲ∠ ヘ∠ ミ∠ ヱ∠ ヴｚャ∠ヲ∠ゎリ∠ョ Ι
ｚま͡ぴ
(Save t he one who t urns away and disbelieves.) meaning, he t urns away from act ing upon it s
pillars, and he disbelieves in t he t rut h wit h his heart and his t ongue. This is similar t o Allah's
st at ement ,
びヴｚャヲ∠ ゎ∠ ヱ∠ ゆ
∠ Ι
∠ ヱ∠ ベ
∠ ギｚタ
∠ Κ
∠ プ∠ ぴ
(So he neit her believed nor prayed! But on t he cont rary, he belied and t urn away!) (75:31-32)
Thus, Allah says,
びゲ∠ ら∠ ∇ミΙ
ｘやゆ
∠ や∠グバ∠ ∇ャやヮ⊥ ｚヤャやヮ⊥ よ⊥ あグバ∠ ∇Βプ∠ ぴ
(Then Allah will punish him wit h t he great est punishment .) Allah t hen says,
び ∇ユヰ⊥ よ∠ ゅ∠Αま͡ べ∠レ∇Βャ∠ま͡ ラ

ｚま͡ぴ
(Verily, t o Us will be t heir ret urn;) meaning, t heir place of ret urn and t heir resort .
び ∇ユヰ⊥ よ∠ ゅ∠ジェ
͡ ゅ∠レ∇Βヤ∠ハ
∠ ラ
(Then verily, for Us will be t heir reckoning.) meaning, ` We will reckon t heir deeds for t hem
and requit e t hem for t hose deeds.' If t hey did good, t hey will receive good, and if t hey did evil,
t hey will receive evil. This is t he end of t he Tafsir of Surat Al-Ghashiyah.
The Tafsir of Surat Al-Fajr

(Chapter - 89)
Recitation of Surat Al-Fajr in the Prayer
An-Nasa'i recorded a narrat ion from Jabir t hat Mu` adh prayed a prayer and a man came and
j oined him in t he prayer. Mu` adh made t he prayer long, so t he man went and prayed (alone) at
t he side of t he Masj id, and t hen left . When Mu` adh was informed of t his he said, "(He is) a
hypocrit e.'' He (Mu` adh) t hen informed t he Messenger of Allah of what happened. The Prophet
t hen asked t he young man (about it ) and he replied, "O Messenger of Allah! I came t o pray wit h
him, but he made t he prayer t oo long for me. So I left him and prayed at t he side of t he
Masj id. Then I went t o feed my she-camel.'' The Messenger of Allah t hen said,
∇リョ͡ ろ
∠ ∇ルぺ∠ リ
∠ ∇Αぺ∠ ∨⊥クゅ∠バョ⊥ ゅ∠Α ∀ラゅｚわ∠プ∠ぺ»
びヴ∠ヤ∇ハΙ∂ やマ ∠ よあケ∠ ユ∠ ∇シやウ
͡ らあシ∠ぴ
びゅ∠ヰ⇒∠エッ ⊥ ヱ∠ ザ ͡ ∇ヨゼｚャや∠ヱぴ
びゲ͡ ∇イヘ∠ ∇ャや∠ヱぴ
(Are you causing t rouble Mu` adh Why don't you recit e (` Glorify t he Name of your Lord t he Most
High'), (` By t he sun and it s bright ness'), (` By t he dawn'), (and (` By t he night as it envelops'))
In t he Name of Allah, t he Most Gracious, t he Most Merciful
モ
͡ ∇Βャｚや∠ヱ -ゲ͡ ∇ゎヲ∠ ∇ャや∠ヱノ͡ ∇ヘゼｚャや∠ヱ -ゲ∃ ∇ゼハ ∠ メ∃ ゅΒ∠ャヱ∠ -ゲ͡ ∇イヘ∠ ∇ャや∠ヱぴ
ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ -ゲ∃ ∇イェ ͡ ン͡グャ∂ ユ∀ ジ ∠ ホ∠ マ∠ ャ͡ク∠ ヴ͡プ ∇モワ∠ -ゲ͡ ∇ジΑ∠ や∠クま͡
∇ユャ∠ ヴ͡わャｚや -キ͡ ゅ∠ヨバ͡ ∇ャやれ͡ や∠クュ∠ ケ∠ ま͡ -∃キゅ∠バ͡よマ∠ よぁケ∠ モ∠ バ∠ プ∠ ブ
∠ ∇Βミ∠
∇やヲ⊥よゅ∠ィリ ∠ Α͡グャｚやキ∠ ヲ⊥ヨを∠ ヱ∠ -͡ギ⇒∠ヤ͡ら∇ャやヴ͡プゅ∠ヰヤ⊥∇んョ͡ ∇ペヤ∠∇ガΑ⊥
リ∠ Α͡グャｚや -キ͡ ゅ∠ゎ∇ヱ∇Ιやン͡クラ ∠ ∇ヲハ∠ ∇ゲプ͡ ヱ∠ -キ͡ や∠ヲ∇ャゅ͡よゲ∠ ∇ガダｚャや
ょｚダ ∠ プ∠ -キ∠ ゅ∠ジヘ∠ ∇ャやゅ∠ヰΒ͡プ ∇やヱ⊥ゲん∠ ∇ミほ∠プ∠ -͡ギ⇒∠ヤ͡ら∇ャやヴ͡プ ∇や∇ヲピ∠ デ ∠
び-キ͡ ゅ∠タ∇ゲヨ͡ ∇ャゅ͡らャ∠ マ∠ よｚケ∠ ラｚま͡ -ゆ
∃ や∠グハ ∠ ヅ∠ ∇ヲシ
∠ マ ∠ よぁケ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠
(1. By t he dawn;) (2. And by t he t en night s,) (3. And by t he even and t he odd.) (4. And by t he
night when it depart s.) (5. Is t here (not ) in t hem sufficient proofs for men of underst anding!)
(6. Saw you not how your Lord dealt wit h ` Ad) (7. Iram of t he pillars,) (8. The like of which
were not creat ed in t he land) (9. And Thamud, who hewed out rocks in t he valley) (10. And
Fir` awn wit h Al-Awt ad) (11. Who did t ransgress beyond bounds in t he lands.) (12. And made
t herein much mischief.) (13. So, your Lord poured on t hem different kinds of severe t orment .)
(14. Verily, your Lord is Ever Wat chful.)
The Explanation of Al-Fajr and what comes after it

Concerning Al-Faj r, it is well known t hat it is t he morning. This was said by ` Ali, Ibn ` Abbas,
` Ikrimah, Muj ahid and As-Suddi. It has been report ed from Masruq and Muhammad bin Ka` b
t hat Al-Faj r refers t o t he day of Sacrifice (An-Nahr) in part icular, and it is t he last of t he t en
night s. ` The t en night s' refers t o t he (first ) t en days of Dhul-Hij j ah. This was said by Ibn
` Abbas, Ibn Zubayr, Muj ahid and ot hers among t he Salaf and t he lat t er generat ions. It has been
confirmed in Sahih Al-Bukhari from Ibn ` Abbas t hat t he Prophet said,
リ
ｚヰ͡ Β͡プぶ
͡ やヴ∠ャま͡ ょ
ぁェ
∠ ぺ∠ ウ
⊥ ャ͡ゅｚダャやモ
⊥ ヨ∠ バ∠ ∇ャやュ∃ ゅｚΑ∠ぺ ∇リョ͡ ゅ∠ョ»
«ュゅｚΑほ∠∇ャやロ͡ グ͡ ワ ∇リョ͡
(There are no days in which right eous deeds are more beloved t o Allah t han t hese days.)
meaning t he t en days of Dhul-Hij j ah. They said, "Not even fight ing Jihad in t he way of Allah'' He
replied,
ヮ͡ ジ
͡ ∇ヘレ∠ よ͡ ァ
∠ ゲ∠ カ
∠ ゅ⇔ヤィ
⊥ ケ∠ ゅｚャま͡ ∩͡ぶやモ͡ Β͡らシ
∠ ヶ͡プキ⊥ ゅ∠ヰイ͡ ∇ャやゅ∠ャヱ∠ »
«￢∇ヶゼ ∠ よ͡ マ∠ ャ͡ク ∇リョ͡ ∇ノィ
͡ ∇ゲΑ∠ ∇ユャ∠ ｚユを⊥ ヮ͡ ャ͡ゅ∠ョヱ∠
(Not even Jihad in t he way of Allah; except for a man who goes out (for Jihad) wit h his self and
his wealt h, and he does not ret urn wit h any of t hat .)
Explanation of Night
びゲ͡ ∇ジΑ∠ や∠クま͡ モ
(And by t he night when it depart s.) Al-` Awfi report ed from Ibn ` Abbas t hat he said, "When it
goes away.'' ` Abdullah bin Zubayr said,
(And by t he night when it depart s.) "As some part s of it remove ot her part s of it .'' Muj ahid, Abu
Al-` Aliyah, Qat adah, and Malik who report ed it from Zayd bin Aslam and Ibn Zayd, t hey all
said;
(And by t he night when it depart s.) "When it moves along.'' Concerning Allah's st at ement ,
びゲ∃ ∇イェ
͡ ン͡グャあユ∀ ジ
∠ ホ∠ マ
∠ ャ͡ク∠ ヴ͡プ ∇モワ∠ ぴ
(There is indeed in t hem sufficient proofs for men wit h Hij r!) meaning, for he who possesses
int ellect , sound reasoning, underst anding and religious discernment . The int ellect has only
been called Hij r because it prevent s t he person from doing t hat which is not befit t ing of him of
act ions and st at ement . From t his we see t he meaning of Hij r Al-Bayt because it prevent s t he
person performing Tawaf from clinging t he wall facing Ash-Sham. Also t he t erm Hij r Al-
Yamamah (t he cage of t he pigeon) is derived from t his meaning (i.e., prevent ion). It is said,
"Haj ara Al-Hakim so-and-so (The j udge passed a j udgement prevent ing so-and-so),'' when his
j udgement prevent s t he person from his libert y (i.e., of freely ut ilizing his wealt h). Allah says,
び⇔やケヲ⊥イ∇エョｚや⇔ゲ∇イェ
͡ ラ
∠ ヲ⊥ャヲ⊥ボΑ∠ ヱ∠ ぴ
(And t hey will say: "Hij r Mahj ur.'') (25:22) All of t hese examples are different cases but t heir
meanings are quit e similar. The oat h t hat is referred t o here is about t he t imes of worship and
t he act s of worship t hemselves, such as Haj j , Salah and ot her act s of worship t hat Allah's pious,
obedient , servant s who fear Him and are humble before Him, seeking His Noble Face, perform
in order t o draw nearer t o Him.
Mentioning the Destruction of ` Ad

Aft er ment ioning t hese people, and t heir worship and obedience, Allah says,
び ∃キゅ∠バ͡よマ
∠ バ∠ プ∠ ブ
(Saw you not how your Lord dealt wit h ` Ad) These were people who were rebellious,
disobedient , arrogant , out side of His obedience, deniers of His Messengers and rej ect ors of His
Script ures. Thus, Allah ment ions how He dest royed t hem, annihilat ed t hem and made t hem
legends t o be spoken of and an exemplary lesson of warning. He says,
びキ͡ ゅ∠ヨバ͡ ∇ャやれ
͡ や∠クュ∠ ケ∠ ま͡ - ∃キゅ∠バ͡よマ
∠ バ∠ プ∠ ブ
(Saw you not how your Lord dealt wit h ` Ad Iram of t he pillars,) These were t he first people of
` Ad. They were t he descendant s of ` Ad bin Iram bin ` Aws bin Sam bin Nuh. This was said by
Ibn Ishaq. They are t hose t o whom Allah sent His Messenger Hud. However, t hey rej ect ed and
opposed him. Therefore, Allah saved him and t hose who believed wit h him from among t hem,
and He dest royed ot hers wit h a furious, violent wind.
ゅ⇔ョヲ⊥ジェ ⊥ ュ∃ ゅｚΑぺ∠ る∠ Β∠ レ͡ ⇒∠ヨを∠ ヱ∠ メ ∃ ゅ∠Βャ∠ ノ∠ ∇らシ

∠ ゅ∠ワゲ∠ ガ
ｚシ ∠ぴ
モ∃ ∇ガル∠ コ⊥ ゅ∠イ∇ハぺ∠ ∇ユヰ⊥ ルｚほ∠ミ∠ ヴ∠ハ∇ゲタ ∠ ゅ∠ヰΒ͡プュ∠ ∇ヲボ∠ ∇ャやン∠ゲわ∠ プ∠
びる∃ Β∠ ホ͡ ゅ∠よリあョユ⊥ヰャ∠ ン∠ゲゎ∠ ∇モヰ∠ プ∠ - る∃ Α∠ ヱ͡ ゅ∠カ
(Which Allah imposed on t hem for seven night s and eight days in succession, so t hat you could
see men lying overt hrown, as if t hey were hollow t runks of dat e palms! Do you see any
remnant s of t hem) (69: 7-8) Allah ment ioned t heir st ory in t he Qur'an in more t han one place,
so t hat t he believers may learn a lesson from t heir demise. Allah t hen says,
びキ͡ ゅ∠ヨバ͡ ∇ャやれ
͡ や∠クュ∠ ケ∠ ま͡ぴ
(Iram of t he pillars.) This is an addit ional explanat ion t hat adds clarificat ion who t hey act ually
were. Concerning His saying,
び͡キゅ∠ヨバ͡ ∇ャやれ
͡ や∠クぴ
(of t he pillars.) is because t hey used t o live in t rellised houses t hat were raised wit h firm
pillars. They were t he st rongest people of t heir t ime in t heir physical st at ure, and t hey were
t he might iest people in power. Thus, Hud reminded t hem of t his blessing, and he direct ed
t hem t o use t his power in t he obedience of t heir Lord Who had creat ed t hem. He said,
ゥ∃ ヲ⊥ルュ͡ ∇ヲホ∠ ギ͡ ∇バよ∠ リ͡ョ￢∠ べ∠ヘヤ∠カ

⊥ ∇ユム⊥ ヤ∠バ∠ ィ
∠ ∇クま͡ ∇やヱ⊥ゲミ⊥ クや∠ヱぴ
ヮ͡ ヤｚャや￢∠ Γや∠￢ ∇やヱ⊥ゲミ⊥ ∇クゅ∠プる⇔ ト
∠ ∇ジよ∠ ペ
͡ ∇ヤガ ∠ ∇ャやヴ͡プ ∇ユミ⊥ キ∠ や∠コヱ∠
び∠ラヲ⊥エヤ͡∇ヘゎ⊥ ∇ユム⊥ ヤｚバ∠ ャ∠
(And remember t hat He made you successors aft er t he people of Nuh and increased you amply
in st at ure. So remember t he graces from Allah so t hat you may be successful.)(7:69) Allah also
said,
ペ
あエ∠ ∇ャやゲ͡ ∇Βピ∠ よ͡ チ͡ ∇ケΙ ｘやヴ͡プ ∇やヱ⊥ゲら∠ ∇ムわ∠ ∇シゅ∠プ ∀キゅ∠ハゅｚョほ∠プ∠ ぴ
ン͡グャｚやヮ∠ ヤｚャやラｚぺ∠ ∇や∇ヱゲ∠ Α∠ ∇ユャ∠ヱ∠ ぺ∠ り⇔ ヲｚホ⊥ ゅｚレ͡ョギぁセ∠ ぺ∠ ∇リョ∠ ∇やヲ⊥ャゅ∠ホヱ∠
び⇔りヲｚホ⊥ ∇ユヰ⊥ ∇レョ͡ ギぁセ
∠ ぺ∠ ヲ∠ ワ⊥ ∇ユヰ⊥ ボ∠ ヤ∠カ
∠
(As for 'Ad, t hey were arrogant in t he land wit hout right , and t hey said: "Who is might ier t han
us in st rengt h'' See t hey not t hat Allah Who creat ed t hem was might ier in st rengt h t han t hem.)
(41:15) And Allah says here,
び ͡ギ⇒∠ヤ͡ら∇ャやヴ͡プゅ∠ヰヤ⊥∇んョ͡ ∇ペヤ∠∇ガΑ⊥ ∇ユャ∠ ヴ͡わャｚやぴ

(The like of which were not creat ed in t he land) meaning, t here had been none creat ed like
t hem in t heir land, due t o t heir st rengt h, power and t heir great physical st at ure. Muj ahid said,
"Iram was an ancient nat ion who were t he first people of ` Ad.'' Qat adah bin Di` amah and As-
Suddi bot h said, "Verily, Iram refers t o t he House of t he kingdom of ` Ad.'' This lat t er st at ement
is good and st rong. Concerning Allah's st at ement ,
び ͡ギ⇒∠ヤ͡ら∇ャやヴ͡プゅ∠ヰヤ⊥∇んョ͡ ∇ペヤ∠∇ガΑ⊥ ∇ユャ∠ ヴ͡わャｚやぴ

(The like of which were not creat ed in t he land) Ibn Zayd considered t he pronoun of discussion
here t o refer t o t he pillars, due t o t heir loft iness. He said, "They built pillars among t he hills,
t he likes of which had not been const ruct ed in t heir land before.'' However, Qat adah and Ibn
Jarir considered t he pronoun of discussion t o refer t o t he t ribe (of ` Ad), meaning t hat t here
was no t ribe t hat had been creat ed like t his t ribe in t he land - meaning during t heir t ime. And
t his lat t er view is t he correct posit ion. The saying of Ibn Zayd and t hose who follow his view is
a weak one, because if He int ended t hat , He would have said "The like of which were not
produced in t he land.'' But He said:
び͡ギ⇒∠ヤら͡ ∇ャやヴ͡プゅ∠ヰヤ⊥∇んョ͡ ∇ペヤ∠∇ガΑ⊥ ∇ユャ∠ぴ

(The like of which were not creat ed in t he land.) Then Allah says,
びキ͡ や∠ヲ∇ャゅ͡よゲ∠ ∇ガダ
ｚャや ∇やヲ⊥よゅ∠ィリ
∠ Α͡グャｚやキ∠ ヲ⊥ヨを∠ ヱ∠ ぴ
(And Thamud, who hewed (Jabu) rocks in t he valley) meaning, t hey cut t he rocks in t he valley.
Ibn ` Abbas said, "They carved t hem and t hey hewed t hem.'' This was also said by Muj ahid,
Qat adah, Ad-Dahhak and Ibn Zayd. From t his t erminology it is said (in t he Arabic language),
"t he hewing of leopard skin'' when it is t orn, and "The hewing of a garment '' when it is opened.
The word ` Jayb' (pocket or opening in a garment ) also comes from Jabu. Allah says,
びリ
∠ Β͡ワゲ͡ ⇒∠プゅ⇔ゎヲ⊥Βよ⊥ メ
͡ ゅ∠らイ
͡ ∇ャやリ
∠ ョ͡ ラ
∠ ヲ⊥わエ
͡ ∇レゎ∠ ヱ∠ ぴ
(And you hew in t he mount ains, houses wit h great skill.) (26:149)
A Mention of Fir` awn

Allah t hen says,
びキ͡ ゅ∠ゎ∇ヱｘΙやン͡クラ
∠ ∇ヲハ
∠ ∇ゲプ͡ ヱ∠ ぴ
(And Fir` awn wit h Al-Awt ad) Al-` Awfi report ed from Ibn ` Abbas t hat he said, "Al-Awt ad are t he
armies who enforced his commands for him.'' It has also been said t hat Fir` awn used t o nail
t heir hands and t heir feet int o pegs (Awt ad) of iron t hat he would hang t hem from. A similar
st at ement was made by Muj ahid when he said, "He used t o nail t he people (up) on pegs.'' Sa` id
bin Jubayr, Al-Hasan and As-Suddi all said t he same t hing. Allah said,
びキ∠ ゅ∠ジヘ∠ ∇ャやゅ∠ヰΒ͡プ ∇やヱ⊥ゲん∠ ∇ミほ∠プ∠ - ͡ギ⇒∠ヤ͡ら∇ャやヴ͡プ ∇や∇ヲピ∠ デ

∠ リ
(Who did t ransgress beyond bounds in t he lands. And made t herein much mischief.) meaning,
t hey rebelled, were arrogant , and went about making corrupt ion in t he land, and harming t he
people.
びゆ
∃ や∠グハ
∠ ヅ
∠ ∇ヲシ
∠ マ
∠ よぁケ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ょ
ｚダ
∠ プ∠ ぴ
(So, your Lord poured on t hem different kinds of severe t orment .) meaning, He sent down a
t orment upon t hem from t he sky and caused t hem t o be overcome by a punishment t hat could
not be repelled from t he people who were criminals.
The Lord is Ever Watchful

びキ͡ ゅ∠タ∇ゲヨ͡ ∇ャゅ͡らャ∠ マ
ｚま͡ぴ
(Verily, your Lord is Ever Wat chful.) Ibn ` Abbas said, "He hears and He sees.'' This means t hat
He wat ches over His creat ion in t hat which t hey do, and He will reward t hem in t his life and in
t he Hereaft er based upon what each of t hem st rove for. He will bring all of t he creat ion before
Him and He will j udge t hem wit h j ust ice. He will requit each of t hem wit h t hat which he
deserves, for He is far removed from inj ust ice and t yranny.
ヮ⊥ ヨ∠ バｚル∠ ヱ∠ ヮ⊥ ョ∠ ゲ∠ ∇ミほ∠プ∠ ヮ⊥ ぁよケ∠ ヮ⊥ ⇒ヤ∠わ∇よやゅ∠ョや∠クま͡ リ ⊥ ⇒∠ジル͡Ηやゅｚョほ∠プ∠ ぴ

ケ∠ ギ∠ ボ∠ プ∠ ヮ⊥ ⇒∠ヤわ∠ ∇よやゅ∠ョや∠クま͡ べｚョぺ∠ヱ∠ - リ ͡ ョ∠ ゲ∠ ∇ミぺ∠ ヴあよケ∠ メ ⊥ ヲ⊥ボΒ∠ プ∠
Ιｚモ∠よ Κ ｚミ∠ - リ ͡ ル∠ ゅ∠ワぺ∠ ヴあよケ∠ メ ⊥ ヲ⊥ボΒ∠ プ∠ ヮ⊥ ホ∠ ∇コケ͡ ヮ͡ ∇Βヤ∠ハ
∠
͡ュゅ∠バ∠デヴ∠ヤハ ∠ ラ ∠ ヲッぁゅ∠エゎ∠ Ι ∠ ヱ∠ - ユ∠ Β͡わΒ∠ ∇ャやラ ∠ ヲ⊥ョゲ͡ ∇ムゎ⊥
ラ
∠ ヲぁらエ ͡ ゎ⊥ ヱ∠ - ゅ⇔ヨ∂ ャｚ Κ ⇔ ∇ミぺ∠ ゐ ∠ や∠ゲわぁャやラ∠ ヲ⊥ヤミ⊥ ∇ほゎ∠ ヱ∠ - リ ͡ Β͡ム∇ジヨ͡ ∇ャや
びゅ⇔ヨ∂ ィ∠ ゅ⇔ら∂ ェ
⊥ メ∠ ゅ∠ヨ∇ャや
(15. As for man, when his Lord t ries him by giving him honor and bount ies, t hen he says: "My
Lord has honored me.'') (16. But when He t ries him by st rait ening his means of life, he says: "My
Lord has humiliat ed me!'') (17. But no! But you t reat not t he orphans wit h kindness and
generosit y!) (18. And urge not one anot her on t he feeding of t he Miskin!) (19. And you devour
t he Turat h -- devouring wit h greed.) (20. And you love wealt h wit h love Jamma.)
Wealth and Poverty are both a Test and Honor or Disgrace for the
Servant
Allah refut es man in his belief t hat if Allah gives Him abundant provisions t o t est him wit h it , it
is out of His honor for him. But t his is not t he case, rat her it is a t rial and a t est , as Allah says,
- リ
ｚモ∠よれ
(Do t hey t hink t hat in wealt h and children wit h which We enlarge t hem. We hast en unt o t hem
wit h good t hings. Nay, but t hey perceive not .) (23:55-56) Likewise, from anot her angle, if Allah
t est s him and t ries him by curt ailing his sust enance, he believes t hat is because Allah is
humiliat ing him. As Allah says,
びｚΚミ∠ ぴ
(But no!) meaning, t he mat t er is not as he claims, neit her in t his nor in t hat . For indeed Allah
gives wealt h t o t hose whom He loves as well as t hose whom He does not love. Likewise, He
wit hholds sust enance from t hose whom He loves and t hose whom He does not love. The point is
t hat Allah should be obeyed in eit her circumst ance. If one is wealt hy, he should t hank Allah for
t hat , and if he is poor, he should exercise pat ience.
From the Evil that the Servant does regarding Wealth

Allah said,
-ユ∠ Β͡わΒ∠ ∇ャやラ

∠ ヲ⊥ョゲ͡ ∇ムゎ⊥ Ι
ｚモ∠よぴ
(But you t reat not t he orphans wit h kindness and generosit y!) This cont ains t he command t o
honor him (t he orphan). Abu Dawud recorded from Sahl bin Sa` id t hat t he Messenger of Allah
said,
«るｚレイ
∠ ∇ャやヶ͡プリ
͡ ∇Βゎ∠ ゅ∠ヰミ∠ ͡ユΒ͡わ∠Β∇ャやモ
⊥ プ͡ ゅ∠ミヱ∠ ゅ∠ル∠ぺ»
(The guardian of t he orphan and I will be like t hese t wo in Paradise.) And he put his t wo fingers
t oget her - t he middle finger and t he index finger.
び-リ
͡ Β͡ム∇ジヨ͡ ∇ャやュ͡ ゅ∠バデ
∠ ヴ∠ヤハ
∠ ラ
∠ ヲぁッゅ∠エゎ∠ Ι
∠ ヱ∠ ぴ
(And urge not one anot her on t he feeding of t he Miskin!) meaning, t hey do not command t hat
t he poor and t he needy be t reat ed wit h kindness, nor do t hey encourage each ot her t o do so.
び∠ゐや∠ゲわぁャや ∠ラヲ⊥ヤミ⊥ ∇ほ∠ゎ∠ヱぴ

(And you devour t he Turat h) meaning, t he inherit ance.
び⇔ゅヨ∂ ャｚ Κ
⇔ ∇ミぺ∠ぴ
(devouring wit h greed.) meaning, however t hey can get it , whet her lawful or forbidden.
びゅ⇔ヨ∂ ィ
∠ ゅ⇔ら∂ ェ
⊥ メ
∠ ゅ∠ヨ∇ャやラ
∠ ヲぁらエ
͡ ゎ⊥ ヱ∠ ぴ
(And you love wealt h wit h love Jamma.) meaning, in abundance. This increases some of t hem
in t heir wickedness.
マ∠ よぁケ∠ ￢∠ べ∠ィヱ∠ - ゅ⇔ミ∂ キ∠ ゅ⇔ミ∂ キ∠ チ ⊥ ∇ケΙ ｘやろ ͡ ミｚキ⊥ や∠クま͡ Κ ｚミ∠ ぴ
グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ユ∠ レｚヰ∠ イ
∠ よ͡ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ￢∠ ヴ͡ィヱ∠ - ゅ⇔ヘ∂ タ ∠ ゅ⇔ヘ∂ タ ∠ マ ⊥ ヤ∠ヨ∠ ∇ャや∠ヱ
ヴ͡レわ∠ ∇Βヤ∠Α メ ⊥ ヲ⊥ボΑ∠ - ン∠ゲ∇ミグあャやヮ⊥ ャ∠ ヴｚルぺ∠ヱ∠ リ ⊥ ⇒∠ジル͡Ηやゲ⊥ ミｚグ∠ わ∠ Α∠
- ギ∀ ェ ∠ ぺ∠ ヮ⊥ よ∠ や∠グハ∠ ゆ ⊥ あグバ∠ Α⊥ Ι ｚグ∃ ゃ͡ ョ∠ ∇ヲΒ∠ プ∠ - ヴ͡ゎゅ∠Βエ ∠ ャ͡ ろ⊥ ∇ョｚギホ∠
- る⊥ レｚゃ͡ ヨ∠ ∇トヨ⊥ ∇ャやザ ⊥ ∇ヘｚレャやゅ∠ヰわ⊥ Αｚ ∠ほΑ - ギ∀ ェ ∠ ぺ∠ ヮ⊥ ホ∠ ゅ∠をヱ∠ ペ
⊥ を͡ ヲ⊥Α Ι∠ ヱ∠
ヴ͡プヴ͡ヤカ ⊥ ∇キゅ∠プ - る⇔ Βｚッ ͡ ∇ゲョｚる⇔ Β∠ ッ
͡ や∠ケマ ͡ よあケ∠ ヴ∠ャま͡ ヴ͡バィ ͡ ∇ケや
びヴ͡わレｚィ ∠ ヴ͡ヤカ ⊥ ∇キや∠ヱ - ン͡キゅ∠らハ ͡
(21. Nay! When t he eart h is flat ened, Dakkan Dakka.) (22. And your Lord comes wit h t he angels
in rows.) (23. And Hell will be brought near t hat Day. On t hat Day will man remember, but how
will t hat remembrance avail him) (24. He will say: "Alas! Would t hat I had sent fort h for my
life!'') (25. So on t hat Day none will punish as He will punish.) (26. And none will bind as He will
bind.) (27. "O t ranquil soul!'') (28. "Come back t o your Lord, -- well-pleased and well-pleasing!'')
(29. "Ent er t hen among My servant s,'') (30. "And ent er My Paradise!'')
On the Day of Judgement Everyone will be recompensed according

to what He did of Good or Evil
Allah informs of what will happen on t he Day of Judgement of t he great horrors. He says,
びｚΚミ∠ ぴ
(Nay!) meaning, t ruly.
び⇔ゅミ∂ ∠キゅ⇔ミ∂ キ∠ チ
⊥ ∇ケΙ
ｘやろ
͡ ミｚキ⊥ や∠クま͡ぴ
(When t he eart h is flat ened, Dakkan Dakka.) meaning, t he eart h and t he mount ains will be
flat t ened, leveled and made even, and t he creat ures will rise from t heir graves for t heir Lord.
び∠マよぁケ∠ ￢∠ べ∠ィヱ∠ ぴ
(And your Lord comes) meaning, for t he session of Judgement bet ween His creat ures. This is
aft er t hey request ed t he best of t he Sons of Adam -- Muhammad -- t o int ercede wit h Allah. This
will occur only aft er t hey have request ed t he ot her great Messengers, one aft er anot her. Yet ,
all of t hem will say, "I cannot do t hat for you.'' This will cont inue unt il t he beseeching of t he
men reaches Muhammad , and he will say, "I will do it , I will do it .'' So he will go and seek t o
int ercede wit h Allah as t he session of Judgement will have come, and Allah will allow him t o
int ercede for t hat (t he Judgement ). This will be t he first of t he int ercessions, and it is t he
praisewort hy st at ion t hat has already been discussed in Surat Subhan (Al-Isra'). So Allah will
come for t he session of Judgement as He wills, and t he angels will also come, lined up in rows
upon rows before Him. Then Allah says,
び∠ユレｚヰ∠ イ
∠ よ͡ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ￢∠ ヴ͡ィヱ∠ ぴ
(And Hell will be brought near t hat Day.) In his Sahih, Imam Muslim bin Al-Haj j aj recorded t hat
` Abdullah bin Mas` ud said t hat t he Messenger of Allah said,
ノ∠ ョ∠ ュ∃ ゅ∠ョコ͡ ブ
∠ ∇ャぺ∠ ラ∠ ヲ⊥バ∇らシ
∠ ゅ∠ヰャ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ユ∠ レｚヰ∠ イ
∠ よ͡ ヴ∠ゎ∇ぽΑ⊥ »
«ゅ∠ヰル∠ ヱぁゲイ
⊥ Α∠ マ
∃ ヤ∠ョ∠ ブ
∠ ∇ャぺ∠ ラ ∠ ヲ⊥バ∇らシ ∠ ュゅ∠ョコ͡ あモミ⊥
(Hell will be brought on near t hat Day and it will have sevent y t housand leashes, and each
leash will have sevent y t housand angels pulling it .) At -Tirmidhi also recorded t he same
narrat ion. Allah said:
び⊥リ⇒∠ジル͡Ηやゲ⊥ ミｚグ∠ わ∠ Α∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ぴ
(On t hat Day will man remember,) meaning, his deeds, and what he did before in his past and
recent t imes.
びン∠ゲ∇ミグあャやヮ⊥ ャ∠ ヴｚルぺ∠ヱ∠ ぴ
(but how will t hat remembrance avail him) meaning, how can remembrance t hen benefit him
びヴ͡ゎゅ∠Βエ
∠ ャ͡ ろ
⊥ ∇ョｚギホ∠ ヴ͡レわ∠ ∇Βヤ∠Α メ
(He will say: "Alas! Would t hat I had sent fort h for my life!'') meaning, if he was a disobedient
person, he will be sorry for t he act s of disobedience he commit t ed. If he was an obedient
person, he will wish t hat he performed more act s of obdedience. This is similar t o what Imam
Ahmad bin Hanbal recorded from Muhammad bin Abi ` Amirah, who was one of t he Companions
of t he Messenger of Allah . He said, "If a servant fell down on his face (in prost rat ion) from t he
day t hat he was born unt il t he day he died as an old man, in obedience t o Allah, he would
scorn t his act on t he Day of Judgement . He would wish t o be ret urned t o t his life so t hat he
could earn more reward and compensat ion.'' Allah t hen says,
びギ∀ ェ
∠ ぺ∠ ヮ⊥ よ∠ や∠グハ
∠ ゆ
⊥ あグバ∠ Α⊥ Ι
ｚグ∃ ゃ͡ ョ∠ ∇ヲΒ∠ プ∠ ぴ
(So on t hat Day none will punish as He will punish.) meaning, t here is no one more severely
punished t han t hose whom Allah punishes for disobeying Him.
びギ∀ ェ
∠ ぺ∠ ヮ⊥ ホ∠ ゅ∠をヱ∠ ペ
⊥ を͡ ヲ⊥Α Ι
∠ ヱ∠ ぴ
(And none will bind as He will bind.) meaning, t here is no one who is more severely punished
and bound t han t hose t he Az-Zabaniyah punish t he disbelievers in t heir Lord. This is for t he
criminals and t he wrongdoers among t he creat ures. In reference t o t he pure and t ranquil soul -
- which is always at rest and abiding by t he t rut h it will be said t o it ,
び͡マよあケ∠ ヴ∠ャま͡ ヴ͡バィ

͡ ∇ケやる⊥ レｚゃ͡ ヨ∠ ∇トヨ⊥ ∇ャやザ
⊥ ∇ヘｚレャやゅ∠ヰわ⊥ Αｚほ∠Αぴ
(O t ranquil soul! Come back t o your Lord.) meaning, t o His company, His reward and what He
has prepared for His servant s in His Paradise.
び∃るΒ∠ ッ
͡ やｚケぴ
(well-pleased) meaning, wit hin it self.
び⇔るΒｚ ͡ッ∇ゲョｚぴ
(well-pleasing.) meaning, pleased wit h Allah, and He will be pleased wit h it and grat ify it .
びン͡キゅ∠らハ
͡ ヴ͡プヴ͡ヤカ
⊥ ∇キゅ∠プぴ
(Ent er t hen among My servant s,) meaning, among t heir ranks.
びヴ͡わレｚィ
∠ ヴ͡ヤカ
⊥ ∇キや∠ヱぴ
(And ent er My Paradise!) This will be said t o it at t he t ime of deat h and on t he Day of
Judgement . This is like t he angels giving glad t iding t o t he believer at his t ime of deat h and
when he rises from his grave. Likewise is t his st at ement here. Ibn Abi Hat im recorded from Ibn
` Abbas concerning Allah's st at ement ,
マ
͡ よあケ∠ ヴ∠ャま͡ ヴ͡バィ
͡ ∇ケや - る⊥ レｚゃ͡ ヨ∠ ∇トヨ⊥ ∇ャやザ ⊥ ∇ヘｚレャやゅ∠ヰわ⊥ Αｚほ∠Αぴ
びる⇔ Βｚッ
͡ ∇ゲョｚる⇔ Β∠ ッ
͡ や∠ケ
(O t ranquil soul! Come back t o your Lord, well-pleased and well-pleasing!) He said, "This Ayah
was revealed while Abu Bakr was sit t ing (wit h t he Prophet ). So he said, ` O Messenger of Allah!
There is not hing bet t er t han t his!' The Prophet t hen replied,
«や∠グワ∠ マ
∠ ャ∠ メ
⊥ ゅ∠ボΒ⊥ シ
∠ ヮ⊥ ｚルま͡ ゅ∠ョぺ∠»
(This will indeed be said t o you.)'' This is t he end of t he Tafsir of Surat Al-Faj r, and all praise
and blessings are due t o Allah.
The Tafsir of Surat Al-Balad

(Chapter - 90)
- ギ͡ ヤ∠ら∠ ∇ャやや∠グ⇒∠ヰよ͡ モｘェ ͡ ろ ∠ ル∠ぺヱ∠ - ギ͡ ヤ∠ら∠ ∇ャやや∠グ⇒∠ヰよ͡ ユ⊥ ジ ͡ ∇ホぺ⊥ Ι∠ぴ
- ギ∃ ら∠ ミ∠ ヴ͡プリ ∠ ⇒∠ジル͡Ηやゅ∠レ∇ボ∠ヤ∠カ ∇ギボ∠ ャ∠ - ギ∠ ャ∠ヱ∠ ゅ∠ョヱ∠ ギ∃ ャ͡や∠ヱヱ∠
ろ
⊥ ∇ムヤ∠∇ワぺ∠ メ ⊥ ヲ⊥ボΑ∠ - ギ∀ ェ ∠ ぺ∠ ヮ͡ ∇Βヤ∠ハ
∠ ケ∠ ギ͡ ∇ボΑ∠ リｚャラ∠ぺょ ⊥ ジ ∠ ∇エΑ∠ ぺ∠
ヮ⊥ ｚャモ∠バ∇イル∠ ∇ユャ∠ぺ∠ - ギ∀ ェ ∠ ぺ∠ ロ⊥ ゲ∠ Α∠ ∇ユャｚラ∠ぺょ ⊥ ジ∠ ∇エΑ∠ ぺ∠ - や⇔ギ∠らャぁ Ι
⇔ ゅ∠ョ
びリ ͡ Α∠ギ∇イレｚャやヮ⊥ ⇒∠レ∇Αギ∠ ワ∠ ヱ∠ - リ ͡ ∇Βわ∠ ヘ∠ セ
∠ ヱ∠ ゅ⇔ルゅ∠ジャ͡ヱ∠ - リ ͡ ∇Βレ∠ ∇Βハ
∠
(1. Nay! I swear by t his cit y;) (2. And you are free in t his cit y.) (3. And by t he beget t er and t hat
which he begot .) (4. Verily, We have creat ed man in Kabad.) (5. Does he t hink t hat none can
overcome him) (6. He says: "I have wast ed wealt h in abundance!'') (7. Does he t hink t hat none
sees him) (8. Have We not made for him t wo eyes) (9. And a t ongue and t wo lips) (10. And
shown him t he t wo ways)
Swearing by the Sanctity of Makkah and Other Things that Man was
created in Hardship
Here Allah has sworn by Makkah, t he Mot her of t he Towns, addressing it s resident (during t he
non-sacred mont hs,) free in t his cit y in order t o draw his at t ent ion t o t he significance of it s
sanct it y when it s people are in t he st at e of sanct it y. Khusayf report ed from Muj ahid;
びギ͡ ヤ∠ら∠ ∇ャやや∠グ⇒∠ヰよ͡ ユ⊥ ジ

͡ ∇ホぺ⊥ Ι
∠ぴ
(Nay! I swear by t his cit y;) "The word "La'' (Nay) refers t o t he refut at ion against t hem (Quraish).
I swear by t his cit y.'' Shabib bin Bishr narrat ed from ` Ikrimah, from Ibn ` Abbas t hat he said,
びギ͡ ヤ∠ら∠ ∇ャやや∠グ⇒∠ヰよ͡ ユ⊥ ジ
͡ ∇ホぺ⊥ Ι
∠ぴ
(Nay! I swear by t his cit y;) "This means Makkah.'' Concerning t he Ayah:
びギ͡ ヤ∠ら∠ ∇ャやや∠グ⇒∠ヰよ͡ モ

ｘェ
͡ ろ
∠ ル∠ぺヱ∠ ぴ
(And you are free in t his cit y.) he (Ibn ` Abbas) said, "O Muhammad! It is permissable for you t o
fight in it .'' Similar was report ed from Sa` id bin Jubayr, Abu Salih, ` At iyah, Ad-Dahhak,
Qat adah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (t o fight in) for
him (t he Prophet ) for one hour of a day.'' The meaning of what t hey have said was ment ioned
in a Hadit h t hat is agreed- upon as being aut hent ic. In it t he Prophet said,
れ͡ や∠ヲヨｚジャやペ ∠ ヤ∠カ ∠ ュ∠ ∇ヲΑ∠ ぶ ⊥ やヮ⊥ ョ∠ ゲｚェ ∠ ギ∠ ヤ∠ら∠ ∇ャやや∠グワ∠ ラｚま͡»

る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∇ヲΑ∠ ヴ∠ャま͡ ぶ ͡ やる͡ ョ∠ ∇ゲエ
⊥ よ͡ ∀ュや∠ゲ∠ェヲ∠ ヰ⊥ プ∠ ∩∠チ∇ケほ∠∇ャや∠ヱ
ヶ͡ャ ∇ろヤｚェ ͡ ぺ⊥ ゅ∠ヨルｚま͡ヱ∠ ∩⊥ロゅ∠ヤカ
∠ ヴ∠ヤわ∠ ∇ガΑ⊥ ゅ∠ャヱ∠ ロ⊥ ゲ⊥ イ
∠セ ∠ ギ⊥ ツ
∠ ∇バΑ⊥ ゅ∠ャ
ュ∠ ∇ヲΒ∠ ∇ャやゅ∠ヰわ⊥ ョ∠ ∇ゲェ ⊥ ∇れキ∠ ゅ∠ハ ∇ギホ∠ ヱ∠ ∩∃ケゅ∠ヰル∠ ∇リョ͡ ∀る∠ハゅ∠シ
«ょ͡もゅ∠ピ∇ャやギ⊥ ワ͡ ゅｚゼャやヒ͡ ヤあら∠ Β⊥ ∇ヤプ∠ ゅ∠ャぺ∠ ∩͡ザ∇ョほ∠∇ャゅ͡よゅ∠ヰわ͡ ョ∠ ∇ゲエ
⊥ ミ∠
(Verily, Allah made t his cit y sacred on t he Day t hat He creat ed t he heavens and t he eart h.
Therefore, it is sacred by t he sanct it y of Allah unt il t he Day of Judgement . It s t rees should not
be uproot ed, and it s bushes and grasses should not be removed. And it was only made lawful
for me (t o fight in) for one hour of a day. Today it s sanct it y has been rest ored j ust as it was
sacred yest erday. So, let t he one who is present inform t hose who are absent .) In anot her
wording of t his Hadit h, he said,
ラ
ｚま͡ :やヲ⊥ャヲ⊥ボプ∠ ぶ
͡ やメ
͡ ヲ⊥シケ∠ メ͡ ゅ∠わボ͡ よ͡ ゾ∠ カｚゲ∠ ゎ∠ ギ∀ ェ
∠ ぺ∠ ∇ラみ͡プ∠ »
«ユ⊥ムャ∠ ∇ラク∠ ∇ほΑ∠ ∇ユャ∠ヱ∠ ヮ͡ ャ͡ヲ⊥シゲ∠ ャ͡ ラ∠ ク͡ ぺ∠ ぶ
∠ や
(So, if anyone t ries t o use t he fight ing of t he Messenger (t o conquer Makkah) as an excuse (t o
fight t here), t hen t ell him t hat Allah permit t ed it for His Messenger and He has not permit t ed it
for you.) Concerning Allah's st at ement ,
びギ∠ ャ∠ヱ∠ ゅ∠ョヱ∠ ギ∃ ャ͡や∠ヱヱ∠ ぴ

(And by t he beget t er and t hat which he begot .) Muj ahid, Abu Salih, Qat adah, Ad-Dahhak,
Sufyan At h-Thawri, Sa` id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa` d
and ot hers have said, "Meaning, by t he beget t er, Adam, and t hat which he begot is his
children.'' This view t hat Muj ahid and his companions have chosen is good and st rong. This is
support ed by t he fact t hat Allah swears by t he Mot her of t he Towns, which are dwellings. Then
aft er it He swears by t he dwellers t herein, who is Adam, t he fat her of mankind, and his
children. Abu ` Imran Al-Jawni said, "It refers t o Ibrahim and his progeny.'' Ibn Jarir recorded
t his st at ement as did Ibn Abi Hat im. Ibn Jarir preferred t he view t hat it is general and it refers
t o every fat her and his children. This meaning is also accept able. Allah t hen says,
びギ∃ ら∠ ミ∠ ヴ͡プリ
∠ ⇒∠ジル͡Ηやゅ∠レ∇ボ∠ヤ∠カ ∇ギボ∠ ャ∠ぴ
(Verily, We have creat ed man in Kabad.) Ibn Abi Naj ih and Jurayj report ed from ` At a, from Ibn
` Abbas concerning t he phrase ` in Kabad', "He was creat ed while in hardship. Don't you see him''
Then he ment ioned his birt h and t he sprout ing of his t eet h. Muj ahid said,
び∃ギら∠ ミ∠ ヴ͡プぴ
(in Kabad.) "A drop of sperm, t hen a clot , t hen a lump of flesh, enduring in his creat ion.''
Muj ahid t hen said, "This is similar t o Allah's st at ement ,
び⇔ゅワ∇ゲミ⊥ ヮ⊥ ∇わバ∠ ッ
∠ ヱ∠ ヱ∠ ゅ⇔ワ∇ゲミ⊥ ヮ⊥ ぁョぺ⊥ ヮ⊥ ∇わヤ∠ヨ∠ ェ
∠ぴ
(His mot her bears him wit h hardship. And she brings him fort h wit h hardship.) (46:15) and she
breast -feeds him wit h hardship, and his livelihood is a hardship. So he endures all of t his.''
Sa` id bin Jubayr said,
びギ∃ ら∠ ミ∠ ヴ͡プリ
(Verily, We have creat ed man in Kabad.) "In hardship and seeking livelihood.'' ` Ikrimah said, "In
hardship and long-suffering.'' Qat adah said, "In difficult y.'' It is report ed from Al-Hasan t hat he
said, "Enduring t he hardships of t he world by life and t he severit y of t he Hereaft er.''
Man is encompassed by Allah and His Bounties

Allah says,
びギ∀ ェ
∠ ぺ∠ ヮ͡ ∇Βヤ∠ハ
∠ ケ∠ ギ͡ ∇ボΑ∠ リｚャラ∠ぺょ
⊥ ジ
(Does he t hink t hat none can overcome him) Al-Hasan Al-Basri said,
びギ∀ ェ
∠ ぺ∠ ヮ͡ ∇Βヤ∠ハ
⊥ ジ
(Does he t hink t hat none can overcome him) "Meaning no one is able t o t ake his wealt h.''
Qat adah said,
びギ∀ ェ
∠ ぺ∠ ヮ͡ ∇Βヤ∠ハ
⊥ ジ
(Does he t hink t hat none can overcome him) "The Son of Adam t hinks t hat he will not be asked
about t his wealt h of his -- how he earned and how he spent it .'' Allah said:
びや⇔ギ∠らャぁ Ι
⇔ ゅ∠ョろ
⊥ ∇ムヤ∠∇ワぺ∠ メ
(He says: "I have wast ed wealt h in abundance!'') This means, t he Son of Adam says, "I spent an
abundance of wealt h.'' Muj ahid, Al-Hasan, Qat adah, As-Suddi and ot hers have said t his.
びギ∀ ェ
∠ ぺ∠ ロ⊥ ゲ∠ Α∠ ∇ユャｚラ∠ぺょ
⊥ ジ
(Does he t hink t hat none sees him) Muj ahid said, "Does he t hink t hat Allah, t he Might y and
Maj est ic, does not see him.'' Ot hers among t he Salaf have said similar t o t his. Allah said;
びリ
͡ ∇Βレ∠ ∇Βハ
∠ ヮ⊥ ｚャモ∠バ∇イル∠ ∇ユャ∠ぺ∠ぴ
(Have We not made for him t wo eyes) meaning, for him t o see wit h t hem.
び⇔ゅルゅ∠ジャ͡ヱ∠ ぴ
(And a t ongue) meaning, for him t o speak wit h, and so t hat he can express t hat which is inside
of him.
び͡リ∇Βわ∠ ヘ∠ セ
∠ ヱ∠ ぴ
(and t wo lips) In order t o help him wit h speaking, eat ing food, and beaut ifying his face and his
mout h.
The Ability to distinguish between Good and Evil is also a Blessing
びリ
(And shown him t he t wo ways) This refers t o t he t wo pat hs. Sufyan At h-Thawri narrat ed from
` Asim, from Zirr, from ` Abdullah bin Mas` ud t hat he said,
びリ
(And shown him t he t wo ways) "The good and t he evil.'' Similar t o t his has been report ed from
` Ali, Ibn ` Abbas, Muj ahid, ` Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka` b, Ad-Dahhak, and
` At a' Al-Khurasani among ot hers. Similar t o t his Ayah is Allah's st at ement ,
͡ヮΒ͡ヤ∠わ∇らルｚァ ∃ ゅ∠ゼ∇ョぺ∠ る∃ ヘ∠ ∇トルぁリ͡ョリ ∠ ⇒∠ジル͡Ηやゅ∠レ∇ボ∠ヤ∠カゅｚルま͡ぴ

ゅｚョ͡まモ ∠ Β͡らジ
ｚャやヮ⊥ ⇒∠レ∇Αギ∠ ワ∠ ゅｚル͡ま - や⇔ゲΒ͡ダよ∠ ゅ⇔バΒ͡ヨシ∠ ヮ⊥ ⇒∠レ∇ヤバ∠ イ
∠ プ∠
びや⇔ケヲ⊥ヘミ∠ ゅｚョま͡ヱ∠ や⇔ゲ͡ミゅ∠セ
(Verily, We have creat ed man from Nut fah Amshaj , in order t o t ry him: so We made him hearer
and seer. Verily, We showed him t he way, whet her he be grat eful or ungrat eful.) (76:2-3)
マ
ぁプ∠ - る⊥ ら∠ ボ∠ バ∠ ∇ャやゅ∠ョポ ∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - る∠ ら∠ ボ∠ バ∠ ∇ャやユ∠ エ
∠ わ∠ ホや Κ∠ プ∠ ぴ
や∠クゅ⇔ヨΒ͡わΑ∠ - る∃ ら∠ ピ∠ ∇ジョ∠ ン͡クュ∃ ∇ヲΑ∠ ヴ͡プ ∀ュゅ∠バ∇デま͡ ∇ヱぺ∠ - る∃ ら∠ ホ∠ ケ∠
リ
∠ Α͡グャｚやリ ∠ ョ͡ ラ∠ ゅ∠ミｚユを⊥ - る∃ よ∠ ゲ∠ ∇わョ∠ や∠クゅ⇔レΒ͡ム∇ジョ͡ ∇ヱぺ∠ - る∃ よ∠ ゲ∠ ∇ボョ∠
- る͡ ヨ∠ ェ ∠ ∇ゲヨ∠ ∇ャゅ͡よ ∇や∇ヲタ∠ や∠ヲゎ∠ ヱ∠ ゲ͡ ∇らダｚャゅ͡よ ∇や∇ヲタ ∠ や∠ヲゎ∠ ヱ∠ ∇やヲ⊥レョ∠ や∠￢
ゅ∠レわ͡ ⇒Α∠ ゅ∠⇒よ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャｚや∠ヱ - る͡ レ∠ ヨ∠ ∇Βヨ∠ ∇ャやょ
⊥ ⇒∠エ∇タぺ∠ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥
びり⊥ ギ∠ タ
∠ ∇ぽョぁ ∀ケゅ∠ル ∇ユヰ͡ ∇Βヤ∠ハ∠ - る͡ ヨ∠ ⇒∠∇ゼヨ∠ ∇ャやょ
⊥ ⇒∠エ∇タぺ∠ ∇ユワ⊥
(11. But he has not at t empt ed t o pass on t he pat h t hat is st eep.) (12. And what will make you
know t he pat h t hat is st eep) (13. Freeing a neck) (14. Or giving food in a day full of
Masghabah,) (15. To an orphan near of kin.) (16. Or t o a Miskin cleaving t o dust .) (17. Then he
became one of t hose who believed and recommended one anot her t o pat ience, and
recommended one anot her t o compassion.) (18. They are t hose on t he Right ,) (19. But t hose
who disbelieved in Our Ayat , t hey are t hose on t he Left .) (20. Upon t hem Fire will Mu'sadah.)
The Encouragement to traverse upon the Path of Goodness

Ibn Zayd said,
びる∠ ら∠ ボ∠ バ∠ ∇ャやユ∠ エ
∠ わ∠ ホや Κ
∠ プ∠ ぴ
(But he has not at t empt ed t o pass on t he pat h t hat is st eep.) "This means, will he not t raverse
upon t he pat h which cont ains salvat ion and good Then He explains t his pat h by his saying,
び∀ュゅ∠バ∇デま͡ ∇ヱぺ∠ る∃ ら∠ ホ∠ ケ∠ マ
ぁプ∠ - る⊥ ら∠ ボ∠ バ∠ ∇ャやゅ∠ョポ
(And what will make you know t he pat h t hat is st eep Freeing a neck, or giving food.)'' Imam
Ahmad recorded from Sa` id bin Marj anah t hat he heard Abu Hurayrah saying t hat t he
∇ヵぺ∠ ゆ ∃ ∇ケま͡ あモム⊥ よ͡ ぶ ⊥ やペ ∠ わ∠ ∇ハぺ∠ る⇔ レ∠ ョ͡ ぽ⊥ョる⇔ ら∠ ホ∠ ケ∠ ペ

∠ わ∠ ∇ハぺ∠ ∇リョ∠ »
ペ
⊥ わ͡ ∇バΒ⊥ ャ∠ ヮ⊥ ｚルま͡ ヴ∇わェ
∠ ケ͡ ゅｚレャやリ ∠ ョ͡ ヮ⊥ ∇レョ͡ ゅ⇔よ∇ケま͡ ゅ∠ヰ∇レョ͡ ヲ∃ ∇ツハ ⊥
«ァ∇ゲヘ∠ ∇ャやァ ͡ ∇ゲヘ∠ ∇ャゅ͡よヱ∠ ∩∠モ∇ィゲあャやモ ͡ ∇ィゲあャゅ͡よヱ∠ ∩∠ギΒ∠ ∇ャやギ͡ Β∠ ∇ャゅ͡よ
(Whoever frees a believing slave, Allah will free for every limb (of t he slave) one of his limbs
from t he Fire. This is t o such an ext ent t hat He (Allah) will free a hand for a hand, a leg for a
leg, and a privat e part for a privat e part .) ` Ali bin Al-Husayn t hen said (t o Sa` id), "Did you hear
t his from Abu Hurayrah'' Sa` id replied, "Yes.'' Then ` Ali bin Al-Husayn said t o a slave boy t hat he
owned who was t he swift est of his servant s, "Call Mut arrif!'' So when t he slave was brought
before him he said, "Go, for you are free for t he Face of Allah.'' Al-Bukhari, Muslim, At -
Tirmidhi, An-Nasa'i, all recorded t his Hadit h from Sa` id bin Marj anah. Imam Ahmad recorded
from ` Amr bin ` Abasah t hat t he Prophet said,
ゅ⇔わ∇Βよ∠ ヮ⊥ ャ∠ ヮ⊥ ∇ヤャやヴ∠レよ∠ ヮ͡ Β͡プヮ⊥ ∇ヤャやゲ∠ ミ∠ ∇グΒ⊥ ャ͡ や⇔ギイ

͡ ∇ジョ∠ ヴ∠レよ∠ ∇リョ∠ »
ヮ⊥ わ∠ Α∠ ∇ギプ͡ ∇ろル∠ ゅ∠ミる⇔ ヨ∠ ヤ͡∇ジョ⊥ ゅ⇔ジ∇ヘル∠ ペ ∠ わ∠ ∇ハぺ∠ ∇リョ∠ ヱ∠ る͡ レｚイ ∠ ∇ャやヶ͡プ
ヮ⊥ ャ∠ ∇ろル∠ ゅ∠ミュ͡ ゅ∠ヤ∇シみ͡∇ャやヶ͡プる⇔ ら∠ ∇Βセ ∠ ゆ ∠ ゅ∠セ ∇リョ∠ ヱ∠ ユ∠ レｚヰ∠ ィ ∠ ∇リョ͡
«る∠ョゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ や⇔ケヲ⊥ル
(Whoever builds a Masj id so t hat Allah may be remembered in it , Allah will build a house for
him in Paradise; and whoever frees a Muslim person, t hen it will be his ransom from Hell; and
whoever grows grey in Islam, t hen it will be a light for him on t he Day of Judgement .)
According t o anot her rout e of t ransmission, Ahmad recorded from Abu Umamah, who report ed
from ` Amr bin ` Abasah t hat As-Sulami said t o him, "Narrat e a Hadit h t o us t hat you heard from
t he Messenger of Allah , wit hout any deficiency or mist akes.'' He (` Amr) said, "I heard him
saying,
∇ラぺ∠ モ ∠ ∇らホ∠ やヲ⊥ゎゅ∠ヨプ∠ ュ͡ ゅ∠ヤ∇シみ͡∇ャやヶ͡プキ∃ ゅ∠ャ∇ヱぺ∠ る⊥ を∠ ゅ∠ヤを∠ ヮ⊥ ャ∠ ギ∠ ャ͡ヱ⊥ ∇リョ∠ »

ヮ͡ わ͡ ヨ∠ ∇ェケ∠ モ ͡ ∇ツヘ∠ よ͡ る∠ レｚイ∠ ∇ャやぶ⊥ やヮ⊥ ヤ∠カ ∠ ∇キぺ∠ ゑ ∠ ∇レエ ͡ ∇ャややヲ⊥ピヤ⊥∇らΑ∠
ヮ⊥ ャ∠ ∇ろル∠ ゅ∠ミぶ ͡ やモ ͡ Βら͡ シ ∠ ヶ͡プる⇔ ら∠ ∇Βセ ∠ ゆ ∠ ゅ∠セ ∇リョ∠ ヱ∠ ∩∇ユワ⊥ ゅｚΑま͡
ぶ͡ やモ ͡ Β͡らシ∠ ヶ͡プユ∇ヰジ ∠ よ͡ ヴ∠ョケ∠ ∇リョ∠ ヱ∠ ∩͡るョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ や⇔ケヲ⊥ル
∩∃るら∠ ホ∠ ケ∠ ペ⊥ ∇わハ͡ ヮ⊥ ャ∠ ラ∠ ゅ∠ミほ∠ト ∠ ∇カぺ∠ ∇ヱぺ∠ ゆ
∠ ゅ∠タぺ∠ ｚヱギ⊥ バ∠ ∇ャやヮ͡ よ͡ ヒ∠ ヤ∠よ∠
ヲ∃ ∇ツハ ⊥ あモム⊥ よ͡ ぶ ⊥ やペ ∠ わ∠ ∇ハぺ∠ ⇔る⇒∠レ͡ョ∇ぽョ⊥ る⇔ ら∠ ホ∠ ケ∠ ペ ∠ わ∠ ∇ハぺ∠ ∇リョ∠ ヱ∠
ヶ͡プリ ͡ ∇Βィ
∠ ∇ヱコ∠ ペ ∠ ヘ∠ ∇ルぺ∠ ∇リョ∠ ヱ∠ ∩͡ケゅｚレャやリ ∠ ョ͡ ヮ⊥ ∇レョ͡ や⇔ヲ∇ツハ ⊥ ヮ⊥ ∇レョ͡
∇リョ͡ ぶ ⊥ やヮ⊥ ヤ⊥カ
͡ ∇ギΑ⊥ ゆ
∃ や∠ヲ∇よぺ∠ る∠ Β∠ ル͡ ゅ∠ヨを∠ る͡ レｚイ∠ ∇ヤャ͡ ラｚみ͡プ∠ ぶ
͡ やモ ͡ Β͡らシ
∠
«ゅ∠ヰ∇レョ͡ ￢∠ ゅ∠セゆ ∃ ゅ∠よヵあぺ∠
(Whoever has t hree children born t o him in Islam, and t hey die before reaching t he age of
pubert y, Allah will ent er him int o Paradise by virt ue of His mercy t o t hem. And whoever grows
gray in t he way of Allah (fight ing Jihad), t hen it will be a light for him on t he Day of
Judgement . And whoever shoot s an arrow in t he way of Allah (fight ing Jihad) t hat reaches t he
enemy, whet her it hit s or misses, he will get t he reward of freeing a slave. And whoever frees
a believing slave, t hen Allah will free each of his limbs from t he Fire for every limb t hat t he
slave has. And whoever equipped t wo riding animals in t he way of Allah (for fight ing Jihad),
t hen indeed Paradise has eight gat es, and Allah will allow him t o ent er any of t hem he
choses.)'' Ahmad recorded t his Hadit h from different rout es of t ransmission t hat are good and
st rong, and all praise is due t o Allah.Allah said,
びる∃ ら∠ ピ∠ ∇ジョ∠ ン͡クュ∃ ∇ヲΑ∠ ヴ͡プュ∀ ゅ∠バ∇デま͡ ∇ヱぺ∠ぴ

(Or giving food in a day full of Masghabah,) Ibn ` Abbas said, "Of hunger.'' ` Ikrimah, Muj ahid,
Ad-Dahhak, Qat adah and ot hers all said t he same. The word ` Saghb' means hunger. Then Allah
says,
び⇔ゅヨΒ͡わ∠Αぴ
(To an orphan) meaning, he gives food on a day like t his t o an orphan.
び∃るよ∠ ゲ∠ ∇ボョ∠ や∠クぴ

(near of kin.) meaning, who is relat ed t o him. Ibn ` Abbas, ` Ikrimah, Al-Hasan, Ad-Dahhak and
As-Suddi all said t his. This is similar t o what was relat ed in a Hadit h t hat was collect ed by
Imam Ahmad on t he aut horit y of Salman bin ` Amir who said t hat he heard t he Messenger of
Allah say,
ユ͡ ェ
͡ ゲｚャやヵ͡クヴ∠ヤハ
∠ ヱ∠ る∀ ホ∠ ギ∠ タ
∠ リ
͡ Β͡ム∇ジヨ͡ ∇ャやヴ∠ヤハ
∠ る⊥ ホ∠ ギ∠ ダ
ｚャや»
«る∠ヤタ͡ ヱ∠ る∀ ホ∠ ギ∠ タ
∠ :ラ ͡ ゅ∠わレ∠ ∇をや
(Charit y given t o t he poor person is count ed as one charit y, while if it is given t o a relat ive it is
count ed as t wo: charit y and connect ing t he t ies (of kinship).) At -Tirmidhi and An-Nasa'i bot h
recorded t his Hadit h and it s chain of narrat ion is aut hent ic. Then Allah says,
びる∃ よ∠ ゲ∠ ∇わョ∠ や∠クゅ⇔レΒ͡ム∇ジョ͡ ∇ヱぺ∠ぴ

(Or t o a Miskin cleaving t o dust (Dha Mat rabah).) meaning, poor, miserable, and clinging t o t he
dirt . It means t hose who are in a st at e of dest it ut ion. Ibn ` Abbas said, "Dha Mat rabah is t hat
who is dej ect ed in t he st reet and who has no house or anyt hing else t o prot ect him against t he
dirt .'' Allah said;
び∇やヲ⊥レョ∠ や∠￢リ
∠ ョ͡ ラ
∠ ゅ∠ミｚユを⊥ ぴ
(Then he became one of t hose who believed) meaning, t hen, along wit h t hese beaut iful and
pure charact erist ics, he was a believer in his heart , seeking t he reward of t hat from Allah. This
is as Allah says,
∀リ͡ョ∇ぽョ⊥ ヲ∠ ワ⊥ ヱ∠ ゅ∠ヰΒ∠ ∇バシ

∠ ゅ∠ヰャ∠ ヴ∠バシ
∠ ヱ∠ り∠ ゲ∠ カ
͡Ιｘやキ∠ や∠ケぺ∠ ∇リョ∠ ヱ∠ ぴ
びや⇔ケヲ⊥ム∇ゼョｚユ⊥ヰΒ⊥ ∇バシ
∠ ラ∠ ゅ∠ミマ ∠ ゃ͡ ⇒∠ャヱ⊥ほプ∠
(And whoever desires t he Hereaft er and st rives for it , wit h t he necessary effort due for it while
he is believer, t hen such are t he ones whose st riving shall be appreciat ed.) (17:19) Allah also
says,
び∀リョ͡ ∇ぽョ⊥ ヲ∠ ワ⊥ ヱ∠ ヴ∠ん∇ルぺ⊥ ∇ヱぺ∠ ゲ∃ ミ∠ ク∠ リあョゅ⇔エ͡ヤ⇒∠タモ

∠ ヨ͡ ハ
∠ ∇リョ∠ ぴ
(Whoever works right eousness -- whet her male or female -- while being a t rue believer....)
(16:97) Allah says,
び͡るヨ∠ ェ
∠ ∇ゲヨ∠ ∇ャゅ͡よ ∇や∇ヲタ
∠ や∠ヲゎ∠ ヱ∠ ゲ͡ ∇らダ
ｚャゅ͡よ ∇や∇ヲ∠タや∠ヲ∠ゎ∠ヱぴ
(and recommended one anot her t o pat ience, and recommended one anot her t o compassion.)
meaning, he was from t he believers who worked right eous deeds, and advised each ot her t o be
pat ient wit h t he harms of t he people, and t o be merciful wit h t hem. This is similar t o what has
been relat ed in t he noble Hadit h,
ヶ͡プ ∇リョ∠ やヲ⊥ヨェ
∠ ∇ケや ∩⊥リヨ∇ェゲｚャやユ⊥ ヰ⊥ ヨ⊥ ェ
∠ ∇ゲΑ∠ ラ
∠ ヲ⊥ヨェ͡ やｚゲャや»
«￢ゅ∠ヨジ
ｚャやヶ͡プ ∇リョ∠ ∇ユム⊥ ∇ヨェ ∠ ∇ゲΑ∠ チ
͡ ∇ケほ∠∇ャや
(The merciful people will be t reat ed wit h mercy by t he Most Merciful (Allah). Be merciful t o
t hose who are on t he eart h and He Who is above t he heavens will be merciful t o you.) In
anot her Hadit h he said,
«サゅｚレャやユ͡ ェ
∠ ∇ゲΑ∠ ゅ∠ャ ∇リョ∠ ぶ
⊥ やユ⊥ ェ
∠ ∇ゲΑ∠ ゅ∠ャ»
(Allah will not be merciful wit h whoever is not merciful wit h t he people.) Abu Dawud recorded
from ` Abdullah bin ` Amr t hat he narrat ed (from t he Prophet ),
ゅ∠ルゲ͡ Β͡らミ∠ ペ
ｚェ∠ ∇フゲ͡ ∇バΑ∠ ヱ∠ ゅ∠ルゲ∠ Β͡ピタ
∠ ∇ユェ
∠ ∇ゲΑ∠ ∇ユャ∠ ∇リョ∠ »
«ゅｚレ͡ョザ
∠ ∇Βヤ∠プ∠
(Whoever does not show mercy t o our children, nor does he recognize t he right of our elders,
t hen he is not of us.) Then Allah says,
びる͡ レ∠ ヨ∠ ∇Βヨ∠ ∇ャやょ
⊥ ⇒∠エ∇タぺ∠ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(They are t hose on t he Right ,) meaning, t hose who have t hese charact erist ics are t he
companions of t he Right Hand.
The Companions of the Left Hand and Their Recompense

Then Allah says,
びる͡ ヨ∠ ⇒∠∇ゼヨ∠ ∇ャやょ
⊥ ⇒∠エ∇タぺ∠ ∇ユワ⊥ ゅ∠レわ͡ ⇒∠Αゅ∠⇒よ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ
(But t hose who disbelieved in Our Ayat , t hey are t hose on t he Left .) meaning, t he companions
of t he Left Hand.
びり⊥ ギ∠ タ
∠ ∇ぽョぁ ∀ケゅ∠ル ∇ユヰ͡ ∇Βヤ∠ハ
∠ぴ
(Upon t hem Fire will Mu'sadah.) meaning, it will be sealed over t hem and t here will be no way
for t hem t o avoid it , nor will t hey have any way out . Abu Hurayrah, Ibn ` Abbas, ` Ikrimah, Sa` id
bin Jubayr, Muj ahid, Muhammad bin Ka` b Al-Qurazi, ` At iyah Al-` Awfi, Al-Hasan, Qat adah and
As-Suddi, all said,
び⊥り∠ギ∠タ∇ぽョぁぴ
(Mu'sadah.) "This means shut .'' Ibn ` Abbas said, "It s doors will be closed.'' Ad-Dahhak said,
(Mu'sadah.) "It will be sealed over t hem and it will have no door.'' Qat adah said,
(Mu'sadah.) "It will be shut and t here will be no light in it , no crevice (escape), and no way out
of it forever.'' This is t he end of t he Tafsir of Surat Al-Balad, and all praise and blessings are
due t o Allah.
The Tafsir of Surah Wash-Shams wa Duhah

(Chapter - 91)
Recit at ion of Surah Ash-Shams wa Duhaha in t he ` Isha' Prayer The Hadit h of Jabir which was
recorded in t he Two Sahihs has already been ment ioned. In it t he Messenger of Allah said t o
Mu` adh,
⇒⇒͡よろ∠ ∇Βヤｚタ
∠ ゅｚヤワ∠ »
∂ やマ∠ よあケ∠ ユ∠ ∇シやウ
͡ らあシ∠ぴ
びゅ∠ヰ⇒∠エッ⊥ ヱ∠ ザ ͡ ∇ヨゼｚャや∠ヱぴ
(Why didn't you pray wit h (t he recit at ion of) (Glorify t he Name of your Lord t he Most High)
(87), (By t he sun and Duhaha) (91), and (By t he night as it envelops) (92))
͡ケゅ∠ヰレｚャや∠ヱ -ゅ∠ヰ⇒ヤ∠ゎや∠クま͡ ゲ͡ ヨ∠ ボ∠ ∇ャや∠ヱ -ゅ∠ヰ⇒∠エッ⊥ ヱ∠ ザ ͡ ∇ヨゼｚャや∠ヱぴ
-ゅ∠ヰ⇒∠レよ∠ ゅ∠ョヱ∠ ￢べ∠ヨジｚャや∠ヱ -ゅ∠ヰ⇒∠ゼ∇ピΑ∠ や∠クま͡ モ ͡ ∇Βャｚや∠ヱ -ゅ∠ヰ⇒ｚヤィ
∠ や∠クま͡
-ゅ∠ワやｚヲシ ∠ ゅ∠ョヱ∠ ザ ∃ ∇ヘル∠ ヱ∠ -ゅ∠ヰ⇒∠エデ ∠ ゅ∠ョヱ∠ チ ͡ ∇ケ∇Ιや∠ヱ
-ゅ∠ヰ⇒ｚミコ∠ リ∠ョウ ∠ ヤ∠∇プぺ∠ ∇ギホ∠ -ゅ∠ワや∠ヲ∇ボゎ∠ ヱ∠ ゅ∠ワケ∠ ヲ⊥イプ⊥ ゅ∠ヰヨ∠ ヰ∠ ∇ャほ∠プ∠
び-ゅ∠ヰ⇒ｚシキ∠ リ∠ョゆ ∠ ゅ∠カ ∇ギホ∠ ヱ∠
(1. By t he sun and Duhaha.) (2. By t he moon as it Talaha.) (3. By t he day as it Jallaha.) (4. By
t he night as it Yaghshaha.) (5. By t he heaven and Ma Banaha.) (6. By t he eart h and Ma
Tahhaha.) (7. By Nafs, and Ma Sawwaha (Who apport ioned it ).) (8. Then He showed it it s Fuj ur
and it s Taqwa.) (9. Indeed he succeeds who purifies it .) (10. And indeed he fails who Dassaha.)
Allah swears by His Creation that the Person Who purifies Himself
will be Successful and the Person Who corrupts Himself will fail
Muj ahid said,
⊥ ヱ∠ ザ
͡ ∇ヨゼ
ｚャや∠ヱぴ
(By t he sun and Duhaha.) "This means, by it s light .'' Qat adah said,
⊥ ヱ∠ ぴ
(wa Duhaha.) "The whole day.'' Ibn Jarir said, "The correct view is what has been said, ` Allah
swears by t he sun and it s dayt ime, because t he clear light of t he sun is dayt ime.'''
びゅ∠ヰ⇒ヤ∠ゎや∠クま͡ ゲ͡ ヨ∠ ボ∠ ∇ャや∠ヱぴ

(By t he moon as it Talaha.) Muj ahid said, "It follows it (t he sun).'' Al-` Awfi report ed from Ibn
` Abbas t hat he said,
びゅ∠ヰ⇒ヤ∠ゎや∠クま͡ ゲ͡ ヨ∠ ボ∠ ∇ャや∠ヱぴ

(By t he moon as it Talaha.) "It follows t he day.'' Qat adah said, "` as it Talaha (follows it )' is
referring t o t he night of t he Hilal (t he new crescent moon). When t he sun goes down, t he Hilal
is visible.'' Concerning Allah's st at ement ,
びゅ∠ヰ⇒ｚヤィ
∠ や∠クま͡ ケ͡ ゅ∠ヰレｚャや∠ヱぴ
(By t he day as it Jallaha.) Muj ahid said, "When it illuminat es.'' Thus, Muj ahid said,
びゅ∠ヰ⇒ｚヤィ
∠ や∠クま͡ ケ͡ ゅ∠ヰレｚャや∠ヱぴ
(By t he day as it Jallaha.) "This is similar t o Allah's st at ement ,
びヴｚヤイ
∠ ゎ∠ や∠クま͡ ケ͡ ゅ∠ヰレｚャや∠ヱぴ
(By t he day as it Taj alla.) (92:2)'' And t hey have said concerning Allah's st at ement ,
びゅ∠ヰ⇒∠ゼ∇ピΑ∠ や∠クま͡ モ
(By t he night as it Yaghshaha.) meaning, when it covers t he sun, which t akes place when sun
disappears and t he horizons become dark. Concerning Allah's st at ement ,
びゅ∠ヰ⇒∠レよ∠ ゅ∠ョヱ∠ ￢͡ べ∠ヨジ

ｚャや∠ヱぴ
(By t he heaven and Ma Banaha.) The meaning here could be for descript ive purposes, meaning
"By t he heaven and it s const ruct ion.'' This was said by Qat adah. It could also mean "By t he
heaven and it s Const ruct or.'' This was st at ed by Muj ahid. Bot h views are int errelat ed, and
const ruct ion means raising. This is as Allah says,
び∃ギ∇Αほ∠よ͡ ゅ∠ヰ⇒∠レ∇Βレ∠ よ∠ ￢∠ べ∠ヨジ

ｚャや∠ヱぴ
(Wit h Hands did We const ruct t he heaven.) (51:47) meaning, wit h st rengt h.
チ
∠ ∇ケΙ
ｘや∠ヱ - ラ
∠ ヲ⊥バシ
͡ ヲ⊥ヨャ∠ ゅｚルま͡ヱ∠ ギ∃ ∇Αほ∠よ͡ ゅ∠ヰ⇒∠レ∇Βレ∠ よ∠ ￢∠ べ∠ヨジ
ｚャや∠ヱぴ
びラ ∠ ヱ⊥ギヰ͡ ⇒∠ヨ∇ャやユ∠ ∇バレ͡ プ∠ ゅ∠ヰ⇒∠レ∇セゲ∠ プ∠
(Verily, We are able t o ext end t he vast ness of space t hereof. And We have spread out t he
eart h: how excellent a spreader are We!) (51:47-48) This is also similar t o Allah's st at ement ,
びゅ∠ヰ⇒∠エデ
∠ ゅ∠ョヱ∠ チ
͡ ∇ケΙ
ｘや∠ヱぴ
(By t he eart h and Ma Tahaha.) Muj ahid said, "Tahaha means He spread it out .'' Al-` Awfi
report ed from Ibn ` Abbas t hat he said,
(and Ma Tahaha.) "This means what He creat ed in it .'' ` Ali bin Abi Talhah report ed from Ibn
` Abbas t hat he said, "Tahaha means t hat He proport ioned it .'' Muj ahid, Qat adah, Ad-Dahhak,
As-Suddi, At h-Thawri, Abu Salih and Ibn Zayd all said t hat
∠ぴ
(Tahaha) means, He spread it out . Allah t hen says,
びゅ∠ワやｚヲシ
∠ ゅ∠ョヱ∠ ザ
∃ ∇ヘル∠ ヱ∠ ぴ
(By Nafs, and Ma Sawwaha (Who apport ioned it ).) meaning, He creat ed it sound and well-
proport ioned upon t he correct nat ure (Al-Fit rah). This is as Allah says,
ゲ∠ ト
∠ プ∠ ヴ͡わャｚやヮ͡ ヤｚャやり∠ ゲ∠ ∇トプ͡ ゅ⇔ヘΒ͡レェ
∠ リ ͡ Αあギヤ͡ャマ∠ ヰ∠ ∇ィヱ∠ ∇ユホ͡ ほ∠プ∠ ぴ
び͡ヮヤｚャやペ
͡ ∇ヤガ
∠ ャ͡ モ
∠ Α͡ギ∇らゎ∠ Ι
∠ ゅ∠ヰ∇Βヤ∠ハ
∠ サ∠ ゅｚレャや
(So set you your face t owards t he religion, Hanif. Allah's Fit rah wit h which He has creat ed
mankind. No change let t here be in t he Khalqillah.) (30:30) The Messenger of Allah said,
∇ヱぺ∠ ヮ͡ ル͡ や∠キヲあヰ∠ Α⊥ ロ⊥ や∠ヲよ∠ ほ∠プ∠ り͡ ゲ∠ ∇トヘ͡ ∇ャやヴヤ∠ハギ⊥ ャ∠ヲ⊥Α キ∃ ヲ⊥ャ∇ヲョ∠ ぁモミ⊥ »
る⇔ ヨ∠ Β͡ヰよ∠ る⊥ ヨ∠ Β͡ヰら∠ ∇ャやギ⊥ ャ∠ヲ⊥ゎゅ∠ヨミ∠ ∩͡ヮル͡ ゅ∠ジイあヨ∠ Α⊥ ∇ヱぺ∠ ヮ͡ ル͡ や∠ゲダ
あレ∠ Α⊥
«∨∠￢ゅ∠ハ∇ギィ ∠ ∇リョ͡ ゅ∠ヰΒ͡プラ ∠ ヲぁジエ ͡ ゎ⊥ ∇モワ∠ ∩∠￢ゅ∠バ∇ヨィ ∠
(Every child t hat is born, is born upon t he Fit rah, but his parent s make him a Jew, a Christ ian,
or a Zoroast rian. This is j ust as t he animal is born, complet e wit h all of it s part s. Do you not ice
any mut ilat ion in it ) Bot h Al-Bukhari and Muslim recorded t his Hadit h from Abu Hurayrah. In
Sahih Muslim, it has been narrat ed from ` Iyad bin Himar Al-Muj ashi` i t hat t he Messenger of
Allah said,
￢∠ ゅ∠ヘレ∠ ェ
⊥ ヵ͡キゅ∠らハ
͡ ろ ⊥ ∇ボヤ∠カ
∠ ヶあルま͡ :モｚィ ∠ ヱ∠ ゴｚハ
∠ ぶ ⊥ やメ ⊥ ヲ⊥ボΑ∠ »
«ユ͡ヰレ͡ Α͡キ ∇リハ∠ ∇ユヰ⊥ ∇わャ∠ゅ∠わ∇ィゅ∠プリ⊥ Β͡デゅ∠Βゼ
ｚャやユ⊥ ヰ⊥ ∇ゎ￢∠ ゅ∠イプ∠
(Allah t he Might y and Maj est ic says, "Verily I creat ed My servant s Hunafa' (as monot heist s), but
t hen t he devils came t o t hem and dist ract ed t hem from t heir religion.)'' Then Allah says,
びゅ∠ワや∠ヲ∇ボゎ∠ ヱ∠ ゅ∠ワケ∠ ヲ⊥イプ⊥ ゅ∠ヰヨ∠ ヰ∠ ∇ャほ∠プ∠ ぴ
(Then He showed it it s Fuj ur and it s Taqwa.) meaning, He showed him t o his t ransgression and
his Taqwa. This means t hat He clarified t hat for it and He guided it t o what has been ordained
for him. Ibn ` Abbas said,
びゅ∠ワや∠ヲ∇ボゎ∠ ヱ∠ ゅ∠ワケ∠ ヲ⊥イプ⊥ ゅ∠ヰヨ∠ ヰ∠ ∇ャほ∠プ∠ ぴ

(Then He showed it it s Fuj ur and it s Taqwa.) "He explained t he good and t he evil t o it (t he
soul).'' Muj ahid, Qat adah, Ad-Dahhak and At h-Thawri all said t he same. Sa` id bin Jubayr said,
"He gave him inspirat ion (t o see what was) good and evil.'' Ibn Zayd said, "He made it s Fuj ur
and it s Taqwa inside of it .'' Ibn Jarir recorded from Abul-Aswad Ad-Dili t hat he said, "` Imran bin
Husayn said t o me, ` Do you t hink t hat what t he people do, and what t hey st rive for is a t hing
t hat is pre-ordained and predest ined for t hem, or is it a t hing which is only writ t en aft er t he
Message comes t o t hem from t he Prophet , when t here will be an evidence against t hem' I said,
` Rat her it is somet hing preordained upon t hem.' Then he said, ` Is t hat an inj ust ice' Then I
became ext remely fright ened of him (due t o what he was saying), and I said t o him, ` There is
not hing except t hat He (Allah) creat ed it and possesses it in His Hand. He is not asked about
what He does, while t hey (His creat ion) will be asked.' He (` Imran) t hen said, ` May Allah guide
you! I only asked you about t hat in order t o inform you t hat a man from Muzaynah or Juhaynah
t ribe came t o t he Allah's Messenger and asked him: "O Messenger of Allah! Do you consider t he
act ions of mankind and t heir st ruggles t o be preordained for t hem and writ t en for t hem from
Qadr, or somet hing writ t en for t hem only aft er t he Message came t o t hem from t heir Prophet ,
when t here will be an evidence against t hem'' He (t he Prophet ) replied:
«ユ͡ヰ∇Βヤ∠ハ
∠ ヶ
∠ツ
͡ ホ⊥ ∇ギホ∠ ∀￢∇ヶ∠セ ∇モよ∠ »
(Rat her it is somet hing preordained for t hem.) So t he man said, "Then what is t he point of our
act ions'' The Prophet replied,
∩ゅ∠ヰャ∠ ヮ⊥ ゃ⊥ あΒヰ∠ Α⊥ リ
͡ ∇Βわ∠ ャ∠ゴ͡ ∇レヨ∠ ∇ャやン∠ギ∇ェΗ͡ ヮ⊥ ボ∠ ヤ∠カ
∠ ぶ
⊥ やラ ∠ ゅ∠ミ ∇リョ∠ »
:ヴ∠ャゅ∠バゎ∠ ぶ ͡ やゆ͡ ゅ∠わミ͡ ヶ͡プマ ∠ ャ͡ク∠ ペ⊥ Α͡ギ∇ダゎ∠ ヱ∠
ゅ∠ワや∠ヲ∇ボゎ∠ ヱ∠ ゅ∠ワケ∠ ヲ⊥イプ⊥ ゅ∠ヰヨ∠ ヰ∠ ∇ャほ∠プ∠ - ゅ∠ワやｚヲシ ∠ ゅ∠ョ∠ヱザ ∃ ∇ヘル∠ ヱ∠ ぴ
«び
(Whoever Allah creat ed for one of t he t wo posit ions (Paradise or Hell), He makes it easy for
him (t o at t ain). The proof of t hat is in t he Book of Allah (By Nafs, and Ma Sawwaha (Who
apport ioned it ). Then He showed it it s Fuj ur and it s Taqwa).)'' Ahmad and Muslim bot h recorded
t his Hadit h. Allah t hen says,
びゅ∠ヰ⇒ｚシキ∠ リ∠ョゆ
∠ ゅ∠カ ∇ギホ∠ ヱ∠ - ゅ∠ヰ⇒ｚミコ∠ リ∠ョウ
(Indeed he succeeds who purifies it . And indeed he fails who Dassaha.) This could mean t hat
whoever purifies himself by obedience t o Allah, t hen he will be successful. This is as Qat adah
said, "He cleanses it from t he lowly and despicable charact erist ics.'' Similar t o t his has been
report ed from Muj ahid, ` Ikrimah and Sa` id bin Jubayr.
びゅ∠ヰ⇒ｚシキ∠ リ∠ョゆ
∠ ゅ∠カ ∇ギホ∠ ヱ∠ ぴ
(And indeed he fails who Dassaha.) meaning, t o conceal it . This means t hat he makes it dull,
and he disregards it by neglect ing t o allow it t o receive guidance. He t reat s it in t his manner
unt il he performs act s of disobedience and he abandons obedience of Allah. It also could mean
t hat he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah
corrupt s. This is like what was report ed by Al-` Awfi and ` Ali bin Abi Talhah from Ibn ` Abbas.
At -Tabarani recorded t hat Ibn ` Abbas said, "The Messenger of Allah used t o st op whenever he
recit ed t his Ayah,
びゅ∠ワや∠ヲ∇ボゎ∠ ヱ∠ ゅ∠ワケ∠ ヲ⊥イプ⊥ ゅ∠ヰヨ∠ ヰ∠ ∇ャほ∠プ∠ - ゅ∠ワやｚヲシ

∠ ゅ∠ョヱ∠ ザ
∃ ∇ヘル∠ ヱ∠ ぴ
(By Nafs, and Ma Sawwaha (Who apport ioned it ). Then He showed it it s Fuj ur and it s Taqwa.)
Then he would say,
∩ゅ∠ワゅ∠ャ∇ヲョ∠ ヱ∠ ゅ∠ヰΒぁャ͡ヱ∠ ろ

∠ ∇ルぺ∠ ∩ゅ∠ワや∠ヲ∇ボゎ∠ ヶ͡ジ∇ヘル∠ れ͡ へユｚヰ⊥ ∇ヤャや»
«ゅ∠ワゅｚミコ∠ ∇リョ∠ ゲ⊥ ∇Βカ∠ ヱ∠
(O Allah! Give my soul it s good. You are it s Guardian and Mast er, and t he best t o purify it .)''
Anot her Hadit h Imam Ahmad recorded t hat Zayd bin Arqam said t hat t he Messenger of Allah
said,
ュ͡ ゲ∠ ヰ∠ ∇ャや∠ヱ ∩͡モジ ∠ ム∠ ∇ャや∠ヱゴ∇イバ∠ ∇ャやリ ∠ ョ͡ マ

∠ よ͡ ク⊥ ヲ⊥ハぺ∠ ヶあルま͡ ユｚヰ⊥ ∇ヤャや»
ヶ͡ジ∇ヘル∠ れ ͡ へユｚヰ⊥ ∇ヤャや .ゲ͡ ∇らボ∠ ∇ャやゆ͡ や∠グハ∠ ヱ∠ モ ͡ ∇ガら⊥ ∇ャや∠ヱリ
͡ ∇らイ⊥ ∇ャや∠ヱ
ゅ∠ヰΒぁャ͡ヱ∠ ろ∠ ∇ルぺ∠ ∩ゅ∠ワゅミｚコ∠ ∇リョ∠ ゲ⊥ ∇Βカ ∠ ろ ∠ ∇ルぺ∠ ゅ∠ヰミあコ∠ ヱ∠ ∩ゅ∠ワや∠ヲ∇ボゎ∠
∩⊥ノゼ ∠ ∇ガΑ∠ ゅ∠ャょ ∃ ∇ヤホ∠ ∇リョ͡ マ ∠ よ͡ ク⊥ ヲ⊥ハぺ∠ ヶあルま͡ ユｚヰ⊥ ∇ヤャや .ゅ∠ワゅ∠ャ∇ヲョ∠ ヱ∠
ゅ∠ャり∃ ヲ∠ ∇ハキ∠ ヱ∠ ∩⊥ノヘ∠ ∇レΑ∠ ゅ∠ャユ∃ ∇ヤハ ͡ ヱ∠ ∩⊥ノら∠ ∇ゼゎ∠ ゅ∠ャザ ∃ ∇ヘル∠ ∇リョ͡ ヱ∠
«ゅ∠ヰ∠ャゆ ⊥ ゅ∠イわ∠ ∇ジΑ⊥
(O Allah! Verily, I seek refuge wit h You from weakness, laziness, senilit y (of old age),
cowardliness, st inginess and t he t orment of t he grave. O Allah! Give my soul it s good and purify
it , for You are t he best t o purify it . You are it s Guardian and Mast er. O Allah! Verily, I seek
refuge wit h You from a heart t hat is not humble, a soul t hat is not sat isfied, knowledge t hat
does not benefit and a supplicat ion t hat is not answered.) Zayd t hen said, "The Messenger of
Allah used t o t each us t hese (words) and we now t each t hem t o you.'' Muslim also recorded t his
Hadit h.
メ
∠ ゅ∠ボプ∠ - ゅ∠ヰ⇒∠ボ∇セぺ∠ ゑ∠ バ∠ ら∠ ルやク͡ ま͡ - べ∠ワや∠ヲ∇ピト ∠ よ͡ キ⊥ ヲヨ⊥ を∠ ∇ろよ∠ グｚミ∠ ぴ
ロ⊥ ヲ⊥よグｚム∠ プ∠ - ゅ∠ヰ⇒∠Β∇ボシ⊥ ヱ∠ ヮ͡ ヤｚャやる∠ ホ∠ ゅ∠ルヮ͡ ヤｚャやメ ⊥ ヲ⊥シケ∠ ∇ユヰ⊥ ャ∠
Ι
∠ ヱ∠ - ゅ∠ワやｚヲジ ∠ プ∠ ∇ユヰ͡ ら͡ ル∠グよ͡ ∇ユヰ⊥ よぁケ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ ュ∠ ギ∇ョギ∠ プ∠ ゅ∠ワヱ⊥ゲボ∠ バ∠ プ∠
びゅ∠ヰ⇒∠ら∇ボハ ⊥ フ⊥ ゅ∠ガΑ∠
(11. Thamud denied t hrough t heir t ransgression.) (12. When t heir most wicked went fort h.)
(13. But t he Messenger of Allah said t o t hem: "Be caut ious! That is t he she-camel of Allah! (Do
not harm it ) and (bar it not from having) it s drink!'') (14. Then t hey denied him and t hey killed
it . So t heir Lord dest royed t hem because of t heir sin, Fasawwaha!) (15. And He feared not t he
consequences t hereof.)
The Rejection of Thamud and Allah's Destruction of Them

Allah informs t hat Thamud rej ect ed t heir Messenger because of t he inj ust ice and t ransgression
t hey pract iced. This was said by Muj ahid, Qat adah and ot hers. Therefore, t his result ed in a
rej ect ion in t heir heart s for t he guidance and convict ion t heir Messenger came t o t hem wit h.
びゅ∠ヰ⇒∠ボ∇セぺ∠ ゑ
∠ バ∠ ら∠ ルやク͡ ま͡ぴ
(When t heir most wicked went fort h.) meaning, t he most wicked person of t he t ribe, and he
was Qudar bin Salif, t he one who killed t he she-camel. He was leader of t he t ribe of Thamud,
and he is t he one whom Allah refers t o in His saying,
びゲ∠ ボ∠ バ∠ プ∠ ヴ∠デゅ∠バわ∠ プ∠ ∇ユヰ⊥ ら∠ エ
͡ ⇒∠タ ∇や∇ヱキ∠ ゅ∠レプ∠ ぴ
(But t hey called t heir comrade and he t ook (a sword) and killed (her).) (54:29) This man was
might y and respect ed among his people. He was of noble lineage and a leader who was obeyed.
This is j ust as Imam Ahmad recorded from ` Abdullah bin Zam` ah. He said t hat t he Messenger of
Allah gave a sermon in which he ment ioned t he she-camel and he ment ioned t he man who
killed her. Then he said,
びゅ∠ヰ⇒∠ボ∇セぺ∠ ゑ
∠ バ∠ ら∠ ルやク͡ ま͡ぴ»
ヮ͡ ト
͡ ∇ワケ∠ ヶ∠プ ∀ノΒ͡レョ∠ ∀ゴΑ͡ゴ∠ハ ∀ュ͡ケゅ∠ハ ∀モィ
⊥ ∠ケゅ∠ヰャ∠ ゑ
∠ バ∠ ら∠ ∇ルや
«る∠バ∇ョコ∠ ヶ͡よぺ∠ モ
⊥ ∇んョ͡
((When t heir most wicked went fort h.)( A st rong and might y man who was invincible among his
t ribe, like Abu Zam` ah, went fort h t o her.) This Hadit h was recorded by Al-Bukhari in his Book
of Tafsir, and Muslim in his Book of t he Descript ion of t he Hellfire. At -Tirmidhi and An-Nasa'i
bot h recorded it in t heir Sunans in t heir Books of Tafsir.
The Story of Salih's She-Camel

Allah t hen says,
び͡ヮヤｚャやメ
⊥ ヲ⊥シケ∠ ∇ユヰ⊥ ャ∠ メ
(But t he Messenger of Allah said t o t hem) referring t o Salih.
び͡ヮヤｚャやる⊥ ホ∠ ゅ∠ルぴ
(That is t he she-camel of Allah!) meaning, ` beware of t ouching t he she-camel of Allah wit h any
harm.'
びゅ∠ヰ⇒∠Β∇ボシ
⊥ ∠ヱぴ
(and it s drink!) meaning, ` do not t ransgress against her in her drinking, for she has been
allocat ed a day t o drink and you have been allocat ed a day t o drink, as is known t o you.' Then
Allah says,
びゅ∠ワヱ⊥ゲボ∠ バ∠ プ∠ ロ⊥ ヲ⊥よグｚ ∠ム∠プぴ

(Then t hey denied him and t hey killed it .) which means t hey rej ect ed what he came wit h. This
result ed in t hem killing t he she-camel t hat Allah had brought out of t he rock as a sign for t hem
and a proof against t hem.
び∇ユヰ͡ ら͡ ル∠グよ͡ ∇ユヰ⊥ よぁケ∠ ∇ユヰ͡ ∇Βヤ∠ハ

∠ ュ∠ ギ∇ョギ∠ プ∠ ぴ
(So t heir Lord dest royed t hem because of t heir sin,) meaning, He became angry wit h t hem and
He annihilat ed t hem.
びゅ∠ワやｚヲジ
∠ プ∠ ぴ
(Fasawwaha!) meaning, He made t he punishment descend upon t hem all equally. Qat adah said,
"It has reached us t hat t he leader of t ribe of Thamud did not kill t he she-camel unt il t heir
yout h, t heir elderly, t heir males and t heir females all pledged allegiance t o him. So when t he
people cooperat ed in killing her, Allah dest royed t hem all wit h t he same punishment due t o
t heir sin.'' Allah said,
び⊥フゅ∠ガΑ∠ Ι
∠ ヱ∠ ぴ
(And He feared not ) it has also been recit ed as (ゅ∠ヤプ∠ フ
⊥ ゅ∠ガΑ∠ ) (So He feared not )
びゅ∠ヰ⇒∠ら∇ボハ
⊥ぴ
(t he consequences t hereof.) Ibn ` Abbas said, "Allah does not fear any consequences from
anyone else.'' Muj ahid, Al-Hasan, Bakr bin ` Abdullah Al-Muzani and ot hers all said t he same.
This is t he end of t he Tafsir of Surat Ash-Shams, and all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Layl

(Chapter - 92)
The Recitation of Surat Al-Layl in the ` Isha' Prayer
The st at ement of t he Prophet t o Mu` adh has already preceded, where he said,
ゆろ ∠ ∇Βヤｚタ∠ ゅｚヤヰ∠ プ∠ »
∂ やマ ∠ よあケ∠ ユ∠ ∇シやウ
͡ らあシ∠ぴ
びゅヰ∠ ⇒∠エッ
⊥ ヱ∠ ザ ͡ ∇ヨゼｚャや∠ヱぴ
(Why did you not pray wit h (t he recit at ion of) (Glorify t he Name of your Lord t he Most High)
(87), and (By t he sun and Duhaha) (91), and (By t he night as it envelops) (92))
ペ
∠ ヤ∠カ ∠ ゅ∠ョヱ∠ - ヴｚヤイ ∠ ゎ∠ や∠クま͡ ケ͡ ゅ∠ヰレｚャや∠ヱ - ヴ∠ゼ∇ピΑ∠ や∠クま͡ モ
∇リョ∠ ゅｚョほ∠プ∠ - ヴｚわゼ ∠ ャ∠ ∇ユム⊥ Β∠ ∇バシ
∠ ラｚま͡ - ヴ∠んルｙΙや∠ヱゲ∠ ミ∠ グｚャや
ロ⊥ ゲ⊥ あジΒ∠ レ⊥ ジ
∠ プ∠ - ヴ∠レ∇ジエ ⊥ ∇ャゅ͡よベ ∠ ギｚタ
∠ ヱ∠ - ヴ∠ボゎｚや∠ヱヴ∠ト∇ハぺ∠
ゆ
∠ グｚミ∠ ヱ∠ - ヴ∠レ∇ピわ∠ ∇シや∠ヱモ ∠ガ ͡ よ∠ リ∠ョゅｚョぺ∠ヱ∠ - ン∠ゲ∇ジΒ⊥ ∇ヤャ͡
ヮ⊥ ∇レハ
∠ ヴ͡レ∇ピΑ⊥ ゅ∠ョヱ∠ - ン∠ゲ∇ジバ⊥ ∇ヤャ͡ ロ⊥ ゲ⊥ あジΒ∠ レ⊥ ジ∠ プ∠ - ヴ∠レ∇ジエ ⊥ ∇ャゅ͡よ
びンｚキゲ∠ ゎ∠ や∠クま͡ ヮ⊥ ャ⊥ゅ∠ョ
(1. By t he night as it envelops.) (2. By t he day as it appears.) (3. By Him Who creat ed male and
female.) (4. Cert ainly, your effort s and deeds are diverse.) (5. As for him who gives and has
Taqwa,) (6. And believes in Al-Husna.) (7. We will make smoot h for him t he pat h of ease.) (8.
But he who is greedy and t hinks himself self-sufficient ,) (9. And denies Al-Husna.) (10. We will
make smoot h for him t he pat h t o evil.) (11. And what will his wealt h avail him when he goes
down (in dest ruct ion))
Swearing by the Diversity of Mankind in Their Efforts and informing

of the Different Results of that
Allah swears by saying:
びヴ∠ゼ∇ピΑ∠ や∠ク͡み∠ヤ∇Βヤｚ∇ャやぴ
(By t he night as it envelops.) meaning, when it covers t he creat ion wit h it s darkness.
びヴｚヤイ
∠ ゎ∠ や∠クま͡ ケ͡ ゅ∠ヰレｚャや∠ヱぴ
(By t he day as it appears.) meaning, wit h it s light and it s radiance.
びヴ∠んルｙΙや∠ヱゲ∠ ミ∠ グｚャやペ
∠ ヤ∠カ
(By Him Who creat ed male and female.) This is similar t o Allah's saying,
びゅ⇔ィ∠ヱ∇コぺ∠ ∇ユム⊥ ⇒∠レ∇ボ∠ヤ∠カ∠ヱぴ

(And We have creat ed you in pairs.) (78:8) It is also similar t o saying,
び͡リ∇Βィ
∠ ∇ヱコ∠ ゅ∠レ∇ボ∠ヤ∠カ￢∃ ∇ヴセ
∠ あモミ⊥ リ͡ョヱ∠ ぴ
(And of everyt hing We have creat ed pairs.) (51:49) And j ust as t hese t hings t hat are being
sworn by are opposit es, likewise t hat which t his swearing is about are opposing t hings. This is
why Allah says,
びヴｚわゼ
∠ ャ∠ ∇ユム⊥ Β∠ ∇バシ
∠ ラ
ｚま͡ぴ
(Cert ainly, your effort s and deeds are diverse. ) meaning, t he act ions of t he servant s t hat t hey
have performed are also opposit es and diverse. Therefore, t here are t hose who do good and
t here are t hose who do evil. Allah t hen says,
びヴ∠ボゎｚや∠ヱヴ∠ト∇ハぺ∠ ∇リョ∠ ゅｚョほ∠プ∠ ぴ

(As for him who gives and has Taqwa.) meaning, he gives what he has been commanded t o give
and he fears Allah in his affairs.
びヴ∠レ∇ジエ
⊥ ∇ャゅ͡よベ
∠ ギｚタ
∠ ヱ∠ ぴ
(And believes in Al-Husna.) meaning, in t he compensat ion for t hat . This was said by Qat adah.
Khusayf said, "In t he reward.'' Then Allah says,
びン∠ゲ∇ジΒ⊥ ∇ヤ͡ャロ⊥ ゲ⊥ あジΒ∠ レ⊥ ジ

∠ プ∠ ぴ
(We will make smoot h for him t he pat h of ease.) Ibn ` Abbas said, "Meaning for goodness.'' Thus,
Allah says,
び∠モガ
͡ よ∠ リ∠ョゅｚョぺ∠ヱ∠ ぴ
(But he who is greedy) meaning, wit h t hat which he has.
びヴ∠レ∇ピわ∠ ∇シや∠ヱぴ
(and t hinks himself self-sufficient ,) ` Ikrimah report ed t hat Ibn ` Abbas said, "This means he is
st ingy wit h his wealt h and considers himself t o be in no need of his Lord, t he Might y and
Maj est ic.'' This was recorded by Ibn Abi Hat im.
びヴ∠レ∇ジエ
⊥ ∇ャゅ͡よゆ
∠ グｚミ∠ ヱ∠ ぴ
(And denies Al-Husna.) meaning, t he recompense in t he abode of t he Hereaft er.
びン∠ゲ∇ジバ⊥ ∇ヤ͡ャロ⊥ ゲ⊥ あジΒ∠ レ⊥ ジ
∠ プ∠ ぴ
(We will make smoot h for him t he pat h t o evil.) meaning, t he pat h of evil. This is as Allah says,
ヮ͡ よ͡ ∇やヲ⊥レョ͡ ∇ぽΑ⊥ ∇ユャ∠ ゅ∠ヨミ∠ ∇ユワ⊥ ゲ∠ ⇒∠ダ∇よぺ∠ヱ∠ ∇ユヰ⊥ ゎ∠ ギ∠ ゃ͡ ∇プぺ∠ ょ ⊥ あヤボ∠ ル⊥ ヱ∠ ぴ

びラ ∠ ヲ⊥ヰヨ∠ ∇バΑ∠ ∇ユヰ͡ ル͡ ゅ∠Β∇ピデ
⊥ ヴ͡プ ∇ユワ⊥ ケ⊥ グ∠ ル∠ ヱ∠ り∃ ゲｚョ∠ メ∠ ヱｚぺ∠
(And We shall t urn t heir heart s and t heir eyes away, as t hey refused t o believe t herein for t he
first t ime, and We shall leave t hem in t heir t respass t o wander blindly.) (6:110) And t here are
many Ayat wit h t his meaning, proving t hat Allah rewards t hose who int end good wit h success,
while whoever int ends evil is abandoned, and all of t his is in accordance wit h a preordained
decree. There are also many Hadit hs t hat prove t his.
The Narration of Abu Bakr As-Siddiq

Imam Ahmad recorded from Abu Bakr t hat he said t o t he Messenger of Allah , "O Messenger of
Allah! Do we act according t o what has already been decided, or is t he mat t er j ust beginning
(i.e., st ill undecided)'' He replied,
«ヮ∇レョ͡ パ
∠ ゲ͡ プ⊥ ∇ギホ∠ ゲ∃ ∇ョぺ∠ ヴ∠ヤハ
∠ ∇モよ∠ »
(Indeed it is according t o what has already been decided.) Then Abu Bakr said, "Then what
(good) are deeds, O Messenger of Allah'' He replied,
«ヮ∠ャペ
∠ ヤ͡カ
⊥ ゅ∠ヨャ͡ ∀ゲジ
ｚ ∠Βョ⊥ モ
ｘミ⊥ »
(Everyone will find it easy t o do such deeds t hat will lead him t o what he was creat ed for.)
The Narration of ` Ali

Al-Bukhari recorded from ` Ali bin Abi Talib t hat t hey (t he Companions) were wit h t he
Messenger of Allah at t he cemet ery of Baqi` Al-Gharqad for a funeral, when t he Prophet said,
る͡ レｚイ
∠ ∇ャやリ
∠ ョ͡ ロ⊥ ギ⊥ バ∠ ∇ボョ∠ ょ
∠ わ͡ ミ⊥ ∇ギホ∠ ヱ∠ ゅｚャま͡ ギ∃ ェ
∠ ぺ∠ ∇リョ͡ ∇ユム⊥ ∇レョ͡ ゅ∠ョ»
«ケゅｚレャやリ ∠ ョ͡ ロ⊥ ギ⊥ バ∠ ∇ボョ∠ ヱ∠
(There is none among you except t hat his place has already been writ t en, a seat in Paradise
and a seat in t he Hellfire.) They said, "O Messenger of Allah! Should we depend on t his'' He
replied,
«ヮ∠ャペ
∠ ヤ͡カ
⊥ ゅ∠ヨャ͡ ∀ゲジ
ｚ ∠Βョ⊥ モ
ｘム⊥ プ∠ ∩ やヲ⊥ヤヨ∠ ∇ハや»
(Perform deeds for everyone will have t he deeds of what he was creat ed for (Paradise or Hell)
made easy for him.) Then he recit ed t he Ayah
- ヴ∠レ∇ジエ
∠ ギｚタ
∠ ヱ∠ - ヴ∠ボゎｚや∠ヱヴ∠ト∇ハぺ∠ ∇リョ∠ ゅｚョほ∠プ∠ ぴ
びン∠ゲ∇ジΒ⊥ ∇ヤャ͡ ロ⊥ ゲ⊥ あジΒ∠ レ⊥ ジ
∠ プ∠
(As for him who gives and has Taqwa, and believes in Al-Husna. We will make smoot h for him
t he pat h of ease.)'' unt il t he Ayah:
びン∠ゲ∇ジバ⊥ ∇ヤャ͡ぴ
(t he pat h t o evil) He (Imam Al-Bukhari) also recorded anot her similar narrat ion from ` Ali bin
Abi Talib in which he said, "We were at a funeral in t he cemet ery of Baqi` Al-Gharqad when
t he Messenger of Allah came and sat down. So we came and sat around him and he had a st ick
wit h him. Then he bowed his head and he began t o scrat ch t he ground wit h his st ick. He t hen
said,
ゅｚャま͡ る∃ シ∠ ヲ⊥ヘ∇レョ∠ ザ ∃ ∇ヘル∠ ∇リョ͡ ゅ∠ョ ∇ヱぺ∠ ギ∃ ェ ∠ ぺ∠ ∇リョ͡ ∇ユム⊥ ∇レョ͡ ゅ∠ョ»
る⇔ Βｚボ͡ セ
∠ ∇ろら∠ わ͡ ミ⊥ ∇ギホ∠ ゅｚャま͡ヱ∠ ∩͡ケゅｚレャや∠ヱる͡ レｚイ
∠ ∇ャやリ∠ ョ͡ ゅ∠ヰル⊥ ゅ∠ムョ∠ ょ
∠ わ͡ ミ⊥
«り∠ギΒ͡バシ ∠ ∇ヱぺ∠
(There is not anyone among you -- or is not a single soul (t hat has been creat ed) -- except t hat
his place has been writ t en in Paradise or in t he Fire, and it has been writ t en t hat he will be
miserable or happy.) A man said, "O Messenger of Allah! Should we j ust depend on what has
been writ t en for us and give up performing deeds For whoever of us is of t he people of
happiness t hen he will be of t he people of happiness, and whoever among us is of t he people of
misery t hen he will be of t he people of misery.'' The Prophet replied,
∩͡りキ∠ ゅ∠バジ
ｚャやモ ͡ ∇ワぺ∠ モ
͡ ヨ∠ バ∠ ャ͡ ラ
∠ ヱ⊥ゲジｚ Β∠ Β⊥ プ∠ り͡ キ∠ ゅ∠バジｚャやモ ⊥ ∇ワぺ∠ ゅｚョぺ∠»
モ
͡ ∇ワぺ∠ モ ͡ ヨ∠ ハ
∠ ヴ∠ャま͡ ラ ∠ ヱ⊥ゲジｚ Β∠ Β⊥ プ∠ ￢͡ ゅ∠ボゼｚャやモ ⊥ ∇ワぺ∠ ゅｚョぺ∠ヱ∠
:ぺ∠ゲ∠ ホ∠ ｚユを⊥ ∩͡￢ゅ∠ボゼ
ｚャや
(Those people who are t he people of happiness, t hey will have t he deeds of t he people of
happiness made easy for t hem. And t hose people who are t he people of misery, t hey will have
t he deeds of t he people of misery made easy for t hem.) Then he recit ed t he Ayah:
∠ ギｚタ
びヴ∠レ∇ピわ∠ ∇シや∠ヱモ∠ガ͡ よ∠ リ∠ョゅｚョぺ∠ヱ∠ - ン∠ゲ∇ジΒ⊥ ∇ヤャ͡ ロ⊥ ゲ⊥ あジΒ∠ レ⊥ ジ
∠ プ∠
«び-ン∠ゲ∇ジバ⊥ ∇ヤャ͡ ロ⊥ ゲ⊥ ∂ジΒ∠ レ⊥ ジ
∠ プ∠ -ヴ∠レ∇ジエ
⊥ ∇ャゅ͡よゆ
∠ グｚミ∠ ヱ∠
t he pat h of ease (goodness). But he who is greedy and t hinks himself self-sufficient , and belies
Al-Husna. We will make smoot h for him t he pat h t o evil.)) The ot her compilers of t he Group
have also recorded t his Hadit h.
The Narration of ` Abdullah bin ` Umar

Imam Ahmad recorded from Ibn ` Umar t hat ` Umar said, "O Messenger of Allah! Do you t hink
t hat t he deeds t hat we do are a mat t er t hat is already predet ermined or are t hey somet hing
j ust beginning or new'' The Prophet replied,
ラｚみ͡プ∠ ∩͡ゆゅｚトガ ∠ ∇ャやリ

∠ ∇よやゅ∠Α ∇モヨ∠ ∇ハゅ∠プ ∩⊥ヮ∇レョ͡ パ
∠ ゲ͡ プ⊥ ∇ギホ∠ ゅ∠ヨΒ͡プ»
ヮ⊥ ルｚみ͡プ∠ り͡ キ∠ ゅ∠バジ
ｚャやモ ͡ ∇ワぺ∠ ∇リョ͡ ラ ∠ ゅ∠ミ ∇リョ∠ ゅョｚぺ∠ ∩∀ゲジｚ Β∠ ョ⊥ ゅ６ヤミ⊥
￢͡ ゅ∠ボゼｚャやモ ͡ ∇ワぺ∠ ∇リョ͡ ラ ∠ ゅ∠ミ ∇リョ∠ ゅｚョぺ∠ヱ∠ ∩͡りキ∠ ゅ∠バジｚヤ͡ャモ ⊥ ヨ∠ ∇バΑ∠
«￢ゅ∠ボゼｚヤ͡ャモ⊥ ヨ∠ ∇バΑ∠ ヮ⊥ ルｚみ͡プ∠
(It is somet hing t hat has already been predet ermined. Therefore, work deeds, O son of Al-
Khat t ab! For verily, each person will have t hings made easy for him. So whoever is from t he
people of happiness, t hen he will work deeds for happiness, and whoever is from t he people of
misery, t hen he will work deeds for misery.)'' This Hadit h has been recorded by At -Tirmidhi in
t he Book of Al-Qadar and he said "Hasan Sahih.'' Anot her Hadit h Narrat ed by Jabir Ibn Jarir
recorded from Jabir bin ` Abdullah t hat he said, "O Messenger of Allah! Are we performing
deeds for somet hing t hat has already been predet ermined or is t he mat t er based upon what we
are j ust doing (now)'' The Prophet replied,
«ヮ∇レョ͡ パ
∠ ゲ͡ プ⊥ ∇ギホ∠ ゲ∃ ∇ョほ∠ャ͡»
(It is a mat t er t hat has been predet ermined.) Then Suraqah said, "Then what is t he purpose of
deeds'' The Messenger of Allah t hen said,
«ヮ͡ヤヨ∠ バ∠ ャ͡ ∀ゲｚジΒ∠ ョ⊥ モ
∃ ョ͡ ゅ∠ハぁモミ⊥ »
(Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded t his
Hadit h. Ibn Jarir recorded from ` Amir bin ` Abdullah bin Az-Zubayr t hat he said, "Abu Bakr used
t o free servant s upon t heir accept ance of Islam in Makkah. He used t o free t he elderly and t he
women when t hey accept ed Islam. So his fat her said t o him, ` O my son! I see t hat you are
freeing people who are weak. But if you freed st rong men t hey could st and wit h you, defend
you and prot ect you.' Abu Bakr replied, ` O my fat her! I only want -- and I t hink he said -- what
is wit h Allah.' Some people of my family have t old me t his Ayah was revealed about him:
∠ ギｚタ
びン∠ゲ∇ジΒ⊥ ∇ヤャ͡ ロ⊥ ゲ⊥ あジΒ∠ レ⊥ ジ
∠ プ∠
t he pat h of ease.)'' Then Allah says,
びンｚキゲ∠ ゎ∠ や∠クま͡ ヮ⊥ ャ⊥ゅ∠ョヮ⊥ ∇レハ

∠ ヴ͡レ∇ピΑ⊥ ゅ∠ョヱ∠ ぴ
(And what will his wealt h avail him when he goes down) Muj ahid said, "This means when he
dies.'' Abu Salih and Malik said -- narrat ing from Zayd bin Aslam, "When he goes down int o t he
Fire.''
- ヴ∠ャヱｙΙや∠ヱり∠ ゲ∠ カ ͡Κ
ｘャ∠ ゅ∠レ∠ャラｚま͡ヱ∠ - ン∠ギヰ⊥ ∇ヤャ∠ ゅ∠レ∇Βヤ∠ハ
∠ ラ
ｚま͡ぴ
- ヴ∠ボ∇セｘΙや Ι ｚま͡ べ∠ヰ⇒∠ヤ∇ダΑ∠ Ι ∠ - ヴｚヌヤ∠ゎ∠ や⇔ケゅ∠ル ∇ユム⊥ ゎ⊥ ∇ケグ∠ ル∠ほプ∠
ン͡グャｚや - ヴ∠ボ∇ゎｘΙやゅ∠ヰら⊥ レｚイ ∠ Β⊥ シ
∠ ヱ∠ - ヴｚャ∠ヲ∠ゎヱ∠ ゆ ∠ グｚミ∠ ン͡グャｚや
る∃ ヨ∠ ∇バルあリ͡ョロ⊥ ギ∠ レ͡ハギ∃ ェ
∠Ι６ゅ∠ョヱ∠ - ヴｚミ∠ゴ∠わ∠Α ヮ⊥ ャ∠ゅ∠ョヴ͡ゎ∇ぽΑ⊥
フ∠ ∇ヲジ ∠ ャ∠ヱ∠ - ヴ∠ヤ∇ハｘΙやヮ͡ よあケ∠ ヮ͡ ∇ィヱ∠ ￢∠ べ∠ピわ͡ ∇よや Ι
ｚま͡ - ン∠ゴ∇イゎ⊥
びヴ∠ッ∇ゲ∠Α
(12. Truly, on Us is (t o give) guidance.) (13. And t ruly, unt o Us (belong) t he last (Hereaft er)
and t he first (t his world).) (14. Therefore I have warned you of a Fire Talazza.) (15. None shall
ent er it save t he most wret ched.) (16. Who denies and t urns away.) (17. And t hose wit h Taqwa
will be far removed from it .) (18. He who gives of his wealt h for self-purificat ion.) (19. And
who has (in mind) no favor from anyone t o be paid back.) (20. Except t o seek t he Face of his
Lord, t he Most High.) (21. He, surely, will be pleased.)
The Matter of Guidance and other than it is in the Hand of Allah,

and Allah's Warning about the Hellfire
Qat adah said,
びン∠ギヰ⊥ ∇ヤャ∠ ゅ∠レ∇Βヤ∠ハ

∠ ラ
ｚま͡ぴ
(Truly, on Us is (t o give) guidance.) "This means, We will explain what is lawful and what is
prohibit ed.'' Ot hers have said t hat it means, "Whoever t raverses upon t he pat h of guidance,
t hen he will reach Allah (i.e., in t he Hereaft er).'' They consider t his Ayah like Allah's saying,
び͡モΒ͡らジ
ｚャやギ⊥ ∇ダホ∠ ヮ͡ ヤｚャやヴ∠ヤ∠ハ∠ヱぴ
(And upon Allah is t he responsibilit y t o explain t he St raight pat h.) (16:9) This has been
ment ioned by Ibn Jarir. Allah said;
びヴ∠ャヱｙΙや∠ヱり∠ ゲ∠ カ
͡Κｘャ∠ ゅ∠レ∠ャラ
ｚま͡ヱ∠ ぴ
(And t ruly, unt o Us (belong) t he last (Hereaft er) and t he first (t his world).) This means, ` t hey
bot h belong t o Us and I (Allah) am in complet e cont rol of t hem.' Then Allah says,
びヴｚヌヤ∠ゎ∠ や⇔ケゅ∠ル ∇ユム⊥ ゎ⊥ ∇ケグ∠ ル∠ほプ∠ ぴ

(Therefore I have warned you of a Fire Talazza.) Muj ahid said, "Blazing.'' Imam Ahmad recorded
from Simak bin Harb t hat he heard An-Nu` man bin Bashir giving a sermon, in which he said, "I
heard t he Messenger of Allah giving a sermon, in which he said:
«ケゅｚレャやユ⊥ ム⊥ ゎ⊥ ∇ケグ∠ ∇ルぺ∠»

(I have warned you of t he Fire.) And he said it in such a voice t hat if a man was in t he
market place he could hear it from where I am st anding now. And he said it (wit h such force)
t hat t he garment t hat was on his shoulder fell down t o his feet .'' Imam Ahmad recorded from
Abu Ishaq t hat he heard An-Nu` man bin Bashir giving a sermon, in which he said, "I heard t he
Messenger of Allah saying,
∀モィ⊥ ∠ケる͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ ゅ⇔よや∠グハ

∠ ケ͡ ゅｚレャやモ ͡ ∇ワぺ∠ ラ∠ ヲ∠ ∇ワぺ∠ ラ
ｚま͡»
ゅ∠ヨヰ⊥ ∇レョ͡ ヶ͡ヤ∇ピΑ∠ ラ ͡ ゅ∠ゎゲ∠ ∇ヨィ
∠ ヮ͡ ∇Βョ∠ ギ∠ ホ∠ ゾ
͡ ヨ∠ ∇カぺ∠ ヶ͡プノ⊥ ッ ∠ ヲ⊥ゎ
«ヮ⊥ビゅ∠ョキ͡
(Verily, t he person t o be punished light est of t he people of t he Fire on t he Day of Judgement
will be a man who will have placed on t he soles of his feet t wo coals t hat will cause his brain t o
boil.)'' Imam Al-Bukhari also recorded t his narrat ion. Muslim recorded t hat Abu Ishaq narrat ed
from An-Nu` man bin Bashir t hat t he Messenger of Allah said,
ラ͡ ゅ∠ヤ∇バル∠ ヮ⊥ ャ∠ ∇リョ∠ ゅ⇔よや∠グハ ∠ ケ͡ ゅｚレャやモ ͡ ∇ワぺ∠ ラ∠ ヲ∠ ∇ワぺ∠ ラｚま͡»
ヶ͡ヤ∇ピ∠Α ゅ∠ヨ∠ミヮ⊥ ビ ⊥ ゅ∠ョキ͡ ゅ∠ヨヰ⊥ ∇レョ͡ ヶ͡ヤ∇ピ∠Α ケ∃ ゅ∠ル ∇リョ͡ ラ ͡ ゅ∠ミやゲ∠ セ ͡ ヱ∠
ヮ⊥ ルｚま͡ヱ∠ ∩ゅ⇔よや∠グ∠ハヮ⊥ ∇レョ͡ ギぁセ
∠ ぺ∠ や⇔ギェ
∠ ぺ∠ ラ
ｚぺ∠ ン∠ゲΑ∠ ゅ∠ョ ∩⊥モィ ∠ ∇ゲヨ͡ ∇ャや
«ゅ⇔よや∠グハ
∠ ∇ユヰ⊥ ル⊥ ヲ∠ ∇ワほ∠ャ∠
(Verily, t he light est punishment received by t he people of t he Hellfire will be a man who will
have t wo sandals whose st raps will be made of fire t hat will cause his brain t o boil j ust as a
cauldron boils. Yet he will not t hink t hat anyone is receiving a t orment more severe t han him,
even t hough he will be receiving t he light est punishment of t hem.) Allah says,
びヴ∠ボ∇セΙ
ｘやΙ
ｚま͡ べ∠ヰ⇒∠ヤ∇ダΑ∠ Ι
∠ぴ
(None shall ent er it save t he most wret ched.) meaning, none will ent er surrounded by it on all
sides except t he most wret ched. Then Allah explains who t his (t he most wret ched) is by His
saying,
び∠ゆグｚミ∠ ン͡グャｚやぴ
(Who denies) meaning, in his heart .
びヴｚャヲ∠ ゎ∠ ヱ∠ ぴ
(and t urns away.) meaning, from act ing wit h his limbs and performing deeds according t o t heir
pillars. Imam Ahmad recorded from Abu Hurayrah t hat t he Messenger of Allah said,
«ヴ∠よぺ∠ ∇リョ∠ ゅｚャま͡ る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ る∠ ⇒ｚレイ

∠ ∇ャやモ
⊥カ
⊥ ∇ギΑ∠ ヶ͡わョｚぺ⊥ ぁモミ⊥ »
(All of my followers will ent er Paradise on t he Day of Judgement except for whoever refuses.)
They (t he Companions) said, "Who would refuse, O Messenger of Allah'' He replied,
∇ギボ∠ プ∠ ヶ͡ルゅ∠ダハ
∠ ∇リョ∠ ヱ∠ ∩∠るレｚイ
∠ ∇ャやモ
∠カ
∠ キ∠ ヶ͡レハ
∠ ゅ∠デぺ∠ ∇リョ∠ »
«ヴ∠よぺ∠
(Whoever obeys me, he will ent er Paradise, and whoever disobeys me, t hen he has refused.)
Al-Bukhari also recorded t his Hadit h. Allah t hen says,
びヴ∠ボ∇ゎΙ
ｘやゅ∠ヰら⊥ レｚ ∠イΒ⊥ ∠シ∠ヱぴ
(And t hose wit h Taqwa will be far removed from it .) meaning, t he right eous, pure, most pious
person will be saved from t he Fire. Then He explains who he is by His saying,
びヴｚミ∠ゴ∠わ∠Α ヮ⊥ ャ∠ゅ∠ョヴ͡ゎ∇ぽΑ⊥ ン͡グャｚやぴ

(He who gives of his wealt h for self-purificat ion.) meaning, he spends his wealt h in obedience
of his Lord in order t o purify himself, his wealt h and what ever Allah has best owed upon him of
religion and worldly t hings.
びン∠ゴ∇イゎ⊥ る∃ ヨ∠ ∇バルあリ͡ョロ⊥ ギ∠ レ͡ハギ∃ ェ

∠Ι６ゅ∠ョヱ∠ ぴ
(And who has (in mind) no favor from anyone t o be paid back.) meaning, giving his wealt h is
not done so t hat he may gain some favor from someone wherein t hey ret urn some good t o him,
and t herefore he gives t o get somet hing in ret urn. He only spends his wealt h
ｘやヮ͡ よあケ∠ ヮ͡ ∇ィヱ∠ ∠￢べ∠ピ͡わ∇よやぴ
(t o seek t he Face of his Lord, t he Most High) meaning, hoping t o at t ain t he blessing of seeing
Him in t he final abode in t he Gardens of Paradise. Allah t hen says,
びヴ∠ッ∇ゲ∠Α フ
∠ ∇ヲジ
∠ ャ∠ヱ∠ ぴ
(He, surely, will be pleased.) meaning, indeed t hose wit h t hese charact erist ics will be pleased.
The Cause of this Revelation and the Virtue of Abu Bakr

Many of t he scholars of Tafsir have ment ioned t hat t hese Ayat were revealed about Abu Bakr
As-Siddiq. Some of t hem even ment ioned t hat t here is a consensus among t he Qur'anic
comment at ors concerning t his. There is no doubt t hat he is included in t he meaning of t hese
Ayat , and t hat he is t he most deserving of t he Ummah t o be described wit h t hese
charact erist ics in general, for indeed, t he wording of t hese Ayat is general. As in Allah's saying,
- ヴｚミゴ∠ わ∠ Α∠ ヮ⊥ ャ∠ゅ∠ョヴ͡ゎ∇ぽΑ⊥ ン͡グャｚや - ヴ∠ボ∇ゎΙ ｘやゅ∠ヰら⊥ レｚ ∠イΒ⊥ ∠シ∠ヱぴ

びン∠ゴ∇イゎ⊥ る∃ ヨ∠ ∇バルあリ͡ョロ⊥ ギ∠ レ͡ハギ∃ ェ
∠Ι６ゅ∠ョヱ∠
(And t hose wit h Taqwa will be far removed from it . He who gives of his wealt h for self-
purificat ion. And who has (in mind) no favor from anyone t o be paid back.) However, he (Abu
Bakr) was t he first and foremost of t his Ummah t o have all of t hese charact erist ics and ot her
praisewort hy charact erist ics as well. For verily, he was t rut hful, pious, generous, charit able,
and he always spent his wealt h in obedience of His Mast er (Allah) and in aiding t he Messenger
of Allah . How many Dirhams and Dinars did he spend seeking t he Face of His Most Noble Lord.
And did not consider any of t he people as owning him some favor t hat he needed t o get
compensat ion for. Rat her, his virt ue and kindness was even shown t owards leaders and chiefs
from all t he ot her t ribes as well. This is why ` Urwah bin Mas` ud, who was t he chief of t he
Thaqif t ribe, said t o him on t he day of t he Treat y of Hudaybiyyah, "By Allah, if I did not owe
you a debt , which I have not paid you back for, I would have responded t o you (i.e., your call
t o Islam).'' Abu Bakr As-Siddiq became angry wit h him for saying such a t hing (i.e., I owe you
somet hing). So if t his was his posit ion wit h t he chiefs of t he Arabs and t he heads of t he t ribes,
t hen what about t hose ot her t han t hem. Thus, Allah says,
￢∠ べ∠ピわ͡ ∇よや Ι
ｚま͡ - ン∠ゴ∇イゎ⊥ る∃ ヨ∠ ∇バルあリ͡ョロ⊥ ギ∠ レ͡ハギ∃ ェ
∠Ι６ゅ∠ョヱ∠ ぴ
びヴ∠ッ∇ゲ∠Α フ
∠ ∇ヲジ ∠ ャ∠ヱ∠ - ヴ∠ヤ∇ハｘΙやヮ͡ よあケ∠ ヮ͡ ∇ィヱ∠
(And who has (in mind) no favor from anyone t o be paid back. Except t o seek t he Face of his
Lord, t he Most High. He, surely, will be pleased.) And in t he Two Sahihs it is recorded t hat t he
る⊥ ル∠ ゴ∠ カ
∠ ヮ⊥ ∇わハ
∠ キ∠ ぶ
͡ やモ
͡ Β͡らシ
∠ ヶ͡プリ͡ ∇Βィ∠ ∇ヱコ∠ ペ
∠ ヘ∠ ∇ルぺ∠ ∇リョ∠ »
«ゲ∇Βカ
∠ や∠グワ∠ ∩͡ぶや∠ギ∇らハ
∠ ゅ∠Α る͡ レｚイ
∠ ∇ャや
(Whoever equipped t wo riding animals in t he way of Allah, t he Gat ekeepers of Paradise will
call t o him saying, "O servant of Allah! This is good.'') So Abu Bakr said, "O Messenger of Allah!
The one who is called from t hem will not have any need. Will t here be anyone who will be
called from all of t hem'' The Prophet replied,
«ユ⊥ヰ∇レョ͡ ラ
∠ ヲ⊥ムゎ∠ ∇ラぺ∠ ヲ⊥ィ∇ケぺ∠ヱ∠ ∩ ∇ユバ∠ ル∠ »
(Yes, and I hope t hat you will be one of t hem.) This is t he end of t he Tafsir of Surat Al-Layl,
and all praise and t hanks are due t o Allah.
The Tafsir of Surat Ad-Duha

(Chapter - 93)
マ∠ よぁケ∠ マ∠ハ ∠ キｚヱ∠ ゅ∠ョ - ヴ∠イシ ∠ や∠クま͡ モ ͡ ∇Βャｚや∠ヱ - ヴ∠エツぁャや∠ヱぴ
- ヴ∠ャヱｙΙやリ ∠ ョ͡ マ∠ ャｚ ∀ゲ∇Β∠カり⊥ ゲ∠ カ͡Κ ｘャ∠ヱ∠ - ヴ∠ヤホ∠ ゅ∠ョヱ∠
ゅ⇔ヨΒ͡わΑ∠ ポ∠ ∇ギイ ͡ Α∠ ∇ユャ∠ぺ∠ - ヴ∠ッ∇ゲわ∠ プ∠ マ ∠ よぁケ∠ マ ∠ Β͡ト∇バΑ⊥ フ ∠ ∇ヲジ
∠ ャ∠ヱ∠
Κ⇔ も͡ べ∠ハポ ∠ ギ∠ ィ∠ ヱ∠ ヱ∠ - ン∠ギヰ∠ プ∠ Ι ６べ∠ッポ ∠ ギ∠ ィ∠ ヱ∠ ヱ∠ - ン∠ヱべ∠プ
Κ∠ プ∠ モ ∠ も͡ べｚジャやゅｚョぺ∠ヱ∠ - ∇ゲヰ∠ ∇ボゎ∠ Κ∠ プ∠ ∠ユΒ͡わ∠Β∇ャやゅｚョほ∠プ∠ - ヴ∠レ∇ビほ∠プ∠
び ∇ゐギあエ
∠ プ∠ マ
∠ よあケ∠ る͡ ヨ∠ ∇バレ͡ よ͡ ゅｚョぺ∠ヱ∠ - ∇ゲヰ∠ ∇レゎ∠
(1. By t he forenoon.) (2. By t he night when it darkens.) (3. Your Lord has neit her forsaken you
nor hat es you.) (4. And indeed t he Hereaft er is bet t er for you t han t he present .) (5. And verily,
your Lord will give you so t hat you shall be well-pleased.) (6. Did He not find you an orphan and
gave you a refuge) (7. And He found you unaware and guided you) (8. And He found you poor
and made you rich) (9. Therefore, t reat not t he orphan wit h oppression.) (10. And repulse not
t he one who asks.) (11. And proclaim t he grace of your Lord.)
The Reason for the Revelation of Surat Ad-Duha

Imam Ahmad recorded from Jundub t hat he said, "The Prophet became ill, so he did not st and
for prayer for a night or t wo. Then a woman came and said, ` O Muhammad! I t hink t hat your
devil has finally left you.' So Allah revealed,
マ
∠ よぁケ∠ マ
∠ハ∠ キｚヱ∠ ゅ∠ョ - ヴ∠イシ
ぁャや∠ヱぴ
びヴ∠ヤホ∠ ゅ∠ョヱ∠
(By t he forenoon. By t he night when it darkens. Your Lord has neit her forsaken you nor hat es
you.)'' Al-Bukhari, Muslim, At -Tirmidhi, An-Nasa'i, Ibn Abi Hat im and Ibn Jarir, all recorded t his
Hadit h. This Jundub (who narrat ed it ) is Ibn ` Abdullah Al-Baj ali Al-` Alaqi. In a narrat ion from
Al-Aswad bin Qays, he said t hat he heard Jundub say t hat Jibril was slow in coming t o t he
Messenger of Allah . So t he idolat ors said, "Muhammad's Lord has abandoned him.'' So Allah
revealed,
マ
∠ハ∠ キｚヱ∠ ゅ∠ョ - ヴ∠イシ
ぁャや∠ヱぴ
びヴ∠ヤホ∠ ゅ∠ョヱ∠
(By t he forenoon. By t he night when it darkens. Your Lord has neit her forsaken you nor hat es
you.)
びヴ∠イシ
ぁャや∠ヱぴ
(By t he forenoon. By t he night when it darkens.) Al-` Awfi report ed from Ibn ` Abbas, "When t he
Qur'an was revealed t o t he Messenger of Allah , Jibril was delayed from coming t o him for a
number of days (on one occasion). Therefore, t he Messenger of Allah was affect ed by t his.
Then t he idolat ors began t o say, ` His Lord has abandoned him and hat es him.' So Allah
revealed,
びヴ∠ヤホ∠ ゅ∠ョヱ∠ マ
∠ハ∠ キｚヱ∠ ゅ∠ョぴ
(Your Lord has neit her forsaken you nor hat es you.)'' In t his, Allah is swearing by t he forenoon
and t he light t hat He has placed in it .
びヴ∠イシ
(By t he night when it darkens (Saj a).) meaning, it set t les, darkens meaning, it set t les, darkens
and overcomes t hem. This was said by Muj ahid, Qat adah, Ad-Dahhak, Ibn Zayd and ot hers. This
is a clear proof of t he power of t he Creat or of t his (light ) and t hat (darkness). This is as Allah
says,
びヴｚヤイ
∠ ゎ∠ やク∠ ま͡ ケ͡ ゅ∠ヰレｚャや∠ヱ - ヴ∠ゼ∇ピΑ∠ や∠クま͡ モ
(By t he night as it envelops. By t he Day as it appears.) (92:1-2) Allah also says,
ザ
∠ ∇ヨゼ
ｚャや∠ヱゅ⇔レ∠ムシ ∠ モ ∠ ∇Βャｚやモ ∠ バ∠ ィ
∠ ヱ∠ ゥ ͡ ゅ∠ら∇タΗ ͡やペ ⊥ ャ͡ゅ∠プぴ
びユ͡ Β͡ヤバ∠ ∇ャやゴ͡ Α͡ゴバ∠ ∇ャやゲ⊥ Α͡ギ∇ボゎ∠ マ
∠ ャ͡ク∠ ゅ⇔ルゅ∠ら∇ジェ
⊥ ゲ∠ ヨ∠ ボ∠ ∇ャや∠ヱ
((He is t he) Cleaver of t he daybreak. He has appoint ed t he night for rest ing, and t he sun and
t he moon for reckoning. Such is t he measuring of t he Almight y, t he All-Knowing.) (6:96) Allah
t hen says,
び∠マよぁケ∠ マ
∠ハ∠ キｚヱ∠ ゅ∠ョぴ
(Your Lord has neit her forsaken you) meaning, ` He has not abandoned you.'
びヴ∠ヤホ∠ ゅ∠ョヱ∠ ぴ
(nor hat es (Qala) you.) meaning, ` He does not hat e you.'
The Hereafter is Better Than This First Life
びヴ∠ャヱｙΙやリ
∠ ョ͡ マ
∠ ャｚ ∀ゲ∇Β∠カり⊥ ゲ∠ カ
͡Κｘャ∠ヱ∠ ぴ
(And indeed t he Hereaft er is bet t er for you t han t he present .) meaning, t he abode of t he
Hereaft er is bet t er for you t han t his current abode. For t his reason t he Messenger of Allah used
t o be t he most abst inent of t he people concerning t he worldly t hings, and he was t he great est
of t hem in his disregard for worldly mat t ers. This is well known by necessit y from his
biography. When t he Prophet was given t he choice at t he end of his life bet ween remaining in
t his life forever and t hen going t o Paradise, or moving on t o t he company of Allah, he chose
t hat which is wit h Allah over t his lowly world. Imam Ahmad recorded t hat ` Abdullah bin
Mas` ud said, "The Messenger of Allah was lying down on a st raw mat and it left marks on his
side. Then when he woke up he began t o rub his side. So I said, ` O Messenger of Allah! Will you
allow us t o spread somet hing soft over t his st raw mat ' He replied,
ょ
∃ ミ͡ や∠ゲミ∠ ゅ∠Β∇ルギぁャやモ
⊥ ん∠ ョ∠ ヱ∠ ヶ͡ヤん∠ ョ∠ ゅ∠ヨルｚま͡ ∩ゅ∠Β∇ルギぁヤ͡ャヱ∠ ヶ͡ャゅ∠ョ»
«ゅ∠ヰミ∠ ゲ∠ ゎ∠ ヱ∠ ゥ
∠ や∠ケｚユを⊥ り∃ ゲ∠ イ
∠セ ∠ ろ ∠ ∇エゎ∠ モ
ｚニ∠
(I have not hing t o do wit h t his world. The parable of me and t his world is like a rider who rest s
in t he shade of a t ree, t hen he passes on and leaves it .)'' At -Tirmidhi and Ibn Maj ah bot h
recorded t his Hadit h by way of Al-Mas` udi. At -Tirmidhi said, "Hasan Sahih.''
The Numerous Bounties of the Hereafter are waiting for the

Messenger of Allah
Then Allah says,
びヴ∠ッ∇ゲわ∠ プ∠ マ
∠ Β͡ト∇バΑ⊥ フ
∠ ∇ヲジ
∠ ャ∠ヱ∠ ぴ
(And verily, your Lord will give you so t hat you shall be well-pleased.) meaning, in t he final
abode Allah will give him unt il He pleases him concerning his followers, and in t hat which He
has prepared for him from His generosit y. From t his will be t he River of Al-Kawt har, which will
have domes of hollowed pearls on it s banks, and t he mud on it s banks will be t he st rongest
frangrance of musk, as will be ment ioned. Imam Abu ` Amr Al-Awza` i recorded t hat Ibn ` Abbas
said, "The Messenger of Allah was shown t hat which his Ummah would be blessed wit h aft er
him, t reasure upon t reasure. So he was pleased wit h t hat . Then Allah revealed,
びヴ∠ッ∇ゲわ∠ プ∠ マ
∠ Β͡ト∇バΑ⊥ フ
∠ ∇ヲジ
∠ ャ∠ヱ∠ ぴ
(And verily, your Lord will give you so t hat you shall be well-pleased.) So, Allah will give him in
Paradise one million palaces, and each palace will cont ain what ever he wishes of wives and
servant s.'' This was recorded by Ibn Jarir and Ibn Abi Hat im from his rout e of t ransmission. This
chain of narrat ion is aut hent ic t o Ibn ` Abbas, and st at ement s like t his can only be said from
t hat which is Tawqif.
A Mention of some of Allah's Favors upon the Messenger
Enumerating His favors upon His Messenger, Muhammad
Allah says;
びン∠ヱべ∠プゅ⇔ヨΒ͡わΑ∠ ポ
∠ ∇ギイ
͡ Α∠ ∇ユャ∠ぺ∠ぴ
(Did He not find you an orphan and gave you a refuge) This refers t o t he fact t hat his fat her
died while his mot her was st ill pregnant wit h him, and his mot her, Aminah bint Wahb died
when he was only six years old. Aft er t his he was under t he guardianship of his grandfat her,
` Abdul-Mut t alib, unt il he died when Muhammad was eight years old. Then his uncle, Abu Talib
t ook responsibilit y for him and cont inued t o prot ect him, assist him, elavat e his st at us, honor
him, and even rest rain his people from harming him when he was fort y years of age and Allah
commissioned him wit h t he prophet hood. Even wit h t his, Abu Talib cont inued t o follow t he
religion of his people, worshipping idols. All of t his t ook place by t he divine decree of Allah and
His decree is most excellent . Unt il Abu Talib died a short t ime before t he Hij rah. Aft er t his
(Abu Talib's deat h) t he foolish and ignorant people of t he Quraysh began t o at t ack him, so Allah
chose for him t o migrat e away from t hem t o t he cit y of Al-Aws and Al-Khazraj among t hose
who helped him (in Al-Madinah). Allah caused his Sunnah t o be spread in t he most perfect and
complet e manner. Then, when he arrived at t heir cit y, t hey gave him shelt er, support ed him,
defended him and fought before him (against t he enemies of Islam) -- may Allah be pleased
wit h all of t hem. All of t his was from Allah's prot ect ion for him, guarding over him and caring
for him. Then Allah says,
びン∠ギヰ∠ プ∠ Ι
６べ∠ッポ
∠ ギ∠ ィ
∠ ヱ∠ ヱ∠ ぴ
(He found you unaware and guided you) This is similar t o Allah's saying,
ろ∠ レ⊥ミゅ∠ョゅ∠ルゲ͡ ∇ョぺ∠ ∇リョあゅ⇔ェヱ⊥ケマ ∠ ∇Βャ∠ま͡ べ∠レ∇Βェ

∠ ∇ヱぺ∠ マ∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
や⇔ケヲ⊥ルヮ⊥ ⇒∠レ∇ヤバ∠ ィ
∠ リ͡ム⇒∠ャヱ∠ リ
⊥ ⇒∠ヨΑ͡Ηや Ι ∠ ヱ∠ ょ ⊥ ⇒∠わム͡ ∇ャやゅ∠ョン͡ケ∇ギゎ∠
びゅ∠ルキ͡ ゅ∠らハ
͡ ∇リョ͡ ￢⊥ べ∠ゼルｚリ∠ョヮ͡ よ͡ ン͡ギ∇ヰルｚ
(And t hus We have sent t o you a Ruh from Our command. you knew not what is t he Book, nor
what is Fait h. But We have made it a light wherewit h We guide whosoever of our servant s We
will...) (42:52) Allah says,
びヴ∠レ∇ビほ∠プ∠ Κ
⇔ も͡ べ∠ハポ
∠ ギ∠ ィ
∠ ヱ∠ ヱ∠ ぴ
(And He found you poor and made you rich) meaning, ` you were poor having dependent s, so
Allah made you wealt hy and independent of all ot hers besides Him.' Thus, Allah combined for
him t he t wo posit ions: t he one who is poor and pat ient , and t he one who is wealt hy and
t hankful. In t he Two Sahihs it has been recorded from Abu Hurayrah t hat t he Messenger of
Allah said,
ヴ∠レピ͡ ∇ャやリ
ｚム͡ ャ∠ヱ∠ ∩͡チゲ∠ バ∠ ∇ャやり͡ ゲ∠ ∇んミ∠ ∇リハ
∠ ヴ∠レピ͡ ∇ャやザ
∠ ∇Βャ∠»
«ザ∇ヘレｚャやヴ∠レビ ͡
(Wealt h is not det ermined by abundance of possessions, but wealt h is t he richness of t he soul.)
In Sahih Muslim, it is recorded from ` Abdullah bin ` Amr t hat t he Messenger of Allah said,
ゅ∠ヨよ͡ ぶ
⊥ やヮ⊥ バ∠ レｚホ∠ ヱ∠ ゅ⇔プゅ∠ヘミ∠ ベ
∠ コ͡ ケ⊥ ヱ∠ ユ∠ ヤ∠∇シぺ∠ ∇リョ∠ ウ
∠ ヤ∠∇プぺ∠ ∇ギホ∠ »
«ロゅ∠ゎへ
(Whoever accept s Islam, is provided wit h his basic needs, and Allah makes him cont ent wit h
what He has given him, t hen he will be successful.)
How should this Bounty be responded to

Then Allah says,
び ∇ゲヰ∠ ∇ボゎ∠ Κ
∠ プ∠ ∠ユΒ͡わ∠Β∇ャやゅｚョほ∠プ∠ ぴ
(Therefore, t reat not t he orphan wit h oppression.) meaning, ` j ust as you were an orphan and
Allah shelt ered you, t hen do not oppress t he orphan.' In ot her words, ` do not humiliat e him,
scorn him or despise him. Rat her, you should be kind and gent le t o him.' Qat adah said, "Be like
a merciful fat her t o t he orphan.''
び ∇ゲヰ∠ ∇レゎ∠ Κ
∠ プ∠ モ
∠ も͡ べｚジャやゅｚョぺ∠ヱ∠ ぴ
(And repulse not t he one who asks.) meaning, ` j ust as you were ast ray and Allah guided you,
t hen do not scorn t he one who asks for knowledge seeking t o be guided.' Ibn Ishaq said,
び ∇ゲヰ∠ ∇レゎ∠ Κ
∠ プ∠ モ
∠ も͡ べｚジャやゅｚョぺ∠ヱ∠ ぴ
(And repulse not t he one who asks.) "This means do not be oppressive, arrogant , wicked, or
mean t o t he weak among Allah's servant s.'' Qat adah said, "This means respond t o t he poor wit h
mercy and gent leness.''
び ∇ゐギあエ
∠ プ∠ マ
∠ よあケ∠ る͡ ヨ∠ ∇バレ͡ よ͡ ゅｚョぺ∠ヱ∠ ぴ
(And procalim t he grace of your Lord.) meaning, ` j ust as you were poor and needy, and Allah
made you wealt hy, t hen t ell about Allah's favor upon you.' Abu Dawud recorded from Abu
Hurayrah t hat t he Prophet said,
«サゅｚレャやゲ⊥ ム⊥ ∇ゼΑ∠ ゅ∠ャ ∇リョ∠ ぶ
∠ やゲ⊥ ム⊥ ∇ゼΑ∠ ゅ∠ャ»
(Whoever is not t hankful t o t he people, t hen he is not t hankful t o Allah.) At -Tirmidhi also
recorded t his Hadit h and he said, "Sahih''. Abu Dawud recorded from Jabir t hat t he Prophet
said,
∇ギボ∠ プ∠ ヮ⊥ ヨ∠ わ∠ ミ∠ ∇リョ∠ ヱ∠ ∩⊥ロゲ∠ ム∠ セ

∠ ∇ギボ∠ プ∠ ロ⊥ ゲ∠ ミ∠ グ∠ プ∠ ￢⇔ ゅ∠ヤよ∠ ヶ
∠ ヤ͡∇よぺ⊥ ∇リョ∠ »
«ロ∠ゲヘ∠ ミ∠
(Whoever overcomes some t est (i.e., calamit y) and ment ions it (t o ot hers), t hen he is indeed
t hankful. And whoever conceals it , t hen indeed he was ungrat eful.) Abu Dawud was alone in
recording t his Hadit h. This is t he end of t he Tafsir of Surat Ad-Duha, and unt o Allah is due all
praise and t hanks.
The Tafsir of Surah Alam Nashrah (Surat Ash-Sharh)

(Chapter - 94)
ポ
∠ ケ∠ ∇コヱ͡ マ ∠ レ∠ハゅ∠レ∇バッ
∠ ヱ∠ ヱ∠ - ポ ∠ ケ∠ ∇ギタ∠ マ ∠ ャ∠ ∇ゥゲ∠ ∇ゼル∠ ∇ユャ∠ぺ∠ぴ
ラ
ｚみ͡プ∠ - ポ
∠ ゲ∠ ∇ミク͡ マ
∠ ャ∠ ゅ∠レ∇バプ∠ ケ∠ ヱ∠ - ポ∠ ゲ∠ ∇ヰニ
∠ ヂ∠ ボ∠ ル∠ぺン͡グャｚや -
や∠クみ͡プ∠ - ⇔やゲ∇ジΑ⊥ ゲ͡ ∇ジバ⊥ ∇ャやノ∠ ョ∠ ラｚま͡ - ⇔やゲ∇ジΑ⊥ ゲ͡ ∇ジバ⊥ ∇ャやノ∠ ョ∠
び ∇ょビ ∠ ∇ケゅ∠プマ ∠ よあケ∠ ヴ∠ャま͡ヱ∠ - ∇ょダ ∠ ルゅ∠プろ ∠ ∇ビゲ∠ プ∠
(1. Have We not opened your breast for you) (2. And removed from you your burden.) (3. Which
weighed down your back) (4. And have We not raised high your fame) (5. Verily, along wit h
every hardship is relief,) (6. Verily, along wit h every hardship is relief.) (7. So when you have
finished, devot e yourself t o Allah's worship.) (8. And t o your Lord t urn int ent ions and hopes.)
The Meaning of opening the Breast

Allah says,
びポ
∠ ケ∠ ∇ギタ
∠ マ
∠ ャ∠ ∇ゥゲ∠ ∇ゼル∠ ∇ユャ∠ぺ∠ぴ
(Have We not opened your breast for you) meaning, ` have We not opened your chest for you.'
This means, ` We illuminat ed it , and We made it spacious, vast and wide.' This is as Allah says,
び͡ユ⇒∠ヤ∇シΘ
͡ ャ͡ ロ⊥ ケ∠ ∇ギタ
∠ ∇ゥゲ∠ ∇ゼΑ∠ ヮ⊥ Α∠ ギ͡ ∇ヰΑ∠ ラ∠ぺヮ⊥ ｚヤャやキ͡ ゲ͡ Α⊥ リ∠ヨ∠プぴ
(And whomsoever Allah wills t o guide, He opens his breast t o Islam.) (6:125) And j ust as Allah
expanded his chest , He also made His Law vast , wide, accommodat ing and easy, cont aining no
difficult y, hardship or burden.
A Discussion of Allah's Favor upon His Messenger Concerning Allah's

statement,
びポ
∠ ケ∠ ∇コヱ͡ マ
∠ レ∠ハゅ∠レ∇バッ
∠ ヱ∠ ヱ∠ ぴ
(And removed from you your burden.) This means
び∠ゲカ
ｚほ∠ゎ∠ ゅ∠ョヱ∠ マ
∠ ら͡ ル∠クリ͡ョュ∠ ギｚボ∠ ゎ∠ ゅ∠ョヮ⊥ ｚヤャやマ
∠ ャ∠ ゲ∠ ヘ͡ ∇ピΒ∠ ャあぴ
(That Allah may forgive you your sins of t he past and t he fut ure.) (48:2)
びポ
∠ ゲ∠ ∇ヰニ
∠ ヂ
∠ ボ∠ ル∠ぺン͡グャｚやぴ
(Which weighed down your back) Al-Inqad means t he sound. And more t han one of t he Salaf has
said concerning Allah's saying,
びポ
∠ ゲ∠ ∇ヰニ
∠ ヂ
∠ ボ∠ ル∠ぺン͡グャｚやぴ
(Which weighed down your back) meaning, ` it s burden weighed heavy upon you.'
The Tafsir of Surah Wat-Tin waz-Zaytun

(Chapter - 95)
The Recitation of Surat At-Tin in the Prayer while traveling
Malik and Shu` bah narrat ed from ` Adi bin Thabit , who narrat ed t hat Al-Bara' bin ` Azib said,
"The Prophet used t o recit e in one of his Rak` ahs while t raveling ` At -Tin waz-Zayt un' (Surat At -
Tin), and I have never heard anyone wit h a nicer voice or recit at ion t han him.'' The Group has
recorded t his Hadit h in t heir books.
ギ͡ ヤ∠ら∠ ∇ャやや∠グ⇒∠ワヱ∠ - リ ∠ Β͡レΒ͡シケ͡ ヲ⊥デヱ∠ - ラ ͡ ヲ⊥わ∇Αゴｚャや∠ヱリ ͡ Βあわャや∠ヱぴ

ｚユを⊥ - ユ∃ Α͡ヲ∇ボゎ∠ リ ͡ジ∠ ∇ェぺ∠ ヴ͡プリ ∠ ⇒∠ジル͡Ηやゅ∠レ∇ボ∠ヤ∠カ ∇ギボ∠ ャ∠ - リ ͡ Β͡ョΙ ｘや
∇やヲ⊥ヤヨ͡ ハ ∠ ヱ∠ ∇やヲ⊥レョ∠ や∠￢リ∠ Α͡グャｚや Ι ｚま͡ - リ ∠ Β͡ヤヘ͡ ⇒∠シモ
∠ ヘ∠ ∇シぺ∠ ヮ⊥ ⇒∠ル∇キキ∠ ケ∠
マ∠ よ⊥ グあム∠ Α⊥ ゅ∠ヨプ∠ - ラ ∃ ヲ⊥レ∇ヨョ∠ ゲ⊥ ∇Βビ ∠ ∀ゲ∇ィ∠ぺ ∇ユヰ⊥ ヤ∠プ∠ ろ ͡ ⇒∠エヤ͡⇒ｚダャや
びリ ∠ Β͡ヨム͡ ⇒エ
∠ ∇ャやユ͡ ム∠ ∇ェほ∠よ͡ ヮ⊥ ヤｚャやザ
∠ ∇Βャ∠ぺ∠ - リ ͡ Αあギャゅ͡よギ⊥ ∇バよ∠
(1. By At -Tin and Az-Zayt un.) (2. By Tur Sinin.) (3. By t his cit y of securit y.) (4. Verily, We
creat ed man in t he best form.) (5. Then We reduced him t o t he lowest of t he low.) (6. Save
t hose who believe and do right eous deeds. Then t hey shall have a reward wit hout end.) (7.
Then what causes you t o deny aft er t his t he Recompense) (8. Is not Allah t he best of j udges)
The Explanation of At-Tin and what comes after it

Al-` Awfi report ed from Ibn ` Abbas t hat what is meant by At -Tin is t he Masj id of Nuh t hat was
built upon Mount Al-Judi. Muj ahid said, "It is t his fig t hat you have.''
び͡ラヲ⊥わ∇Αゴｚャや∠ヱぴ
(By Az-Zayt un.) Ka` b Al-Ahbar, Qat adah, Ibn Zayd and ot hers have said, "It is t he Masj id of
Jerusalem (Bayt Al-Maqdis).'' Muj ahid and ` Ikrimah said, "It is t his olive which you press (t o
ext ract t he oil).''
びリ
∠ Β͡レΒ͡シケ͡ ヲ⊥デヱ∠ ぴ
(By Tur Sinin.) Ka` b Al-Ahbar and several ot hers have said, "It is t he mount ain upon which Allah
spoke t o Musa.''
びリ
͡ Β͡ョΙ
ｘやギ͡ ヤ∠ら∠ ∇ャやや∠グ⇒∠ワヱ∠ ぴ
(By t his cit y of securit y.) meaning Makkah. This was said by Ibn ` Abbas, Muj ahid, ` Ikrimah, Al-
Hasan, Ibrahim An-Nakha` i, Ibn Zayd and Ka` b Al-Ahbar. There is no difference of opinion
about t his. Some of t he Imams have said t hat t hese are t hree different places, and t hat Allah
sent a Messenger t o each of t hem from t he Leading Messengers, who delivered t he Great Codes
of Law. The first place is t hat of t he fig and t he olive, which was Jerusalem, where Allah sent
` Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke t o
Musa bin ` Imran. The t hird place is Makkah, and it is t he cit y of securit y where whoever ent ers
is safe. It is also t he cit y in which Muhammad was sent . They have said t hat t hese t hree places
are ment ioned at t he end of t he Tawrah. The verse says, "Allah has come from Mount Sinai -
meaning t he one upon which Allah spoke t o Musa bin ` Imran; and shined from Sa` ir - meaning
t he mount ain of Jerusalem from which Allah sent ` Isa; and appeared from t he mount ains of
Faran - meaning t he mount ains of Makkah from which Allah sent ` Isa; and appeared from t he
mount ains of Faran - meaning t he mount ains of Makkah from which Allah sent Muhammad .''
Thus, He ment ioned t hem in order t o inform about t hem based upon t heir order of exist ence in
t ime. This is why He swore by a noble place, t hen by a nobler place, and t hen by a place t hat is
t he nobler t han bot h of t hem.
Man becoming Lowly even though He was created in the Best Form
and t he Result of t hat Allah says,
びユ∃ Α͡ヲ∇ボゎ∠ リ
͡ジ
∠ ∇ェぺ∠ ヴ͡プリ
(Verily, We creat ed man in t he best form.) This is t he subj ect being sworn about , and it is t hat
Allah creat ed man in t he best image and form, st anding upright wit h st raight limbs t hat He
beaut ified.
びリ
∠ Β͡ヤヘ͡ ⇒∠シモ
∠ ヘ∠ ∇シぺ∠ ヮ⊥ ⇒∠ル∇キキ∠ ケ∠ ｚユを⊥ ぴ
(Then We reduced him t o t he lowest of t he low.) meaning, t o t he Hellfire. This was said by
Muj ahid, Abu Al-` Aliyah, Al-Hasan, Ibn Zayd and ot hers. Then aft er t his at t ract iveness and
beaut y, t heir dest inat ion will be t o t he Hell-fire if t hey disobey Allah and belie t he Messengers.
This is why Allah says,
ｚま͡ぴ
(Save t hose who believe and do right eous deeds.) Some have said,
びリ
∠ Β͡ヤヘ͡ ⇒∠シモ
∠ ヘ∠ ∇シぺ∠ ヮ⊥ ⇒∠ル∇キキ∠ ケ∠ ｚユを⊥ ぴ
(Then We reduced him t o t he lowest of t he low.) "This means decrepit old age.'' This has been
report ed from Ibn ` Abbas and ` Ikrimah. ` Ikrimah even said, "Whoever gat hers t he Qur'an (i.e.,
he memorizes it all), t hen he will not be ret urned t o decrepit old age.'' Ibn Jarir preferred t his
explanat ion. Even if t his was t he meaning, it would not be correct t o exclude t he believers
from t his, because some of t hem are also overcome by t he senilit y of old age. Thus, t he
meaning here is what we have already ment ioned (i.e., t he first view), which is similar t o
Allah's saying,
リ
ｚま͡ ゲ∃ ∇ジカ
⊥ ヴ͡ヘャ∠ リ∠ ⇒∠ジル͡Ηやラ
ｚま͡ - ゲ͡ ∇ダバ∠ ∇ャや∠ヱぴ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠￢
(By Al-` Asr. Verily man is in loss, except t hose who believe and perform right eous deeds.)
(103:1-3) Concerning Allah's st at ement ,
∠ ∀ゲ∇ィ∠ぺ ∇ユヰ⊥ ヤ∠プ∠ ぴ
(Then t hey shall have a reward wit hout end.) meaning, t hat will not end, as we have
ment ioned previously. Then Allah says,
び∠マよ⊥ グあム∠ Α⊥ ゅ∠ヨプ∠ ぴ
(Then what causes you t o deny) meaning, ` O Son of Adam!'
び͡リΑあギャゅ͡よギ⊥ ∇バよ∠ ぴ
(aft er t his t he Recompense) meaning, ` in t he recompense t hat will t ake place in t he Hereaft er.
For indeed you know t he beginning, and you know t hat He Who is able t o begin (t he creat ion) is
also able t o repeat it which is easier. So what is it t hat makes you deny t he final ret urn in t he
Hereaft er aft er you have known t his' Then Allah says,
びリ
∠ Β͡ヨム͡ ⇒∠エ∇ャやユ͡ ム∠ ∇ェほ∠よ͡ ヮ⊥ ｚヤャやザ
(Is not t he Allah t he best of j udges) meaning, ` is He not t he best of j udges, Who does not
oppress or do any inj ust ice t o anyone' And from His j ust ice is t hat He will est ablish t he
Judgement , and He will give ret ribut ion t o t he person who was wronged in t his life against
whoever wronged him. This is t he end of t he Tafsir of Surat wat -Tin waz-Zayt un and all praise
and t hanks are due t o Allah.
The Tafsir of Surah Iqra' (Surat Al-` Alaq)

(Chapter - 96)
This was the First of the Qur'an revealed
∇リョ͡ リ ∠ ⇒∠ジル͡Ηやペ ∠ ヤ∠カ
∠ -ペ∠ ヤ∠カ ∠ ン͡グャｚやマ ∠ よあケ∠ ユ͡ ∇シゅ͡よ ∇ぺゲ∠ ∇ホやぴ
- ユ͡ ヤ∠ボ∠ ∇ャゅ͡よユ∠ ヤｚハ
ｘやマ ∠ よぁケ∠ ヱ∠ ∇ぺゲ∠ ∇ホや - ペ ∃ ヤ∠ハ∠
び ∇ユヤ∠∇バΑ∠ ∇ユャ∠ ゅ∠ョリ∠ ⇒∠ジル͡Ηやユ∠ ヤｚハ ∠
(1. Read! In t he Name of your Lord Who creat ed.) (2. He has creat ed man from a clot .) (3.
Read! And your Lord is t he Most Generous.) (4. Who has t aught by t he pen.) (5. He has t aught
man t hat which he knew not .)
The Beginning of the Prophethood of Muhammad and the First of

the Qur'an revealed
Imam Ahmad recorded t hat ` A'ishah said: The first t hing t hat began happening wit h t he
Messenger of Allah from t he revelat ion was dreams t hat he would see in his sleep t hat would
come t rue. He would not see any dream except t hat it would come t rue j ust like t he (clearness
of) t he daybreak in t he morning. Then seclusion became beloved t o him. So, he used t o go t o
t he cave of Hira' and devot e himself t o worship t here for a number of night s, and he would
bring provisions for t hat . Then he would ret urn t o Khadij ah and replenish his provisions for a
similar number of night s. This cont inued unt il t he revelat ion suddenly came t o him while he
was in t he cave of Hira'. The angel came t o him while he was in t he cave and said, "Read!'' The
Messen- ger of Allah said,
«￢ン͡ケゅ∠ボよ͡ ゅ∠ル∠ぺゅ∠ョ :ろ

⊥ ∇ヤボ⊥ プ∠ »
(I replied: "I am not one who reads.) Then he said, "So he (t he angel) seized me and pressed me
unt il I could no longer bear it . Then he released me and said: ` Read!' So I replied: ` I am not
one who reads.' So, he pressed me a second t ime unt il I could no longer bear it . Then he
released me and said:
びペ
∠ ヤ∠カ
∠ ン͡グャｚやマ
∠ よあケ∠ ユ͡ ∇シゅ͡よ ∇ぺゲ∠ ∇ホやぴ
(Read in t he Name of your Lord who has creat ed.) unt il he reached t he Ayah,
び∇ユヤ∠∇バΑ∠ ∇ユャ∠ ゅ∠ョぴ

(That which he knew not . )'' So he ret urned wit h t hem (t hose Ayat ) and wit h his heart t rembling
unt il he came (home) t o Khadij ah, and he said,
«ヶ͡ルヲ⊥ヤョあコ∠ ヶ͡ルヲ⊥ヤョあコ∠ »
(Wrap me up, wrap me up!) So t hey wrapped him up unt il his fear went away. Aft er t hat he
t old Khadij ah everyt hing t hat had happened (and said),
«ヶ͡ジ∇ヘル∠ ヴ∠ヤハ
∠ ろ
⊥ Β͡ゼカ
∠ ∇ギホ∠ »
(I fear t hat somet hing may happen t o me.) Khadij ah replied, "Never! By Allah, Allah will never
disgrace you. You keep good relat ions wit h your relat ives, you speak t he t rut h, you help t he
poor and t he dest it ut e, you serve your guest s generously, and you help t he deserving, calamit y
afflict ed people.'' Khadij ah t hen accompanied him t o her cousin Waraqah bin Nawfal bin Asad
bin ` Abdul-` Uzza bin Qusay, who, during t he period of ignorance became a Christ ian and used
t o scribe t he Script ures in Arabic. He would writ e from t he Inj il in Hebrew as much as Allah
willed for him t o writ e. He was an old man and had lost his eyesight . Khadij ah said t o him, "O
my cousin! List en t o t he st ory of your nephew. '' Waraqah asked, "O my nephew! What have you
seen'' Allah's Messenger described what he saw. Waraqah said, "This is An-Namus whom Allah
had sent t o Musa. I wish I was young and could live unt il t he t ime when your people would drive
you out .'' Allah's Messenger asked,
«∨∇ユワ⊥ ヶ
ｚィ
͡ ゲ͡ ∇ガョ⊥ ヱ∠ ぺ∠»
(Will t hey drive me out ) Waraqah replied in t he affirmat ive and said, "Anyone who came wit h
somet hing similar t o what you have brought , was t reat ed wit h host ilit y and enmit y; and if I
should remain alive t ill t hat day t hen I would firmly support you.'' But Waraqah did not remain.
He died and t he revelat ion paused unt il Allah's Messenger became sad according t o what we
were t old. Due t o t his grief he set out a number of t imes wit h t he int ent of t hrowing himself
from t he mount ain t ops. However, every t ime he would reach t he peak of a mount ain t o t hrow
himself from it , Jibril would appear t o him and say, "O Muhammad! You are t ruly t he Messenger
of Allah!'' Therefore, his worry would be eased, his soul would be set t led and he would ret urn
(down from t he mount ain). Then, when t he revelat ion did not come again for a long t ime, he
set out as he had done before. So when he reached t he peak of t he mount ain, Jibril appeared
t o him again and said t o him t he same as he had said before.'' This Hadit h has been recorded in
t he Two Sahihs by way of Az-Zuhri. We have already discussed t his Hadit h's chain of narrat ion,
it s t ext and it s meanings at lengt h in t he beginning of our explanat ion of Sahih Al-Bukhari.
Therefore, whoever would like t o read it , it is researched t here, and all praise and blessings
are due t o Allah. So t he first t hing t hat was revealed of t he Qur'an were t hese noble and
blessed Ayat . They are t he first mercy t hat Allah best owed upon His servant s and t he first
bount y t hat Allah favored t hem wit h.
The Honor and Nobility of Man is in His Knowledge

These Ayat inform of t he beginning of man's creat ion from a dangling clot , and t hat out of
Allah's generosit y He t aught man t hat which he did not know. Thus, Allah exalt ed him and
honored him by giving him knowledge, and it is t he dignit y t hat t he Fat her of Humanit y, Adam,
was dist inguished wit h over t he angels. Knowledge somet imes is in t he mind, somet imes on t he
t ongue, and somet imes in writ ing wit h t he fingers. Thus, it may be int ellect ual, spoken and
writ t en. And while t he last (writ t en) necessit at es t he first t wo (int ellect ual and spoken), t he
reverse is not t rue. For t his reason Allah says,
ユ∠ ヤｚハ
∠ - ユ͡ ヤ∠ボ∠ ∇ャゅ͡よユ∠ ヤｚハ
ｘやマ ∠ よぁケ∠ ヱ∠ ∇ぺゲ∠ ∇ホやぴ
び ∇ユヤ∠∇バΑ∠ ∇ユャ∠ ゅ∠ョリ ∠ ⇒∠ジル͡Ηや
(Read! And your Lord is t he Most Generous. Who has t aught by t he pen. He has t aught man t hat
which he knew not .) There is a narrat ion t hat st at es, "Record knowledge by writ ing.'' There is
also a saying which st at es, "Whoever act s according t o what he knows, Allah will make him
inherit knowledge t hat he did not know.''
ラｚま͡ - ヴ∠レ∇ピわ∠ ∇シやロ⊥ や∠￢ケｚラ∠ぺ - ヴ∠ピ∇トΒ∠ ャ∠ リ ∠ ⇒∠ジル͡Ηやラｚま͡ Κ ｚミ∠ ぴ

や⇔ギ∇らハ∠ - ヴ∠ヰ∇レΑ∠ ン͡グャｚやろ ∠ ∇Αぺ∠ケ∠ ぺ∠ - ヴ∠バ∇ィゲぁャやマ ∠ よあケ∠ ヴ∠ャま͡
ゲ∠ ョ∠ ぺ∠ ∇ヱぺ∠ - ン∠ギヰ⊥ ∇ャやヴ∠ヤハ ∠ ラ ∠ ゅ∠ミラ͡まろ ∠ ∇Α￢∠ ケ∠ ぺ∠ - ヴｚヤタ ∠ や∠クま͡
ラｚほ∠よ͡ ユ∠ヤ∇バΑ∠ ∇ユャ∠ぺ∠ - ヴｚャヲ∠ ゎ∠ ヱ∠ ゆ∠ グｚミ∠ ラ͡まろ ∠ ∇Α￢∠ ケ∠ ぺ∠ - ン∠ヲ∇ボわｚャゅ͡よ
- る͡ Β∠ タ͡ ゅｚレャゅ͡よゅ⇔バ∠ヘ∇ジレ∠ ャ∠ ヮ͡ わ∠ レ∠Α ∇ユャｚリ͡ゃャ∠ Κｚミ∠ - ン∠ゲΑ∠ ヮ∠ ヤｚャや
ネ⊥ ∇ギレ∠ シ
∠ - ヮ⊥ Α∠ キ͡ ゅ∠ルネ ⊥ ∇ギΒ∠ ∇ヤプ∠ - る∃ ゃ∠ デ ͡ ゅ∠カる∃ よ∠ グ͡ ⇒∠ミる∃ Β∠ タ͡ ゅ∠ル
びゆ͡ゲわ∠ ∇ホや∠ヱ ∇ギイ ⊥ ∇シや∠ヱヮ⊥ ∇バト ͡ ゎ⊥ Ι
∠ Κ ｚミ∠ - る∠ Β∠ ル͡ ゅ∠よゴｚャや
(6. Nay! Verily, man does t ransgress.) (7. Because he considers himself self-sufficient .) (8.
Surely, unt o your Lord is t he ret urn.) (9. Have you seen him who prevent s) (10. A servant when
he prays) (11. Have you seen if he is on t he guidance) (12. Or enj oins Taqwa) (13. Have you
seen if he denies and t urns away) (14. Knows he not t hat Allah sees) (15. Nay! If he ceases not ,
We will scorch his forehead --) (16. A lying, sinful forehead!) (17. Then let him call upon his
council.) (18. We will call out t he guards of Hell!) (19. Nay! Do not obey him. Fall prost rat e and
draw near (t o Allah)!)
The Threat against Man's Transgression for the sake of Wealth

Allah informs t hat man is very pleased, most evil, scornful and t ransgressive when he considers
himself self-sufficient and having an abundance of wealt h. Then Allah t hreat ens, warns and
admonishes him in His saying,
びヴ∠バ∇ィゲぁャやマ
∠ よあケ∠ ヴ∠ャま͡ ラ
ｚま͡ぴ
(Surely, unt o your Lord is t he ret urn.) meaning, ` unt o Allah is t he final dest inat ion and ret urn,
and He will hold you account able for your wealt h, as t o where you obt ained it from and how
did you spend it .'
Scolding of Abu Jahl and the Threat of seizing Him

Then Allah says,
びヴｚヤタ
∠ や∠クま͡ や⇔ギ∇らハ
∠ - ヴ∠ヰ∇レΑ∠ ン͡グャｚやろ
∠ ∇Αぺ∠ケ∠ ぺ∠ぴ
(Have you seen him who prevent s. A servant when he prays) This was revealed about Abu Jahl,
may Allah curse him. He t hreat ened t he Prophet for performing Salah at t he Ka` bah. Thus,
Allah first ly admonished him wit h t hat which was bet t er by saying,
びン∠ギヰ⊥ ∇ャやヴ∠ヤハ

∠ ラ
∠ ゅ∠ミラ͡まろ
∠ ∇Α￢∠ ケ∠ ぺ∠ぴ
(Have you seen if he is on t he guidance.) meaning, ` do you t hink t his man whom you are
prevent ing is upon t he st raight pat h in his act ion, or
びン∠ヲ∇ボわｚャゅ͡よゲ∠ ョ∠ ぺ∠ ∇ヱぺ∠ぴ

(Or enj oins Taqwa) in his st at ement s Yet , you rebuke him and t hreat en him due t o his prayer.'
Thus, Allah says,
びン∠ゲΑ∠ ヮ∠ ヤｚャやラ
ｚほ∠よ͡ ユ∠ヤ∇バΑ∠ ∇ユャ∠ぺ∠ぴ
(Knows he not t hat Allah sees) meaning, doesn't t his person who is prevent ing t his man who is
following correct guidance know t hat Allah sees him and hears his words, and He will
compensat e him in full for what he has done Then Allah says by way of warning and
t hreat ening,
び͡ヮわ∠ レ∠Α ∇ユャｚリ͡ゃャ∠ Κ

ｚミ∠ ぴ
(Nay! If he ceases not ,) meaning, if he does not recant from his discord and obst inacy,
び͡るΒ∠ タ
͡ ゅｚレャゅ͡よゅ⇔バ∠ヘ∇ジレ∠ ャ∠ぴ
(We will scorch his forehead.) meaning, ` indeed We will make it ext remely black on t he Day of
Judgement .' Then He says,
びる∃ ゃ∠ デ
͡ ゅ∠カる∃ よ∠ グ͡ ⇒∠ミる∃ Β∠ タ
͡ ゅ∠ルぴ
(A lying, sinful forehead!) meaning, t he forehead of Abu Jahl is lying in it s st at ement s and
sinful in it s act ions.
びヮ⊥ Α∠ キ͡ ゅ∠ルネ
⊥ ∇ギΒ∠ ∇ヤプ∠ ぴ
(Then let him call upon his council.) meaning, his people and his t ribe. In ot her words, let him
call t hem in order t o seek help from t hem.
びる∠ Β∠ ル͡ ゅ∠よゴｚャやネ
⊥ ∇ギレ∠ シ
∠ぴ
(We will call out t he guards of Hell!) ` And t hey are t he angels of t orment . This is so t hat he
may know who will win -- Our group or his group' Al-Bukhari recorded t hat Ibn ` Abbas said,
"Abu Jahl said, ` If I see Muhammad praying at t he Ka` bah, I will st omp on his neck.' So t his
reached t he Prophet , who said,
«る∠ムも͡ ゅ∠ヤヨ∠ ∇ャやヮ⊥ ∇ゎグ∠ カ

∠ ほ∠ャ∠ モ
∠ バ∠ プ∠ ∇リゃ͡ ャ∠»
(If he does, he will be seized by t he angels.)'' This Hadit h was also recorded by At -Tirmidhi and
An-Nasa'i in t heir Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At -
Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn ` Abbas wit h t he following wording:
"The Messenger of Allah was praying at t he Maqam (prayer st at ion of Ibrahim) when Abu Jahl
bin Hisham passed by him and said, ` O Muhammad! Haven't I prevent ed you from t his' He
t hreat ened t he Prophet and t hus, t he Messenger of Allah became angry wit h him and
reprimanded him. Then he said, ` O Muhammad! What can you t hreat en me wit h By Allah, I
have t he most kinsmen of t his valley wit h me in t he large.' Then Allah revealed,
びる∠ Β∠ ル͡ ゅ∠よゴｚャやネ
⊥ ∇ギレ∠ シ
∠ - ヮ⊥ Α∠ キ͡ ゅ∠ルネ
⊥ ∇ギΒ∠ ∇ヤプ∠ ぴ
(Then let him call upon his council. We will call out t he guards of Hell!)'' Ibn ` Abbas t hen said,
"If he had called his people, t he angels of t orment would have seized him at t hat very inst ant .''
At -Tirmidhi said, "Hasan Sahih.'' Ibn Jarir recorded from Abu Hurayrah t hat Abu Jahl said, "Does
Muhammad cover his face wit h dust (i.e., from prost rat ion) while he is among you all'' They
(t he people) replied, "Yes.'' Then he said, "By Al-Lat and Al-` Uzza, if I see him praying like t his,
I will st omp on his neck, and I will cert ainly put his face in t he dust .'' So t he Messenger of Allah
came and he began praying, which made it possible for Abu Jahl t o st omp on his neck. Then t he
people became surprised at him (Abu Jahl) because he began ret reat ing on his heels and
covering himself wit h his hands. Then it was said t o him, "What 's t he mat t er wit h you'' He
replied, "Verily, bet ween me and him is a dit ch of fire, monst ers and wings.'' Then t he
«や⇔ヲ∇ツハ
⊥ や⇔ヲ∇ツハ
⊥ る⊥ ム∠ も͡ ゅ∠ヤヨ∠ ∇ャやヮ⊥ ∇わヘ∠ ト
∠ わ∠ ∇カゅ∠ャヶあレョ͡ ゅ∠ル∠キ ∇ヲャ∠»
(If he had come near me, t he angels would have snat ched him limb by limb.) The narrat or
added; "Allah revealed an Ayah, but I do not know whet her it is concerning t he Hadit h of Abu
Hurayrah or not :
びヴ∠ピ∇トΒ∠ ャ∠ リ
ｚま͡ Κ
ｚミ∠ ぴ
(Nay! Verily, man does t ransgress.) t o t he end of t he Surah.'' Imam Ahmad bin Hanbal, Muslim,
An-Nasa'i and Ibn Abi Hat im all recorded t his Hadit h.
Amusement for the Prophet

Then Allah says,
び⊥ヮ∇バ͡トゎ⊥ Ι
∠ Κ
ｚミ∠ ぴ
(Nay! Do not obey him.) meaning, ` O Muhammad! Do not obey him in what he is forbidding
from such as st eadfast ness in worship and perf orming worship in abundance. Pray wherever you
wish and do not worry about him. For indeed Allah will prot ect you and help you, and He will
defend you against t he people.'
びゆ͡ゲわ∠ ∇ホや∠ヱ ∇ギイ

⊥ ∇シや∠ヱぴ
(Fall prost rat e and draw near (t o Allah)!) This is j ust like what has been confirmed in t he Sahih
of Muslim on t he aut horit y of Abu Salih who report ed from Abu Hurayrah t hat t he Messenger of
Allah said,
∩∀ギィ
͡ ゅ∠シヲ∠ ワ⊥ ヱ∠ ヮ͡ よあケ∠ ∇リョ͡ ギ⊥ ∇らバ∠ ∇ャやラ
⊥ ヲ⊥ムΑ∠ ゅ∠ョゆ⊥ ゲ∠ ∇ホぺ∠»
«￢ゅ∠ハギぁャややヱ⊥ゲん͡ ∇ミほ∠プ∠
(The closest t hat a servant can be t o his Lord is when he is in prost rat ion. Therefore, make
abundant supplicat ions (i.e., while prost rat ing).)'' It has also been ment ioned previously t hat
t he Messenger of Allah used t o prost rat e when he recit ed
び ∇ろボｚゼ
(When t he heaven is split asunder.) (84:1) and
びペ
∠ ヤ∠カ
∠ ン͡グャｚやマ
∠ よあケ∠ ユ͡ ∇シゅ͡よ ∇ぺゲ∠ ∇ホやぴ
(Read! In t he Name of your Lord Who has creat ed.) (96:1) This is t he end of t he Tafsir of Surah
Iqra' (Surat Al-` Alaq). Unt o Allah is due all praise and t hanks, and He is t he Giver of success and
prot ect ion against error.
The Tafsir of Surat Al-Qadr

(Chapter - 97)
る⊥ ヤ∠∇Βャ∠ ゅ∠ョポ
∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - ケ͡ ∇ギボ∠ ∇ャやる͡ ヤ∠∇Βャ∠ ヴ͡プヮ⊥ ⇒∠レ∇ャ∠ゴル∠ぺゅｚルま͡ぴ
メ⊥ ゴｚレ∠ ゎ∠ - ゲ∃ ∇ヰセ
∠ ブ ͡ ∇ャぺ∠ ∇リョあ ∀ゲ∇Β∠カケ͡ ∇ギボ∠ ∇ャやる⊥ ヤ∠∇Βャ∠ - ケ͡ ∇ギボ∠ ∇ャや
- ゲ∃ ∇ョぺ∠ あモミ⊥ リあョユ͡ヰよあケ∠ ラ ͡ ∇クみ͡よ͡ ゅ∠ヰΒ͡プゥ ⊥ ヱぁゲャや∠ヱる⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャや
びゲ͡ ∇イヘ∠ ∇ャやノ͡ ヤ∠∇トョ∠ ヴｚわェ∠ ヴ ∠ ワ͡ ∀ユ⇒∠ヤシ ∠
(1. Verily, We have sent it down in t he Night of Al-Qadr.) (2. And what will make you know
what t he Night of Al-Qadr is) (3. The Night of Al-Qadr is bet t er t han a t housand mont hs.) (4.
Therein descend t he angels and t he Ruh by t heir Lord's permission wit h every mat t er.) (5.
There is peace unt il t he appearance of dawn.)
The Virtues of the Night of Al-Qadr (the Decree)

Allah informs t hat He sent t he Qur'an down during t he Night of Al-Qadr, and it is a blessed night
about which Allah says,
び∃るミ∠ ゲ∠ ⇒∠らョぁる∃ ヤ∠∇Βャ∠ ヴ͡プヮ⊥ ⇒∠レ∇ャ∠ゴル∠ぺべｚルま͡ぴ

(We sent it down on a blessed night .) (44:3) This is t he Night of Al-Qadr and it occurs during
t he mont h of Ramadan. This is as Allah says,
び⊥ラへ∇ゲボ⊥ ∇ャやヮ͡ Β͡プメ

∠ ゴ͡ ル⊥ぺン͡グャｚやラ
∠ ゅ∠ツョ∠ ケ∠ ゲ⊥ ∇ヰセ
∠ぴ
(The mont h of Ramadan in which was revealed t he Qur'an.) (2:185) Ibn ` Abbas and ot hers have
said, "Allah sent t he Qur'an down all at one t ime from t he Preserved Tablet (Al-Lawh Al-
Mahfuz) t o t he House of Might (Bayt ul-` Izzah), which is in t he heaven of t his world. Then it
came down in part s t o t he Messenger of Allah based upon t he incident s t hat occurred over a
period of t went y-t hree years.'' Then Allah magnif ied t he st at us of t he Night of Al-Qadr, which
He chose for t he revelat ion of t he Might y Qur'an, by His saying,
∇リョあ ∀ゲ∇Β∠カケ͡ ∇ギボ∠ ∇ャやる⊥ ヤ∠∇Βャ∠ - ケ͡ ∇ギボ∠ ∇ャやる⊥ ヤ∠∇Βャ∠ ゅ∠ョポ

びゲ∃ ∇ヰセ
∠ ブ͡ ∇ャぺ∠
(And what will make you know what t he Night of Al-Qadr is The Night of Al-Qadr is bet t er t han
a t housand mont hs.) Imam Ahmad recorded t hat Abu Hurayrah "When Ramadan would come,
t he Messenger of Allah would say,
∩∀ポケ∠ ゅ∠らョ⊥ ∀ゲ∇ヰ∠セ ∩∠ラゅ∠ツョ∠ ケ∠ ゲ⊥ ∇ヰセ ∠ ∇ユミ⊥ ￢∠ ゅ∠ィ ∇ギホ∠ »
ゆ⊥ や∠ヲ∇よぺ∠ ヮ͡ Β͡プウ⊥ わ∠ ∇ヘゎ⊥ ∩⊥ヮョ∠ ゅ∠Βタ
͡ ∇ユム⊥ ∇Βヤ∠ハ∠ ぶ ⊥ やチ ∠ ゲ∠ わ∠ ∇プや
ヮ͡ Β͡プモ
ぁピ∠ ゎ⊥ ヱ∠ ∩͡ユΒ͡エイ ∠ ∇ャやゆ
⊥ や∠ヲ∇よぺ∠ ヮ͡ Β͡プペ
⊥ ヤ∠∇ピゎ⊥ ヱ∠ ∩͡るレｚイ∠ ∇ャや
∇リョ∠ ∩∃ゲ∇ヰセ ∠ ブ
͡ ∇ャぺ∠ ∇リョ͡ ∀ゲ∇Β∠カる∀ ヤ∠∇Βャ∠ ヮ͡ Β͡プ ∩⊥リΒ͡デゅ∠Βゼｚャや
«ュ͡ゲェ ⊥ ∇ギボ∠ プ∠ ゅ∠ワゲ∠ ∇Βカ
∠ ュ∠ ゲ͡ ェ
⊥
(Verily, t he mont h of Ramadan has come t o you all. It is a blessed mont h, which Allah has
obligat ed you all t o fast . During it t he gat es of Paradise are opened, t he gat es of Hell are
closed and t he devils are shackled. In it t here is a night t hat is bet t er t han one t housand
mont hs. Whoever is deprived of it s good, t hen he has t ruly been deprived.)'' An-Nasa'i recorded
t his same Hadit h. Aside from t he fact t hat worship during t he Night of Al-Qadr is equivalent t o
worship performed for a period of one t housand mont hs, it is also confirmed in t he Two Sahihs
from Abu Hurayrah t hat t he Messenger of Allah said,
ゅ∠ョヮ⊥ ャ∠ ゲ∠ ヘ͡ ビ
⊥ ゅ⇔よゅ∠ジわ͡ ∇ェや∠ヱゅ⇔ルゅ∠ヨΑ͡まケ͡ ∇ギボ∠ ∇ャやる∠ ヤ∠∇Βャ∠ ュ∠ ゅ∠ホ ∇リョ∠ »
«ヮ͡ら∇ルク∠ ∇リョ͡ ュ∠ ギｚボ∠ ゎ∠
(Whoever st ands (in prayer) during t he Night of Al-Qadr wit h fait h and expect ing reward (from
Allah), he will be forgiven for his previous sins.)
The Descent of the Angels and the Decree for Every Good during
the Night of Al-Qadr
Allah says,
あモミ⊥ リあョユ͡ヰよあケ∠ ラ

͡ ∇クみ͡よ͡ ゅ∠ヰΒ͡プゥ
⊥ ヱぁゲャや∠ヱる⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャやメ
⊥ ゴｚレ∠ ゎ∠ ぴ
びゲ∃ ∇ョぺ∠
(Therein descend t he angels and t he Ruh by t heir Lord's permission wit h every mat t er.)
meaning, t he angels descend in abundance during t he Night of Al-Qadr due t o it s abundant
blessings. The angels descend wit h t he descending of blessings and mercy, j ust as t hey descend
when t he Qur'an is recit ed, t hey surround t he circles of Dhikr (remembrance of Allah) and t hey
lower t heir wings wit h t rue respect for t he st udent of knowledge. In reference t o Ar-Ruh, it is
said t hat here it means t he angel Jibril. Therefore, t he wording of t he Ayah is a met hod of
adding t he name of t he dist inct obj ect (in t his case Jibril) separat e from t he general group (in
t his case t he angels). Concerning Allah's st at ement ,
び∃ゲ∇ョぺ∠ あモミ⊥ リあョぴ
(wit h every mat t er.) Muj ahid said, "Peace concerning every mat t er.'' Sa` id bin Mansur said, ` Isa
bin Yunus t old us t hat Al-A` mash narrat ed t o t hem t hat Muj ahid said concerning Allah's
st at ement ,
び∠ヴワ͡ ∀ユ⇒∠ヤシ
∠ぴ
(There is peace) "It is securit y in which Shayt an cannot do any evil or any harm.'' Qat adah and
ot hers have said, "The mat t ers are det ermined during it , and t he t imes of deat h and provisions
are measured out (i.e., decided) during it .'' Allah says,
びユ∃ Β͡ムェ
∠ ゲ∃ ∇ョぺ∠ ぁモミ⊥ ベ
⊥ ゲ∠ ∇ヘΑ⊥ ゅ∠ヰΒ͡プぴ
(Therein is decreed every mat t er of decree.) (44:4) Then Allah says,
びゲ͡ ∇イヘ∠ ∇ャやノ͡ ヤ∠∇トョ∠ ヴｚわェ

∠ ヴ
∠ ワ͡ ∀ユ⇒∠ヤシ
∠ぴ
(There is peace unt il t he appearance of dawn.) Sa` id bin Mansur said, "Hushaym narrat ed t o us
on t he aut horit y of Abu Ishaq, who narrat ed t hat Ash-Sha` bi said concerning Allah's st at ement ,
あモミ⊥ リあョユ͡ヰよあケ∠ ラ

͡ ∇クみ͡よ͡ ゅ∠ヰΒ͡プゥ ⊥ ヱぁゲャや∠ヱる⊥ ム∠ ゃ͡ ⇒∠ヤヨ∠ ∇ャやメ
⊥ ゴｚレ∠ ゎ∠ ぴ
びゲ͡ ∇イヘ∠ ∇ャやノ͡ ヤ∠∇トョ∠ ヴｚわェ
∠ ヴ ∠ ワ͡ ∀ユ⇒∠ヤシ ∠ - ゲ∃ ∇ョぺ∠
(Wit h every mat t er, t here is a peace unt il t he appearance of dawn.) ` The angels giving t he
greet ings of peace during t he Night of Al-Qadr t o t he people in t he Masj ids unt il t he coming of
Faj r (dawn).''' Qat adah and Ibn Zayd bot h said concerning Allah's st at ement ,
び∠ヴワ͡ ∀ユ⇒∠ヤシ
∠ぴ
(There is peace.) "This means all of it is good and t here is no evil in it unt il t he coming of Faj r
(dawn).''
Specifying the Night of Decree and its Signs

This is support ed by what Imam Ahmad recorded from ` Ubadah bin As-Samit t hat t he
ｚリヰ⊥ ョ∠ ゅ∠ホ ∇リョ∠ ∩ヶ͡ホや∠ヲら∠ ∇ャやゲ͡ ∇ゼバ∠ ∇ャやヶ͡プケ͡ ∇ギボ∠ ∇ャやる⊥ ヤ∠∇Βャ∠»
ヮ͡ ら͡ ∇ルク∠ ∇リョ͡ ュ∠ ギｚボ∠ ゎ∠ ゅ∠ョヮ⊥ ャ∠ ゲ⊥ ヘ͡ ∇ピΑ∠ ぶ
∠ やラｚみ͡プ∠ リｚヰ͡ わ͡ ら∠ ∇ジェ
͡ ￢∠ ゅ∠ピわ͡ ∇よや
∇ヱぺ∠ ノ∃ ∇らシ ∠ ∇ヱぺ∠ ノ∃ ∇ジゎ͡ :ゲ∃ ∇ゎヱ͡ る⊥ ヤ∠∇Βャ∠ ヶ ∠ ワ͡ ヱ∠ ∩∠ゲカｚほ∠ゎ∠ ゅ∠ョヱ∠
«る∠ヤ∇Βャ∠ ゲ͡ カ͡ へ ∇ヱぺ∠ る∃ ん∠ ャ͡ゅ∠を ∇ヱぺ∠ る∃ ジ
∠ ョ͡ ゅカ
∠
(The Night of Al-Qadr occurs during t he last t en (night s). Whoever st ands for t hem (in prayer)
seeking t heir reward, t hen indeed Allah will forgive his previous sins and his lat t er sins. It is an
odd night : t he nint h, or t he sevent h, or t he fift h, or t he t hird or t he last night (of Ramadan).)
The Messenger of Allah also said,
ゅ∠ヰΒ͡プラｚほ∠ミ∠ ∩∀るイ ∠ ∇ヤよ∠ る∀ Β∠ プ͡ ゅ∠タゅ∠ヰルｚぺ∠ ケ͡ ∇ギボ∠ ∇ャやる͡ ヤ∠∇Βャ∠ り∠ ケ∠ ゅ∠ョぺ∠ ラ
ｚま͡»
ゅ∠ャヱ∠ ゅ∠ヰΒ͡プキ∠ ∇ゲよ∠ ゅ∠ャ ∩∀るΒ∠ ィ ͡ ゅ∠シる∀ レ∠ ミ͡ ゅ∠シ ∩ゅ⇔バデ ͡ ゅ∠シや⇔ゲヨ∠ ホ∠
ヴ∇わェ ∠ ゅ∠ヰΒ͡プヮ͡ よ͡ ヴ∠ョ∇ゲΑ⊥ ょ ∃ ミ∠ ∇ヲム∠ ャ͡ モぁエ ͡ Α∠ ゅ∠ャヱ∠ ∩ｚゲ∠ェ
ゅ∠ヰわ∠ エ∠ Β͡らタ∠ ザ ∠ ∇ヨゼｚャやラｚぺ∠ ゅ∠ヰゎ∠ ケ∠ ゅ∠ョぺ∠ ラｚま͡ヱ∠ ∩∠ウら͡ ∇ダΑ⊥
る∠ ヤ∠∇Βャ∠ ゲ͡ ヨ∠ ボ∠ ∇ャやモ
∠ ∇んョ͡ ∩∀ネゅ∠バセ ⊥ ゅ∠ヰ∠ャザ ∠ ∇Βャ∠ る⇔ Α∠ ヲ͡ わ∠ ∇ジョ⊥ ァ ⊥ ゲ⊥ ∇ガゎ∠
«グ͡ゃ∠ョ∇ヲΑ∠ ゅ∠ヰ∠バ∠ョァ ∠ ゲ⊥ ∇ガΑ∠ ∇ラぺ∠ ラ ͡ ゅ∠ト∇Βゼｚヤ͡ャモぁエ ͡ Α∠ ゅ∠ャヱ∠ ∩͡ケ∇ギら∠ ∇ャや
(Verily, t he sign of t he Night of Al-Qadr is t hat it is pure and glowing as if t here were a bright ,
t ranquil, calm moon during it . It is not cold, nor is it hot , and no shoot ing st ar is permit t ed
unt il morning. It s sign is t hat t he sun appears on t he morning following it smoot h having no rays
on it , j ust like t he moon on a full moon night . Shayt an is not allowed t o come out wit h it (t he
sun) on t hat day.) This chain of narrat ion is good. In it s t ext t here is some oddit ies and in some
of it s wordings t here are t hings t hat are obj ect ionable. Abu Dawud ment ioned a sect ion in his
Sunan t hat he t it led, "Chapt er: Clarificat ion t hat t he Night of Al-Qadr occurs during every
Ramadan.'' Then he recorded t hat ` Abdullah bin ` Umar said, "The Messenger of Allah was asked
about t he Night of Al-Qadr while I was list ening and he said,
«ラゅ∠ツョ∠ ケ∠ あモミ⊥ ヶ͡プヶ

∠ ワ͡ »
(It occurs during every Ramadan.)'' The men of t his chain of narrat ion are all reliable, but Abu
Dawud said t hat Shu` bah and Sufyan bot h narrat ed it from Ishaq and t hey bot h considered it t o
be a st at ement of t he Companion (Ibn ` Umar, and t hus not t he st at ement of t he Prophet ). It
has been report ed t hat Abu Sa` id Al-Khudri said, "The Messenger of Allah performed I` t ikaf
during t he first t en night s of Ramadan and we performed I` t ikaf wit h him. Then Jibril came t o
him and said, ` That which you are seeking is in front of you.' So t he Prophet performed I` t ikaf
during t he middle t en days of Ramadan and we also performed I` t ikaf wit h him. Then Jibril
came t o him and said; ` That which you are seeking is ahead of you.' So t he Prophet st ood up
and gave a sermon on t he morning of t he t went iet h of Ramadan and he said,
る∠ ヤ∠∇Βャ∠ ろ
⊥ ∇Αぺ∠ケ∠ ヶあルみ͡プ∠ ∇ノィ
͡ ∇ゲΒ∠ ∇ヤプ∠ ヶ∠ バ͡ ョ∠ ブ
∠ ム∠ わ∠ ∇ハやラ
∠ ゅ∠ミ ∇リョ∠ »
ゲ͡ カ ͡ や∠ヱほ∠∇ャやゲ͡ ∇ゼバ∠ ∇ャやヶ͡プゅ∠ヰルｚま͡ヱ∠ ∩ゅ∠ヰわ⊥ Β͡ジ∇ルぺ⊥ ヶあルま͡ヱ∠ ∩͡ケ∇ギボ∠ ∇ャや
リ∃ Β͡デヶ͡プギ⊥ イ ⊥ ∇シぺ∠ ヶあルほ∠ミ∠ ろ ⊥ ∇Αぺ∠ケ∠ ヶあル͡ま∠ヱ ∩∃ゲ∇ゎヱ͡ ヶ͡プ
«￢ゅ∠ョヱ∠
(Whoever performed I` t ikaf wit h me, let him come back (for I` t ikaf again), for verily I saw t he
Night of Al-Qadr, and I was caused t o forget it , and indeed it is during t he last t en (night s). It is
during an odd night and I saw myself as if I were prost rat ing in mud and wat er.) The roof of t he
Masj id was made of dried palm-t ree leaves and we did not see anyt hing (i.e., clouds) in t he
sky. But t hen a pat ch of wind-driven clouds came and it rained. So t he Prophet lead us in
prayer unt il we saw t he t races of mud and wat er on t he forehead of t he Messenger of Allah ,
which confirmed his dream.'' In one narrat ion it adds t hat t his occurred on t he morning of t he
t went y-first night (meaning t he next morning). They bot h (Al-Bukhari and Muslim) recorded it
in t he Two Sahihs. Ash-Shafi` i said, "This Hadit h is t he most aut hent ic of what has been
report ed.'' It has also been said t hat it is on t he t went y-t hird night due t o a Hadit h narrat ed
from ` Abdullah bin Unays in Sahih Muslim. It has also been said t hat it is on t he t went y-fift h
night due t o what Al-Bukhari recorded from Ibn ` Abbas t hat t he Messenger of Allah said,
ヶ͡プラ
∠ ゅ∠ツョ∠ ケ∠ ∇リョ͡ ゲ͡ カ ͡ や∠ヱほ∠∇ャやゲ͡ ∇ゼバ∠ ∇ャやヶ͡プゅ∠ワヲ⊥ジヨ͡ わ∠ ∇ャや»
«ヴ∠ボ∇らゎ∠ る∃ ジ
∠ ョ͡ ゅ∠カヶ͡プ ∩ヴ∠ボ∇らゎ∠ る∃ バ∠ よ͡ ゅ∠シヶ͡プ ∩ヴ∠ボ∇らゎ∠ る∃ バ∠ シ
͡ ゅ∠ゎ
(Seek it in t he last t en (night s) of Ramadan. In t he nint h it st ill remains, in t he sevent h it st ill
remains, in t he fift h it st ill remains.) Many have explained t his Hadit h t o refer t o t he odd
night s, and t his is t he most apparent and most popular explanat ion. It has also been said t hat it
occurs on t he t went y-sevent h night because of what Muslim recorded in his Sahih from Ubay
bin Ka` b t hat t he Messenger of Allah ment ioned t hat it was on t he t went y-sevent h night . Imam
Ahmad recorded from Zirr t hat he asked Ubayy bin Ka` b, "O Abu Al-Mundhir! Verily, your
brot her Ibn Mas` ud says whoever st ands for prayer (at night ) t he ent ire year, will cat ch t he
Night of Al-Qadr.'' He (Ubayy) said, "May Allah have mercy upon him. Indeed he knows t hat it is
during t he mont h of Ramadan and t hat it is t he t went y-sevent h night .'' Then he swore by Allah.
Zirr t hen said, "How do you know t hat '' Ubayy replied, "By a sign or an indicat ion t hat he (t he
Prophet ) informed us of. It rises t hat next day having no rays on it -- meaning t he sun.'' Muslim
has also recorded it . It has been said t hat it is t he night of t he t went y-nint h. Imam Ahmad bin
Hanbal recorded from ` Ubadah bin As-Samit t hat he asked t he Messenger of Allah about t he
Night of Decree and he replied,
∩͡ゲカ ͡ や∠ヱほ∠∇ャやゲ͡ ∇ゼバ∠ ∇ャやヶ͡プゅ∠ワヲ⊥ジヨ͡ わ∠ ∇ャゅ∠プラ
∠ ゅ∠ツョ∠ ケ∠ ヶ͡プ»
ゐ∃ ゅ∠ヤを∠ ∇ヱぺ∠ ∩∠リΑ͡ゲ∇ゼハ ͡ ヱ∠ ン∠ギ∇ェま͡ ゲ∃ ∇ゎヱ͡ ヶ͡プゅ∠ヰルｚみ͡プ∠
ノ∃ ∇らシ
∠ ∇ヱぺ∠ ∩∠リΑ͡ゲ∇ゼハ ͡ ヱ∠ ザ ∃ ∇ヨカ∠ ∇ヱぺ∠ ∩∠リΑ͡ゲ∇ゼハ ͡ ヱ∠
«る∠ヤ∇Βャ∠ ゲ͡ カ͡ へヶ͡プ ∇ヱぺ∠ ∩∠リΑ͡ゲ∇ゼハ
͡ ヱ∠ ノ∃ ∇ジゎ͡ ∇ヱぺ∠ ∩∠リΑ͡ゲ∇ゼハ
͡ ヱ∠
(Seek it in Ramadan in t he last t en night s. For verily, it is during t he odd night s, t he t went y-
first , or t he t went y-t hird, or t he t went y-fift h, or t he t went y-sevent h, or t he t went y-nint h, or
during t he last night .) Imam Ahmad also recorded from Abu Hurayrah t hat t he Messenger of
Allah said about t he Night of Al-Qadr,
ラｚま͡ヱ∠ ∩∠リΑ͡ゲ∇ゼハ ͡ ヱ∠ る∃ バ∠ シ
͡ ゅ∠ゎ ∇ヱぺ∠ る∃ バ∠ よ͡ ゅ∠シる⊥ ヤ∠∇Βャ∠ ゅ∠ヰルｚま͡»
キ͡ ギ∠ ハ
∠ ∇リョ͡ ゲ⊥ ん∠ ∇ミぺ∠ チ
͡ ∇ケほ∠∇ャやヶ͡プる∠ ヤ∠∇Βヤｚャやマ ∠ ∇ヤゎ͡ る∠ ム∠ も͡ ゅ∠ヤヨ∠ ∇ャや
«ヴ∠ダエ ∠ ∇ャや
(Verily, it is during t he t went y-sevent h or t he t went y-nint h night . And verily, t he angels who
are on t he eart h during t hat night are more numerous t han t he number of pebbles.) Ahmad was
alone in recording t his Hadit h and t here is not hing wrong wit h it s chain of narrat ion. At -
Tirmidhi recorded from Abu Qilabah t hat he said, "The Night of Al-Qadr moves around (i.e.,
from year t o year) t hroughout t he last t en night s.'' This view t hat At -Tirmidhi ment ions from
Abu Qilabah has also been recorded by Malik, At h-Thawri, Ahmad bin Hanbal, Ishaq bin
Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and ot hers. It has also been relat ed
from Ash-Shafi` i, and Al-Qadi report ed it from him, and t his is most likely. And Allah knows
best .
Supplication during the Night of Decree

It is recommended t o supplicat e oft en during all t imes, especially during t he mont h of
Ramadan, in t he last t en night s, and during t he odd night s of it even more so. It is
recommended t hat one say t he following supplicat ion a lot : "O Allah! Verily, You are t he Oft -
Pardoning, You love t o pardon, so pardon me.'' This is due t o what Imam Ahmad recorded from
` A'ishah, t hat she said, "O Messenger of Allah! If I find t he Night of Al-Qadr what should I say''
He replied,
«ヶあレハ
∠ ブ
⊥ ∇ハゅ∠プヲ∠ ∇ヘバ∠ ∇ャやぁょエ
͡ ゎ⊥ ヲｘヘ⊥ ハ
∠ マ
∠ ルｚま͡ ｚユヰ⊥ ∇ヤャや :ヶ͡ャヲ⊥ホ»
(Say: "O Allah! Verily, You are t he Oft -Pardoning, You love t o pardon, so pardon me.'') At -
Tirmidhi, An-Nasa'i and Ibn Maj ah have all recorded t his Hadit h. At -Tirmidhi said, "This Hadit h
is Hasan Sahih.'' Al-Hakim recorded it in his Must adrak (wit h a different chain of narrat ion) and
he said t hat it is aut hent ic according t o t he crit eria of t he t wo Shaykhs (Al-Bukhari and
Muslim). An-Nasa'i also recorded it . This is t he end of t he Tafsir of Surah Laylat Al-Qadr, and all
praise and blessings are due t o Allah.
The Tafsir of Surat Lam Yakun (Al-Bayyinah)

(Chapter - 98)
The Messenger of Allah recited this Surah to Ubayy
Imam Ahmad recorded from Anas bin Malik t hat t he Messenger of Allah said t o Ubayy bin Ka` b,
マ
∠ ∇Βヤ∠ハ
∠ ぺ∠ゲ∠ ∇ホぺ∠ ∇ラぺ∠ ヶ͡ルゲ∠ ョ∠ ぺ∠ ぶ
∠ やラｚま͡»
び͡ょ⇒∠わム͡ ∇ャやモ
͡ ∇ワぺ∠ ∇リョ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ∠ Α͡グャｚやリ ͡ ム⊥ Α∠ ∇ユャ∠ぴ
«
(Verily, Allah has commanded me t o recit e t o you (Those who disbelieve from among t he
People of t he Script ure.)) Ubayy said, "He (Allah) ment ioned me by name t o you'' The Prophet
replied,
«ユ∠バル∠ »
(Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At -Tirmidhi and An-Nasa'i all recorded t his
Hadit h from Shu` bah.
ょ
͡ ⇒∠わム͡ ∇ャやモ ͡ ∇ワぺ∠ ∇リョ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャｚやリ ͡ ム⊥ Α∠ ∇ユャ∠ぴ
∀メヲ⊥シ∠ケ -る⊥ レ∠ Β∂ら∠ ∇ャやユ⊥ ヰ⊥ Β∠ ゎ͡ ∇ほゎ∠ ヴｚわェ∠ リ∠ Β∂ムヘ∠ レ⊥ョリ
∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや∠ヱ
-る∀ ヨ∠ Β∂ ホ∠ ∀ょわ⊥ ミ⊥ ゅ∠ヰΒ͡プ -り⇔ ゲ∠ ヰｚト ∠ ョぁゅ⇔ヘ⊥エタ
⊥ ヲ⊥ヤ∇わΑ∠ ヮ͡ ヤｚャやリ ∠ ョ∂
ゅ∠ョギ͡ ∇バよ∠ リ͡ョ Ι ｚま͡ ょ ∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺリ ∠ Α͡グャｚやベ
∠ ゲｚヘ∠ ゎ∠ ゅ∠ョヱ∠
ヮ∠ ヤｚャや ∇やヱ⊥ギら⊥ ∇バΒ∠ ャ͡ Ι
ｚま͡ ∇やヱ⊥ゲョ͡ ぺ⊥ べ∠ョヱ∠ -る⊥ レ∠ Β∂ら∠ ∇ャやユ⊥ ヰ⊥ ∇ゎ￢べ∠ィ
り∠ ヲ∠ヤダｚャや ∇やヲ⊥ヨΒ͡ボΑ⊥ ヱ∠ ￢べ∠ヘレ∠ ェ ⊥ リ ∠ Α∂ギャやヮ⊥ ャ∠ リ ∠ Β͡ダヤ͡∇ガョ⊥
び-る͡ ヨ∠ Β∂ ボ∠ ャやリ
⊥ Α͡キマ
∠ ャ͡ク∠ ヱ∠ り∠ ヲ∠ミゴｚャや ∇やヲ⊥ゎ∇ぽΑ⊥ ヱ∠
(1. Those who disbelieve from among t he People of t he Script ure and t he idolat ors, were not
going t o leave unt il t here came t o t hem t he Bayyinah.) (2. A Messenger from Allah recit ing
purified pages.) (3. Wherein are upright Books.) (4. And t he People of t he Script ure differed
not unt il aft er t here came t o t hem t he Bayyinah.) (5. And t hey were commanded not , but t hat
t hey should worship Allah, making religion purely for Him alone, Hunafa', and t hat t hey
perform Salah and give Zakah, and t hat is t he right religion.)
Mentioning the Situation of the Disbelievers among the People of

the Scripture and the Idolators
As for t he People of t he Script ure, t hey are t he Jews and t he Christ ians, and t he idolat ors are
t he worshippers of idols and fire among t he Arabs and t he non-Arabs. Muj ahid said, t hey are
not going
び∠リΒムあヘ∠ レ⊥ョぴ
(t o leave) "Meaning, t hey will not be finished unt il t he t rut h becomes clear t o t hem.'' Qat adah
also said t he same t hing.
び⊥る∠レΒあ ∠ら∇ャやユ⊥ ヰ⊥ Β∠ ゎ͡ ∇ほゎ∠ ヴｚわェ

∠ぴ
(unt il t here came t o t hem t he Bayyinah.) meaning, t his Qur'an. This is why Allah says,
ょ
͡ ⇒∠わム͡ ∇ャやモ
͡ ∇ワぺ∠ ∇リョ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャｚやリ ͡ ム⊥ Α∠ ∇ユャ∠ぴ
びる⊥ レ∠ Βあら∠ ∇ャやユ⊥ ヰ⊥ Β∠ ゎ͡ ∇ほゎ∠ ヴｚわェ
∠ リ
∠ Βあムヘ∠ レ⊥ョリ
∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや∠ヱ
(Those who disbelieve from among t he People of t he Script ure and idolat ors, were not going t o
leave unt il t here came t o t hem t he Bayyinah.) Then He explains what t he Bayyinah is by His
saying,
びり⇔ ゲ∠ ヰｚト
∠ ョぁゅ⇔ヘ⊥エタ
⊥ ヲ⊥ヤ∇わΑ∠ ヮ͡ ヤｚャやリ
∠ ョあ ∀メヲ⊥シケ∠ ぴ
(A Messenger from Allah, recit ing purified pages.) meaning, Muhammad and t he Magnificent
Qur'an he recit es, which is writ t en down among t he most high gat hering in purified pages. This
ン͡ギ∇Α∠ほ͡よ - り∃ ゲ∠ ヰｚト
∠ ョぁる∃ ハ
∠ ヲ⊥プ∇ゲョｚ - る∃ ョ∠ ゲｚム∠ ョぁブ
∃ エ ⊥タ ⊥ ヴ∠プぴ
びり∃ ケ∠ ゲ∠ よ∠ ュ∃ や∠ゲミ͡ - り∃ ゲ∠ ヘ∠ シ
∠
(In Records held in honor. Exalt ed, purified, in t he hands of scribes (angels). Honorable and
obedient .) (80:13-16) Then Allah says,
びる∀ ヨ∠ Βあホ∠ ∀ょわ⊥ ミ⊥ ゅ∠ヰΒ͡プぴ
(Wherein are upright Books.) Ibn Jarir said, "Meaning in t he purified pages are Books from Allah
t hat are upright , j ust and st raight . They have no mist akes in t hem because t hey are from Allah,
t he Might y and Maj est ic.''
The Differing only occurred after the Knowledge came

Allah says,
ゅ∠ョギ͡ ∇バよ∠ リ͡ョ Ι

ｚま͡ ょ
∠ ⇒∠わム͡ ∇ャや ∇やヲ⊥ゎヱ⊥ぺリ
∠ Α͡グャｚやベ ∠ ゲｚヘ∠ ゎ∠ ゅ∠ョヱ∠ ぴ
びる⊥ レ∠ Βあら∠ ∇ャやユ⊥ ヰ⊥ ∇ゎ￢∠ べ∠ィ
(And t he People of t he Script ure differed not unt il aft er t here came t o t hem t he Bayyinah.)
This is similar t o Allah's st at ement ,
ゅ∠ョギ͡ ∇バよ∠ リ͡ョ ∇やヲ⊥ヘヤ∠わ∠ ∇カや∠ヱ ∇やヲ⊥ホゲｚヘ∠ ゎ∠ リ

∠ Α͡グャｚゅ∠ミ ∇やヲ⊥ルヲ⊥ムゎ∠ Ι ∠ ヱ∠ ぴ
び ∀ユΒ͡ヌ∠ハ ∀ゆや∠グ∠ハ ∇ユヰ⊥ ャ∠ ∠マ͡ゃ⇒∠ャ∇ヱぺ⊥∠ヱろ ⊥ ⇒∠レΒあら∠ ∇ャやユ⊥ ワ⊥ ￢∠ べ∠ィ
(And be not as t hose who divided and differed among t hemselves aft er t he Bayyinat came t o
t hem. It is t hey for whom t here is an awful t orment .) (3:105) This refers t o t he people of t hose
divinely revealed Script ures t hat were sent down t o t he nat ions t hat were before us. Aft er
Allah est ablished t he proofs and evidences against t hem, t hey divided and differed concerning
t hat which Allah had int ended in t heir Script ures, and t hey had many differences. This is like
what has been report ed in a Hadit h t hat has many rout es of t ransmission,
∩⇔るホ∠ ∇ゲプ͡ リ∠ Β͡バ∇らシ

∠ ヱ∠ ン∠ギ∇ェま͡ ヴ∠ヤハ
∠ やヲ⊥ヘヤ∠わ∠ ∇カやキ∠ ヲ⊥ヰΒ∠ ∇ャやラ
ｚま͡»
リ
∠ Β͡バ∇らシ∠ ヱ∠ リ ͡ ∇Βわ∠ ∇レを͡ ヴヤ∠ハやヲ⊥ヘヤ∠わ∠ ∇カやン∠ケゅ∠ダレｚャやラｚま͡ヱ∠
リ
∠ Β͡バ∇らシ
∠ ヱ∠ ゐ
∃ ゅ∠ヤを∠ ヴ∠ヤハ
∠ る⊥ ｚョほ⊥∇ャやロ͡ グ͡ ワ∠ ベ
⊥ ゲ͡ わ∠ ∇ヘわ∠ シ
∠ ヱ∠ ∩⇔るホ∠ ∇ゲプ͡
«り∠ギェ
͡ や∠ヱゅｚャま͡ ケ͡ ゅｚレャやヶ͡プゅ∠ヰヤぁミ⊥ ∩⇔るホ∠ ∇ゲプ͡
(Verily, t he Jews differed unt il t hey became sevent y-one sect s. And verily, t he Christ ians
differed unt il t hey became sevent y-t wo sect s. And t his Ummah will divide int o sevent y-t hree
sect s, and all of t hem will be in t he Fire except one.) They said, "Who are t hey, O Messenger of
Allah'' He replied,
«ヶ͡よゅ∠エ∇タぺ∠ヱ∠ ヮ͡ ∇Βヤ∠ハ
∠ ゅ∠ル∠ぺゅ∠ョ»
((Those who are upon) what I and my Companions are upon.)
The Command of Allah was merely that They make their Religion
solely for Him
Allah says,
び∠リΑあギャやヮ⊥ ャ∠ リ
∠ Β͡ダヤ͡∇ガョ⊥ ヮ∠ ヤｚャや ∇やヱ⊥ギら⊥ ∇バΒ∠ ャ͡ Ι
ｚま͡ ∇やヱ⊥ゲョ͡ ぺ⊥ べ∠ョヱ∠ ぴ
(And t hey were commanded not , but t hat t hey should worship Allah, making religion purely for
Him alone,) This is similar t o Allah's st at ement ,
ヮ͡ ∇Βャ∠ま͡ ヴ͡ェヲ⊥ル Ι
ｚま͡ メ
∃ ヲ⊥シケｚリ͡ョマ∠ ヤ͡∇らホ∠ リ͡ョゅ∠レ∇ヤシ ∠ ∇ケぺ∠ べ∠ョヱ∠ ぴ
びラ
͡ ヱ⊥ギら⊥ ∇ハゅ∠プ ∇ゅル∠ ぺ∠ Ι
ｚま͡ ヮ∠ ⇒∠ャま͡ Ι ヮ⊥ ｚルぺ∠
(And We did not send any Messenger before you but We revealed t o him: La ilaha illa Ana.)
(21:25) Thus, Allah says,
び∠￢べ∠ヘレ∠ ェ
⊥ぴ
(Hunafa') meaning, avoiding Shirk and being t ruly devout t o Tawhid. This is like Allah's
st at ement ,
ヮ∠ ヤｚャや ∇やヱ⊥ギら⊥ ∇ハやラ

͡ ぺ∠ Ι
⇔ ヲ⊥シケｚる∃ ョｚぺ⊥ あモミ⊥ ヴ͡プゅ∠レ∇んバ∠ よ∠ ∇ギボ∠ ャ∠ヱ∠ ぴ
び∠れヲ⊥ピ⇒ｚト∇ャや ∇やヲ⊥らレ͡ わ∠ ∇ィや∠ヱ
(And Verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and
avoid t he Taghut (false deit ies).'') (16:36) A discussion of t he word Hanif has already been
ment ioned previously and in Surat Al-An` am, so t here is no need t o repeat it here.
び∠りヲ∠ヤダ
ｚャや ∇やヲ⊥ヨΒ͡ボΑ⊥ ヱ∠ ぴ
(and perform Salah) And t his is t he best of t he physical forms of worship.
び∠りヲ∠ミゴｚャや ∇やヲ⊥ゎ∇ぽΑ⊥ ヱ∠ ぴ
(and give Zakah,) This is doing good t o t he poor and t he needy.
び͡るヨ∠ Βあボ∠ ャやリ
⊥ Α͡キマ
∠ ャ͡ク∠ ヱ∠ ぴ
(and t hat is t he right religion.) meaning, t he upright and j ust religion, or t he nat ion t hat is
st raight and balanced.
リ∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ャや∠ヱょ ͡ ⇒∠わム͡ ∇ャやモ ͡ ∇ワぺ∠ ∇リョ͡ ∇やヱ⊥ゲヘ∠ ミ∠ リ ∠ Α͡グャｚやラｚま͡ぴ
る͡ Αｚゲ͡ ら∠ ∇ャやゲぁセ
∠ ∇ユワ⊥ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ∠ べ∠ヰΒ͡プリ
∠ Α͡ギヤ͡⇒∠カユ∠ レｚヰ∠ ィ
∠ ケ͡ ゅ∠ルヴ͡プ
∇ユワ⊥ マ ∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ ろ
͡ ⇒∠エヤ͡⇒ｚダャや ∇やヲ⊥ヤヨ͡ ハ ∠ ヱ∠ ∇やヲ⊥レョ∠ や∠￢リ ∠ Α͡グャｚやラ
ｚま͡ -
ラ∃ ∇ギハ ∠ ろ ⊥ ⇒ｚレィ∠ ∇ユヰ͡ よあケ∠ ギ∠ レ͡ハ ∇ユワ⊥ ぼ⊥ へ∠ゴィ ∠ - る͡ Αｚゲ͡ ら∠ ∇ャやゲ⊥ ∇Βカ ∠
や⇔ギ∠よぺ∠ べ∠ヰΒ͡プリ ∠ Α͡ギヤ͡⇒∠カゲ⊥ ⇒∠ヰ∇ルΙ ｘやゅ∠ヰ͡わ∇エ∠ゎ ∇リョ͡ ン͡ゲ∇イゎ∠
ヴ∠ゼ ͡カ ∠ ∇リヨ∠ ャ͡ マ ∠ ャ͡ク∠ ヮ⊥ ∇レハ∠ ∇やヲ⊥ッケ∠ ヱ∠ ∇ユヰ⊥ ∇レハ ∠ ヮ⊥ ｚヤャやヴ ∠ッ ͡ ケあ
びヮ⊥ ｚよケ∠
(6. Verily, t hose who disbelieve from among t he People of t he Script ure and idolat ors, will
abide in t he fire of Hell. They are t he worst of creat ures.) (7. Verily, t hose who believe and do
right eous good deeds, t hey are t he best of creat ures.) (8. Their reward wit h t heir Lord is
Et ernal Gardens, underneat h which rivers flow. They will abide t herein forever, Allah will be
pleased wit h t hem, and t hey well-pleased wit h Him. That is for him who fears his Lord.)
Mentioning the Worse and Best of Creation and Their Recompense

Allah informs of what will happen t o t he wicked disbelievers among t he People of t he Script ure
and t he idolat ors who oppose t he Allah's divinely revealed Books and t he Prophet s whom He
sent . He says t hat t hey will be in t he fire of Hell on t he Day of Judgement and t hey will abide
t herein forever. This means t hat t hey will remain in it and t hey will have no way out of it and
t hey will not cease being in it .
び͡るΑｚゲ͡ ら∠ ∇ャやゲぁセ
∠ ∇ユワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ∠ぴ
(They are t he worst of creat ures.) meaning, t hey are t he worst creat ion t hat Allah has
fashioned and creat ed. Then Allah informs about t he sit uat ion of t he right eous people who
believed in t heir heart s and performed right eous deeds wit h t heir bodies. He says t hat t hey are
t he best of creat ion. Abu Hurayrah and a group of t he scholars have used t his Ayah as a proof
t hat t he believers have a st at us among t he creat ures t hat is bet t er t han t he angels. This is
because Allah says,
び͡るΑｚゲ͡ ら∠ ∇ャやゲ⊥ ∇Βカ

∠ ∇ユワ⊥ マ
∠ ゃ͡ ⇒∠ャ∇ヱぺ⊥ぴ
(They are t he best of creat ures.) Then Allah says,
び∇ユヰ͡ よあケ∠ ギ∠ レ͡ハ ∇ユワ⊥ ぼ⊥ へ∠ゴィ

∠ぴ
(Their reward wit h t heir Lord) meaning, on t he Day of Judgement .
リ
∠ Α͡ギヤ͡⇒∠カゲ⊥ ⇒∠ヰ∇ルΙ
ｘやゅ∠ヰわ͡ ∇エゎ∠ ∇リョ͡ ン͡ゲ∇イゎ∠ ラ
∃ ∇ギハ
∠ ろ ⊥ ⇒ｚレィ ∠ぴ
び⇔やギ∠よぺ∠ べ∠ヰΒ͡プ
(is Et ernal Gardens underneat h which rivers flow. They will abide t herein forever,) meaning,
having no end, no break and no conclusion.
び⊥ヮ∇レハ
∠ ∇やヲ⊥ッケ∠ ヱ∠ ∇ユヰ⊥ ∇レハ
∠ ヮ⊥ ｚヤャやヴ
∠ッ
͡ ケあぴ
(Allah will be pleased wit h t hem, and t hey well-pleased wit h Him.) The condit ion of Him being
pleased wit h t hem is more illust ri- ous t han all of t he everlast ing delight s t hat t hey will be
given.
び⊥ヮ∇レハ
∠ ∇やヲ⊥ッ∠ケ∠ヱぴ
(and t hey well-pleased wit h Him.) Due t o t he comprehensive favors He has given t hem. Then
Allah says,
び⊥ヮよｚケ∠ ヴ
∠ゼ
͡カ
∠ ∇リヨ∠ ャ͡ マ
∠ ャ͡ク∠ ぴ
(That is for him who fears his Lord.) meaning, t his is t he reward t hat will be at t ained by t hose
who revere Allah and fear Him as He deserves t o be feared. This is t he person who worships
Allah as if he sees Him, and he knows t hat even t hough he does not see Him, indeed Allah sees
him. Imam Ahmad recorded from Abu Hurayrah t hat t he Messenger of Allah said,
«∨͡るΑｚゲ͡ ら∠ ∇ャやゲ͡ ∇Βガ

∠ よ͡ ∇ユミ⊥ ゲ⊥ ら͡ ∇カぺ⊥ ゅ∠ャぺ∠»
(Shall I not inform you of t he best of creat ion) They said, "Of course, O Messenger of Allah!'' He
said,
ゅ∠ヨヤｚミ⊥ ∩͡ぶやモ ͡ Β͡らシ∠ ヶ͡プヮ͡ シ ͡ ゲ∠ プ∠ ラ

͡ ゅ∠レバ͡ よ͡ ∀グ͡カへ ∀モィ
⊥ ∠ケ»
ゲ͡ ∇Βガ∠ よ͡ ∇ユミ⊥ ゲ⊥ ら͡ ∇カぺ⊥ ゅ∠ャぺ∠ .ヮ͡ ∇Βヤ∠ハ
∠ ン∠ヲわ∠ ∇シやる∀ バ∠ ∇Βワ∠ ∇ろル∠ ゅ∠ミ
«るｚΑゲ͡ ら∠ ∇ャや
(A man who t akes t he reins of his horse in t he way of Allah, and whenever t here is a fearful cry
from t he enemy, he climbs upon it . Shall I not inform you of t he best of creat ion) They said,
"Of course, O Messenger of Allah!'' He said,
ヶ͡ゎ∇ぽΑ⊥ ヱ∠ り∠ ゅ∠ヤダ
ｚャやユ⊥ Β͡ボΑ⊥ ∩͡ヮヨ͡ レ∠ ビ
∠ ∇リョ͡ る∃ ヤｚを⊥ ヶ͡プ ∀モィ ⊥ ∠ケ»
«∨͡るΑｚゲ͡ ら∠ ∇ャやゲあゼ
∠ よ͡ ∇ユミ⊥ ゲ⊥ ら͡ ∇カぺ⊥ ゅ∠ャぺ∠ .り∠ ゅ∠ミゴｚャや
(A man who has a flock of sheep and he est ablishes t he prayer and gives t he obligat ory charit y.
Shall I not inform you of t he worst of creat ion) They said, "Of course.'' He said,
«ヮ͡よヶ͡ト∇バΑ⊥ ゅ∠ャヱ∠ ぶ

͡ ゅ͡よメ
⊥ ほ∠∇ジΑ⊥ ヵ͡グャｚや»
(The person who is asked by Allah and he does not give by Him.) This is t he end of t he Tafsir of
Surat Lam Yakun (Al-Bayyinah), and all praise and t hanks are due t o Allah.
The Tafsir of Surah Idha Zulzilat (Az-Zalzalah)

(Chapter - 99)
The Virtues of Surat Az-Zalzalah
Imam Ahmad recorded from ` Abdullah bin ` Amr t hat he said, "A man came t o t he Messenger of
Allah and said, ` Teach me what t o recit e, O Messenger of Allah!' The Prophet said,
«ゲャやれ
͡ や∠ヱク∠ ∇リョ͡ ゅ⇔をゅ∠ヤを∠ ∇ぺゲ∠ ∇ホや»
(Recit e t hree from t hose ぴwhich beginび wit h t he let t ers Alif, Lam, Ra') The man t hen said t o
him, ` I have become old in age, my heart has hardened and my t ongue has become harsh.' The
Prophet said,
«ユェれ
͡ や∠ヱク∠ ∇リョ͡ ∇ぺゲ∠ ∇ホゅ∠プ»
(Then recit e from t hose ぴwhich beginび wit h t he let t ers Ha-Mim.) The man said t he same t hing as
he had said before, so t he Prophet said,
«れゅ∠エらあジ
∠ ョ͡ ゅ⇔をゅ∠ヤを∠ ∇ぺゲ∠ ∇ホや»
(Recit e t hree from t he Musabbihat .) The man again said t he same t hing as he had said before.
Then t he man said, ` Rat her give me somet hing t o recit e t hat is comprehensive (of all of t hese),
O Messenger of Allah.' So t he Prophet t old him t o recit e
びゅ∠ヰャ∠や∠ゴ∇ャコ͡ チ
⊥ ∇ケΙ
ｘやろ
͡ ャ∠ゴ͡ ∇ャコ⊥ や∠クま͡ぴ
(When t he eart h quakes wit h it s Zilzal.) Then when he (t he Prophet ) finished recit ing t he
Surah t o him t he man said, ` By He Who has sent you you wit h t he t rut h as a Prophet , I will
never add anyt hing else t o it .' Then t he man t urned away and left , and t he Prophet said,
«モ͡イ∇Αヱ∠ ゲぁャやウ
∠ ヤ∠∇プぺ∠ ∩⊥モイ
͡ ∇Αヱ∠ ゲぁャやウ
∠ ヤ∠∇プぺ∠»
(The lit t le man has been successful, t he lit t le man has been successful.) Then t he Prophet said,
«ヮ͡よヶ
ｚヤ∠ハ
∠»
(Bring him back t o me.) So t he man came t o him and t he Prophet said t o him,
ロ͡ グ͡ ヰ∠ ャ͡ や⇔ギΒ͡ハぶ
⊥ やヮ⊥ ヤ∠バ∠ ィ
∠ ヴ∠エ∇ッほ∠∇ャやュ͡ ∇ヲΒ∠ よ͡ れ
⊥ ∇ゲョ͡ ぺ⊥»
«るｚョほ⊥∇ャや
(I have also been commanded t o celebrat e ` Id Al-Adha, which Allah has made a celebrat ion for
t his Ummah.) The man said ` What do you t hink if I am only able t o acquire a borrowed milking
she-camel -- should I slaught er it ' The Prophet said,
ポ
∠ ゲ∠ プ͡ ゅ∠ニぺ∠ ユ⊥ あヤボ∠ ゎ⊥ ヱ∠ ポ ∠ ゲ͡ ∇バセ∠ ∇リョ͡ グ⊥ カ ⊥ ∇ほゎ∠ マ ∠ レｚム͡ ャ∠ヱ∠ ∩ゅ∠ャ»
ュ⊥ ゅ∠ヨゎ∠ ポ ∠ や∠グプ∠ マ ∠ わ∠ ル∠ ゅ∠ハペ⊥ ヤ͡∇エゎ∠ ヱ∠ マ ∠ よ∠ ケ͡ ゅ∠セゾぁボ⊥ ゎ∠ ヱ∠
«モ∠ィヱ∠ ゴｚハ ∠ ぶ
͡ やギ∠ ∇レハ͡ マ ∠ わ͡ Βｚエ
͡ ∇ッぺ⊥
(No. But you should cut your hair, clip your nails, t rim your must ache, shave your pubic area
and t hat will be t he complet ion of your sacrifice wit h Allah, t he Might y and Maj est ic.)'' Abu
Dawud and An-Nasa'i recorded t his (Hadit h.
ろ͡ ィ ∠ ゲ∠ ∇カぺ∠ヱ∠ -ゅ∠ヰャ∠や∠ゴ∇ャコ͡ チ ⊥ ∇ケ∇Ιやろ ͡ ャ∠ゴ͡ ∇ャコ⊥ や∠クま͡ぴ

グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ -ゅ∠ヰ∠ャゅ∠ョリ ⊥ ⇒∠ジル͡Ηやメ ∠ ゅ∠ホヱ∠ -ゅ∠ヰャ∠ゅ∠ボ∇をぺ∠ チ ⊥ ∇ケΙや
グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ -ゅ∠ヰャ∠ ヴ∠ェ∇ヱぺ∠ マ ∠ よｚケ∠ ラｚほ∠よ͡ -ゅ∠ワケ∠ ゅ∠ら∇カぺ∠ ゐ ⊥ ∂ギエ ∠ ゎ⊥
∇モヨ∠ ∇バΑ∠ リ∠ヨプ∠ -∇ユヰ⊥ ヤ∠⇒∠ヨ∇ハぺ∠ ∇や∇ヱゲ∠ Β⊥ ャ∂ ゅ⇔ゎゅ∠わ∇セぺ∠ サ⊥ ゅｚレャやケ⊥ ギ⊥ ∇ダΑ∠
り∃ ケｚク∠ メ ∠ ゅ∠ボ∇んョ͡ ∇モヨ∠ ⇒∇バΑ∠ リ∠ョヱ∠ -ロ⊥ ゲ∠ Α∠ や⇔ゲ∇Βカ ∠ り∃ ケｚク∠ メ ∠ ゅ∠ボ∇んョ͡
び-ロ⊥ ゲ∠ Α∠ や⇔ゲ∂ セ
∠
(1. When t he eart h quakes wit h it s Zilzal.) (2. And when t he eart h t hrows out it s burdens.) (3.
And man will say: "What is t he mat t er wit h it '') (4. That Day it will declare it s informat ion.) (5.
Because your Lord will inspire it .) (6. That Day mankind will proceed in scat t ered groups t hat
t hey may be shown t heir deeds.) (7. So, whosoever does good equal t o t he weight of a speck of
dust shall see it .) (8. And whosoever does evil equal t o t he weight of a speck of dust shall see
it .)
The Day of Judgement, what will take place during it, the Condition
of the Earth and the Condition of the People
Ibn ` Abbas said,
びゅ∠ヰャ∠や∠ゴ∇ャコ͡ チ
⊥ ∇ケΙ
ｘやろ
͡ ャ∠ゴ͡ ∇ャコ⊥ や∠クま͡ぴ
(When t he eart h quakes wit h it s Zilzal.) "This means t hat it will move from beneat h it .''
びゅ∠ヰャ∠ゅ∠ボ∇をぺ∠ チ
⊥ ∇ケΕ
∠ やろ
͡ ィ
∠ ゲ∠ ∇カぺ∠ヱ∠ ぴ
(And when t he eart h t hrows out it s burdens.) meaning, it will t hrow fort h t hat which is in it of
t he dead. More t han one of t he Salaf have said t his and it is similar t o Allah's st at ement ,
∀￢∇ヴ∠セる͡ ハ
∠ ゅｚジャやる∠ ャ∠ゴ∠ ∇ャコ∠ ラ
ｚま͡ ∇ユム⊥ よｚケ∠ ∇やヲ⊥ボゎｚやサ
⊥ ゅｚレャやゅ∠ヰΑぁ ∠ほΑぴ
び ∀ユΒ͡ヌ∠ハ
(O mankind! Have Taqwa of your Lord! Verily, t he eart hquake (Zalzalah) of t he Hour is a
t errible t hing.) (22:1) This is also similar t o His saying,
び ∇ろヤｚガ
∠ ゎ∠ ヱ∠ ゅ∠ヰΒ͡プゅ∠ョ ∇ろボ∠ ∇ャぺ∠ヱ∠ - ∇れギｚョ⊥ チ
⊥ ∇ケΙ
ｘやや∠クま͡ヱ∠ ぴ
(And when t he eart h is st ret ched fort h, and has cast out all t hat was in it and became empt y.)
(84:3-4) Muslim recorded in his Sahih from Abu Hurayrah t hat t he Messenger of Allah said,
リ
∠ ョ͡ ラ ͡ や∠ヲト
⊥ ∇シほ⊥∇ャやメ ∠ ゅ∠ん∇ョぺ∠ ゅ∠ワギ͡ ら͡ ミ∠ ク∠ ゅ∠ヤ∇プぺ∠ チ⊥ ∇ケほ∠∇ャやヶ͡ボ∇ヤゎ⊥ »
や∠グワ∠ ヶ͡プメ ⊥ ヲ⊥ボΒ∠ プ∠ モ
⊥ ゎ͡ ゅ∠ボ∇ャや￢⊥ ヶ͡イΒ∠ プ∠ ∩͡るツｚヘ͡ ∇ャや∠ヱょ ͡ ワ∠ グｚャや
ろ
⊥ ∇バト ∠ ホ∠ や∠グワ∠ ヶ͡プメ ⊥ ヲ⊥ボΒ∠ プ∠ ノ⊥ デ ͡ ゅ∠ボ∇ャや￢⊥ ヶ͡イΑ∠ ヱ∠ ∩⊥ろ∇ヤわ∠ ホ∠
∇ろバ∠ ト͡ ホ⊥ や∠グワ∠ ヶ͡プ :メ ⊥ ヲ⊥ボΒ∠ プ∠ ベ ⊥ ケ͡ ゅｚジャや￢⊥ ヶ͡イΑ∠ ヱ∠ ∩ヶ͡ヨェ ͡ ケ∠
«ゅ⇔ゃ∇Βセ
∠ ヮ⊥ ∇レョ͡ ラ ∠ ヱ⊥グカ ⊥ ∇ほΑ∠ ゅ∠ヤプ∠ ヮ⊥ ∠ルヲ⊥ハ∠ギ∠Α ｚユを⊥ ∩ヵ͡ギΑ∠
(The eart h will t hrow out t he pieces of it s liver (it s cont ent s). Gold and silver will come out like
columns. A murderer will come and say, ` I killed for t his' The one who broke t he t ies of kinship
will say, ` For t his I severed t he t ies of kinship' The t hief will say, ` For t his I got my hands
amput at ed' Then t hey will leave it t here and no one will t ake anyt hing from it .)'' Then Allah
says,
びゅ∠ヰャ∠ ゅ∠ョリ
⊥ ⇒∠ジル͡Ηやメ
∠ ゅ∠ホヱ∠ ぴ
(And man will say: "What is t he mat t er wit h it '') meaning, he will be baffled by it s sit uat ion
aft er it used t o be st able, set t led and firm, and he used t o be set t led upon it s surface. This
refers t o t he alt erat ion of t he st at e of t hings and t he eart h moving and shaking. There will
come t o it inescapable quaking t hat Allah prepared for it . Then it will t hrow out it s dead
people -- from t he first t o t he last generat ions. At t hat t ime t he people will be baffled by t he
event s and t he eart h changing int o ot her t han t he eart h, and t he heavens as well. Then t hey
will be present ed before Allah, t he One, t he Irresist ible. Concerning Allah's st at ement ,
びゅ∠ワケ∠ ゅ∠ら∇カぺ∠ ゐ
⊥ あギエ
∠ ゎ⊥ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ぴ
(That Day it will declare it s informat ion.) meaning, it will speak of what t he people did upon it s
surface. Imam Ahmad, At -Tirmidhi and Abu ` Abdur-Rahman An-Nasa'i all recorded a Hadit h
from Abu Hurayrah -- and in t he wording of An-Nasa'i's version it st at es -- t hat he said, "The
Messenger of Allah recit ed t his Ayah,
びゅワ∠ ケ∠ ゅ∠ら∇カぺ∠ ゐ
⊥ あギエ
∠ ゎ⊥ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ぴ
(That Day it will declare it s informat ion.) Then he said,
«∨ゅ∠ワケ⊥ ゅ∠ら∇カ∠ぺゅ∠ョラ

∠ ヱ⊥ケ∇ギゎ∠ ぺ∠»
(Do you know what is it s informat ion) They said, ` Allah and His Messenger know best .' He said,
ゅ∠ヨよ͡ る∃ ョ∠ ぺ∠ヱ∠ ギ∃ ∇らハ

∠ あモミ⊥ ヴ∠ヤハ∠ ギ∠ ヰ∠ ∇ゼゎ∠ ∇ラぺ∠ ゅ∠ワケ∠ ゅ∠ら∇カぺ∠ ラｚみ͡プ∠ »
ュ∠ ∇ヲΑ∠ や∠グミ∠ ヱ∠ や∠グミ∠ モ ∠ ヨ͡ ハ
∠ :メ
∠ ヲ⊥ボゎ∠ ∇ラぺ∠ ゅ∠ワゲ͡ ∇ヰニ∠ ヴ∠ヤハ ∠ モ ∠ ヨ͡ ハ∠
«ゅ∠ワケ⊥ ゅ∠ら∇カぺ∠ ロ͡ グ͡ ヰ∠ プ∠ ∩や∠グミ∠ ヱ∠ や∠グミ∠
(Verily, it s informat ion is t hat it will t est ify against every male and female servant , about what
t hey did upon it s surface. It will say t hat he did such and such on such and such day. So t his is
it s informat ion.)'' Then At -Tirmidhi said, "This Hadit h is Sahih Gharib.'' Concerning Allah's
st at ement ,
びゅ∠ヰャ∠ ヴ∠ェ∇ヱぺ∠ マ
ｚほ∠よ͡ ぴ
(Because your Lord will inspire it .) It is apparent t hat t he implied meaning here is t hat He will
permit it (t he eart h). Shabib bin Bishr narrat ed from ` Ikrimah t hat Ibn ` Abbas said,
びゅ∠ワケ∠ ゅ∠ら∇カぺ∠ ゐ
⊥ あギエ
∠ ゎ⊥ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ぴ
(That Day it will declare it s informat ion.) "It s Lord will say t o it , ` Speak.' So it will speak.''
Muj ahid comment ed (on "inspire it ''), " He commands it (i.e., t o speak). '' Al-Qurazi said, "He
will command it t o separat e from t hem.'' Then Allah says,
び⇔ゅゎゅ∠わ∇セぺ∠ サ
⊥ ゅｚレャやケ⊥ ギ⊥ ∇ダΑ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ぴ
(That Day mankind will proceed in scat t ered groups (Asht at )) meaning, t hey will ret urn from
t he st at ion of t he Judgement in separat e groups. This means t hat t hey will be divided int o
t ypes and cat egories: bet ween t hose who are miserable and t hose who are happy, and t hose
who are commanded t o go t o Paradise and t hose who are commanded t o go t o t he Hellfire. As-
Suddi said, "Asht at means sect s.'' Allah said,
び∇ユヰ⊥ ヤ∠⇒∠ヨ∇ハぺ∠ ∇や∇ヱゲ∠ Β⊥ ャあぴ

(t hat t hey may be shown t heir deeds.) meaning, so t hat t hey may act and be rewarded for
what t hey did in t his life of good and evil.
The Recompense for Every Minute Deed Therefore

Allah goes on t o say,
∇モヨ∠ ⇒∇バΑ∠ リ∠ョヱ∠ - ロ⊥ ゲ∠ Α∠ や⇔ゲ∇Βカ

∠ り∃ ケｚク∠ メ ∠ ゅ∠ボ∇んョ͡ ∇モヨ∠ ∇バΑ∠ リ∠ヨ∠プぴ
びロ⊥ ゲ∠ Α∠ や⇔ゲ∂ セ
∠ り∃ ケｚク∠ メ
∠ ゅ∠ボ∇んョ͡
(So whosoever does good equal t o t he weight of a speck of dust shall see it . And whosoever
does evil equal t o t he weight of speck of dust shall see it .) Al-Bukhari recorded from Abu
Hurayrah t hat t he Messenger of Allah said,
ヴ∠ヤ∠ハ∠ヱ ∩∀ゲ∇わシ ͡ モ ∃ィ⊥ ゲ∠ ャ͡ヱ∠ ∩∀ゲ∇ィぺ∠ モ ∃ィ ⊥ ゲ∠ ャ͡ ∩∃るを∠ ゅ∠ヤん∠ ャ͡ モ

⊥ ∇Βガ
∠ ∇ャや»
ヶ͡プゅ∠ヰト ∠ よ∠ ケ∠ モ ∀ィ ⊥ ゲ∠ プ∠ ∀ゲ∇ィ∠ぺヮ⊥ ャ∠ ヵ͡グャｚやゅｚョほ∠プ∠ .∀ケ∇コ͡ヱモ⊥ィケ∠
ゅ∠ヨプ∠ ∩∃るッ ∠ ∇ヱケ∠ ∇ヱぺ∠ ァ ∃ ∇ゲョ∠ ヶ͡プゅ∠ヰヤ∠Β∠ デ ͡ メ ∠ ゅ∠デほ∠プ∠ ぶ ͡ やモ ͡ Β͡らシ
∠
る͡ ッ
∠ ∇ヱゲｚャや∠ヱァ∇ゲヨ∠ ∇ャやヶ͡プマ ∠ ャ͡ク∠ ゅ∠ヰヤ͡Β∠ デ ͡ ヶ͡プ ∇ろよ∠ ゅ∠タぺ∠
∇ろレｚわ∠ ∇シゅ∠プゅ∠ヰヤ∠Β∠ デ
͡ ∇ろバ∠ ト ∠ ホ∠ ゅ∠ヰルｚぺ∠ ∇ヲャ∠ヱ∠ ∩∃れゅ∠レジ ∠ェ ∠ ヮ⊥ ャ∠ ラ ∠ ゅ∠ミ
れ∃ ゅ∠レジ ∠ェ∠ ゅ∠ヰを⊥ や∠ヱ∇ケぺ∠ヱ∠ ゅ∠ワケ⊥ ゅ∠をへ ∇ろル∠ ゅ∠ミリ ͡ ∇Βプ∠ ゲ∠ セ
∠ ∇ヱぺ∠ ゅ⇔プゲ∠ セ ∠
∇ラぺ∠ ∇キゲ͡ Α⊥ ∇ユャ∠ヱ∠ ヮ∇レョ͡ ∇ろよ∠ ゲ͡ ゼ ∠ プ∠ ゲ∃ ヰ∠ レ∠ よ͡ ∇れゲｚョ∠ ゅ∠ヰルｚぺ∠ ∇ヲャ∠ヱ∠ ∩⊥ヮャ∠
マ∠ ャ͡グ∠ ャ͡ ヶ∠ ワ͡ ヱ∠ ∩⊥ヮャ∠ れ ∃ ゅ∠レジ∠ェ ∠ マ ∠ ャ͡ク∠ ラ ∠ ゅ∠ミヮ͡ よ͡ ヶ ∠ ボ͡ ∇ジΑ∠
∇ユャ∠ヱ∠ ゅ⇔ヘヘぁ ∠バ∠ゎ∠ヱゅ⇔Β⇒あレピ∠ ゎ∠ ゅ∠ヰト
∠ よ∠ ケ∠ モ
∀ィ⊥ ケ∠ ヱ∠ .∀ゲ∇ィ∠ぺモ ͡ィ ⊥ ゲｚャや
ヮ⊥ ャ∠ ヶ∠ ヰ͡ プ∠ ゅ∠ワケ͡ ヲ⊥ヰニ ⊥ ゅ∠ャヱ∠ ゅ∠ヰよ͡ ゅ∠ホケ͡ ヶ͡プぶ ͡ やペｚェ ∠ ザ ∠ ∇レΑ∠
ヶ
∠ ヰ͡ プ∠ ￢⇔ や∠ヲル͡ ヱ∠ ￢⇔ ゅ∠Αケ͡ ヱ∠ や⇔ゲ∇ガプ∠ ゅヰ∠トよ∠ ケ∠ モ ∀ィ⊥ ケ∠ ヱ∠ ∩∀ゲ∇わシ ͡
«ケ∇コ͡ヱマ ∠ ャ͡ク∠ ヴ∠ヤハ ∠
(The horses are for t hree. For one man t hey are a reward, for anot her man t hey are a shield,
and for anot her man t hey are a burden. In reference t o t he man for whom t hey are a reward,
he is t he man who keeps t hem t o be used in t he way of Allah. Thus, t hey spend t heir ent ire life
grazing in t he past ure or garden (wait ing in preparat ion for Jihad). So what ever afflict s t hem
during t hat lengt hy period in t he past ure or garden, it will be count ed as good deeds for him.
Then, if t heir lengt hy period is ended and t hey are used for a noble bat t le or t wo, t heir hoof
print s and t heir dung are count ed as good deeds for him.
When t hey passed t hrough a st ream from which t hey did drink, t hough he (t heir owner) does
not int end t o quench t heir t hirst , yet , it would be count ed as good deeds, Therefore, t hey are
a reward for t hat man. A man who keeps t hem t o maint ain himself and t o be independent of
ot hers (i.e., begging, et c.), and he does not forget t he right of Allah upon t heir necks and t heir
backs (i.e., t heir Zakah), t hen t hey are a shield for him (from t he Hellfire). A man who keeps
t hem in order t o boast , brag and show off, t hen t hey are a burden for him (on Judgement
Day).) So t he Messenger of Allah was t hen asked about t he donkeys and he said,
り∠ クｚゅ∠ヘ∇ャやる∠ Α∠ ゅ∇ャやロ͡ グ͡ ワ∠ ゅｚャま͡ ゅ⇔ゃ∇Βセ

∠ ゅ∠ヰΒ͡プぶ ⊥ やメ ∠ ゴ∠ ∇ルぺ∠ ゅ∠ョ»
る∠ バ∠ ョ͡ ゅ∠イ∇ャや
∇モヨ∠ ⇒∇バΑ∠ リ∠ョヱ∠ - ロ⊥ ゲ∠ Α∠ や⇔ゲ∇Βカ ∠ り∃ ケｚク∠ メ ∠ ゅ∠ボ∇んョ͡ ∇モヨ∠ ∇バΑ∠ リ∠ヨ∠プぴ
びロ⊥ ゲ∠ Α∠ や⇔ゲ∂ セ
∠ り∃ ケｚク∠ メ ∠ ゅ∠ボ∇んョ͡
«
(Allah has not revealed anyt hing concerning t hem except t his single, comprehensive Ayah: (So
whosoever does good equal t o t he weight of a speck of dust shall see it . And whosoever does
evil equal t o t he weight of speck of dust shall see it .)) Muslim also recorded t his Hadit h. In
Sahih Al-Bukhari, it is recorded from ` Adi t hat t he Prophet said,
«る∠ら⇒あΒデ
∠ る∃ ヨ∠ ヤ͡ム∠ よ͡ ∇ヲャ∠ヱ∠ ∩∃りゲ∠ ∇ヨゎ∠ ペ
あゼ͡ よ͡ ∇ヲャ∠ヱ∠ ケ∠ ゅｚレャややヲ⊥ボ⇒⇒ｚゎや»
(Fear (ward off) t he Fire, even if by giving half a dat e in charit y, and even by saying a single
word of good.) In t he Sahih as well, he (` Adi) narrat ed (from t he Prophet ):
∇リョ͡ パ
∠ ゲ͡ ∇ヘゎ⊥ ∇ラぺ∠ ∇ヲャ∠ヱ∠ ゅ⇔ゃ∇Βセ
∠ フ
͡ ヱ⊥ゲ∇バヨ∠ ∇ャやリ
∠ ョ͡ ラｚゲ∠ ボ͡ ∇エゎ∠ ゅ∠ャ»
ポ
∠ ゅ∠カぺ∠ ヴ∠ボ∇ヤゎ∠ ∇ラぺ∠ ∇ヲャ∠ヱ∠ ∩ヶ͡ボ∇ジわ∠ ∇ジヨ⊥ ∇ャや￢͡ ゅ∠ルま͡ ヶ͡プポ ∠ ヲ͡ ∇ャキ∠
«テ͡ジら∠ ⇒∇レョ⊥ ヮ͡ ∇Βャ∠ま͡ マ
∠ ヰ⊥ ∇ィヱ∠ ヱ∠
(Do not under rat e any good act , even if it is offering drinking wat er from your bucket t o one
who is seeking a drink, or meet ing your brot her wit h a cheerful face.) It is also recorded in t he
Sahih t hat t he Prophet said,
∀り∠ケゅ∠ィラ
ｚゲ∠ ボ͡ ∇エゎ∠ ゅ∠ャ ∩͡れゅ∠レョ͡ ∇ぽヨ⊥ ∇ャや￢͡ ゅ∠ジル͡ ゲ∠ ゼ ∠ ∇バョ∠ ゅΑ∠ »
«りゅ∠セリ ∠シ∠ ∇ゲプ͡ ∇ヲャ∠ヱ∠ ゅ∠ヰゎ͡ ケ∠ ゅ∠イャ͡
(O part y of believing women! None of you should belit t le a gift sent by your neighbor, even if it
is a Firsan of a sheep.) The word Firsan in t his Hadit h means it s hoof. In anot her Hadit h he said,
«ベ∠ゲ∇エョ⊥ ブ
∃ ∇ヤヌ
͡ よ͡ ∇ヲャ∠ヱ∠ モ
∠ も͡ ゅｚジャややヱぁキケ⊥ »
(Give somet hing t o t he beggar, even if it is a burnt hoof.) It has been report ed from ` A'ishah
t hat she gave a single grape in charit y and t hen she said, "To how much dust is it equivelent ''
Imam Ahmad recorded from ` Awf bin Al-Harit h bin At -Tufayl t hat ` A'ishah t old him t hat t he
Prophet used t o say,
リ
∠ ョ͡ ゅ∠ヰ∠ャラ
ｚみ͡プ∠ ∩͡ゆヲ⊥ルグぁャやれ
͡ や∠ゲボｚエ
∠ ョ⊥ ヱ∠ ポ
͡ ゅｚΑま͡ ∩⊥るゼ
∠ も͡ ゅ∠ハゅ∠Α»
«ゅ⇔らャ͡ゅ∠デぶ ͡ や
(O ` A'ishah! Beware of t he sins t hat are belit t led, for indeed t hey will be t aken account of by
Allah.) This Hadit h was recorded by An-Nasa'i and Ibn Maj ah.Imam Ahmad recorded from
` Abdullah bin Mas` ud t hat t he Messenger of Allah said,
ヴ∠ヤハ
∠ リ
∠ ∇バヨ͡ わ∠ ∇イΑ∠ リ
ｚヰ⊥ ルｚ ͡み∠プ ∩͡ゆヲ⊥ルグぁャやれ
͡ や∠ゲボｚエ∠ ョ⊥ ヱ∠ ∇ユミ⊥ ゅｚΑま͡»
«ヮ∠レ∇ムヤ͡∇ヰΑ⊥ ヴ∇わェ ∠ モ͡ィ ⊥ ゲｚャや
(Beware of t he sins t hat are belit t led. For verily, t hey are gat hered in a man unt il t hey dest roy
him.) And indeed t he Messenger of Allah made an example of t hem (sins t hat are t aken light ly)
by saying t hat t hey are like a people who set t le in barren land. Then t heir leader comes and
orders t he men t o go out one at a t ime and each bring back a st ick unt il t hey have gat hered a
large number of st icks. Then t hey kindled a fire and burned everyt hing t hat t hey t hrew int o
it .This is t he end of t he Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and t hanks are
due t o Allah.
The Tafsir of Surat Al-` Adiyat

(Chapter - 100)
- ゅ⇔ェ∇ギホ∠ ろ ͡ ⇒∠Αケ͡ ヲ⊥ヨャゅ∠プ - ゅ⇔エ∇らッ ∠ ろ ͡ ⇒∠Αギ͡ ⇒∠バ∇ャや∠ヱぴ

ヮ͡ よ͡ リ∠ ∇トシ ∠ ヲ∠ プ∠ - ゅ⇔バ∇ボル∠ ヮ͡ よ͡ ラ∠ ∇ゲを∠ ほ∠プ∠ - ゅ⇔エ∇らタ ⊥ れ ͡ ゲ∠ Β͡ピヨ⊥ ∇ャゅ∠プ
マ∠ ャ͡ク∠ ヴ∠ヤハ ∠ ヮ⊥ ルｚま͡ヱ∠ - ∀キヲ⊥レム∠ ャ∠ ヮ͡ よあゲ∠ ャ͡ リ
∠ ⇒∠ジル͡Ηやラｚま͡ - ゅ⇔バ∇ヨィ ∠
や∠クま͡ ユ⊥ ヤ∠∇バΑ∠ Κ∠ プ∠ ぺ∠ - ∀ギΑ͡ギ∠ゼ∠ャゲ͡ ∇Βガ ∠ ∇ャやあょエ ⊥ ャ͡ ヮ⊥ ルｚま͡ヱ∠ - ギ∀ Β͡ヰゼ ∠ ャ∠
- ケ͡ ヱ⊥ギダぁャやヴ͡プゅ∠ョモ ∠ダあェ ⊥ ヱ∠ - ケ͡ ヲ⊥らボ⊥ ∇ャやヴ͡プゅ∠ョゲ∠ ん͡ ∇バよ⊥
び ∀ゲΒ͡らガ ∠ ャｚグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ͡ よ͡ ユ⊥ヰよｚケ∠ ラｚま͡
(1. By t he ` Adiyat (st eeds), snort ing.) (2. St riking sparks of fire.) (3. And scouring t o t he raid at
dawn.) (4. And raise t he dust in clouds t he while.) (5. And penet rat ing fort hwit h as one int o
t he midst .) (6. Verily, man is ungrat eful t o his Lord.) (7. And t o t hat He bears wit ness.) (8. And
verily, he is violent in t he love of wealt h.) (9. Knows he not t hat when t he cont ent s of t he
graves are poured fort h) (10. And t hat which is in t he breast s shall be made known) (11. Verily,
t hat Day t heir Lord will be Well-Acquaint ed wit h t hem.)
Swearing by the Horses of War about the Ungratefulness of Man and

His Zeal for Wealth
Allah swears by t he horses when t hey are made t o gallop int o bat t le in His pat h (i.e., Jihad),
and t hus t hey run and pant , which is t he sound t hat is heard from t he horse when it runs.
びゅ⇔ェ∇ギホ∠ ろ
͡ ⇒∠Αケ͡ ヲ⊥ヨャゅ∠プぴ
(St riking sparks of fire.) meaning, t he st riking of t heir hooves on t he rocks, which causes sparks
of fire t o fly from t hem.
びゅ⇔エ∇らタ
⊥ れ
͡ ゲ∠ Β͡ピヨ⊥ ∇ャゅ∠プぴ
(And scouring t o t he raid at dawn.) meaning, t he raid t hat is carried out in t he early morning
t ime. This is j ust as t he Messenger of Allah used t o perform raids in t he early morning. He
would wait t o see if he heard t he Adhan (call t o prayer) from t he people. If he heard it he
would leave t hem alone, and if he didn't hear it he would at t ack. Then Allah says,
びゅ⇔バ∇ボル∠ ヮ͡ よ͡ ラ
∠ ∇ゲを∠ ほ∠プ∠ ぴ
(And raise t he dust in clouds t he while.) meaning, dust at t he place of t he bat t le wit h t he
horses.
びゅ⇔バ∇ヨィ
∠ ヮ͡ よ͡ リ
∠ ∇トシ
∠ ヲ∠ プ∠ ぴ
(And penet rat ing fort hwit h as one int o t he midst .) means, t hen are all in t he middle of t hat
spot , t oget her. Allah's saying;
びゅ⇔エ∇らタ
⊥ れ
͡ ゲ∠ Β͡ピヨ⊥ ∇ャゅ∠プぴ
(And scouring t o t he raid at dawn.) Ibn ` Abbas, Muj ahid and Qat adah, all said, "This means t he
invasion of t he horses in t he morning in t he way of Allah.'' And His st at ement ,
びゅ⇔バ∇ボル∠ ヮ͡ よ͡ ラ
∠ ∇ゲを∠ ほ∠プ∠ ぴ
(And raise t he dust in clouds t he while.) This is t he place in which t he at t ack t akes place. The
dust is st irred up by it . And His st at ement ,
びゅ⇔バ∇ヨィ
∠ ヮ͡ よ͡ リ
∠ ∇トシ
∠ ヲ∠ プ∠ ぴ
(And penet rat ing fort hwit h as one int o t he midst .) Al-` Awfi narrat ed from Ibn ` Abbas, ` At a,
` Ikrimah, Qat adah and Ad-Dahhak t hat t hey all said, "This means int o t he midst of t he
disbelieving enemy.'' Concerning Allah's st at ement ,
び ∀キヲ⊥レム∠ ャ∠ ヮ͡ よあゲ∠ ャ͡ リ
ｚま͡ぴ
(Verily, man is ungrat eful (Kanud) t o his Lord.) This is t he subj ect what is being sworn about ,
and it means t hat he (man) is ungrat eful for t he favors of His Lord and he rej ect s t hem. Ibn
` Abbas, Muj ahid, Ibrahim An-Nakha` i, Abu Al-Jawza', Abu Al-` Aliyah, Abu Ad-Duha, Sa` id bin
Jubayr, Muhammad bin Qays, Ad-Dahhak, Al-Hasan, Qat adah, Ar-Rabi` bin Anas and Ibn Zayd
all said, "Al-Kanud means ungrat eful.'' Al-Hasan said, "Al-Kanud is t he one who count s t he
calamit ies (t hat befall him) and he forget s Allah's favors.''
Concerning Allah's statement,
び ∀ギΒ͡ヰゼ
∠ ャ∠ マ
∠ ャ͡ク∠ ヴ∠ヤハ
∠ ヮ⊥ ルｚま͡ヱ∠ ぴ
(And t o t hat He bears wit ness.) Qat adah and Sufyan At h-Thawri bot h said, "And indeed Allah is
a wit ness t o t hat .'' It is also possible t hat t he pronoun (He) could be referring t o man. This was
said by Muhammad bin Ka` b Al-Qurazi. Thus, it s meaning would be t hat man is a wit ness
himself t o t he fact t hat he is ungrat eful. This is obvious in his condit ion, meaning t his is
apparent from his st at ement s and deeds. This is as Allah says,
ぶやギ∠ ィ
͡ ゅ∠ジョ∠ ∇やヱ⊥ゲヨ⊥ ∇バΑ∠ ラ∠ぺリ ∠ Β͡ミゲ͡ ∇ゼヨ⊥ ∇ヤャ͡ ラ
∠ ゅ∠ミゅ∠ョぴ
び͡ゲ∇ヘム⊥ ∇ャゅ͡よユヰ͡ ジ
͡ ヘ⊥ ル∠ぺヴ∠ヤハ
∠ リ∠ Α͡ギヰ͡ ⇒∠セ
(It is not for t he idolat ors, t o maint ain t he Masaj id of Allah, while t hey wit ness disbelief against
t hemselves.) (9:17) Allah said;
び ∀ギΑ͡ギ∠ゼ∠ャゲ͡ ∇Βガ
∠ ∇ャやあょエ
⊥ ャ͡ ヮ⊥ ルｚま͡ヱ∠ ぴ
(And verily, he is violent in t he love of wealt h.) meaning, and indeed in his love of t he good,
which is wealt h, he is severe. There are t wo opinions concerning t his. One of t hem is t hat it
means t hat he is severe. There are t wo opinions concerning t his. One of t hem is t hat it means
t hat he is severe in his love of wealt h. The ot her view is t hat it means he is covet ous and st ingy
due t o t he love of wealt h. However, bot h views are correct .
The Threat about the Hereafter

Then Allah encourages abst inence from worldly t hings and st riving for t he Hereaft er, and He
informs of what t he sit uat ion will be aft er t his present condit ion, and what man will face of
horrors. He says,
びケ͡ ヲ⊥らボ⊥ ∇ャやヴ͡プゅ∠ョゲ∠ ん͡ ∇バよ⊥ や∠クま͡ ユ⊥ ヤ∠∇バΑ∠ Κ

∠ プ∠ ぺ∠ぴ
(Knows he not t hat when t he cont ent s of t he graves are poured fort h) meaning, t he dead t hat
are in it will be brought out .
びケ͡ ヱ⊥ギダ
ぁャやヴ͡プゅ∠ョモ
∠ダ
あェ
⊥ ヱ∠ ぴ
(And t hat which is in t he breast s shall be made known) Ibn ` Abbas and ot hers have said, "This
means what was in t heir souls would be exposed and made apparent .''
び ∀ゲΒ͡らガ
∠ ャｚグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ͡ よ͡ ユ⊥ヰよｚケ∠ ラ
ｚま͡ぴ
(Verily, t hat Day t heir Lord will be Well-Acquaint ed wit h t hem.) meaning, He knows all of t hat
t hey used t o do, and He will compensat e t hem for it wit h t he most deserving reward. He does
not do even t he slight est amount of inj ust ice. This is t he end of t he Tafsir of Surat Al-` Adiyat ,
and all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Qari` ah

(Chapter - 101)
る⊥ ハ∠ ケ͡ ゅ∠ボ∇ャやゅ∠ョポ ∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - る⊥ ハ∠ ケ͡ ゅ∠ボ∇ャやゅ∠ョ - る⊥ ハ ∠ ケ͡ ゅ∠ボ∇ャやぴ

ラ⊥ ヲ⊥ムゎ∠ ヱ∠ - ゐ ͡ ヲ⊥ん∇らヨ∠ ∇ャやス
͡ や∠ゲヘ∠ ∇ャゅ∠ミサ⊥ ゅｚレャやラ ⊥ ヲ⊥ムΑ∠ ュ∠ ∇ヲΑ∠ -
ヮ⊥ レ⊥ Α͡コヲ∠ ョ∠ ∇ろヤ∠ボ⊥ を∠ リ∠ョゅｚョほ∠プ∠ - ス ͡ ヲ⊥ヘレ∠ヨ∇ャやリ ͡ ∇ヰバ͡ ∇ャゅ∠ミメ ⊥ ゅ∠らイ
͡ ∇ャや
ヮ⊥ レ⊥ Α͡コヲ∠ ョ∠ ∇ろヘｚカ ∠ ∇リョ∠ ゅｚョぺ∠ヱ∠ る∃ Β∠ ッ ͡ やｚケる∃ ゼ ∠ Β͡ハヴ͡プヲ∠ ヰ⊥ プ∠
びる∀ Β∠ ョ͡ ゅ∠ェ ∀ケゅ∠ル ∇ヮΒ∠ ワ͡ ゅ∠ョポ
∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ る∀ Α∠ ヱ͡ ゅ∠ワヮ⊥ ぁョほ⊥プ∠
(1. Al-Qari` ah.) (2. What is Al-Qari` ah) (3. And what will make you know what Al-Qari` ah is)
(4. It is a Day whereon mankind will be like mot hs scat t ered about .) (5. And t he mount ains will
be like wool, carded.) (6. Then as for him whose Balance will be heavy,) (7. He will live a
pleasant life.) (8. But as for him whose Balance will be light ,) (9. His mot her will be Hawiyah.)
(10. And what will make you know what it is) (11. A fire Hamiyah!)
Al-Qari` ah is one of the names of the Day of Judgement, like Al-

Haqqah, At-Tammah, As-Sakhkhah, Al-Ghashiyah and other names.
Then Allah int ensifies concern and fright for it by saying,
びる⊥ ハ
∠ ケ͡ ゅ∠ボ∇ャやゅ∠ョポ
(And what will make you know what Al-Qari` ah is) Then He explains t his by saying,
びゐ
͡ ヲ⊥ん∇らヨ∠ ∇ャやス
͡ や∠ゲヘ∠ ∇ャゅ∠ミサ
⊥ ゅｚレャやラ
⊥ ヲ⊥ムΑ∠ ュ∠ ∇ヲΑ∠ ぴ
(It is a Day whereon mankind will be like mot hs scat t ered about .) meaning, in t heir scat t ering,
t heir dividing, t heir coming and t heir going, all due t o being bewildered at what is happening
t o t hem, t hey will be like scat t ered mot hs. This is like Allah's st at ement ,
び∀ゲゼ
͡ わ∠ レぁョ ∀キや∠ゲ∠ィ ∇ユヰ⊥ ルｚほ∠ミ∠ ぴ
(As if t hey were locust s spread abroad.) (54:7) Allah said,
びス
⊥ ゅら∠ イ
͡ ∇ャやラ
(And t he mount ains will be like wool, carded.) meaning, t hey will become like carded wool
t hat has began t o wear out (fade away) and be t orn apart . Muj ahid, ` Ikrimah, Sa` id bin Jubayr,
Al-Hasan, Qat adah, ` At a' Al-Khurasani, Ad-Dahhak and As-Suddi have all said,
び͡リ∇ヰバ͡ ∇ャゅ∠ミぴ
(like wool (` Ihn). ) "Woolen.'' Then Allah informs about t he result s received by t hose who
performed t he deeds, and t he honor and disgrace t hey will experience based upon t heir deeds.
He says,
びヮ⊥ レ⊥ Α͡コヲ∠ ョ∠ ∇ろヤ∠ボ⊥ を∠ リ∠ョゅｚョほ∠プ∠ ぴ

(Then as for him whose Balance will be heavy.) meaning, his good deeds are more t han his bad
deeds.
びる∃ Β∠ ッ
͡ やｚケる∃ ゼ
∠ Β͡ハヴ͡プヲ∠ ヰ⊥ プ∠ ぴ
(He will live a pleasant life.) meaning, in Paradise.
びヮ⊥ レ⊥ Α͡コヲ∠ ョ∠ ∇ろヘｚカ
∠ ∇リョ∠ ゅｚョぺ∠ヱ∠ ぴ
(But as for him whose Balance will be light .) meaning, his bad deeds are more t han his good
deeds. Then Allah says,
びる∀ Α∠ ヱ͡ ゅ∠ワヮ⊥ ぁョほ⊥プ∠ ぴ
(His mot her will be Hawiyah.) It has been said t hat t his means he will be falling and t umbling
headfirst int o t he fire of Hell, and t he expression ` his mot her' has been used t o refer t o his
brain (as it is t he mot her of his head). A st at ement similar t o t his has been report ed from Ibn
` Abbas, ` Ikrimah, Abu Salih and Qat adah. Qat adah said, "He will fall int o t he Hellfire on his
head.'' Abu Salih made a similar st at ement when he said, "They will fall int o t he Fire on t heir
heads.'' It has also been said t hat it means his mot her t hat he will ret urn t o and end up wit h in
t he Hereaft er will be Hawiyah, which is one of t he names of t he Hellfire. Ibn Jarir said, "Al-
Hawiyah is only called his mot her because he will have no ot her abode except for it .'' Ibn Zayd
said, "Al-Hawiyah is t he Fire, and it will be his mot her and his abode t o which he will ret urn,
and where he will be set t led.'' Then he recit ed t he Ayah,
び⊥ケゅｚレャやユ⊥ ワ⊥ や∠ヱ∇ほョ∠ ヱ∠ ぴ
(Their abode will be t he Fire.) (3:151) Ibn Abi Hat im said t hat it has been narrat ed from
Qat adah t hat he said, "It is t he Fire, and it is t heir abode.'' Thus, Allah says in explaining t he
meaning of Al-Hawiyah,
び ∇ヮΒ∠ ワ͡ ゅ∠ョポ
(And what will make you know what it is). Allah's st at ement
びる∀ Β∠ ョ͡ ゅ∠ェ ∀ケゅ∠ルぴ
(A fire Hamiyah!) meaning, ext reme heat . It is a heat t hat is accompanied by a st rong flame
and fire. It is narrat ed from Abu Hurayrah t hat t he Prophet said,
リ
∠ Β͡バ∇らシ
∠ ∇リョ͡ ∀￢∇ゴィ
⊥ ∩∠ラヱ⊥ギホ͡ ヲ⊥ゎヶ͡わャｚやュ∠ キ∠ へヶ͡レよ∠ ケ⊥ ゅ∠ル»
«ユｚレヰ∠ ィ
∠ ケ͡ ゅ∠ル ∇リョ͡ や⇔￢∇ゴィ ⊥
(The fire of t he Children of Adam t hat you all kindle is one part of t he sevent y part s of t he fire
of Hell.) They (t he Companions) said, "O Messenger of Allah! Isn't it sufficient '' He replied,
«や⇔￢∇ゴィ
⊥ リ
∠ Βあわシ
͡ ヱ∠ る∃ バ∠ ∇ジわ͡ よ͡ ゅ∠ヰ∇Βヤ∠ハ
∠ ∇ろヤ∠ツ
あプ⊥ ゅ∠ヰルｚま͡»
(It is more t han it by sixt y-nine t imes.) This has been recorded by Al-Bukhari and Muslim. In
some of t he wordings he st at ed,
ｚリヰ⊥ ぁヤミ⊥ ∩や⇔￢∇ゴィ

⊥ リ
∠ Βあわシ
͡ ヱ∠ る∃ バ∠ ∇ジわ͡ よ͡ ゅ∠ヰ∇Βヤ∠ハ
∠ ∇ろヤ∠ツ
あプ⊥ ゅ∠ヰルｚま͡»
«ゅ∠ワゲあェ
∠ モ ⊥ ∇んョ͡
(It is more t han it by sixt y-nine t imes, each of t hem is like t he heat of it .) It has been narrat ed
in a Hadit h t hat Imam Ahmad recorded from Abu Hurayrah t hat t he Prophet said,
ヶ͡ヤ∇ピΑ∠ ∩͡ラゅ∠ヤ∇バル∠ ヮ⊥ ャ∠ ∇リョ∠ ゅ⇔よや∠グハ
∠ ケ͡ ゅｚレャやモ
͡ ∇ワぺ∠ ラ
∠ ヲ∠ ∇ワぺ∠ ラ
ｚま͡»
«ヮ⊥ビゅ∠ョキ͡ ゅ∠ヨヰ⊥ ∇レョ͡
(Verily, t he person who will receive t he light est t orment of t he people of t he Hellfire will be a
man who will have t wo sandals t hat will cause his brain t o boil. )'' It has been confirmed in t he
Two Sahihs that the Messenger of Allah said,
モ
∠ ミ∠ ぺ∠ ゆあケ∠ ゅ∠Α :∇ろャ∠ゅ∠ボプ∠ ゅ∠ヰよあケ∠ ヴ∠ャま͡ ケ⊥ ゅｚレャやろ ͡ ム∠ わ∠ ∇セや
ヶ͡プザ ∃ ヘ∠ ル∠ :リ͡ ∇Βジ
∠ ヘ∠ レ∠ よ͡ ゅ∠ヰャ∠ ラ∠ ク͡ ほ∠プ∠ ∩ゅ⇔ツ∇バよ∠ ヶ͡ツ∇バよ∠
ヶ͡プラ ∠ ヱ⊥ギイ
͡ ゎ∠ ゅョ∠ ギぁセ
∠ ほ∠プ∠ ∩͡ブ∇Βダｚャやヶ͡プザ ∃ ヘ∠ ル∠ ヱ∠ ∩͡￢ゅ∠わゼ
あャや
ブ
͡ ∇Βダｚャやヶ͡プラ ∠ ヱ⊥ギイ ͡ ゎ∠ ゅ∠ョギぁセ∠ ぺ∠ヱ∠ ∩ゅ∠ワキ͡ ∇ゲよ∠ ∇リョ͡ ￢͡ ゅ∠わゼ
あャや
«ゅ∠ワゲあェ∠ ∇リョ͡
(The Hellfire complained t o it s Lord and said, "O Lord! Some part s of me devour ot her part s of
me.'' So He (Allah) permit t ed it t o t ake t wo breat hs: one breat h in t he wint er and one breat h in
t he summer. Thus, t he most severe cold t hat you experience in t he wint er is from it s cold, and
t he most severe heat t hat you experience in t he summer is from it s heat . ) In t he Two Sahihs it
is recorded t hat he said,
り∠ ギｚセ
͡ ラ
ｚみ͡プ∠ ∩͡りゅ∠ヤダ
ｚャやリ
͡ハ
∠ やヱ⊥キゲ͡ ∇よほ∠プ∠ ゲぁエ
∠ ∇ャやギｚわ∠ ∇セややク∠ ま͡»
«ユｚレヰ∠ ィ ∠ ウ ͡ ∇Βプ∠ ∇リョ͡ ゲあエ∠ ∇ャや
(When t he heat becomes int ense pray t he prayer when it cools down, for indeed t he int ense
heat is from t he breat h of Hell.) This is t he end of t he Tafsir of Surat Al-Qari` ah, and all praise
The Tafsir of Surat At-Takathur

(Chapter - 102)
Κ
ｚミ∠ - ゲ∠ よ͡ ゅ∠ボヨ∠ ∇ャやユ⊥ ゎ⊥ ∇ケコ⊥ ヴｚわェ ∠ - ゲ⊥ を⊥ ゅｚムわｚャやユ⊥ ム⊥ ⇒∠ヰ∇ャぺ∠ぴ
∇ヲャ∠ Κ
ｚミ∠ - ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎフ ∠ ∇ヲシ ∠ Κ
ｚミ∠ ｚユを⊥ - ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎフ ∠ ∇ヲシ ∠
ｚユを⊥ - ユ∠ Β͡エイ ∠ ∇ャやラｚヱ⊥ ゲ∠ わ∠ ャ∠ - リ ͡ Β͡ボΒ∠ ∇ャやユ∠ ∇ヤハ
͡ ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ
リ
͡ハ ∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ｚリヤ⊥⇒∠∇ジわ⊥ ャ∠ ｚユを⊥ - リ ͡ Β͡ボΒ∠ ∇ャやリ
∠ ∇Βハ∠ ゅ∠ヰルｚヱ⊥ ゲ∠ わ∠ ャ∠
びユ͡ Β͡バレｚャや
(1. The mut ual increase divert s you,) (2. Unt il you visit t he graves.) (3. Nay! You shall come t o
know!) (4. Again nay! You shall come t o know!) (4. Again nay! You shall come t o know!) (5.
Nay! If you knew wit h a sure knowledge.) (6. Verily, you shall see t he blazing Fire!) (7. And
again, you shall see it wit h cert aint y of sight !) (8. Then on t hat Day you shall be asked about
t he delight s!)
The Result of Loving the World and Heedlessness of the Hereafter

Allah says t hat all are preoccupied by love of t he world, it s delight s and it s adornment s, and
t his dist ract s you from seeking t he Hereaft er and desiring it . This delays you unt il deat h comes
t o you and you visit t he graves, t hus becoming it s inhabit ant s. In Sahih Al-Bukhari, it is
recorded in t he Book of Ar-Riqaq (Narrat ions t hat soft en t he Heart ) from Anas bin Malik, who
report ed t hat Ubayy bin Ka` b said, "We used t o t hink t hat t his was a part of t he Qur'an unt il
t he Ayah was revealed which says;
びゲ⊥ を⊥ ゅｚムわｚャやユ⊥ ム⊥ ⇒∠ヰ∇ャぺ∠ぴ
(The mut ual increase divert s you.)'' He was referring t o t he Hadit h in which t he Prophet said,
«ょ∠ワ∠ク ∇リョ͡ キ∃ や∠ヱュ∠ キ∠ へリ

͡ ∇よゅ͡ャラ
∠ ゅ∠ミ ∇ヲャ∠»
(If t he Son of Adam had a valley of gold, he would desire anot her like it ...) Imam Ahmad
recorded from ` Abdullah bin Ash-Shikhkhir t hat he said, "I came t o t he Messenger of Allah while
he was saying,
ゅｚャま͡ マ
∠ ャ͡ゅ∠ョ ∇リョ͡ マ
∠ ャ∠ ∇モワ∠ ヱ∠ ∩ヶ͡ャゅ∠ョヶ͡ャゅ∠ョ :ュ∠ キ∠ へリ ⊥ ∇よやメ
⊥ ヲ⊥ボΑ∠
ろ
∠ ∇ホギｚダ∠ ゎ∠ ∇ヱぺ∠ ∩∠ろ∇Βヤ∠∇よほ∠プ∠ ろ
∠ ∇ジら͡ ャ∠ ∇ヱぺ∠ ∩∠ろ∇Β⇒∠レ∇プほ∠プ∠ ろ
∠ ∇ヤミ∠ ぺ∠ ゅ∠ョ
«∨∠ろ∇Βツ ∠ ∇ョほ∠プ∠
((The mut ual increase divert s you.)'' He was referring t o t he Hadit h in which t he Prophet said,
«ょ∠ワ∠ク ∇リョ͡ キ∃ や∠ヱュ∠ キ∠ へリ

͡ ∇よゅ͡ャラ
∠ ゅ∠ミ ∇ヲャ∠»
(If t he Son of Adam had a valley of gold, he would desire anot her like it ...) Imam Ahmad
recorded from ` Abdullah bin Ash-Shikhkhir t hat he said, "I came t o t he Messenger of Allah while
he was saying,
ゅｚャま͡ マ
∠ ャ͡ゅ∠ョ ∇リョ͡ マ
∠ ャ∠ ∇モワ∠ ヱ∠ ∩ヶ͡ャゅ∠ョヶ͡ャゅ∠ョ :ュ∠ キ∠ へリ ⊥ ∇よやメ ⊥ ヲ⊥ボΑ∠
ろ
∠ ∇ホギｚダ∠ ゎ∠ ∇ヱぺ∠ ∩∠ろ∇Βヤ∠∇よほ∠プ∠ ろ
∠ ∇ジら͡ ャ∠ ∇ヱぺ∠ ∩∠ろ∇Β⇒∠レ∇プほ∠プ∠ ろ ∠ ∇ヤミ∠ ぺ∠ ゅ∠ョ
«∨∠ろ∇Βツ ∠ ∇ョほ∠プ∠
((The mut ual increase divert s you.)( The Son of Adam says, "My wealt h, my wealt h.'' But do you
get anyt hing (of benefit ) from your wealt h except for t hat which you at e and you finished it , or
t hat which you clot hed yourself wit h and you wore it out , or t hat which you gave as charit y and
you have spent it )'' Muslim, At -Tirmidhi and An-Nasa'i also recorded t his Hadit h. Muslim
recorded in his Sahih from Abu Hurayrah t hat t he Messenger of Allah said,
ヮ͡ ャ͡ゅ∠ョ ∇リョ͡ ヮ⊥ ャ∠ ゅ∠ヨルｚま͡ヱ∠ ∩ヶ͡ャゅ∠ョヶ͡ャゅ∠ョ :ギ⊥ ∇らバ∠ ∇ャやメ ⊥ ヲ⊥ボΑ∠ »
ベ∠ ギｚダ∠ ゎ∠ ∇ヱぺ∠ ∩ヴ∠ヤ∇よほ∠プ∠ ザ ∠ ら͡ ャ∠ ∇ヱぺ∠ ∩ヴ∠レ∇プほ∠プ∠ モ
∠ ミ∠ ぺ∠ ゅ∠ョ :∀ゐゅ∠ヤ∠を
«サゅｚレヤ͡ャヮ⊥ ミ⊥ ケ͡ ゅ∠ゎヱ∠ ∀ょ͡ワや∠グ∠プマ ∠ ャ͡ク∠ ン∠ヲシ ͡ ゅ∠ョヱ∠ ∩ヴ∠ツ∇ョほ∠プ∠
(The servant says "My wealt h, my wealt h.'' Yet he only get s t hree (benefit s) from his wealt h:
t hat which he eat s and finishes, t hat which he eat s and finishes, t hat which he wears unt il it is
worn out , or t hat which he gives in charit y and it is spent . Everyt hing else ot her t han t hat will
go away and leave him for t he people.) Muslim was alone in recording t his Hadit h. Al-Bukhari
recorded from Anas bin Malik t hat t he Messenger of Allah said,
ヮ⊥ バ∠ ョ∠ ヴ∠ボ∇ら∠Α∠ヱラ ͡ ゅ∠レ∇をやノ⊥ ィ
͡ ∇ゲΒ∠ プ∠ ∩∀るを∠ ゅ∠ヤを∠ ろ
∠ Βあヨ∠ ∇ャやノ⊥ ら∠ ∇わΑ∠ »
ヮ⊥ ヤ⊥∇ワぺ∠ ノ⊥ ィ
͡ ∇ゲΒ∠ プ∠ ∩⊥ヮヤ⊥ヨ∠ ハ
∠ ヱ∠ ヮ⊥ ャ⊥ゅ∠ョヱ∠ ヮ⊥ ヤ⊥∇ワぺ∠ ヮ⊥ バ⊥ ら∠ ∇わΑ∠ :∀ギ͡ェや∠ヱ
«ヮヤ⊥ヨ∠ ハ∠ ヴ∠ボ∇ら∠Α∠ヱ ∩⊥ヮャ⊥ゅ∠ョヱ∠
(Three t hings follow t he deceased person, and t wo of t hem ret urn while one remains behind
wit h him. The t hings which follow him are his family, his wealt h and his deeds. His family and
his wealt h ret urn while his deeds remain.) This Hadit h has also been recorded by Muslim, At -
Tirmidhi and An-Nasa'i. Imam Ahmad recorded from Anas t hat t he Prophet said,
ソ
⊥ ∇ゲエ
͡ ∇ャや :ラ
͡ ゅ∠わレ∠ ∇をやヮ⊥ ∇レョ͡ ヴ∠ボ∇ら∠Α∠ヱュ∠ キ∠ へリ
⊥ ∇よやュ⊥ ゲ∠ ∇ヰΑ∠ »
«モ∠ョほ∠∇ャや∠ヱ
(The Son of Adam becomes old wit h senilit y, but yet t wo t hings remain wit h him: greed and
hope.) Bot h of t hem (Al-Bukhari and Muslim) recorded t his Hadit h in t he Two Sahihs.
The Threat of seeing Hell and being questioned about the Delights
び ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎフ
∠ ∇ヲシ
∠ Κ
ｚミ∠ ｚユを⊥ - ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎフ
∠ ∇ヲシ
∠ Κ
ｚミ∠ ぴ
(Nay! you shall come t o know! Again nay! you shall come t o know!) Al-Hasan Al-Basri said, "This
is a t hreat aft er a t hreat .'' Ad-Dahhak said,
∠ ∇ヲシ
∠ Κ
ｚミ∠ ぴ
(Nay! you shall come t o know!) "Meaning, ` O you disbelievers.'
∠ ∇ヲシ
∠ Κ
ｚミ∠ ｚユを⊥ ぴ
(Again nay! you shall come t o know!) meaning, ` O you believers.''' Then Allah says,
びリ
͡ Β͡ボΒ∠ ∇ャやユ∠ ∇ヤハ
͡ ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ ∇ヲャ∠ Κ
ｚミ∠ ぴ
(Nay! you shall come t o know! Again nay! you shall come t o know!) Al-Hasan Al-Basri said, "This
is a t hreat aft er a t hreat .'' Ad-Dahhak said,
∠ ∇ヲシ
∠ Κ
ｚミ∠ ぴ
(Nay! you shall come t o know!) "Meaning, ` O you disbelievers.'
∠ ∇ヲシ
∠ Κ
ｚミ∠ ｚユを⊥ ぴ
(Again nay! you shall come t o know!) meaning, ` O you believers.''' Then Allah says,
びリ
͡ Β͡ボΒ∠ ∇ャやユ∠ ∇ヤハ
͡ ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎ ∇ヲャ∠ Κ
ｚミ∠ ぴ
(Nay! If you knew wit h a sure knowledge.) meaning, ` if you knew wit h t rue knowledge, you
would not be divert ed by rivalry for wealt h away from seeking t he abode of t he Hereaft er unt il
you reach t he graves.' Then Allah says,
びリ
͡ Β͡ボΒ∠ ∇ャやリ
∠ ∇Βハ
∠ ゅ∠ヰルｚヱ⊥ ゲ∠ わ∠ ャ∠ ｚユを⊥ - ユ∠ Β͡エイ
∠ ∇ャやラ
ｚヱ⊥ ゲ∠ わ∠ ャ∠ぴ
(Verily, you shall see t he blazing Fire! And again you shall see it wit h cert aint y of sight !) This is
t he explanat ion of t he previous t hreat which was in Allah's saying,
∠ ∇ヲシ
∠ Κ
ｚミ∠ ｚユを⊥ - ∠ラヲ⊥ヨ∠ヤ∇バ∠ゎフ
∠ ∇ヲシ
∠ Κ
ｚミ∠ ぴ
(Nay! you shall come t o know! Again nay! you shall come t o know!) Thus, Allah t hreat ens t hem
wit h t his sit uat ion, which is what t he people of t he Fire will see. It is a Fire, which if it exhaled
one breat h, every angel who is near (t o Allah) and every Prophet who was sent would all fall
down on t heir knees due t o fear, awe and t he sight of it s horrors. This is based upon what has
been report ed in t he narrat ions concerning it . Allah t hen says,
びユ͡ Β͡バレｚャやリ
͡ハ
∠ グ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ｚリヤ⊥⇒∠∇ジわ⊥ ャ∠ ｚユを⊥ ぴ
(Then on t hat Day you shall be asked about t he delight s!) meaning, ` on t hat Day you all will be
quest ioned concerning your grat it ude t owards t he favors t hat Allah blessed you wit h, such as
healt h, safet y, sust enance and ot her t hings. You will be asked did you ret urn His favors by
being t hankful t o Him and worshipping Him.' Ibn Jarir recorded t hat Al-Husayn bin ` Ali As-Suda'i
narrat ed t o him from Al-Walid bin Al-Qasim, who report ed from Yazid bin Kaysan, who report ed
from Abi Hazim, who report ed from Abu Hurayrah t hat he said, "Once while Abu Bakr and
` Umar were sit t ing, t he Prophet came t o t hem and said,
«∨ゅ∠レヰ⊥ ワゅ∠ヨム⊥ ∠ジ∠ヤ∇ィ∠ぺゅ∠ョ»

(What has caused you t wo t o sit here) They replied, ` By He Who has sent you wit h t he t rut h,
not hing has brought us out of our houses except hunger.' The Prophet said,
«ロ⊥ゲ∇Βビ
∠ ヶ͡レィ
∠ ゲ∠ ∇カぺ∠ ゅ∠ョペ
あエ∠ ∇ャゅ͡よヶ͡レん∠ バ∠ よ∠ ヵ͡グャｚや∠ヱ»
(By He Who has sent me wit h t he t rut h, not hing has brought me out ot her t han t his.) So t hey
went unt il t hey came t o t he house of a man from t he Ansar, and t he woman of t he house
received t hem. The Prophet said t o her,
«∨∀ラゅ∠ヤプ⊥ リ
∠ ∇Αぺ∠»
(Where is so-and-so) She replied, ` He went t o fet ch some drinking wat er for us.' So t he man
came carrying his bucket and he said, ` Welcome. Not hing has visit ed t he servant s (of Allah)
bet t er t han a Prophet who has visit ed me t oday.' Then he hung his bucket near a palm t ree,
and climbed it and ret urned t o t hem wit h a clust er of dat es. So t he Prophet said,
«∨∠ろ∇Β⇒∠レわ∠ ∇ィやろ
∠ ∇レミ⊥ ゅ∠ャぺ∠»
Why didn't you pick (some of t hem)) The man replied, ` I want ed you t o choose wit h your own
eyes.' Then he t ook a blade (t o slaught er a sheep) and t he Prophet said,
«ゆヲ⊥ヤエ
∠ ∇ャや∠ヱポ
∠ ゅｚΑま͡»
(Do not slaught er one t hat gives milk.) So he slaught ered a sheep for t hem t hat day and t hey
all at e. Then t he Prophet said,
∇リョ͡ ∇ユム⊥ ィ∠ ゲ∠ ∇カぺ∠ ∩͡るョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ や∠グワ∠ ∇リハ∠ ｚリャ⊥ほ∠∇ジわ⊥ ャ∠»
∩や∠グワ∠ ∇ユわ⊥ ∇らタ
∠ ぺ∠ ヴｚわェ∠ やヲ⊥バィ ͡ ∇ゲゎ∠ ∇ユヤ∠プ∠ ∩⊥ネヲ⊥イ∇ャやユ⊥ ム⊥ ゎ͡ ヲ⊥Βよ⊥
«ユΒ͡バレｚャやリ
∠ ョ͡ や∠グヰ∠ プ∠
(You will be asked about t his on t he Day of Judgement . Hunger caused you t o come out of your
homes and you did not ret urn unt il you had eat en t his meal. So t his is from t he delight s.)''
Muslim also recorded t his Hadit h. It has been confirmed in Sahih Al-Bukhari and t he Sunans of
At -Tirmidhi, An-Nasa'i and Ibn Maj ah from Ibn ` Abbas t hat t he Messenger of Allah said,
る⊥ エ
ｚダあャや :サ
͡ ゅｚレャやリ
∠ ョ͡ ∀ゲΒ͡んミ∠ ゅ∠ヨ͡ヰΒ͡プ ∀ラヲ⊥ら∇ピョ∠ ラ
͡ ゅ∠わヨ∠ ∇バル͡ »
«パや∠ゲヘ∠ ∇ャや∠ヱ
(Two favors are t reat ed unj ust ly by most people: healt h and free t ime.) This means t hat t he
people are lacking grat it ude for t hese t wo favors. They do fulfill t heir obligat ions t o t hem.
Therefore, whoever does not maint ain t he right t hat is obligat ory upon him, t hen he is unj ust .
Imam Ahmad recorded from Abu Hurayrah t hat t he Prophet said,
ゅ∠Α : る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ :ラゅヘハメゅホモｚィ ∠ ヱ∠ ゴｚハ ∠ ぶ ⊥ やメ
⊥ ヲ⊥ボΑ∠ »
マ
∠ わ⊥ ∇ィヱｚコ∠ ヱ∠ ∩͡モよ͡ み͡∇ャや∠ヱモ ͡ ∇Βガ
∠ ∇ャやヴ∠ヤハ
∠ マ ∠ わ⊥ ∇ヤヨ∠ ェ
∠ ∩∠ュキ∠ へリ
∠ ∇よや
ゲ⊥ ∇ムセ ⊥ リ ∠ ∇Αほ∠プ∠ ∩⊥サぺ∠∇ゲゎ∠ ヱ∠ ノ⊥ よ∠ ∇ゲゎ∠ マ ∠ わ⊥ ∇ヤバ∠ ィ∠ ヱ∠ ∩∠￢ゅ∠ジレあャや
«∨∠マャ͡ク∠
(Allah t he Might y and Maj est ic says on t he Day of Judgement , "O Son of Adam! I made you ride
upon t he horses and camels, I gave you women t o marry, and I made you reside and rule (in t he
eart h). So where is t he t hanks for t hat '') Ahmad was alone in recording t his Hadit h in t his
manner. This is t he end of t he Tafsir of Surat At -Takat hur, and all praise and blessings are due
t o Allah.
The Tafsir of Surat Al-` Asr

(Chapter - 103)
How ` Amr bin Al-` As was aware of the Qur'an's Miracle due to this
Surah
They have ment ioned t hat ` Amr bin Al-` As went t o visit Musaylimah Al-Kadhdhab aft er t he
Messenger of Allah was commissioned (as a Prophet ) and before ` Amr had accept ed Islam.
Upon his arrival, Musaylimah said t o him, "What has been revealed t o your friend (Muhammad )
during t his t ime'' ` Amr said, "A short and concise Surah has been revealed t o him.'' Musaylimah
t hen said, "What is it '' ` Amr replied;
リ
ｚま͡ - ゲ∃ ∇ジカ
⊥ ヴ͡ヘャ∠ リ
∠ ⇒∠ジル͡Ηやラｚま͡ - ゲ͡ ∇ダバ∠ ∇ャや∠ヱぴ
ペ
あエ∠ ∇ャゅ͡よ ∇や∇ヲタ
∠ や∠ヲゎ∠ ヱ∠ ろ
͡ ⇒∠エヤ͡⇒ｚダャや ∇やヲ⊥ヤヨ͡ ハ
∠ ヱ∠ ∇やヲ⊥レョ∠ や∠￢
びゲ͡ ∇らダ
ｚャゅ͡よ ∇や∇ヲタ
∠ や∠ヲゎ∠ ヱ∠
(By Al-` Asr. Verily, man is in loss. Except t hose who believe and do right eous deeds, and
recommend one anot her t o t he t rut h, and recommend one anot her t o pat ience.) So Musaylimah
t hought for a while. Then he said, "Indeed somet hing similar has also been revealed t o me.''
` Amr asked him, "What is it '' He replied, "O Wabr (a small, furry mammal; hyrax), O Wabr! You
are only t wo ears and a chest , and t he rest of you is digging and burrowing.'' Then he said,
"What do you t hink, O ` Amr'' So ` Amr said t o him, "By Allah! Verily, you know t hat I know you
are lying.'' I saw t hat Abu Bakr Al-Khara'it i ment ioned a chain of narrat ion for part of t his st ory,
or what was close t o it s meaning, in volume t wo of his famous book Masawi' ul-Akhlaq. The
Wabr is a small animal t hat resembles a cat , and t he largest t hing on it is it s ears and it s t orso,
while t he rest of it is ugly. Musayli- mah int ended by t he composit ion of t hese nonsensical
verses t o produce somet hing which would oppose t he Qur'an. Yet , it was not even convincing
t o t he idol worshipper of t hat t ime. At -Tabarani recorded from ` Abdullah bin Hisn Abi
Madinah t hat he said, "Whenever t wo men from t he Companions of t he Messenger of Allah used
t o meet , t hey would not part unt il one of t hem had recit ed Surat Al-` Asr in it s ent iret y t o t he
ot her, and one of t hem had given t he greet ings of peace t o t he ot her.'' Ash-Shafi` i said, "If t he
people were t o ponder on t his Surah, it would be sufficient for t hem.''
リ
ｚま͡ -ゲ∃ ∇ジカ
⊥ ヴ͡ヘャ∠ リ ∠ ⇒∠ジル͡Ηやラｚま͡ -ゲ͡ ∇ダバ∠ ∇ャや∠ヱぴ
ペ
∂エ∠ ∇ャゅ͡よ ∇や∇ヲタ
∠ や∠ヲゎ∠ ヱ∠ ろ
͡ ⇒∠エヤ͡⇒ｚダャや ∇やヲ⊥ヤヨ͡ ハ∠ ヱ∠ ∇やヲ⊥レョ∠ や￢
び-ゲ͡ ∇らダ
ｚャゅ͡よ ∇や∇ヲタ
∠ や∠ヲゎ∠ ヱ∠
(1. By Al-` Asr.) (2. Verily, man is in loss.) (3. Except t hose who believe and do right eous deeds,
and recommend one anot her t o t he t rut h, and recommend one anot her t o pat ience.)
Al-` Asr is the time in which the movements of the Children of

Adam occur, whether good or evil.
Malik narrat ed from Zayd bin Aslam t hat he said, "It is t he evening.'' However, t he first view is
t he popular opinion. Thus, Allah swears by t his, t hat man is in Khusr, which means in loss and
dest ruct ion.
ｚま͡ぴ
(Except t hose who believe and do right eous good deeds) So Allah makes an except ion, among
t he species of man being in loss, for t hose who believe in t heir heart s and work right eous deeds
wit h t heir limbs.
びあペ∠エ∇ャゅ͡よ ∇や∇ヲ∠タや∠ヲ∠ゎ∠ヱぴ
(And recommend one anot her t o t he t rut h,) This is t o perform act s of obedience and avoid t he
forbidden t hings.
び͡ゲ∇らダ
ｚャゅ͡よ ∇や∇ヲ∠タや∠ヲ∠ゎ∠ヱぴ
(And recommend one anot her t o pat ience.) meaning, wit h t he plot s, t he evils, and t he harms
of t hose who harm people due t o t heir commanding t hem t o do good and forbidding t hem from
evil. This is t he end of t he Tafsir of Surat Al-` Asr, and all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Humazah
(Chapter - 104)
- ロ⊥ キ∠ ギｚハ
∠ ヱ∠ Ι ⇔ ゅ∠ョノ∠ ヨ∠ ィ
∠ ン͡グャｚや - り∃ ゴ∠ ヨ∠ ャぁり∃ ゴ∠ ヨ∠ ワ⊥ モあム⊥ ャあ ∀モ∇Α∠ヱぴ
- る͡ ヨ∠ ト ∠エ ⊥ ∇ャやヴ͡プラｚグ∠ ら∠ レ⊥Βャ∠ Κ
ｚミ∠ - ロ⊥ ギ∠ ヤ∠∇カぺ∠ ヮ⊥ ャ∠ゅ∠ョラｚぺ∠ ょ ⊥ ジ ∠ ∇エΑ∠
ヴ͡わャｚや - り⊥ ギ∠ ホ∠ ヲ⊥ヨ∇ャやヮ͡ ヤｚャやケ⊥ ゅ∠ル - る⊥ ヨ∠ ト ∠エ ⊥ ∇ャやゅ∠ョポ ∠ や∠ケ∇キぺ∠ べ∠ョヱ∠
ヴ͡プ - り∀ ギ∠ タ ∠ ∇ぽョぁユ͡ヰ∇Βヤ∠ハ ∠ ゅヰ∠ ルｚま͡ - り͡ ギ∠ ゃ͡ ∇プΙ
ｘやヴ∠ヤハ ∠ ノ⊥ ヤ͡トｚゎ∠
びり͡ キ∠ ギｚヨ∠ ョぁギ∃ ヨ∠ ハ
∠
(1. Woe t o every Humazah Lumazah.) (2. Who has gat hered wealt h and count ed it .) (3. He
t hinks t hat his wealt h will make him last forever!) (4. But no! Verily, he will be t hrown int o Al-
Hut amah.) (5. And what will make you know what Al-Hut amah is) (6. The fire of Allah, Al-
Muqadah,) (7. Which leaps up over t he heart s.) (8. Verily, it shall Mu'sadah upon t hem,) (9. In
pillars st ret ched fort h.) Al-Hammaz refers t o (slander) by speech, and Al-Lammaz refers t o
(slander) by act ion. This means t hat t he person finds fault wit h people and belit t les t hem. An
explanat ion of t his has already preceded in t he discussion of Allah's st at ement ,
びユ∃ Β͡ヨレ∠ よ͡ ￢͡ べｚゼョｚコ∃ ゅｚヨワ∠ ぴ

(Hammaz, going about wit h slander) (68:11) Ibn ` Abbas said, "Humazah Lumazah means one
who reviles and disgraces (ot hers).'' Muj ahid said, "Al-Humazah is wit h t he hand and t he eye,
and Al-Lumazah is wit h t he t ongue.'' Then Allah says,
びロ⊥ キ∠ ギｚハ
∠ ヱ∠ Ι
⇔ ゅ∠ョノ∠ ヨ∠ ィ
(Who has gat hered wealt h and count ed it .) meaning, he gat hers it piling some of it on t op of
t he rest and he count s it up. This is similar t o Allah's saying,
∠ ヱ∠ ぴ
(And collect (wealt h) and hide it .) (70:18) This was said by As-Suddi and Ibn Jarir. Muhammad
bin Ka` b said concerning Allah's st at ement ,
び⊥ロキ∠ ギｚハ
∠ ヱ∠ Ι
⇔ ゅ∠ョノ∠ ヨ∠ ィ
∠ぴ
(gat hered wealt h and count ed it .) "His wealt h occupies his t ime in t he day, going from t his t o
t hat . Then when t he night comes he sleeps like a rot t ing corpse.'' Then Allah says,
びロ⊥ ギ∠ ヤ∠∇カぺ∠ ヮ⊥ ャ∠ゅ∠ョラ
ｚぺ∠ ょ
⊥ ジ
∠ ∇エΑ∠ ぴ
(He t hinks t hat his wealt h will make him last forever!) meaning, he t hinks t hat gat hering
wealt h will make him last forever in t his abode (t he worldly life).
びｚΚミ∠ ぴ
(But no!) meaning, t he mat t er is not as he claims, nor as he reckons. Then Allah says,
び͡るヨ∠ ト
∠エ⊥ ∇ャやヴ͡プラ
ｚ ∠グ∠らレ⊥Β∠ャぴ
(Verily, he will be t hrown int o Al-Hut amah.) meaning, t he person who gat hered wealt h and
count ed it , will be t hrown int o Al-Hut amah, which is one of t he descript ive names of t he
Hellfire. This is because it crushes whoever is in it . Thus, Allah says,
ヴ͡わャｚや - り⊥ ギ∠ ホ∠ ヲ⊥ヨ∇ャやヮ͡ ヤｚャやケ⊥ ゅ∠ル - る⊥ ヨ∠ ト

∠エ⊥ ∇ャやゅ∠ョポ ∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ ぴ
びり͡ ギ∠ ゃ͡ ∇プΙ
ｘやヴ∠ヤハ
∠ ノ⊥ ヤ͡トｚゎ∠
(And what will make you know what Al-Hut amah is The fire of Allah, Al-Muqadah, which leaps
up over t he heart s.) Thabit Al-Bunani said, "It will burn t hem all t he way t o t heir heart s while
t hey are st ill alive.'' Then he said, "Indeed t he t orment will reach t hem.'' Then he cried.
Muhammad bin Ka` b said, "It (t he Fire) will devour every part of his body unt il it reaches his
heart and comes t o t he level of his t hroat , t hen it will ret urn t o his body.''
びり∀ ギ∠ タ
∠ ∇ぽョぁユ͡ヰ∇Βヤ∠ハ
∠ ゅ∠ヰルｚま͡ぴ
(Verily, it shall Mu'sadah upon t hem.) meaning, covering, j ust as was ment ioned in t he Tafsir of
Surat Al-Balad (see 90:20). Then Allah says,
びり͡ キ∠ ギｚヨ∠ ョぁギ∃ ヨ∠ ハ
∠ ヴ͡プぴ
(In pillars st ret ched fort h. ) "At iyah Al-` Awfi said, "Pillars of Iron.'' As-Suddi said, "Made of fire.''
Al-` Awfi report ed from Ibn ` Abbas, "He will make t hem ent er pillars st ret ched fort h, meaning
t here will be columns over t hem, and t hey will have chains on t heir necks, and t he gat es (of
Hell) will be shut upon t hem.'' This is t he end of t he Tafsir of Surat Al-Humazah, and all praise
The Tafsir of Surat Al-Fil

(Chapter - 105)
∇ユャ∠ぺ∠ - モ ͡ Β͡ヘ∇ャやょ͡ ⇒∠エ∇タほ∠よ͡ マ ∠ よぁケ∠ モ∠ バ∠ プ∠ ブ∠ ∇Βミ∠ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ

や⇔ゲ∇Βデ ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ モ ∠シ∠ ∇ケぺ∠ヱ∠ - モ
∃ Β͡ヤ∇ツゎ∠ ヴ͡プ ∇ユワ⊥ ギ∠ ∇Βミ∠ ∇モバ∠ ∇イΑ∠
∇ユヰ⊥ ヤ∠バ∠ イ
∠ プ∠ - モ ∃ Βあイシ͡ リあョり∃ ケ∠ ゅ∠イエ ͡ よ͡ ユ͡ヰΒ͡ョ∇ゲゎ∠ - モ ∠ Β͡よゅ∠よぺ∠
びメ ͡ ヲ⊥ミ∇ほョｚブ
∃ ∇ダバ∠ ミ∠
(1. Have you not seen how your Lord dealt wit h t he Owners of t he Elephant ) (2. Did He not
make t heir plot go ast ray) (3. And He sent against t hem birds, in flocks (Ababil).) (4. St riking
t hem wit h st ones of Sij j il.) (5. And He made t hem like ` Asf, Ma'kul.) This is one of t he favors
Allah did for t he Quraysh. He saved t hem from t he People of t he Elephant who had t ried t o
t ear down t he Ka` bah and wipe out all t races of it s exist ence. Allah dest royed t hem, defeat ed
t hem, t hwart ed t heir plans, made t heir effort s in vain and sent t hem back rout ed. They were
people who were Christ ians, and t hus, t heir religion was closer t o t he True Religion (Islam)
t han t he idolat ry of t he Quraysh. However, t his was a means of giving a sign and preparing t he
way for t he coming of t he Messenger of Allah . For verily, he was born during t hat same year
according t o t he most popular opinion. So t he t ongue of dest iny was saying, "We will not help
you, O people of Quraysh, because of any st at us you may have over t he Et hiopians
(Abyssinians). We are only helping you in order t o defend t he Ancient House (t he Ka` bah),
which We will honor, magnify, and venerat e by sending t he unlet t ered Prophet , Muhammad ,
t he Finalit y of all Prophet s.''
A Summary of the Story of the People of the Elephant

This is t he st ory of t he people of t he Elephant , in brief, and summarized. It has already been
ment ioned in t he st ory of t he People of t he Dit ch t hat Dhu Nuas, t he last king of Himyar, a
polyt heist -- was t he one who ordered killing t he People of t he Dit ch. They were Christ ians and
t heir number was approximat ely t went y t housand. None of t hem except a man named Daws
Dhu Tha` laban escaped. He fled t o Ash-Sham where he sought prot ect ion from Caesar, t he
emperor of Ash-Sham, who was also a Christ ian. Caesar wrot e t o An-Naj ashi, t he king of
Et hiopia (Abyssinia), who was closer t o t he home of t he man. An-Naj ashi sent t wo governors
wit h him: Aryat and Abrahah bin As-Sabah Abu Yaksum, along wit h a great army. The army
ent ered Yemen and began searching t he houses and loot ing in search of t he king of Himyar
(Dhu Nuwas). Dhu Nuwas was event ually killed by drowning in t he sea. Thus, t he Et hiopians
were free t o rule Yemen, wit h Aryat and Abrahah as it s governors. However, t hey cont inually
disagreed about mat t ers, at t acked each ot her, fought each ot her and warred against each
ot her, unt il one of t hem said t o t he ot her, "There is no need for our t wo armies t o fight .
Inst ead let us fight each ot her (in a duel) and t he one who kills t he ot her will be t he ruler of
Yemen.'' So t he ot her accept ed t he challenge and t hey held a duel. Behind each man was a
channel of wat er (t o keep eit her from fleeing). Aryat gained t he upper hand and st ruck
Abrahah wit h his sword, split t ing his nose and mout h, and slashing his face. But ` At awdah,
Abrahah's guard, at t acked Aryat and killed him. Thus, Abrahah ret urned wounded t o Yemen
where he was t reat ed for his inj uries and recovered. He t hus became t he commander of t he
Abyssinian army in Yemen.
Then t he king of Abyssinia, An-Naj ashi wrot e t o him, blaming him for what had happened
(bet ween him and Aryat ) and t hreat ened him, saying t hat he swore t o t read on t he soil of
Yemen and cut off his forelock. Therefore, Abrahah sent a messenger wit h gift s and precious
obj ect s t o An-Naj ashi t o appease him and flat t er him, and a sack cont aining soil from Yemen
and a piece of hair cut from his forelock. He said in his let t er t o t he king, "Let t he king walk
upon t his soil and t hus fulfill his oat h, and t his is my forelock hair t hat I send t o you.'' When An-
Naj ashi received t his, he was pleased wit h Abrahah and gave him his approval. Then Abrahah
wrot e t o An-Naj ashi saying t hat he would build a church for him in Yemen t he like of which had
never been built before. Thus, he began t o build a huge church in San` a', t all and beaut ifully
craft ed and decorat ed on all sides. The Arabs called it Al-Qullays because of it s great height ,
and because if one looked at it , his cap would be in danger of falling off as he t ilt ed his head
back. Then Abrahah Al-Ashram decided t o force t he Arabs t o make t heir pilgrimage t o t his
magnificent church, j ust as t hey had performed pilgrimage t o t he Ka` bah in Makkah. He
announced t his in his kingdom (Yemen), but it was rej ect ed by t he Arab t ribes of ` Adnan and
Qaht an. The Quraysh were infuriat ed by it , so much so t hat one of t hem j ourneyed t o t he
church and ent ered it one night . He t hen relieved himself in t he church and ran away (escaping
t he people). When it s cust odians saw what he had done, t hey report ed it t o t heir king,
Abrahah, saying; "One of t he Quraysh has done t his in anger over t heir House in whose place
you have appoint ed t his church.'' Upon hearing t his, Abrahah swore t o march t o t he House of
Makkah (t he Ka` bah) and dest roy it st one by st one. Muqat il bin Sulayman ment ioned t hat a
group of young men from t he Quraysh ent ered t he church and st art ed a fire in it on an
ext remely windy day. So t he church caught on fire and collapsed t o t he ground. Due t o t his
Abrahah prepared himself and set out wit h a huge and powerful army so t hat none might
prevent him from carrying out his mission. He t ook along a great , powerful elephant t hat had a
huge body t he like of which had never been seen before. This elephant was called Mahmud and
it was sent t o Abrahah from An-Naj ashi, t he king of Abyssinia, part icularly for t his expedit ion.
It has also been said t hat he had eight ot her elephant s wit h him; t heir number was also
report ed t o be t welve, plus t he large one, Mahmud -- and Allah knows best . Their int ent ion was
t o use t his big elephant t o demolish t he Ka` bah. They planned t o do t his by fast ening chains t o
t he pillars of t he Ka` bah and placing t he ot her ends around t he neck of t he elephant . Then
t hey would make t he elephant pull on t hem in order t o t ear down t he walls of t he Ka` bah all at
one t ime. When t he Arabs heard of Abrahah's expedit ion, t hey considered it an ext remely grave
mat t er. They held it t o be an obligat ion upon t hem t o defend t he Sacred House and repel
whoever int ended a plot against it . Thus, t he noblest man of t he people of Yemen and t he
great est of t heir chiefs set out t o face him (Abrahah). His name was Dhu Nafr. He called his
people, and whoever would respond t o his call among t he Arabs, t o go t o war against Abrahah
and fight in defense of t he Sacred House. He called t he people t o st op Abrahah's plan t o
demolish and t ear down t he Ka` bah. So t he people responded t o him and t hey ent ered int o
bat t le wit h Abrahah, but he defeat ed t hem. This was due t o Allah's will and His int ent t o honor
and venerat e t he Ka` bah.
Dhu Nafr was captured and taken along with the army of Abrahah.
The army cont inued on it s way unt il it came t o t he land of Khat h` am where it was confront ed
by Nufayl bin Habib Al-Kat h` ami along wit h his people, t he Shahran and Nahis t ribes. They
fought Abrahah but he defeat ed t hem and capt ured Nufayl bin Habib. Init ially he want ed t o kill
him, but he forgave him and t ook him as his guide t o show him t he way t o Al-Hij az.
When t hey approached t he area of At -Ta'if, it s people -- t he people of Thaqif -- went out t o
Abrahah. They want ed t o appease him because t hey were fearful for t heir place of worship,
which t hey called Al-Lat . Abrahah was kind t o t hem and t hey sent a man named Abu Righal
wit h him as a guide. When t hey reached a place known as Al-Mughammas, which is near
Makkah, t hey set t led t here. Then he sent his t roops on a foray t o capt ure t he camels and ot her
grazing animals of t he Makkans, which t hey did, including about t wo hundred camels belonging
t o ` Abdul-Mut t alib. The leader of t his part icular expedit ion was a man named Al-Aswad bin
Mafsud. According t o what Ibn Ishaq ment ioned, some of t he Arabs used t o sat irize him
(because of t he part he played in t his hist orical in t his hist orical incident ). Then Abrahah sent
an emissary named Hanat ah Al-Himyari t o ent er Makkah, commanding him t o bring t he head of
t he Quraysh t o him. He also commanded him t o inform him t hat t he king will not fight t he
people of Makkah unless t hey t ry t o prevent him from t he dest ruct ion of t he Ka` bah. Hanat ah
went t o t he cit y and he was direct ed t o ` Abdul-Mut t alib bin Hashim, t o whom he relayed
Abrahah's message. ` Abdul-Mut t alib replied, "By Allah! We have no wish t o fight him, nor are
we in any posit ion t o do so. This is t he Sacred House of Allah, and t he house of His Khalil,
Ibrahim, and if He wishes t o prevent him (Abrahah) from (dest roying) it , it is His House and His
Sacred Place (t o do so). And if He let s him approach it , by Allah, We have no means t o defend
it from him.'' So Hanat ah t old him, "Come wit h me t o him (Abrahah).'' And so ` Abdul-Mut t alib
went wit h him. When Abrahah saw him, he was impressed by him, because ` Abdul-Mut t alib was
a large and handsome man. So Abrahah descended from his seat and sat wit h him on a carpet
on t he ground. Then he asked his t ranslat or t o say t o him, "What do you need'' ` Abdul-Mut t alib
replied t o t he t ranslat or, "I want t he king t o ret urn my camels which he has t aken from me
which are t wo hundred in number.'' Abrahah t hen t old his t ranslat or t o t ell him, "I was
impressed by you when I first saw you, but now I wit hdraw from you aft er you have spoken t o
me. You are asking me about t wo hundred camels which I have t aken from you and you leave
t he mat t er of a house which is (t he foundat ion of) religion and t he religion of your fat hers,
which I have come t o dest roy and you do not speak t o me about it '' ` Abdul-Mut t alib said t o him,
"Verily, I am t he lord of t he camels. As for t he House, it has it s Lord Who will defend it .''
Abrahah said, "I cannot be prevent ed (from dest roying it ).'' ` Abdul-Mut t alib answered, "Then do
so.'' It is said t hat a number of t he chiefs of t he Arabs accompanied ` Abdul-Mut t alib and
offered Abrahah a t hird of t he wealt h of t he t ribe of Tihamah if he would wit hdraw from t he
House, but he refused and ret urned ` Abdul-Mut t alib's camels t o him. ` Abdul-Mut t alib t hen
ret urned t o his people and ordered t hem t o leave Makkah and seek shelt er at t he t op of t he
mount ains, fearful of t he excesses which might be commit t ed by t he army against t hem. Then
he t ook hold of t he met al ring of t he door of t he Ka` bah, and along wit h a number of Quraysh,
he called upon Allah t o give t hem vict ory over Abrahah and his army. ` Abdul-Mut t alib said,
while hanging on t o t he ring of t he Ka` bah's door, "There is no mat t er more import ant t o any
man right now t han t he defense of his livest ock and propert y. So, O my Lord! Defend Your
propert y. Their cross and t heir cunning will not be vict orious over your cunning by t he t ime
morning comes.'' According t o Ibn Ishaq, t hen ` Abdul-Mut t alib let go of t he met al ring of t he
door of t he Ka` bah, and t hey left Makkah and ascended t o t he mount ains t ops. Muqat il bin
Sulayman ment ioned t hat t hey left one hundred animals (camels) t ied near t he Ka` bah hoping
t hat some of t he army would t ake some of t hem wit hout a right t o do so, and t hus bring about
t he vengeance of Allah upon t hemselves.
When morning came, Abrahah prepared t o ent er t he sacred cit y of Makkah. He prepared t he
elephant named Mahmud. He mobilized his army, and t hey t urned t he elephant t owards t he
Ka` bah. At t hat moment Nufayl bin Habib approached it and st ood next t o it , and t aking it by
it s ear, he said, "Kneel, Mahmud! Then t urn around and ret urn direct ly t o whence you came.
For verily, you are in t he Sacred Cit y of Allah.'' Then he released t he elephant 's ear and it
knelt , aft er which Nufayl bin Habib left and hast ened t o t he mount ains. Abrahah's men beat
t he elephant in an at t empt t o make it rise, but it refused. They beat it on it s head wit h axes
and used hooked st affs t o pull it out of it s resist ance and make it st and, but it refused. So t hey
t urned him t owards Yemen, and he rose and walked quickly. Then t hey t urned him t owards
Ash-Sham and he did likewise. Then t hey t urned him t owards t he east and he did t he same
t hing. Then t hey t urned him t owards Makkah and he knelt down again. Then Allah sent against
t hem t he birds from t he sea, like swallows and herons. Each bird carried t hree st ones t he size
of chickpeas and lent ils, one in each claw and one in it s beak. Everyone who was hit by t hem
was dest royed, t hough not all of t hem were hit . They fled in panic along t he road asking about
t he whereabout s of Nufayl t hat he might point out t o t hem t he way home. Nufayl, however,
was at t he t op of t he mount ain wit h t he Quraysh and t he Arabs of t he Hij az observing t he
wrat h which Allah had caused t o descend on t he people of t he elephant . Nufayl t hen began t o
say, "Where will t hey flee when t he One True God is t he Pursuer For Al-Ashram is defeat ed and
not t he vict or. Ibn Ishaq report ed t hat Nufayl said t hese lines of poet ry at t hat t ime,
"Didn't you live wit h cont inued support We favored you all wit h a revolving eye in t he morning
(i.e., a guide along t he way). If you saw, but you did not see it at t he side of t he rock covered
mount ain t hat which we saw. Then you will excuse me and praise my affair, and do not grieve
over what is lost bet ween us. I praised Allah when I saw t he birds, and I feared t hat t he st ones
might be t hrown down upon us. So all t he people are asking about t he whereabout s of Nufayl,
as if I have some debt t hat I owe t he Abyssinians.'' ` At a' bin Yasar and ot hers have said t hat all
of t hem were not st ruck by t he t orment at t his hour of ret ribut ion. Rat her some of t hem were
dest royed immediat ely, while ot hers were gradually broken down limb by limb while t rying t o
escape. Abrahah was of t hose who was broken down limb by limb unt il he event ually died in
t he land of Khat h` am. Ibn Ishaq said t hat t hey left (Makkah) being st ruck down and dest royed
along every pat h and at every wat er spring. Abrahah's body was afflict ed by t he pest ilence of
t he st ones and his army carried him away wit h t hem as he was falling apart piece by piece,
unt il t hey arrived back in San` a'. When t hey arrived t here he was but like t he baby chick of a
bird. And he did not die unt il his heart fell out of his chest . So t hey claim. Ibn Ishaq said t hat
when Allah sent Muhammad wit h t he prophet hood, among t he t hings t hat he used t o recount t o
t he Quraysh as blessings t hat Allah had favored t hem wit h of His bount ies, was His defending
t hem from t he at t ack of t he Abyssinians. Due t o t his t hey (t he Quraysh) were allowed t o
remain (safely in Makkah) for a period of t ime. Thus, Allah said,
∇ユャ∠ぺ∠ - モ ͡ Β͡ヘ∇ャやょ͡ ⇒∠エ∇タほ∠よ͡ マ ∠ よぁケ∠ モ∠ バ∠ プ∠ ブ∠ ∇Βミ∠ ゲ∠ ゎ∠ ∇ユャ∠ぺ∠ぴ

や⇔ゲ∇Βデ ∠ ∇ユヰ͡ ∇Βヤ∠ハ
∠ モ ∠シ∠ ∇ケぺ∠ヱ∠ - モ
∃ Β͡ヤ∇ツゎ∠ ヴ͡プ ∇ユワ⊥ ギ∠ ∇Βミ∠ ∇モバ∠ ∇イΑ∠
∇ユヰ⊥ ヤ∠バ∠ イ
∠ プ∠ - モ ∃ Βあイシ͡ リあョり∃ ケ∠ ゅ∠イエ ͡ よ͡ ユ͡ヰΒ͡ョ∇ゲゎ∠ - モ ∠ Β͡よゅ∠よぺ∠
びメ ͡ ヲ⊥ミ∇ほョｚブ
∃ ∇ダバ∠ ミ∠
(Have you not seen how your Lord dealt wit h t he Owners of t he Elephant Did He not make t heir
plot go ast ray And He sent against t hem birds, in flocks (Ababil). St riking t hem wit h st ones of
Sij j il. And He made t hem like ` Asf, Ma'kul.)
ブ
͡ ∇Βダ
ｚャや∠ヱ￢͡ べ∠わゼあャやる∠ ヤ∠∇ェケ͡ ∇ユヰ͡ ヘ͡ ⇒∠ヤΑ͡ま - ズ∃ ∇Αゲ∠ ホ⊥ ブ
͡ ⇒∠ヤΑ͡Ηぴ
リあョユ⊥ヰヨ∠ バ∠ ∇デぺ∠ ン͡グャｚや - ろ ͡ ∇Βら∠ ∇ャやや∠グ⇒∠ワゆｚケ∠ ∇やヱ⊥ギら⊥ ∇バ∠Β∇ヤ∠プ -
びフ∃ ∇ヲカ ∇リョあユ⊥ヰレ∠ ョ∠ や∠￢ヱ∠ ネ ∃ ヲ⊥ィ
(For t he Ilaf of t he Quraysh, t heir Ilaf caravans, in wint er and in summer. So, let t hem worship
t he Lord of t his House, Who has fed t hem against hunger, and has made t hem safe from fear.)
(106:1-4) meaning, t hat Allah would not alt er t heir sit uat ion because Allah want ed good for
t hem if t hey accept ed Him. Ibn Hisham said, "Al-Ababil are t he groups, as t he Arabs do not
speak of j ust one (bird).'' He also said, "As for As-Sij j il, Yunus An-Nahwi and Abu ` Ubaydah have
informed me t hat according t o t he Arabs, it means somet hing hard and solid.'' He t hen said,
"Some of t he comment at ors have ment ioned t hat it is act ually t wo Persian words t hat t he Arabs
have made int o one word. The t wo words are Sanj and Jil, Sanj meaning st ones, and Jil
meaning clay. The rocks are of t hese t wo t ypes: st one and clay.'' He cont inued saying, "Al-` Asf
are t he leaves of t he crops t hat are not gat hered. One of t hem is called ` Asfah.'' This is t he end
of what he ment ioned. Hammad bin Salamah narrat ed from ` Asim, who relat ed from Zirr, who
relat ed from ` Abdullah and Abu Salamah bin ` Abdur-Rahman t hat t hey said,
び∠モΒ͡よゅ∠よぺ∠ や⇔ゲ∇Βデ
∠ぴ
(birds Ababil.) "In groups.'' Ibn ` Abbas and Ad-Dahhak bot h said, "Ababil means some of t hem
following aft er ot hers.'' Al-Hasan Al-Basri and Qat adah bot h said, "Ababil means many.'' Muj ahid
said, "Ababil means in various, successive groups.'' Ibn Zayd said, "Ababil means different ,
coming from here and t here. They came upon t hem from everywhere.'' Al-Kasa'i said, "I heard
some of t he grammarians saying, "The singular of Ababil is Ibil.'' Ibn Jarir recorded from Ishaq
bin ` Abdullah bin Al-Harit h bin Nawfal t hat he said concerning Allah's st at ement ,
びモ
∠ Β͡よゅ∠よぺ∠ や⇔ゲ∇Βデ
∠ モ
∠シ
(And He sent against t hem birds, Ababil.) "This means in divisions j ust as camels march in
divisions (in t heir herds).'' It is report ed t hat Ibn ` Abbas said,
びモ
∠ Β͡よゅ∠よぺ∠ や⇔ゲ∇Βデ
∠ モ
∠シ
(And He sent against t hem birds, Ababil.) "They had snout s like t he beaks of birds and paws like
t he paws of dogs.'' It has been report ed t hat ` Ikrimah said comment ing on Allah's st at ement ,
∠ぴ
(birds, Ababil.) "They were green birds t hat came out of t he sea and t hey had heads like t he
heads of predat ory animals.'' It has been report ed from ` Ubayd bin ` Umayr t hat he
comment ed:
∠ぴ
(birds, Ababil.) "They were black birds of t he sea t hat had st ones in t heir beaks and claws.'' And
t he chains of narrat ion (for t hese st at ement s) are all aut hent ic. It is report ed from ` Ubayd bin
` Umayr t hat he said, "When Allah want ed t o dest roy t he People of t he Elephant , he sent birds
upon t hem t hat came from sea swallows. Each of t he birds was carrying t hree small st ones --
t wo st ones wit h it s feet and one st one in it s beak. They came unt il t hey gat hered in rows over
t heir heads. Then t hey gave a loud cry and t hrew what was in t heir claws and beaks. Thus, no
st one fell upon t he head of any man except t hat it came out of his behind (i.e., it went t hrough
him), and it did not fall on any part of his body except t hat it came out from t he opposit e side.
Then Allah sent a severe wind t hat st ruck t he st ones and increased t hem in force. Thus, t hey
were all dest royed.''
びメ
͡ ヲ⊥ミ∇ほョｚブ
∃ ∇ダバ∠ ミ∠ ∇ユヰ⊥ ヤ∠バ∠ イ
∠ プ∠ ぴ
(And He made t hem like ` Asf, Ma'kul.) Sa` id bin Jubayr said, "This means st raw, which t he
common people call Habbur.'' In a report from Sa` id he said, "The leaves of wheat .'' He also
said, "Al-` Asf is st raw, and Al-Ma'kul refers t o t he fodder t hat is cut for animals.'' Al-Hasan Al-
Basri said t he same t hing. Ibn ` Abbas said, "Al-` Asf is t he shell of t he grain, j ust like t he
covering of wheat .'' Ibn Zayd said, "Al-` Asf are t he leaves of veget at ion and produce. When t he
cat t le eat it t hey defecat e it out and it becomes dung.'' The meaning of t his is t hat Allah
dest royed t hem, annihilat ed t hem and repelled t hem in t heir plan and t heir anger. They did
not achieve any good. He made a mass dest ruct ion of t hem, and not one of t hem ret urned (t o
t heir land) t o relat e what happened except t hat he was wounded. This is j ust like what
happened t o t heir king, Abrahah. For indeed he was split open, exposing his heart when he
reached his land of San` a'. He informed t he people of what happened t o t hem and t hen he
died. His son Yaksum became t he king aft er him, and t hen Yaksum's brot her, Masruq bin
Abrahah succeeded him. Then Sayf bin Dhi Yazan Al-Himyari went t o Kisra (t he king of Persia)
and sought his help against t he Abyssinians. Therefore, Kisra dispat ched some of his army wit h
Sayf Al-Himyari t o fight wit h him against t he Abyssinians. Thus, Allah ret urned t heir kingdom t o
t hem (i.e., t he Arabs of Yemen) along wit h all t he sovereignt y t heir fat hers possessed. Then
large delegat ions of Arabs came t o him (Sayf Al-Himyari) t o congrat ulat e him for t heir vict ory.
We have ment ioned previously in t he Tafsir of Surat Al-Fat h t hat when t he Messenger of Allah
approached t he mount ain pass t hat would lead him t o t he Quraysh on t he Day of Al-
Hudaybiyyah, his she-camel knelt down. Then t he people at t empt ed t o make her get up but
she refused. So, t he people said, "Al-Qaswa' has become st ubborn.'' The Prophet replied,
∇リム͡ ャ∠ヱ∠ ∩∃ペヤ⊥ガ

⊥ ͡よゅ∠ヰャ∠ ポ
∠ や∠クゅ∠ョヱ∠ ∩⊥￢や∠ヲ∇ダボ∠ ∇ャやれ
͡ ほ∠ヤ∠カ
∠ ゅ∠ョ»
«モΒ͡ヘ∇ャやザ⊥ よ͡ ゅ∠ェゅ∠ヰジ∠ ら∠ ェ
∠
(Al-Qaswa' has not become st ubborn, for t hat is not part of her charact er. Rat her, she has been
st opped by He Who rest rained t he Elephant (of Abrahah).) Then he said,
る⇔ ト
ｚカ⊥ ュ∠ ∇ヲΒ∠ ∇ャやヶあルヲ⊥ャほ∠∇ジΑ∠ ゅ∠ャロ͡ ギ͡ Β∠ よ͡ ヶ͡ジ∇ヘル∠ ヵ͡グャｚや∠ヱ»
«ゅ∠ヰ∇Βャ∠ま͡ ∇ユヰ⊥ わ⊥ ∇らィ
∠ ぺ∠ ゅｚャま͡ ぶ
͡ やれ
͡ ゅ∠ョゲ⊥ ェ
⊥ ゅ∠ヰΒ͡プラ
∠ ヲ⊥ヨヌ
あバ∠ Α⊥
(I swear by He in Whose Hand is my soul, t hey (t he Quraysh) will not ask me for any mat t er (of
t he t reat y) in which t he sacred t hings of Allah are honored except t hat I will agree wit h t hem
on it .) Then he beckoned t he she-camel t o rise and she st ood up. This Hadit h is of t hose t hat
Al-Bukhari was alone in recording. It has been recorded in t he Two Sahihs t hat on t he Day of
t he conquest of Makkah, t he Messenger of Allah said,
ゅ∠ヰ∇Βヤ∠ハ∠ テ ∠ ヤｚシ ∠ ヱ∠ ∩∠モΒ͡ヘ∇ャやる∠ ムｚョ∠ ∇リハ ∠ ザ ∠ ら∠ ェ

∠ ぶ ∠ やラｚま͡»
ュ∠ ∇ヲΒ∠ ∇ャやゅ∠ヰわ⊥ ョ∠ ∇ゲェ⊥ ∇れキ∠ ゅ∠ハ ∇ギホ∠ ヮ⊥ ルｚま͡ヱ∠ ∩∠リΒ͡レョ͡ ∇ぽヨ⊥ ∇ャや∠ヱヮ⊥ ャ∠ヲ⊥シケ∠
«ょ͡もゅ∠ピ∇ャやギ⊥ ワ͡ ゅｚゼャやヒ͡ ヤあら∠ Β⊥ ∇ヤプ∠ ゅ∠ャぺ∠ ∩͡ザ∇ョほ∠∇ャゅ͡よゅ∠ヰわ͡ ョ∠ ∇ゲエ
⊥ ミ∠
(Verily, Allah rest rained t he Elephant from Makkah, and He has given His Messenger and t he
believers aut horit y over it . And indeed it s sacredness has ret urned j ust as it was sacred
yest erday. So, let t hose who are present inform t hose who are absent . ) This is t he end of t he
Tafsir of Surat Al-Fil, and all praise and t hanks are due t o Allah.
The Tafsir of Surah Quraysh

(Chapter - 106)
ブ
͡ ∇Βダ
ｚャや∠ヱ￢͡ べ∠わゼあャやる∠ ヤ∠∇ェケ͡ ∇ユヰ͡ ヘ͡ ⇒∠ヤΑ͡ま - ズ∃ ∇Αゲ∠ ホ⊥ ブ
リあョユ⊥ヰヨ∠ バ∠ ∇デぺ∠ ン͡グャｚや - ろ ͡ ∇Βら∠ ∇ャやや∠グ⇒∠ワゆｚケ∠ ∇やヱ⊥ギら⊥ ∇バ∠Β∇ヤ∠プ -
びフ∃ ∇ヲカ ∇リョあユ⊥ヰレ∠ ョ∠ や∠￢ヱ∠ ネ ∃ ヲ⊥ィ
(1. For t he Ilaf of t he Quraysh.) (2. Their Ilaf caravans, in wint er and in summer.) (3. So, let
t hem worship t he Lord of t his House.) (4. Who has fed t hem against hunger, and has made
t hem safe from fear.)
This Surah has been separated from the one that preceded it in the
primary Mushaf (the original copy of ` Uthman).
They (t he Companions) wrot e "In t he Name of Allah, t he Most Gracious, t he Most Merciful'' on
t he line (i.e., t he space) bet ween t hese t wo Surahs. They did t his even t hough t his Surah is
direct ly relat ed t o t he one which precedes it , as Muhammad bin Ishaq and ` Abdur-Rahman bin
Zayd bin Aslam have bot h clarified. This is because t he meaning of bot h of t hem is, "We have
prevent ed t he Elephant from ent ering Makkah and We have dest royed it s people in order t o
gat her (Ilaf) t he Quraysh, which means t o unit e t hem and bring t hem t oget her safely in t heir
cit y.'' It has also been said t hat t he meaning of t his (Ilaf) is what t hey would gat her during t heir
j ourney in t he wint er t o Yemen and in t he summer t o Ash-Sham t hrough t rade and ot her t han
t hat . Then t hey would ret urn t o t heir cit y in safet y during t heir j ourneys due t o t he respect
t hat t he people had for t hem because t hey were t he resident s of Allah's sanct uary. Therefore,
whoever knew t hem would honor t hem. Even t hose who came t o t hem and t raveled wit h t hem,
would be safe because of t hem. This was t heir sit uat ion during t heir j ourneys and t ravels
during t heir wint er and summer. In reference t o t heir living in t he cit y, t hen it is as Allah said,
ブ
⊥ ト
ｚガ∠ わ∠ Α⊥ ヱ∠ ⇔ゅレ͡ョや￢ゅ⇔ョ∠ゲェ
∠ ゅ∠レ∇ヤバ∠ ィ
∠ ゅｚル∠ぺ ∇や∇ヱゲ∠ Α∠ ∇ユャ∠ヱ∠ ぺ∠ぴ
び∇ユヰ͡ ャ͡∇ヲェ
∠ ∇リョ͡ サ
⊥ ゅｚレャや
(Have t hey not seen t hat We have made it a secure sanct uary, while men are being snat ched
away from all around t hem) (29:67) Thus, Allah says,
び∇ユヰ͡ ヘ͡ ⇒∠ヤΑ͡まズ
∃ ∇Αゲ∠ ホ⊥ ブ
(For t he Ilaf of t he Quraysh. Their Ilaf) This is a subj ect t hat has been t ransferred from t he first
sent ence in order t o give it more explanat ion. Thus, Allah says,
びブ
͡ ∇Βダ
ｚャや∠ヱ￢͡ べ∠わゼ
あャやる∠ ヤ∠∇ェケ͡ ∇ユヰ͡ ヘ͡ ⇒∠ヤΑ͡まぴ
(Their Ilaf caravans, in wint er and in summer.) Ibn Jarir said, "The correct opinion is t hat t he
let t er Lam is a prefix t hat shows amazement . It is as t hough He (Allah) is saying, ` You should
be amazed at t he unit ing (or t aming) of t he Quraysh and My favor upon t hem in t hat .''' He went
on t o say, "This is due t o t he consensus of t he Muslims t hat t hey are t wo separat e and
independent Surahs.'' Then Allah direct s t hem t o be grat eful for t his magnificent favor in His
saying,
びろ
͡ ∇Βら∠ ∇ャやや∠グ⇒∠ワゆ
ｚケ∠ ∇やヱ⊥ギら⊥ ∇バ∠Β∇ヤ∠プぴ
(So, let t hem worship t he Lord of t his House.) meaning, t hen let t hem single Him out for
worship, j ust as He has given t hem a safe sanct uary and a Sacred House. This is as Allah says,
ン͡グャｚやり͡ ギ∠ ∇ヤら∠ ∇ャやロ͡ グ͡ ワ∠ ゆあケ∠ ギ∠ ら⊥ ∇ハぺ∠ ∇ラぺ∠ れ
⊥ ∇ゲョ͡ ぺ⊥ べ∠ヨルｚま͡ぴ
リ
∠ ョ͡ ラ∠ ヲ⊥ミぺ∠ ∇ラぺ∠ れ ⊥ ∇ゲョ͡ ぺ⊥ヱ∠ ￢∃ ヴ∠セぁモミ⊥ ヮ⊥ ャ∠ヱ∠ ゅ∠ヰョ∠ ゲｚェ∠
びリ ∠ Β͡ヨヤ͡∇ジヨ⊥ ∇ャや
(I have been commanded only t o worship t he Lord of t his cit y, Who has sanct ified it and t o
Whom belongs everyt hing. And I am commanded t o be from among t he Muslims.) (27:91) Then
Allah says,
び∃ネヲ⊥ィリあョユ⊥ヰヨ∠ バ∠ ∇デぺ∠ ン͡グャｚやぴ

(Who has fed t hem against hunger,) meaning, He is t he Lord of t he House and He is t he One
Who feeds t hem against hunger.
び∃フ∇ヲカ ∇リョあユ⊥ヰレ∠ ョ∠ や∠￢ヱ∠ ぴ

(And has made t hem safe from fear.) meaning, He favors t hem wit h safet y and gent leness, so
t hey should single Him out for worship alone, wit hout any part ner. They should not worship any
idol, rival or st at ue besides Him. Therefore, whoever accept s t his command, Allah will give him
safet y in bot h t his life and t he Hereaft er. However, whoever disobeys Him, He will remove
bot h of t hem from him. This is as Allah says,
る⇔ レｚゃ͡ ヨ∠ ∇トョぁる⇔ レ∠ ョ͡ や∠￢ ∇ろル∠ ゅ∠ミる⇔ Α∠ ∇ゲホ∠ Κ

⇔ ん∠ ョ∠ ヮ⊥ ｚヤャやゆ ∠ ゲ∠ ッ ∠ ヱ∠ ぴ
ユ͡ バ⊥ ∇ルほ∠よ͡ ∇れゲ∠ ヘ∠ ム∠ プ∠ ラ ∃ ゅ∠ムョ∠ あモミ⊥ リあョや⇔ギビ ∠ ケ∠ ゅ∠ヰホ⊥ ∇コケ͡ ゅ∠ヰΒ͡ゎ∇ほΑ∠
∇やヲ⊥ルゅ∠ミゅ∠ヨよ͡ フ ͡ ∇ヲガ ∠ ∇ャや∠ヱネ
͡ ヲ⊥イ∇ャやサ ∠ ゅ∠らャ͡ ヮ⊥ ヤｚャやゅ∠ヰホ∠ や∠クほ∠プ∠ ヮ͡ ヤｚャや
ロ⊥ ヲ⊥よグｚム∠ プ∠ ∇ユヰ⊥ ∇レョあ ∀メヲ⊥シ∠ケ ∇ユワ⊥ ￢∠ べ∠ィ ∇ギボ∠ ャ∠ヱ∠ - ラ ∠ ヲ⊥バレ∠ ∇ダΑ∠
びラ∠ ヲ⊥ヨヤ͡⇒∠ニ ∇ユワ⊥ ヱ∠ ゆ ⊥ や∠グバ∠ ∇ャやユ⊥ ワ⊥ グ∠ カ
∠ ほ∠プ∠
(And Allah put s forward t he example of a t ownship, t hat dwelt secure and well-cont ent : it s
provision coming t o it in abundance from every place, but it denied t he favors of Allah. So,
Allah made it t ast e ext reme of hunger and fear, because of t hat which t hey used t o do. And
verily, t here had come unt o t hem a Messenger from among t hemselves, but t hey denied him,
so t he t orment overt ook t hem while t hey were wrongdoers.) (16:112-113) This is t he end of t he
Tafsir of Surah Quraysh, and all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Ma` un

(Chapter - 107)
ぁネギ⊥ Α∠ ング͡ ャｚやマ

∠ ャ͡グ∠ プ∠ - リ ͡ Αあギャゅ͡よゆ⊥ あグム∠ Α⊥ ン͡グャｚやろ ∠ ∇Α￢∠ ケ∠ ぺ∠ぴ
モ
∀ ∇Αヲ∠ プ∠ リ
͡ Β͡ム∇ジヨ͡ ∇ャや ͡ュゅ∠バ∠デヴ∠ヤハ ∠ ぁヂエ ⊥ Α∠ Ι ∠ ヱ∠ ∠ユΒ͡わ∠Β∇ャや
リ
∠ Α͡グャｚやラ∠ ヲ⊥ワゅ∠シ ∇ユヰ͡ わ͡ ⇒∠ヤタ
∠ リ∠ハ ∇ユワ⊥ リ ∠ Α͡グャｚやリ
∠ Βあヤダ
∠ ヨ⊥ ∇ヤャあ
びラ∠ ヲ⊥ハゅ∠ヨ∇ャやラ ∠ ヲ⊥バレ∠ ∇ヨΑ∠ ヱ∠ ラ
∠ ヱ⊥￢へ∠ゲΑ⊥ ∇ユワ⊥
(1. Have you seen him who denies Ad-Din) (2. That is he who repulses t he orphan,) (3. And
urges not t he feeding of Al-Miskin.) (4. So, woe unt o t hose performers of Salah,) (5. Those who
wit h t heir Salah are Sahun.) (6. Those who do good deeds only t o be seen,) (7. And wit hhold Al-
Ma` un.)
Allah says, "O Muhammad! Have you seen the one who denies the
Din''
Here t he word Din means t he Hereaft er, t he Recompense and t he Final Reward.
びユ∠ Β͡わΒ∠ ∇ャやぁネギ⊥ Α∠ ン͡グャｚやマ

∠ ャ͡グ∠ プ∠ ぴ
(That is he who repulses t he orphan, ) meaning, he is t he one who oppresses t he orphan and
does not give him his j ust due. He does not feed him, nor is he kind t o him.
びリ
∠ ヴ∠ヤハ
∠ ぁヂエ
⊥ Α∠ Ι
∠ ヱ∠ ぴ
(And urges not t he feeding of Al-Miskin.) This is as Allah says,
ヴ∠ヤハ
∠ ラ
∠ ヱ∠ - ∠ユΒ͡わ∠Β∇ャやラ
ｚモ∠よ Κ ｚミ∠ ぴ
びリ ͡ Β͡ム∇ジヨ͡ ∇ャやュ͡ ゅ∠バデ
∠
(Nay! But you t reat not t he orphans wit h kindness and generosit y! And urge not one anot her on
t he feeding of Al-Miskin!) (89:17-18) meaning, t he poor man who has not hing t o sust ain him and
suffice his needs. Then Allah says,
ラ
∠ ヲ⊥ワゅ∠シ ∇ユヰ͡ わ͡ ⇒∠ヤタ
∠ リ∠ハ ∇ユワ⊥ リ
∠ Α͡グャｚや - リ
∠ Βあヤダ
∠ ヨ⊥ ∇ヤャあモ
∀ ∇Αヲ∠ プ∠ ぴ
び
(So, woe unt o t hose performers of Salah, t hose who wit h t heir Salah are Sahun.) Ibn ` Abbas
and ot hers have said, "This means t he hypocrit es who pray in public but do not pray in privat e.''
Thus, Allah says,
び∠リΒあヤダ
∠ ヨ⊥ ∇ヤャあぴ
(unt o t hose performers of Salah,) They are t hose people who pray and adhere t o t he prayer,
yet t hey are mindless of it . This may eit her be referring t o it s act ent irely, as Ibn ` Abbas said,
or it may be referring t o performing it in it s st ipulat ed t ime t hat has been legislat ed
Islamically. This means t hat t he person prays it complet ely out side of it s t ime.
This was said by Masruq and Abu Ad-Duha.

At a' bin Dinar said, "All praise is due t o Allah, t he One Who said,
び∠ラヲ⊥ワゅ∠シ ∇ユヰ͡ わ͡ ⇒∠ヤタ

∠ リ∠ハぴ
(wit h t heir Salah are Sahun.) and He did not say, ` t hose who are absent minded in t heir
prayer.''' It could also mean t he first t ime of t he prayer, which means t hey always delay it unt il
t he end of it s t ime, or t hey usually do so. It may also refer t o not fulfilling it s pillars and
condit ions, and in t he required manner. It could also mean performing it wit h humilit y and
cont emplat ion of it s meanings. The wording of t he Ayah comprises all of t hese meanings.
However, whoever has any charact erist ic of t his t hat we have ment ioned t hen a port ion of t his
Ayah applies t o him. And whoever has all of t hese charact erist ics, t hen he has complet ed his
share of t his Ayah, and t he hypocrisy of act ions is fulfilled in him. This is j ust as is confirmed in
t he Two Sahihs t hat t he Messenger of Allah said,
マ
∠ ∇ヤゎ͡ ∩͡ペプ͡ ゅ∠レヨ⊥ ∇ャやり⊥ ゅ∠ヤタ∠ マ ∠ ∇ヤゎ͡ ∩͡ペプ͡ ゅ∠レヨ⊥ ∇ャやり⊥ ゅ∠ヤタ
∠ マ ∠ ∇ヤゎ͡ »
や∠クま͡ ヴｚわェ∠ ∩∠ザ∇ヨゼｚャやょ ⊥ ホ⊥ ∇ゲΑ∠ ザ
⊥ ヤ͡∇イΑ∠ ∩͡ペプ͡ ゅ∠レヨ⊥ ∇ャやり⊥ ゅ∠ヤタ∠
ゅ∠ャ ∩ゅ⇔バよ∠ ∇ケぺ∠ ゲ∠ ボ∠ レ∠ プ∠ ュ∠ ゅ∠ホラ͡ ゅ∠ト∇Βゼｚャやヶ∠ル∇ゲホ∠ リ ∠ ∇Βよ∠ ∇ろル∠ ゅ∠ミ
«ゅ⇔ヤΒ͡ヤホ∠ ゅャｚま͡ ゅ∠ヰΒ͡プぶ
∠ やゲ⊥ ミ⊥ ∇グΑ∠
(This is t he prayer of t he hypocrit e, t his is t he prayer of t he hypocrit e, t his is t he prayer of t he
hypocrit e. He sit s wat ching t he sun unt il it is bet ween t he t wo horns of Shayt an. Then he
st ands and pecks four (Rak` ahs) and he does not remember Allah (in t hem) except very lit t le.)
This Hadit h is describing t he end of t he t ime for t he ` Asr prayer, which is t he middle prayer as
is confirmed by a t ext (Hadit h). This is t he t ime in which it is disliked t o pray. Then t his person
st ands t o pray it , pecking in it like t he pecking of a crow. He does not have t ranquilit y or
humilit y in it at all. Thus, t he Prophet said,
«ゅ⇔ヤΒ͡ヤホ∠ ゅｚャま͡ ゅ∠ヰΒ͡プぶ

∠ やゲ⊥ ミ⊥ ∇グΑ∠ ゅ∠ャ»
(He does not remember Allah (in t hem) except very lit t le.) He probably only st ands t o pray it
so t hat t he people will see him praying, and not seeking t he Face of Allah. This is j ust as if he
did not pray at all. Allah says,
や∠ク͡ま∠ヱ ∇ユヰ⊥ ハ
⊥ キ͡ ゅ∠カヲ∠ ワ⊥ ヱ∠ ヮ∠ ヤｚャやラ
∠ ヲ⊥ハギ͡ ⇒∠ガΑ⊥ リ ∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャやラ
ｚま͡ぴ
サ
∠ ゅｚレャやラ ∠ ヱ⊥￢へ∠ゲΑ⊥ ヴ∠ャゅ∠ジミ⊥ ∇やヲ⊥ョゅ∠ホり͡ ヲ∠ヤダｚャやヴ∠ャま͡ ∇やヲ⊥ョゅ∠ホ
ｚま͡ ヮ∠ ヤｚャやラ
∠ ヱ⊥ゲミ⊥ ∇グΑ∠ Ι ∠ ヱ∠
(Verily, t he hypocrit es seek t o deceive Allah, but it is He Who deceives t hem. And when t hey
st and up wit h laziness and t o be seen of men, and t hey do not remember Allah but lit t le.)
(4:142) and Allah says here,
びラ
∠ ヱ⊥￢へ∠ゲΑ⊥ ∇ユワ⊥ リ
(Those who do good deeds only t o be seen,) Imam Ahmad recorded from ` Amr bin Murrah t hat
he said, "We were sit t ing wit h Abu ` Ubaydah when t he people ment ioned showing-off. A man
known as Abu Yazid said, "I heard ` Abdullah bin ` Amr saying t hat t he Messenger of Allah said,
ノ∠ ョ͡ ゅ∠シヮ͡ よ͡ ぶ
⊥ やノ∠ ヨｚシ
∠ ∩͡ヮ͡ヤ∠ヨ∠バ͡よサ
∠ ゅｚレャやノ∠ ヨｚシ ∠ ∇リョ∠ »
«ロ∠ゲピｚタ
∠ ヱ∠ ロ⊥ ゲ∠ ボｚェ
∠ ヱ∠ ∩͡ヮボ͡ ∇ヤカ
∠
(Whoever t ries t o make t he people hear of his deed, Allah, t he One Who hears His creat ion,
will hear it and make him despised and degraded.)'' from what is relat ed t o his st at ement ,
びラ
(Those who do good deeds only t o be seen.) is t hat whoever does a deed solely for Allah, but
t he people come t o know about it , and he is pleased wit h t hat , t hen t his is not considered
showing off. Allah said:
びラ
∠ ヲ⊥ハゅ∠ヨ∇ャやラ
∠ ヲ⊥バレ∠ ∇ヨΑ∠ ヱ∠ ぴ
(And wit hhold Al-Ma` un.) This means t hat t hey do not worship t heir Lord well, nor do t hey
t reat His creat ion well. They do not even lend t hat which ot hers may benefit from and be
helped by, even t hough t he obj ect will remain int act and be ret urned t o t hem. These people
are even st ingier when it comes t o giving Zakah and different t ypes of charit y t hat bring one
closer t o Allah. Al-Mas` udi narrat ed from Salamah bin Kuhayl who report ed from Abu Al-
` Ubaydin t hat he asked Ibn Mas` ud about Al-Ma` un and he said, "It is what t he people give t o
each ot her, like an axe, a pot , a bucket and similar it ems.'' This is t he end of t he Tafsir of Surat
Al-Ma` un, and all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Ma` un

(Chapter - 107)
ぁネギ⊥ Α∠ ン͡グャｚやマ∠ ャ͡グ∠ プ∠ - リ ͡ Αあギャゅ͡よゆ⊥ あグム∠ Α⊥ ン͡グャｚやろ ∠ ∇Α￢∠ ケ∠ ぺ∠ぴ

モ
∀ ∇Αヲ∠ プ∠ リ
͡ Β͡ム∇ジヨ͡ ∇ャや ͡ュゅ∠バ∠デヴ∠ヤハ ∠ ぁヂエ ⊥ Α∠ Ι ∠ ヱ∠ ∠ユΒ͡わ∠Β∇ャや
リ
∠ Α͡グャｚやラ∠ ヲ⊥ワゅ∠シ ∇ユヰ͡ わ͡ ⇒∠ヤタ
∠ リ∠ハ ∇ユワ⊥ リ ∠ Α͡グャｚやリ
∠ Βあヤダ
∠ ヨ⊥ ∇ヤャあ
びラ∠ ヲ⊥ハゅ∠ヨ∇ャやラ ∠ ヲ⊥バレ∠ ∇ヨΑ∠ ヱ∠ ラ
∠ ヱ⊥￢へ∠ゲΑ⊥ ∇ユワ⊥
(1. Have you seen him who denies Ad-Din) (2. That is he who repulses t he orphan,) (3. And
urges not t he feeding of Al-Miskin.) (4. So, woe unt o t hose performers of Salah,) (5. Those who
wit h t heir Salah are Sahun.) (6. Those who do good deeds only t o be seen,) (7. And wit hhold Al-
Ma` un.)
Allah says, "O Muhammad! Have you seen the one who denies the
Din''
Here t he word Din means t he Hereaft er, t he Recompense and t he Final Reward.
びユ∠ Β͡わΒ∠ ∇ャやぁネギ⊥ Α∠ ン͡グャｚやマ

∠ ャ͡グ∠ プ∠ ぴ
(That is he who repulses t he orphan, ) meaning, he is t he one who oppresses t he orphan and
does not give him his j ust due. He does not feed him, nor is he kind t o him.
びリ
∠ ヴ∠ヤハ
∠ ぁヂエ
⊥ Α∠ Ι
∠ ヱ∠ ぴ
(And urges not t he feeding of Al-Miskin.) This is as Allah says,
ヴ∠ヤハ
∠ ラ
∠ ヱ∠ - ∠ユΒ͡わ∠Β∇ャやラ
ｚモ∠よ Κ ｚミ∠ ぴ
びリ ͡ Β͡ム∇ジヨ͡ ∇ャやュ͡ ゅバ∠ デ
∠
(Nay! But you t reat not t he orphans wit h kindness and generosit y! And urge not one anot her on
t he feeding of Al-Miskin!) (89:17-18) meaning, t he poor man who has not hing t o sust ain him and
suffice his needs. Then Allah says,
ラ
∠ ヲ⊥ワゅ∠シ ∇ユヰ͡ わ͡ ⇒∠ヤタ
∠ リ∠ハ ∇ユワ⊥ リ
∠ Α͡グャｚや - リ
∠ Βあヤダ
∠ ヨ⊥ ∇ヤャあモ
∀ ∇Αヲ∠ プ∠ ぴ
び
(So, woe unt o t hose performers of Salah, t hose who wit h t heir Salah are Sahun.) Ibn ` Abbas
and ot hers have said, "This means t he hypocrit es who pray in public but do not pray in privat e.''
Thus, Allah says,
び∠リΒあヤ∠ダヨ⊥ ∇ヤャあぴ
(unt o t hose performers of Salah,) They are t hose people who pray and adhere t o t he prayer,
yet t hey are mindless of it . This may eit her be referring t o it s act ent irely, as Ibn ` Abbas said,
or it may be referring t o performing it in it s st ipulat ed t ime t hat has been legislat ed
Islamically. This means t hat t he person prays it complet ely out side of it s t ime.
This was said by Masruq and Abu Ad-Duha.

At a' bin Dinar said, "All praise is due t o Allah, t he One Who said,
び∠ラヲ⊥ワゅ∠シ ∇ユヰ͡ わ͡ ⇒ヤ∠タ

∠ リ∠ハぴ
(wit h t heir Salah are Sahun.) and He did not say, ` t hose who are absent minded in t heir
prayer.''' It could also mean t he first t ime of t he prayer, which means t hey always delay it unt il
t he end of it s t ime, or t hey usually do so. It may also refer t o not fulfilling it s pillars and
condit ions, and in t he required manner. It could also mean performing it wit h humilit y and
cont emplat ion of it s meanings. The wording of t he Ayah comprises all of t hese meanings.
However, whoever has any charact erist ic of t his t hat we have ment ioned t hen a port ion of t his
Ayah applies t o him. And whoever has all of t hese charact erist ics, t hen he has complet ed his
share of t his Ayah, and t he hypocrisy of act ions is fulfilled in him. This is j ust as is confirmed in
t he Two Sahihs t hat t he Messenger of Allah said,
マ
∠ ∇ヤゎ͡ ∩͡ペプ͡ ゅ∠レヨ⊥ ∇ャやり⊥ ゅ∠ヤタ
∠ マ∠ ∇ヤゎ͡ ∩͡ペプ͡ ゅ∠レヨ⊥ ∇ャやり⊥ ゅ∠ヤタ
∠ マ ∠ ∇ヤゎ͡ »
や∠クま͡ ヴｚわェ
∠ ∩∠ザ∇ヨゼｚャやょ⊥ ホ⊥ ∇ゲΑ∠ ザ
⊥ ヤ͡∇イΑ∠ ∩͡ペプ͡ ゅ∠レヨ⊥ ∇ャやり⊥ ゅ∠ヤタ
∠
ゅ∠ャ ∩ゅ⇔バよ∠ ∇ケぺ∠ ゲ∠ ボ∠ レ∠ プ∠ ュ∠ ゅ∠ホラ
͡ ゅ∠ト∇Βゼ
ｚャやヶ∠ル∇ゲホ∠ リ ∠ ∇Βよ∠ ∇ろル∠ ゅ∠ミ
∠ やゲ⊥ ミ⊥ ∇グΑ∠
(This is t he prayer of t he hypocrit e, t his is t he prayer of t he hypocrit e, t his is t he prayer of t he
hypocrit e. He sit s wat ching t he sun unt il it is bet ween t he t wo horns of Shayt an. Then he
st ands and pecks four (Rak` ahs) and he does not remember Allah (in t hem) except very lit t le.)
This Hadit h is describing t he end of t he t ime for t he ` Asr prayer, which is t he middle prayer as
is confirmed by a t ext (Hadit h). This is t he t ime in which it is disliked t o pray. Then t his person
st ands t o pray it , pecking in it like t he pecking of a crow. He does not have t ranquilit y or
humilit y in it at all. Thus, t he Prophet said,

∠ やゲ⊥ ミ⊥ ∇グΑ∠ ゅ∠ャ»
(He does not remember Allah (in t hem) except very lit t le.) He probably only st ands t o pray it
so t hat t he people will see him praying, and not seeking t he Face of Allah. This is j ust as if he
did not pray at all. Allah says,
や∠ク͡ま∠ヱ ∇ユヰ⊥ ハ
⊥ キ͡ ゅ∠カヲ∠ ワ⊥ ヱ∠ ヮ∠ ヤｚャやラ
∠ ヲ⊥ハギ͡ ⇒∠ガΑ⊥ リ ∠ Β͡ボヘ͡ ⇒∠レヨ⊥ ∇ャやラ
ｚま͡ぴ
サ
∠ ゅｚレャやラ ∠ ヱ⊥￢へ∠ゲΑ⊥ ヴ∠ャゅ∠ジミ⊥ ∇やヲ⊥ョゅホ∠ り͡ ヲ∠ヤダｚャやヴ∠ャま͡ ∇やヲ⊥ョゅ∠ホ
ｚま͡ ヮ∠ ヤｚャやラ
∠ ヱ⊥ゲミ⊥ ∇グΑ∠ Ι ∠ ヱ∠
(Verily, t he hypocrit es seek t o deceive Allah, but it is He Who deceives t hem. And when t hey
st and up wit h laziness and t o be seen of men, and t hey do not remember Allah but lit t le.)
(4:142) and Allah says here,
びラ
(Those who do good deeds only t o be seen,) Imam Ahmad recorded from ` Amr bin Murrah t hat
he said, "We were sit t ing wit h Abu ` Ubaydah when t he people ment ioned showing-off. A man
known as Abu Yazid said, "I heard ` Abdullah bin ` Amr saying t hat t he Messenger of Allah said,
ノ∠ ョ͡ ゅ∠シヮ͡ よ͡ ぶ
⊥ やノ∠ ヨｚシ
∠ ∩͡ヮ͡ヤ∠ヨ∠バ͡よサ
∠ ゅｚレャやノ∠ ヨｚシ ∠ ∇リョ∠ »
«ロ∠ゲピｚタ
∠ ヱ∠ ロ⊥ ゲ∠ ボｚェ
∠ ヱ∠ ∩͡ヮボ͡ ∇ヤカ
∠
(Whoever t ries t o make t he people hear of his deed, Allah, t he One Who hears His creat ion,
will hear it and make him despised and degraded.)'' from what is relat ed t o his st at ement ,
びラ
(Those who do good deeds only t o be seen.) is t hat whoever does a deed solely for Allah, but
t he people come t o know about it , and he is pleased wit h t hat , t hen t his is not considered
showing off. Allah said:
びラ
∠ ヲ⊥ハゅ∠ヨ∇ャやラ
∠ ヲ⊥バレ∠ ∇ヨΑ∠ ヱ∠ ぴ
(And wit hhold Al-Ma` un.) This means t hat t hey do not worship t heir Lord well, nor do t hey
t reat His creat ion well. They do not even lend t hat which ot hers may benefit from and be
helped by, even t hough t he obj ect will remain int act and be ret urned t o t hem. These people
are even st ingier when it comes t o giving Zakah and different t ypes of charit y t hat bring one
closer t o Allah. Al-Mas` udi narrat ed from Salamah bin Kuhayl who report ed from Abu Al-
` Ubaydin t hat he asked Ibn Mas` ud about Al-Ma` un and he said, "It is what t he people give t o
each ot her, like an axe, a pot , a bucket and similar it ems.'' This is t he end of t he Tafsir of Surat
Al-Ma` un, and all praise and t hanks are due t o Allah.
The Tafsir of Surat Al-Kawthar

(Chapter - 108)
Which was revealed in Al-Madinah and They also say in Makkah
ラ
ｚま͡ - ∇ゲエ
∠ ∇ルや∠ヱマ
∠ よあゲ∠ ャ͡ モ
あダ
∠ プ∠ - ゲ∠ を∠ ∇ヲム∠ ∇ャやマ
∠ ⇒∠レ∇Βト
∠ ∇ハぺ∠ べｚルま͡ぴ
びゲ⊥ わ∠ ∇よΙ
ｘやヲ∠ ワ⊥ マ
∠ ゃ∠ ル͡ ゅ∠セ
(1. Verily, We have grant ed you Al-Kawt har.) (2. Therefore t urn in prayer t o your Lord and
sacrifice.) (3. For he who hat es you, he will be cut off.) Muslim, Abu Dawud and An-Nasa'i, all
recorded from Anas t hat he said, "While we were wit h t he Messenger of Allah in t he Masj id, he
dozed off int o a slumber. Then he lift ed his head smiling. We said, ` O Messenger of Allah! What
has caused you t o laugh' He said,
«り∠ケヲ⊥シゅ⇔ヘ͡ルへヶ
ｚヤ∠ハ
∠ ∇ろャ∠ゴ͡ ∇ルぺ⊥ ∇ギボ∠ ャ∠»
(Verily, a Surah was j ust revealed t o me.) Then he recit ed,
ラ
ｚま͡ - ∇ゲエ
あダ
∠ プ∠ - ゲ∠ を∠ ∇ヲム∠ ∇ャやマ
∠ ⇒∠レ∇Βト
∠ ∇ハぺ∠ べｚルま͡ぴ
∠ ゃ∠ ル͡ ゅ∠セ
(Verily, We have grant ed you Al-Kawt har. Therefore t urn in prayer t o your Lord and sacrifice.
For he who hat es you, he will be cut off.) Then he said,
«∨⊥ゲを∠ ∇ヲム∠ ∇ャやゅ∠ョラ

∠ ヱ⊥ケ∇ギゎ∠ ぺ∠»
(Do you all know what is Al-Kawt har) We said, ` Allah and His Messenger know best .' He said,
∀ゲ∇Β∠カヮ͡ ∇Βヤ∠ハ ∠ ∩ｚモィ ∠ ヱ∠ ゴｚハ ∠ ヶあよケ∠ ヮ͡ Β͡ルギ∠ ハ ∠ ヱ∠ ゲ∀ ヰ∠ ル∠ ヮ⊥ ルｚみ͡プ∠ »

∩͡るョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ ヶ͡わョｚぺ⊥ ヮ͡ ∇Βヤ∠ハ ∠ キ⊥ ゲ͡ ゎ∠ ∀チ∇ヲ∠ェヲ∠ ワ⊥ ∩∀ゲΒ͡んミ∠
∇ユヰ⊥ ∇レョ͡ ギ⊥ ∇らバ∠ ∇ャやア
⊥ ヤ∠わ∠ ∇ガΒ⊥ プ∠ ∩͡￢ゅ∠ヨジ
ｚャやヶ͡プュ͡ ヲ⊥イレぁャやキ⊥ ギ∠ ハ
∠ ヮ⊥ わ⊥ Β∠ ル͡ へ
ヵ͡ケ∇ギゎ∠ ゅ∠ャマ ∠ ルｚま͡ :メ⊥ ヲ⊥ボΒ∠ プ∠ ∩ヶ͡わョｚぺ⊥ ∇リョ͡ ヮ⊥ ｚルま͡ ゆ
あケ∠ :メ ⊥ ヲ⊥ホほ∠プ∠
«ポ∠ギ∇バよ∠ ゐ ∠ ギ∠ ∇ェぺ∠ ゅ∠ョ
(Verily, it is a river t hat my Lord, t he Might y and Maj est ic, has promised me and it has
abundant goodness. It is a pond where my Ummah will be brought t o on t he Day of Judgement .
It s cont ainers are as numerous as t he st ars in t he sky. Then a servant of Allah from among t hem
will be (prevent ed from it ) and I will say: "O Lord! Verily, he is from my Ummah (followers).''
Then He (Allah) will say: "Verily, you do not know what he int roduced (or innovat ed) aft er
you.)'' This is t he wording of Muslim. Ahmad recorded t his Hadit h from Muhammad bin Fudayl,
who report ed from Al-Mukht ar bin Fulful, who report ed it from Anas bin Malik. Imam Ahmad
also recorded from Anas t hat t he Messenger of Allah said,
∩͡ぽャ⊥∇ぽヤぁャやュ⊥ ゅ∠Βカ
͡ ロ⊥ ゅ∠わプ∠ ゅ∠ェゲ∃ ∇ヰレ∠ よ͡ ゅル∠ ぺ∠ や∠クみ͡プ∠ る∠ レｚイ
∠ ∇ャやろ
⊥ ∇ヤカ∠ キ∠ »
や∠クみ͡プ∠ ∩⊥￢ゅ∠ヨ∇ャやヮ͡ Β͡プヵ͡ゲ∇イΑ∠ ゅ∠ョヴ∠ャま͡ ヵ͡ギΒ∠ よ͡ ろ ⊥ ∇よゲ∠ ツ
∠ プ∠
や∠グワ∠ :メ ∠ ゅ∠ホ ∨⊥モΑ͡ゲ∇らィ ͡ ゅ∠Α や∠グワ∠ ゅ∠ョ :ろ ⊥ ∇ヤホ⊥ ∩⊥ゲプ∠ ∇クぺ∠ ∀マ∇ジ͡ョ
«モ∠ィヱ∠ ゴｚハ ∠ ぶ ⊥ やヮ⊥ ミ∠ ゅ∠ト∇ハぺ∠ ヵ͡グャｚやゲ⊥ を∠ ∇ヲム∠ ∇ャや
(I ent ered Paradise and I came t o a river whose banks had t ent s made of pearls. So I t hrust my
hand int o it s flowing wat er and found t hat it was t he st rongest (smell) of musk. So I asked, "O
Jibril! What is t his'' He replied, "This is Al-Kawt har which Allah, t he Might y and Maj est ic has
given you.'') Al-Bukhari recorded t his in his Sahih, and so did Muslim, on t he aut horit y of Anas
bin Malik. In t heir version Anas said, "When t he Prophet was t aken up t o t he heaven, he said,
フ
͡ ヲｚイ
∠ ヨ⊥ ∇ャやぽ͡ ャ⊥∇ぽヤぁャやゆ
⊥ ゅ∠らホ͡ ロ⊥ ゅ∠わプ∠ ゅ∠ェゲ∃ ∇ヰル∠ ヴ∠ヤハ
∠ ろ ⊥ ∇Βゎ∠ ぺ∠»
«ゲ∠を∇ヲム∠ ∇ャやや∠グワ∠ :メ ∠ ゅ∠ホ ∨⊥モΑ͡ゲ∇らィ ͡ ゅ∠Α や∠グワ∠ ゅ∠ョ :ろ
⊥ ∇ヤボ⊥ プ∠
(I came t o a river whose banks had domes of hollowed pearl. I said: "O Jibril! What is t his'' He
replied: "This is Al-Kawt har.'')'' This is t he wording of Al-Bukhari. Ahmad recorded from Anas
t hat a man said, "O Messenger of Allah! What is Al-Kawt har'' He replied,
ギぁセ
∠ ぺ∠ ヲ∠ ヰ⊥ ャ∠ ∩ヶあよケ∠ ヮ͡ Β͡ルゅ∠ト∇ハぺ∠ る͡ レｚイ
∠ ∇ャやヶ͡プ ∀ゲ∇ヰ∠ルヲ∠ ワ⊥ »
∀ケヲ⊥Βデ⊥ ヮ͡ Β͡プ ∩͡モジ ∠ バ∠ ∇ャやリ
∠ ョ͡ ヴ∠ヤ∇ェぺ∠ヱ∠ ∩͡リら∠ ヤｚャやリ∠ ョ͡ ゅ⇔ッゅ∠Βよ∠
«ケ⊥ゴイ ⊥ ∇ャやベ
͡ ゅ∠レ∇ハほ∠ミ∠ ゅ∠ヰホ⊥ ゅ∠レ∇ハぺ∠
(It is a river in Paradise which my Lord has given me. It is whit er t han milk and sweet er t han
honey. There are birds in it whose necks are (long) like carrot s.) ` Umar said, "O Messenger of
Allah! Verily, t hey (t he birds) will be beaut iful.'' The Prophet replied,
«ゲ∠ヨハ
⊥ ゅ∠Α ゅ∠ヰ∇レョ͡ ユ⊥ バ∠ ∇ルぺ∠ ゅ∠ヰヤ⊥ミ͡ へ»
(The one who eat s t hem (i.e., t he people of Paradise) will be more beaut iful t han t hem, O
` Umar.) Al-Bukhari recorded from Sa` id bin Jubayr t hat Ibn ` Abbas said about Al-Kawt har, "It is
t he good which Allah gave t o him (t he Prophet ).'' Abu Bishr said, "I said t o Sa` id bin Jubayr,
` Verily, people are claiming t hat it is a river in Paradise.''' Sa` id replied, ` The river which is in
Paradise is part of t he goodness which Allah gave him.''' Al-Bukhari also recorded from Sa` id bin
Jubayr t hat Ibn ` Abbas said, "Al-Kawt har is t he abundant goodness.'' This explanat ion includes
t he river and ot her t hings as well. Because t he word Al-Kawt har comes from t he word Kat hrah
(abundance) and it (Al-Kawt har) linguist ically means an abundance of goodness. So from t his
goodness is t he river (in Paradise). Imam Ahmad recorded from Ibn ` Umar t hat t he Messenger
of Allah said,
￢⊥ ゅ∠ヨ∇ャや∠ヱ ∩∃ょワ∠ ク∠ ∇リョ͡ ロ⊥ ゅ∠わプ∠ ゅ∠ェる͡ レｚイ

∠ ∇ャやヶ͡プ ∀ゲ∇ヰ∠ルゲ⊥ を∠ ∇ヲム∠ ∇ャや»
∩͡リら∠ ヤｚャやリ
∠ ョ͡ ゅ⇔ッゅ∠Βよ∠ ギぁセ
∠ ぺ∠ ロ⊥ ぼ⊥ ゅ∠ョヱ∠ ∩͡ぽャ⊥∇ぽヤぁャやヴ∠ヤハ
∠ ヵ͡ゲ∇イΑ∠
«モ∠ジバ∠ ∇ャやリ∠ ョ͡ ヴ∠ヤ∇ェぺ∠ヱ∠
(Al-Kawt har is a river in Paradise whose banks are of gold and it runs over pearls. It s wat er is
whit er t han milk and sweet er t han honey.) This Hadit h was recorded in t his manner by At -
Tirmidhi, Ibn Maj ah, Ibn Abi Hat im and Ibn Jarir. At -Tirmidhi said, "Hasan Sahih.'' Then Allah
says,
び ∇ゲエ
あダ
∠ プ∠ ぴ
(Therefore t urn in prayer t o your Lord and sacrifice.) meaning, ` j ust as We have given you t he
abundant goodness in t his life and t he Hereaft er -- and from t hat is t he river t hat has been
described previously -- t hen make your obligat ory and opt ional prayer, and your sacrifice (of
animals) solely and sincerely for your Lord. Woship Him alone and do not associat e any part ner
wit h him. And sacrifice pronouncing His Name alone, wit hout ascribing any part ner t o Him.'
ヮ͡ ヤｚャヴ͡ゎゅ∠ヨョ∠ ヱ∠ ∠ンゅ∠Β∇エ∠ョ∠ヱヴ͡ムジ ⊥ ル⊥ ∠ヱヴ͡ゎΚ

∠タ ∠ ラｚま͡ ∇モホ⊥ ぴ
∇ゅル∠ ぺ∠ヱ∠ れ
⊥ ∇ゲョ͡ ぺ⊥ マ
∠ ャ͡グ∠ よ͡ ヱ∠ ヮ⊥ ャ∠ マ
∠ Α͡ゲセ∠ Ι ∠ -リ ∠ Β͡ヨヤ∠⇒∠バ∇ャやゆあケ∠
びリ∠ Β͡ヨヤ͡∇ジヨ⊥ ∇ャやメ
⊥ ｚヱぺ∠
(Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, t he Lord of all t hat
exist s. He has no part ner. And of t his I have been commanded, and I am t he first of t he
Muslims.'') (6:162-163) Ibn ` Abbas, ` At a,' Muj ahid, ` Ikrimah and Al-Hasan all said, "This means
wit h t his t he Budn should be sacrificed.'' Qat adah, Muhammad bin Ka` b Al-Qurazi, Ad-Dahhak,
Ar-Rabi` , ` At a' Al-Khurasani, Al-Hakam, Isma` il bin Abi Khalid and ot hers from t he Salaf have
all said t he same. This is t he opposit e of t he way of t he idolat ors, prost rat ing t o ot her t han
Allah and sacrificing in ot her t han His Name. Allah says,
ヮ⊥ ルｚま͡ヱ∠ ヮ͡ ∇Βヤ∠ハ
∠ ヮ͡ ヤｚャやユ⊥ ∇シやゲ͡ ミ∠ ∇グΑ⊥ ∇ユャ∠ ゅｚヨョ͡ ∇やヲ⊥ヤミ⊥ ∇ほゎ∠ Ι∠ ヱ∠ ぴ
び∀ペ∇ジヘ͡ ャ∠
(And do not eat from what Allah's Name has not been pronounced over, indeed t hat is Fisq.)
(6:121)
The Enemy of the Prophet is Cut Off

Allah says,
∠ ゃ∠ ル͡ ゅ∠セラ
ｚま͡ぴ
(For he who hat es you, he will be cut off.) meaning, ` indeed he who hat es you, O Muhammad,
and he hat es what you have come wit h of guidance, t rut h, clear proof and manifest light , he is
t he most cut off, meanest , lowliest person who will not be remembered. Ibn ` Abbas, Muj ahid,
Sa` id bin Jubayr and Qat adah all said, "This Ayah was revealed about Al-` As bin Wa'il.
Whenever t he Messenger of Allah would be ment ioned (in his presence) he would say, ` Leave
him, for indeed he is a man who is cut off having no descendant s. So when he dies he will not
be remembered.' Therefore, Allah revealed t his Surah.'' Shamir bin ` At iyah said, "This Surah
was revealed concerning ` Uqbah bin Abi Mu` ayt .'' Ibn ` Abbas and ` Ikrimah have bot h said,
"This Surah was revealed about Ka` b bin Al-Ashraf and a group of t he disbelievers of t he
Quraysh.'' Al-Bazzar recorded t hat Ibn ` Abbas said, "Ka` b bin Al-Ashraf came t o Makkah and t he
Quraysh said t o him, ` You are t he leader of t hem (t he people). What do you t hink about t his
wort hless man who is cut off from his people He claims t hat he is bet t er t han us while we are
t he people of t he place of pilgrimage, t he people of cust odianship (of t he Ka` bah), and t he
people who supply wat er t o t he pilgrims.' He replied, ` You all are bet t er t han him.' So Allah
revealed,
ｚま͡ぴ
(For he who hat es you, he will be cut off.)'' This is how Al-Bazzar recorded t his incident and it s
chain of narrat ion is aut hent ic. It has been report ed t hat ` At a' said, "This Surah was revealed
about Abu Lahab when a son of t he Messenger of Allah died. Abu Lahab went t o t he idolat ors
and said, ` Muhammad has been cut off (i.e., from progeny) t onight .' So concerning t his Allah
revealed,
ｚま͡ぴ
(For he who hat es you, he will be cut off.)'' As-Suddi said, "When t he male sons of a man died
t he people used t o say, ` He has been cut off.' So, when t he sons of t he Messenger of Allah
died t hey said, ` Muhammad has been cut off.' Thus, Allah revealed,
ｚま͡ぴ
(For he who hat es you, he will be cut off.)'' So t hey t hought in t heir ignorance t hat if his sons
died, his remembrance would be cut off. Allah forbid! To t he cont rary, Allah preserved his
remembrance for all t he world t o see, and He obligat ed all t he servant s t o follow his Law. This
will cont inue for all of t ime unt il t he Day of Gat hering and t he coming of t he Hereaft er. May
t he blessings of Allah and His peace be upon him forever unt il t he Day of Assembling. This is
t he end of t he Tafsir of Surat Al-Kawt har, and all praise and blessings are due t o Allah.
The Tafsir of Surah Qul ya Ayyuhal-Kafirun

(Chapter - 109)
It has been confirmed in Sahih Muslim from Jabir t hat t he Messenger of Allah recit ed t his Surah
(Al-Kafirun) and
びギ∀ ェ
(Say: "He is Allah One.'') (112:1) in t he t wo Rak` ahs of Tawaf. It is also recorded in Sahih Muslim
in a Hadit h of Abu Hurayrah t hat t he Messenger of Allah recit ed t hese t wo Surahs in t he t wo
Rak` ahs (opt ional prayer) of t he Morning prayer. Imam Ahmad recorded from Ibn ` Umar t hat
t he Messenger of Allah recit ed in t he t wo Rak` ahs before t he Morning prayer and t he t wo
Rak` ahs aft er t he Sunset prayer on approximat ely t en or t went y different occasions,
びラ
(Say: "O Al-Kafirun!'') and
びギ∀ ェ
(Say: " He is Allah One.'') (112:1) Ahmad also recorded t hat Ibn ` Umar said, "I wat ched t he
Prophet t went y-four or t went y-five t imes recit ing in t he t wo Rak` ahs before t he Morning
prayer and t he t wo Rak` ahs aft er t he Sunset prayer,
びラ
(Say: "O Al-Kafirun!'') and
びギ∀ ェ
(Say: "He is Allah One.'') (112:1)'' Ahmad recorded t hat Ibn ` Umar said, "I wat ched t he Prophet
for a mont h and he would recit e in t he t wo Rak` ahs before t he Morning prayer,
びラ
(Say: "O Al-Kafirun.'') and
びギ∀ ェ
(Say: "He is Allah One.'') (112:1)'' This was also recorded by At -Tirmidhi, Ibn Maj ah and An-
Nasa'i. At -Tirmidhi said, "Hasan.'' It has already been ment ioned previously in a Hadit h t hat it
(Surat Al-Kafirun) is equivalent t o a fourt h of t he Qur'an and Az-Zalzalah is equivalent t o a
fourt h of t he Qur'an.
Ι
∠ ヱ∠ -ラ ∠ ヱ⊥ギら⊥ ∇バゎ∠ ゅ∠ョギ⊥ ら⊥ ∇ハぺ∠ Ι ∠ -ラ ∠ ヱ⊥ゲヘ͡ ⇒∠ム∇ャやゅ∠ヰΑぁ ∠ほΑ ∇モホ⊥ ぴ
-∇ユゎぁギ∠らハ
∠ ゅｚョ ∀ギ͡よゅ∠ハべ∠ル∠ぺ Ι∠ヱ -ギ⊥ ら⊥ ∇ハぺ∠ べ∠ョラ ∠ ヱ⊥ギら͡ ⇒∠ハ ∇ユわ⊥ ル∠ぺ
び-リ ͡ Α͡キヴ
∠ ャ͡ヱ∠ ∇ユム⊥ レ⊥ Α͡キ ∇ユム⊥ ャ∠ -ギ⊥ ら⊥ ∇ハぺ∠ べ∠ョラ
∠ ヱ⊥ギら͡ ⇒∠ハ ∇ユわ⊥ ル∠ぺ Ι
∠ ヱ∠
(1. Say: "O disbelievers!'') (2. "I worship not t hat which you worship.'') (3. "Nor will you worship
whom I worship.'') (4. "And I shall not worship t hat which you are worshipping.'') (5. "Nor will
you worship t hat which I worship.'') (6. "To you be your religion, and t o me my religion.'')
The Declaration of Innocence from Shirk

This Surah is t he Surah of disavowal from t he deeds of t he idolat ors. It commands a complet e
disavowal of t hat . Allah's st at ement ,
びラ
(Say: "O disbelievers!'') includes every disbeliever on t he face of t he eart h, however, t his
st at ement is part icularly direct ed t owards t he disbelievers of t he Quraysh. It has been said t hat
in t heir ignorance t hey invit ed t he Messenger of Allah t o worship t heir idols for a year and t hey
would (in t urn) worship his God for a year. Therefore, Allah revealed t his Surah and in it
He commanded His Messenger to disavow himself from their

religion completely
Allah said,
びラ
∠ ヱ⊥ギら⊥ ∇バゎ∠ ゅ∠ョギ⊥ ら⊥ ∇ハぺ∠ Ι
∠ぴ
(I worship not t hat which you worship.) meaning, st at ues and rival gods.
びギ⊥ ら⊥ ∇ハぺ∠ べ∠ョラ
∠ ヱ∠ ぴ
(Nor will you worship whom I worship.) and He is Allah Alone, Who has no part ner. So t he word
Ma (what ) here means Man (who). Then Allah says,
ギ⊥ ら⊥ ∇ハぺ∠ べ∠ョラ
∠ ヱ∠ ∇ユゎぁギ∠らハ
∠ ゅｚョ ∀ギ͡よゅ∠ハべ∠ル∠ぺ Ι
∠ ヱ∠ ぴ
び
(And I shall not worship t hat which you are worshipping. Nor will you worship whom I worship.)
meaning, ` I do not worship according t o your worship, which means t hat I do not go along wit h
it or follow it . I only worship Allah in t he manner in which He loves and is pleased wit h.' Thus,
Allah says,
びギ⊥ ら⊥ ∇ハぺ∠ べ∠ョラ
∠ ヱ∠ ぴ
(Nor will you worship whom I worship.) meaning, ` you do not follow t he commands of Allah and
His Legislat ion in His worship. Rat her, you have invent ed somet hing out of t he prompt ings of
your own souls.' This is as Allah says,
∇ギボ∠ ャ∠ヱ∠ ザ
⊥ ヘ⊥ ルｘΙやン∠ヲ∇ヰゎ∠ ゅ∠ョヱ∠ リ
ｚヌｚャや Ι ｚま͡ ラ ∠ ヲ⊥バら͡ わｚ Α∠ ラ͡まぴ
びン∠ギヰ⊥ ∇ャやユ⊥ ͡ヰよあケｚリあョユ⊥ワ￢∠ べ∠ィ
(They follow but a guess and t hat which t hey t hemselves desire, whereas t here has surely come
t o t hem t he guidance from t heir Lord!) (53:23) Therefore, t he disavowal is from all of what
t hey are involved. For cert ainly t he worshipper must have a god whom he worships and set act s
of worship t hat he follows t o get t o him. So t he Messenger and his followers worship Allah
according t o what He has legislat ed. This is why t he st at ement of Islam is "There is no God
wort hy of being worshipped except Allah, and Muhammad is t he Messenger of Allah.'' This
means t hat t here is no (t rue) obj ect of worship except Allah and t here is no pat h t o Him (i.e.,
way of worshipping Him) ot her t han t hat which t he Messenger came wit h. The idolat ors worship
ot her t han Allah, wit h act s of worship t hat Allah has not allowed. This is why t he Messenger
said t o t hem,
びリ
͡ Α͡キヴ
∠ ャ͡ヱ∠ ∇ユム⊥ レ⊥ Α͡キ ∇ユム⊥ ャ∠ぴ
(To you be your religion, and t o me my religion.) This is similar t o Allah's st at ement ,
∇ユわ⊥ ル∠ぺ ∇ユム⊥ ヤ⊥ヨ∠ ハ

∠ ∇ユム⊥ ャ∠ヱ∠ ヴ͡ヤ∠ヨ∠ハヴあャモ⊥ボプ∠ ポ ∠ ヲ⊥よグｚミ∠ ラ͡まヱ∠ ぴ
び ∠ラヲ⊥ヤ∠ヨ∇バ∠ゎゅｚヨョあ ∀￢ン͡ゲ∠よ ∇ゅル∠ ぺ∠ヱ∠ モ
⊥ ヨ∠ ∇ハぺ∠ べｚヨョ͡ ラ∠ ヲ⊥ゃΑ͡ゲよ∠
(And if t hey belie you, say: "For me are my deeds and for you are your deeds! You are innocent
of what I do, and I am innocent of what you do!'') (10:41) and He said,
び∇ユム⊥ ヤ⊥⇒∠ヨ∇ハぺ∠ ∇ユム⊥ ャ∠ヱ∠ ゅ∠レヤ⊥⇒∠ヨ∇ハぺ∠ べ∠レャ∠ぴ

(To us our deeds, and t o you your deeds.) (28:55) Al-Bukhari said, "It has been said,
び∇ユム⊥ レ∠ Α͡キ ∇ユム⊥ ャ∠ぴ

(To you be your religion.) means disbelief.
び͡リΑ͡キヴ
∠ ャ͡ヱ∠ ぴ
(and t o me my religion.) means, Islam. This is t he end of t he Tafsir of Surat Qul ya Ayyuhal-
Kafirun.
The Tafsir of Surat An-Nasr
(Chapter - 110)
The Virtues of Surat An-Nasr
It has been ment ioned previously t hat it (Surat An-Nasr) is equivalent t o one-fourt h of t he
Qur'an and t hat Surat Az-Zalzalah is equivalent t o one-fourt h of t he Qur'an. An-Nasa'i recorded
from ` Ubaydullah bin ` Abdullah bin ` Ut bah t hat Ibn ` Abbas said t o him, "O Ibn ` Ut bah! Do you
know t he last Surah of t he Qur'an t hat was revealed'' He answered, "Yes, it was
びウ
⊥ ∇わヘ∠ ∇ャや∠ヱヮ͡ ヤｚャやゲ⊥ ∇ダル∠ ￢∠ べ∠ィや∠クま͡ぴ
(When t here comes t he help of Allah and t he Conquest .) (110:1)'' He (Ibn ` Abbas) He (Ibn
` Abbas) said, "You have spoken t rut hfully.''
サ
∠ ゅｚレャやろ ∠ ∇Αぺ∠ケ∠ ヱ∠ -ウ ⊥ ∇わヘ∠ ∇ャや∠ヱヮ͡ ヤｚャやゲ⊥ ∇ダル∠ ￢べ∠ィや∠クま͡ぴ
マ
∠ よ∂ ケ∠ ギ͡ ∇ヨエ∠ よ͡ ∇ウら∂ ジ
∠ プ∠ -ゅ⇔ィヲ∇プぺ∠ ヮ͡ ヤｚャやリ ͡ Α͡キヴ͡プラ ∠ ヲ⊥ヤカ ⊥ ∇ギΑ∠
び-ゅ∠よヲ∠ゎラ
∠ ゅ∠ミヮ⊥ ｚルま͡ ロ⊥ ∇ゲヘ͡ ∇ピわ∠ ∇シや∠ヱ
(1. When t here comes t he help of Allah and t he Conquest .) (2. And you see t hat t he people
ent er Allah's religion in crowds.) (3. So, glorify t he praises of your Lord, and ask His
forgiveness. Verily, He is t he One Who accept s t he repent ance and Who forgives.)
This Surah informs of the Completion of the Life of Allah's

Messenger
Al-Bukhari recorded from Ibn ` Abbas t hat he said, "Umar used t o bring me int o t he gat herings
wit h t he old men of (t he bat t le of) Badr. However, it was as if one of t hem felt somet hing in
himself (against my at t ending). So he said, ` Why do you (` Umar) bring t his (yout h) t o sit wit h
us when we have children like him (i.e., his age)' So ` Umar replied, ` Verily, he is among t hose
whom you know. Then one day he called t hem and invit ed me t o sit wit h t hem, and I do not
t hink t hat he invit ed me t o be among t hem t hat day except t o show t hem. So he said, ` What
do you say about Allah's st at ement ,
びウ
(When t here comes t he help of Allah and t he Conquest .)' Some of t hem said, ` We were
commanded t o praise Allah and seek His forgiveness when He helps us and gives us vict ory.'
Some of t hem remained silent and did not say anyt hing. Then he (` Umar) said t o me, ` Is t his
what you say, O Ibn ` Abbas' I said, ` No.' He t hen said, ` What do you say' I said, ` It was t he end
of t he life of Allah's Messenger t hat Allah was informing him of. Allah said,
びウ
(When t here comes t he help of Allah and t he Conquest .) which means, t hat is a sign of t he end
of your life.
びゅ∠よヲ͡ ゎ∠ ラ
∠ ゅ∠ミヮ⊥ ｚルま͡ ロ⊥ ∇ゲヘ͡ ∇ピわ∠ ∇シや∠ヱマ
∠ よあケ∠ ギ͡ ∇ヨエ
∠ よ͡ ∇ウらあジ
∠ プ∠ ぴ
(So, glorify t he praises of your Lord, and ask His forgiveness. Verily, He is t he One Who accept s
t he repent ance and Who forgives.)' So, ` Umar bin Al-Khat t ab said, ` I do not know anyt hing
about it ot her t han what you have said.''' Al-Bukhari was alone in recording t his Hadit h. Imam
Ahmad recorded from Ibn ` Abbas t hat he said, "When
びウ
(When t here comes t he help of Allah and t he Conquest .) was revealed, t he Messenger of Allah
said,
«ヶ͡ジ∇ヘル∠ ヶ
ｚャ∠ま͡ ∇ろΒ∠ バ͡ ル⊥ »
(My deat h has been announced t o me.) And indeed he died during t hat year.'' Ahmad was alone
in recording t his Hadit h. Al-Bukhari recorded t hat ` A'ishah said, "The Messenger of Allah used
t o say oft en in his bowing and prost rat ing,
«ヶ͡ャ ∇ゲヘ͡ ∇ビやユｚヰ⊥ ヤｚャやポ

∠ ギ͡ ∇ヨエ
∠ よ͡ ヱ∠ ゅ∠レよｚケ∠ ユｚヰ⊥ ヤｚャやマ
∠ ル∠ ゅ∠エ∇らシ
⊥»
(Glory t o You, O Allah, our Lord, and praise be t o You. O Allah, forgive me.) He did t his as his
int erpret at ion of t he Qur'an (i.e., showing it s implement at ion).'' The rest of t he group has also
recorded t his Hadit h except for At -Tirmidhi. Imam Ahmad recorded from Masruq t hat ` A'ishah
said, "The Messenger of Allah used t o oft en say t owards t he end of his life,
«ヮ∇Βャ∠ま͡ ゆ
⊥ ヲ⊥ゎぺ∠ヱ∠ ぶ
∠ やゲ⊥ ヘ͡ ∇ピわ∠ ∇シぺ∠ ∩͡ロギ͡ ∇ヨエ
∠ よ͡ ヱ∠ ぶ
͡ やラ
∠ ゅエ
∠ ∇らシ
⊥»
(Glory t o Allah, and praise be unt o Him. I seek Allah's forgiveness and I repent t o Him.) And he
said,
ヶ͡プる⇔ ョ∠ ゅ∠ヤハ∠ ン∠ケほ∠シ ∠ ヶあルぺ∠ ヶ͡ルゲ∠ ら∠ ∇カぺ∠ ラ ∠ ゅ∠ミヶあよケ∠ ラｚま͡»
ロ͡ ギ͡ ∇ヨエ
∠ よ͡ ウ ∠ らあシ
∠ ぺ⊥ ∇ラぺ∠ ゅ∠ヰわ⊥ ∇Αぺ∠ケ∠ や∠クま͡ ヶ͡ルゲ∠ ョ∠ ぺ∠ヱ∠ ∩ヶ͡わョｚぺ⊥
:ゅ∠ヰわ⊥ ∇Αぺ∠ケ∠ ∇ギボ∠ プ∠ ∩ゅ⇔よやｚヲゎ∠ ラ∠ ゅ∠ミヮ⊥ ｚルま͡ ∩⊥ロゲ∠ ヘ͡ ∇ピわ∠ ∇シぺ∠ヱ∠
サ∠ ゅｚレャやろ ∠ ∇Αぺ∠ケ∠ ヱ∠ - ウ ⊥ ∇わヘ∠ ∇ャや∠ヱヮ͡ ヤｚャやゲ⊥ ∇ダル∠ ￢∠ べ∠ィや∠クま͡ぴ
マ∠ よあケ∠ ギ͡ ∇ヨエ∠ よ͡ ∇ウらあジ∠ プ∠ - ゅ⇔ィ∠ヲ∇プぺ∠ ヮ͡ ヤｚャやリ ͡ Α͡キヴ͡プラ ∠ ヲ⊥ヤカ ⊥ ∇ギΑ∠
«びゅ∠よヲ͡ ゎ∠ ラ∠ ゅ∠ミヮ⊥ ｚルま͡ ロ⊥ ∇ゲヘ͡ ∇ピわ∠ ∇シや∠ヱ
(Verily, my Lord has informed me t hat I will see a sign in my Ummah and He has commanded
me t hat when I see it , I should glorify His praises and seek His forgiveness, for He is t he One
Who accept s repent ance. And indeed I have seen it (i.e., t he sign). (When t here comes t he
help of Allah and t he Conquest (Al-Fat h). And you see t hat t he people ent er Allah's religion in
crowds. So glorify t he praises of your Lord, and ask His forgiveness. Verily, He is t he One Who
accept s t he repent ance and Who forgives.))'' Muslim also recorded t his Hadit h. The meaning of
Al-Fat h here is t he conquest of Makkah, and t here is only one view concerning it . For indeed
t he different areas of t he Arabs were wait ing for t he conquest of Makkah before t hey would
accept Islam. They said, "If he (Muhammad is vict orious over his people, t hen he is a (t rue)
Prophet .'' So when Allah gave him vict ory over Makkah, t hey ent ered int o t he religion of Allah
(Islam) in crowds. Thus, t wo years did not pass (aft er t he conquest of Makkah) before t he
peninsula of t he Arabs was laden wit h fait h. And t here did not remain any of t he t ribes of t he
Arabs except t hat t hey professed (t heir accept ance) of Islam. And all praise and blessings are
due t o Allah. Al-Bukhari recorded in his Sahih t hat ` Amr bin Salamah said, "When Makkah was
conquered, all of t he people rushed t o t he Messenger of Allah t o profess t heir Islam. The
various regions were delaying t heir accept ance of Islam unt il Makkah was conquered. The
people used t o say, ` Leave him and his people alone. If he is vict orious over t hem he is a (t rue)
Prophet .''' We have researched t he war expedit ion for conquest of Makkah in our book As-Surah.
Therefore, whoever wishes he may review it t here. And all praise and blessings are due t o
Allah.Imam Ahmad recorded from Abu ` Ammar t hat a neighbor of Jabir bin ` Abdullah t old him,
"I ret urned from a j ourney and Jabir bin ` Abdullah came and greet ed me. So I began t o t alk
wit h him about t he divisions among t he people and what t hey had st art ed doing. Thus, Jabir
began t o cry and he said, ` I heard t he Messenger of Allah saying,
∩ゅ⇔ィや∠ヲ∇プぺ∠ ぶ
͡ やリ
͡ Α͡キヶ͡プやヲ⊥ヤカ ∠ キ∠ サ ∠ ゅｚレャやラｚま͡»
«ゅ⇔ィや∠ヲ∇プぺ∠ ヮ⊥ ∇レョ͡ ラ
∠ ヲ⊥ィゲ⊥ ∇ガΒ∠ シ
∠ ヱ∠
(Verily, t he people have ent ered int o t he religion of Allah in crowds and t hey will also leave it
in crowds.)'' This is t he end of t he Tafsir of Surat An-Nasr, and all praise and blessings are due
t o Allah.
The Tafsir of Surah Tabbat

(Chapter - 111)
ヮ⊥ ャ⊥ゅ∠ョヮ⊥ ∇レハ ∠ ヴ∠レ∇ビ∠ぺべ∠ョ - ょｚゎ∠ ヱ∠ ょ

∃ ヰ∠ ャ∠ ヴ͡よぺ∠ へ∠ギΑ∠ ∇ろらｚゎ∠ ぴ
ヮ⊥ ゎ⊥ ぺ∠ゲ∠ ∇ョや∠ヱ - ょ ∃ ヰ∠ ャ∠ れ
∠ や∠クや⇔ケゅ∠ルヴ∠ヤ∇ダΒ∠ シ ∠ -ょ ∠ ジ ∠ ミ∠ ゅ∠ョヱ∠
びギ∃ ジ
∠ ョｚリあョ ∀モ∇ら∠ェゅ∠ワ͡ギΒ͡ィヴ͡プ - ょ ͡ ト
∠エ ∠ ∇ャやる∠ ャ∠ゅｚヨェ
∠
(1. Perish t he t wo hands of Abu Lahab and perish he!) (2. His wealt h and his children will not
benefit him!) (3. He will ent er a Fire full of flames!) (4. And his wife t oo, who carries wood.)
(5. In her neck is a t wist ed rope of Masad.
The Reason for the Revelation of this Surah and the Arrogance of
Abu Lahab toward the Messenger of Allah
Al-Bukhari recorded from Ibn ` Abbas t hat t he Prophet went out t o t he valley of Al-Bat ha and
he ascended t he mount ain. Then he cried out ,
«ロゅ∠ェゅ∠ら∠タゅ∠Α»
(O people, come at once!) So t he Quraysh gat hered around him. Then he said,
∇ヱぺ∠ ∩∇ユム⊥ エ
⊥ らあダ
∠ ョ⊥ ｚヱギ⊥ バ∠ ∇ャやラ
ｚぺ∠ ∇ユム⊥ わ⊥ ∇をｚギェ
∠ ∇ラま͡ ∇ユわ⊥ ∇Αぺ∠ケ∠ ぺ∠»
«ヶあルヲ⊥ホギあダ ∠ ゎ⊥ ∇ユわ⊥ ∇レミ⊥ ぺ∠ ∇ユム⊥ Βあジヨ∠ ョ⊥
∨ (If I t old you all t hat t he enemy was going t o at t ack you in t he morning, or in t he evening,
would you all believe me) They replied, "Yes.'' Then he said,
«ギΑ͡ギセ
∠ ゆ
∃ や∠グハ
∠ ∇ヵギ∠ Α∠ リ
∠ ∇Βよ∠ ∇ユム⊥ ャ∠ ∀ゲΑ͡グ∠ルヶあルみ͡プ∠ »
(Verily, I am a warner (sent ) t o you all before t he coming of a severe t orment .) Then Abu
Lahab said, "Have you gat hered us for t his May you perish!'' Thus, Allah revealed,
びょ
ｚゎ∠ ヱ∠ ょ
(Perish t he t wo hands of Abu Lahab and perish he!) t o t he end of t he Surah. In anot her
narrat ion it st at es t hat he st ood up dust ing of his hands and said, "Perish you for t he rest of t his
day! Have you gat hered us for t his'' Then Allah revealed,
びょ
ｚゎ∠ ヱ∠ ょ
(Perish t he t wo hands of Abu Lahab and perish he!) The first part is a supplicat ion against him
and t he second is informat ion about him. This man Abu Lahab was one of t he uncles of t he
Messenger of Allah.His name was ` Abdul-` Uzza bin Abdul-Mut t alib. His surname was Abu
` Ut aybah and he was only called Abu Lahab because of t he bright ness of his face. He used t o
oft en cause harm t o t he Messenger of Allah . He hat ed and scorned him and his religion. Imam
Ahmad recorded from Abu Az-Zinad t hat a man called Rabi` ah bin ` Abbad from t he t ribe of
Bani Ad-Dil, who was a man of pre-Islamic ignorance who accept ed Islam, said t o him, "I saw
t he Prophet in t he t ime of pre-Islamic ignorance in t he market of Dhul-Maj az and he was
saying,
«やヲ⊥エヤ͡∇ヘゎ⊥ ぶ
⊥ やゅｚャま͡ ヮ∠ ャ͡まゅ∠ャ :やヲ⊥ャヲ⊥ホ ∩⊥サゅｚレャやゅ∠ヰΑぁぺ∠ ゅ∠Α»
(O people! Say t here is no god wort hy of worship except Allah and you will be successful.) The
people were gat hered around him and behind him t here was a man wit h a bright face, squint
(or cross) eyes and t wo braids in his hair. He was saying, "Verily, he is an apost at e (from our
religion) and a liar!'' This man was following him (t he Prophet ) around wherever he went . So, I
asked who was he and t hey (t he people) said, "This is his uncle, Abu Lahab.'' Ahmad also
recorded t his narrat ion from Surayj , who report ed it from Ibn Abu Az-Zinad, who report ed it
from his fat her (Abu Zinad) who ment ioned t his same narrat ion. However in t his report , Abu
Zinad said, "I said t o Rabi` ah, ` Were you a child at t hat t ime' He replied, ` No. By Allah, t hat
day I was most int elligent , and I was t he st rongest blower of t he flut e (for music).''' Ahmad was
alone in recording t his Hadit h. Concerning Allah's st at ement ,
びょ
∠ ジ
∠ ミ∠ ゅ∠ョヱ∠ ヮ⊥ ャ⊥ゅ∠ョヮ⊥ ∇レハ
(His wealt h and his children (Kasab) will not benefit him!) Ibn ` Abbas and ot hers have said,
び∠ょジ
∠ ミ∠ ゅ∠ョヱ∠ ぴ
(and his children (Kasab) will not benefit him!) "Kasab means his children.'' A similar st at ement
has been report ed from ` A'ishah, Muj ahid, ` At a', Al-Hasan and Ibn Sirin. It has been ment ioned
from Ibn Mas` ud t hat when t he Messenger of Allah called his people t o fait h, Abu Lahab said,
"Even if what my nephew says is t rue, I will ransom myself (i.e., save myself) from t he painful
t orment on t he Day of Judgement wit h my wealt h and my children.'' Thus, Allah revealed,
びょ
∠ ジ
∠ ミ∠ ゅ∠ョヱ∠ ヮ⊥ ャ⊥ゅ∠ョヮ⊥ ∇レハ
(His wealt h and his children will not benefit him!) Then Allah says,
びょ
∃ ヰ∠ ャ∠ れ
∠ や∠クや⇔ケゅ∠ルヴ∠ヤ∇ダΒ∠ シ
∠ぴ
(He will ent er a Fire full of flames!) meaning, it has flames, evil and severe burning.
The Destiny of Umm Jamil, the Wife of Abu Lahab
びょ
͡ ト
∠エ∠ ∇ャやる∠ ャ∠ゅｚヨェ
∠ ヮ⊥ ゎ⊥ ぺ∠ゲ∠ ∇ョや∠ヱぴ
(And his wife t oo, who carries wood.) His wife was among t he leading women of t he Quraysh
and she was known as Umm Jamil. Her name was ` Arwah bint Harb bin Umayyah and she was
t he sist er of Abu Sufyan. She was support ive of her husband in his disbelief, rej ect ion and
obst inacy. Therefore, she will be helping t o administ er his punishment in t he fire of Hell on t he
Day of Judgement . Thus, Allah says,
リあョ ∀モ∇ら∠ェゅ∠ワ͡ギΒ͡ィヴ͡プ - ょ

͡ ト
∠エ∠ ∇ャやる∠ ャ∠ゅｚヨェ
∠ ヮ⊥ ゎ⊥ ぺ∠ゲ∠ ∇ョや∠ヱぴ
びギ∃ ジ
∠ ョｚ
(Who carries wood. In her neck is a t wist ed rope of Masad.) meaning, she will carry t he
firewood and t hrow it upon her husband t o increase t hat which he is in (of t orment ), and she
will be ready and prepared t o do so.
びギ∃ ジ
∠ ョｚリあョ ∀モ∇ら∠ェゅ∠ワ͡ギΒ͡ィヴ͡プぴ
(In her neck is a t wist ed rope of Masad.) Muj ahid and ` Urwah bot h said, "From t he palm fiber of
t he Fire.'' Al-` Awfi narrat ed from Ibn ` Abbas, ` At iyah Al-Jadali, Ad-Dahhak and Ibn Zayd t hat
she used t o place t horns in t he pat h of t he Messenger of Allah . Al-Jawhari said, "Al-Masad
refers t o fibers, it is also a rope made from fibers or palm leaves. It is also made from t he skins
of camels or t heir furs. It is said (in Arabic) Masadt ul-Habla and Amsaduhu Masadan, when you
t ight ly fast en it s t wine.'' Muj ahid said,
びギ∃ ジ
∠ ョｚリあョ ∀モ∇ら∠ェゅ∠ワ͡ギΒ͡ィヴ͡プぴ
(In her neck is a t wist ed rope of Masad.) "This means a collar of iron.'' Don't you see t hat t he
Arabs call a pulley cable a Masad
A Story of Abu Lahab's Wife harming the Messenger of Allah

Ibn Abi Hat im said t hat his fat her and Abu Zur` ah bot h said t hat ` Abdullah bin Az-Zubayr Al-
Humaydi t old t hem t hat Sufyan informed t hem t hat Al-Walid bin Kat hir relat ed from Ibn Tadrus
who report ed t hat Asma' bint Abi Bakr said, "When
び∃ょヰ∠ ャ∠ ヴ͡よぺ∠ へ∠ギΑ∠ ∇ろらｚゎ∠ ぴ

(Perish t he t wo hands of Abu Lahab and perish he)!) was revealed, t he one-eyed Umm Jamil
bint Harb came out wailing, and she had a st one in her hand. She was saying, ` He crit icizes our
fat her, and his religion is our scorn, and his command is t o disobey us.' The Messenger of Allah
was sit t ing in t he Masj id (of t he Ka` bah) and Abu Bakr was wit h him. When Abu Bakr saw her he
said, ` O Messenger of Allah! She is coming and I fear t hat she will see you.' The Messenger of
Allah replied,
«ヶ͡ルや∠ゲゎ∠ ∇リャ∠ ゅ∠ヰルｚま͡»

(Verily, she will not see me.) Then he recit ed some of t he Qur'an as a prot ect ion for himself.
Ι
∠ リ
∠ ∇Βよ∠ ヱ∠ マ
∠ レ∠ ∇Βよ∠ ゅ∠レ∇ヤバ∠ ィ
∠ ラ
∠ や∠￢ゲ⊥ボ∇ャやれ
∠ ∇ぺゲ∠ ホ∠ や∠クま͡ヱ∠ ぴ
びや⇔ケヲ⊥わ∇ジョｚゅ⇔よゅ∠イェ ͡ り͡ ゲ∠ カ
͡Ιｘゅ͡よラ
∠ ヲ⊥レョ͡ ∇ぽΑ⊥
(And when you recit e t he Qur'an, We put bet ween you and t hose who believe not in t he
Hereaft er, an invisible veil.) (17:45) So she advanced unt il she was st anding in front of Abu
Bakr and she did not see t he Messenger of Allah . She t hen said, ` O Abu Bakr! Verily, I have
been informed t hat your friend is making defamat ory poet ry about me.' Abu Bakr replied, ` Nay!
By t he Lord of t his House (t he Ka` bah) he is not defaming you.' So she t urned away saying,
` Indeed t he Quraysh know t hat I am t he daught er of t heir leader.''' Al-Walid or anot her person
said in a different version of t his Hadit h, "So Umm Jamil st umbled over her waist gown while
she was making circuit s (Tawaf) around t he House (t he Ka` bah) and she said, ` Cursed be t he
reviler.' Then Umm Hakim bint ` Abdul-Mut t alib said, ` I am a chast e woman so I will not speak
abusively and I am refined so I do not know. Bot h of us are children of t he same uncle. And
aft er all t he Quraysh know best .'' This is t he end of t he Tafsir of t his Surah, and all praise and
blessings are due t o Allah.
The Tafsir of Surat Al-Ikhlas

(Chapter - 112)
The Reason for the Revelation of this Surah and its Virtues
Imam Ahmad recorded from Ubayy bin Ka` b t hat t he idolat ors said t o t he Prophet , "O
Muhammad! Tell us t he lineage of your Lord.'' So Allah revealed
∇ギャ∠ヲ⊥Α ∇ユャ∠ヱ∠ ∇ギヤ͡Α∠ ∇ユャ∠ - ギ⊥ ヨ∠ ｚダャやヮ⊥ ｚヤャや - ギ∀ ェ ∠ ぺ∠ ヮ⊥ ｚヤャやヲ∠ ワ⊥ ∇モホ⊥ ぴ
びギ∀ ェ ∠ ぺ∠ や⇔ヲ⊥ヘミ⊥ ヮ⊥ ｚャ ∇リム⊥ Α∠ ∇ユャ∠ヱ∠ -
(Say: "He is Allah, One. Allah He beget s not , nor was He begot t en. And t here is non comparable
t o Him.'') Similar was recorded by At -Tirmidhi and Ibn Jarir and t hey added in t heir narrat ion
t hat he said,
びギ⊥ ヨ∠ ダ
ｚャやぴ
"(As-Samad) is One Who does not give birt h, nor was He born, because t here is not hing t hat is
born except t hat it will die, and t here is not hing t hat dies except t hat it leaves behind
inherit ance, and indeed Allah does not die and He does not leave behind any inherit ance.
びギ∀ ェ
∠ ぺ∠ や⇔ヲ⊥ヘミ⊥ ヮ⊥ ｚャ ∇リム⊥ Α∠ ∇ユャ∠ヱ∠ ぴ
(And t here is none comparable t o Him.) This means t hat t here is none similar t o Him, none
equal t o Him and t here is not hing at all like Him.'' Ibn Abi Hat im also recorded it and At -
Tirmidhi ment ioned it as a Mursal narrat ion. Then At -Tirmidhi said, "And t his is t he most
correct .''
A Hadith on its Virtues

Al-Bukhari report ed from ` Amrah bint ` Abdur-Rahman, who used t o st ay in t he apart ment of
` A'ishah, t he wife of t he Prophet , t hat ` A'ishah said, "The Prophet sent a man as t he
commander of a war expedit ion and he used t o lead his companions in prayer wit h recit at ion
(of t he Qur'an). And he would complet e his recit at ion wit h t he recit at ion of ` Say: He is Allah,
One.' So when t hey ret urned t hey ment ioned t hat t o t he Prophet and he said,
«∨∠マャ͡ク∠ ノ⊥ レ∠ ∇ダΑ∠ ￢∃ ∇ヶセ

∠ ヵ
あほ∠ャ͡ ロ⊥ ヲ⊥ヤシ
∠»
(Ask him why does he do t hat .) So t hey asked him and he said, ` Because it is t he descript ion of
Ar-Rahman and I love t o recit e it . So t he Prophet said,
«ヮぁらエ
͡ Α⊥ ヴ∠ャゅ∠バゎ∠ ぶ
∠ やラ
ｚぺ∠ ロ⊥ ヱ⊥ゲら͡ ∇カぺ∠»
(Inform him t hat Allah t he Most High loves him.)'' This is how Al-Bukhari recorded t his Hadit h in
his Book of Tawhid. Muslim and An-Nasa'i also recorded it . In his Book of Salah, Al-Bukhari
recorded t hat Anas said, "A man from t he Ansar used t o lead t he people in prayer in t he Masj id
of Quba'. Whenever he began a Surah in t he recit at ion of t he prayer t hat he was leading t hem,
he would st art by recit ing ` Say: He is Allah, One' unt il he complet ed t he ent ire Surah. Then he
would recit e anot her Surah along wit h it (aft er it ). And used t o do t his in every Rak` ah. So his
companions spoke t o him about t his saying; ` Verily, you begin t he prayer wit h t his Surah. Then
you t hink t hat it is not sufficient for you unless you recit e anot her Surah as well. So you should
eit her recit e it or leave it and recit e anot her Surah inst ead.' The man replied, ` I will not leave
it off. If you want me t o cont inue leading you (in prayer), I will do t his; and if you all do not
like it , I will leave you (i.e., I will st op leading you).' They used t o consider him t o be of t he
best of t hem t o lead t hem in prayer and t hey did not want anyone else t o lead t hem ot her t han
him. So, when t he Prophet came t hey informed him of t his informat ion and he said,
ヮ͡ よ͡ ポ
∠ ゲ⊥ ョ⊥ ∇ほΑ∠ ゅ∠ョモ ∠ バ∠ ∇ヘゎ∠ ∇ラぺ∠ マ∠ バ⊥ レ∠ ∇ヨΑ∠ ゅョ∠ ∩⊥ラゅ∠ヤプ⊥ ゅ∠Α»
ヶ͡プり͡ ケ∠ ヲぁジャやロ͡ グ͡ ワ∠ ュヱ⊥ゴャ⊥ ヴ∠ヤハ ∠ マ∠ ヤ∠ヨ∠ ェ ∠ ゅ∠ョヱ∠ ∩∠マよ⊥ ゅ∠エ∇タぺ∠
«∨∃るバ∠ ∇ミケ∠ あモミ⊥
(O so-and-so! What prevent s you from doing what your companions are commanding you t o do,
and what makes you adhere t o t he recit at ion of t his Surah in every Rak` ah) The man said,
` Verily, I love it .' The Prophet replied,
«るｚレイ
∠ ∇ャやマ
∠ ヤ∠カ
∠ ∇キぺ∠ ゅ∠ワゅｚΑま͡ マ
∠ らぁェ
⊥»
(Your love of it will cause you t o ent er Paradise.) This was recorded by Al-Bukhari, wit h a
disconnect ed chain, but in a manner indicat ing his approval.
A Hadith that mentions this Surah is equivalent to a Third of the

Qur'an
Al-Bukhari recorded from Abu Sa` id t hat a man heard anot her man recit ing
びギ∀ ェ
(Say: "He is Allah, One.'') and he was repeat ing over and over. So when morning came, t he man
went t o t he Prophet and ment ioned t hat t o him, and it was as t hough he was belit t ling it . The
Prophet said,
«ラへ∇ゲボ⊥ ∇ャやゑ
∠ ヤ⊥を⊥ メ
⊥ ギ͡ ∇バわ∠ ャ∠ ゅ∠ヰルｚま͡ ロ͡ ギ͡ Β∠ よ͡ ヶ͡ジ∇ヘル∠ ヵ͡グャｚや∠ヱ»
(By He in Whose Hand is my soul, verily it is equivalent t o a t hird of t he Qur'an.) Abu Dawud
and An-Nasa'i also recorded it . Anot her Hadit h Al-Bukhari recorded from Abu Sa` id, may Allah
be pleased wit h him, t hat t he Messenger of Allah said t o his Companions,
«∨∃るヤ∠∇Βャ∠ ヶ͡プラ
͡ へ∇ゲボ⊥ ∇ャやゑ
∠ ヤ⊥を⊥ ぺ∠ゲ∠ ∇ボΑ∠ ∇ラぺ∠ ∇ユミ⊥ ギ⊥ ェ
∠ ぺ∠ ゴ⊥ イ
͡ ∇バΑ∠ ぺ∠»
(Is one of you not able t o recit e a t hird of t he Qur'an in a single night ) This was somet hing t hat
was difficult for t hem and t hey said, "Which of us is able t o do t hat , O Messenger of Allah'' So
he replied,
«ラへ∇ゲボ⊥ ∇ャやゑ
⊥ ヤ⊥を⊥ ギ⊥ ヨ∠ ｚダャやギ⊥ ェ
͡ や∠ヲ∇ャやぶ
⊥ や»
("Allah is t he One, As-Samad'' is a t hird of t he Qur'an.) Al-Bukhari was alone in recording t his
Hadit h.
Another Hadith that its Recitation necessitates Admission into

Paradise
Imam Malik bin Anas recorded from ` Ubayd bin Hunayn t hat he heard Abu Hurayrah saying, "I
went out wit h t he Prophet and he heard a man recit ing ` Say: He is Allah, t he One.' So t he
«ろ∠ら∠ィ∠ヱ»
(It is obligat ory.) I asked, ` What is obligat ory' He replied,
«るレｚイ
∠ ∇ャや»
(Paradise.)'' At -Tirmidhi and An-Nasa'i also recorded it by way of Malik, and At -Tirmidhi said,
"Hasan Sahih Gharib. We do not know of it except as a narrat ion of Malik.'' The Hadit h in which
t he Prophet said,
«るｚレイ
∠ ∇ャやマ
∠ ヤ∠カ
∠ ∇キぺ∠ ゅ∠ワゅｚΑま͡ マ
∠ らぁェ
⊥»
(Your love of it will cause you t o ent er Paradise.) has already been ment ioned.
A Hadith about repeating this Surah

Abdullah bin Imam Ahmad recorded from Mu` adh bin ` Abdullah bin Khubayb, who report ed
t hat his fat her said, "We became t hirst y and it had become dark while we were wait ing for t he
Messenger of Allah t o lead us in prayer. Then, when he came out he t ook me by my hand and
said,
«モ⊥ホ»
(Say.) Then he was silent . Then he said again,
«モ⊥ホ»
(Say.) So I said, ` What should I say' He said,
びギ∀ ェ ∠ ぺ∠ ヮ⊥ ｚヤャやヲ∠ ワ⊥ ∇モホ⊥ ぴ
∩ゅ⇔をゅ∠ヤを∠ ウ
⊥ ら͡ ∇ダゎ⊥ リ
∠ Β͡ェヱ∠ ヶ͡ジ∇ヨゎ⊥ リ
∠ Β͡ェリ ͡ ∇Βゎ∠ ク∠ ヲあバ∠ ヨ⊥ ∇ャや∠ヱ
«リ∇Βゎ∠ ゲｚョ∠ ュ∃ ∇ヲΑ∠ ｚモミ⊥ マ ∠ ヘ͡ ∇ムゎ∠
(Say: "He is Allah, One,'' and t he t wo Surahs of Refuge (Al-Falaq and An-Nas) when you ent er
upon t he evening and t he morning t hree t imes (each). They will be sufficient for you t wo t imes
every day.)'' This Hadit h was also recorded by Abu Dawud, At -Tirmidhi and An-Nasa'i. At -
Tirmidhi said, "Hasan Sahih Gharib.'' An-Nasa'i also recorded t hrough anot her chain of narrat ors
wit h t he wording,
«￢∇ヶセ
∠ ｚモミ⊥ マ
∠ ヘ͡ ∇ムΑ∠ »
(They will suffice you against everyt hing.)
Another Hadith about supplicating with it by Allah's Names

In his Book of Tafsir, An-Nasa'i recorded from ` Abdullah bin Buraydah, who report ed from his
fat her t hat he ent ered t he Masj id wit h t he Messenger of Allah , and t here was a man praying
and supplicat ing saying, "O Allah! Verily, I ask you by my t est ifying t hat t here is no God wort hy
of worship except You. You are t he One, t he Self-Sufficient Sust ainer of all, Who does not give
birt h, nor were You born, and t here is none comparable t o Him.'' The Prophet said,
∩ユ∠ヌ∇ハほ∠∇ャやヮ͡ ヨ͡ ∇シゅ͡よヮ⊥ ャ∠ほ∠シ

∠ ∇ギボ∠ ャ∠ ロ͡ ギ͡ Β∠ よ͡ ヶ͡ジ∇ヘル∠ ヵ͡グャｚや∠ヱ»
ク∠ ま͡ ヵ͡グャｚや
A Hadith about seeking a Cure by these Surahs
Al-Bukhari recorded from ` A'ishah t hat whenever t he Prophet would go t o bed every night , he
would put his palms t oget her and blow int o t hem. Then he would recit e int o t hem (his palms),
` Say: He is Allah, One', ` Say: I seek refuge wit h t he Lord of Al-Falaq', and ` Say: I seek refuge
wit h t he Lord of mankind.' Then he would wipe what ever he was able t o of his body wit h t hem
(his palms). He would begin wiping his head and face wit h t hem and t he front part of his body.
He would do t his (wiping his body) t hree t imes. The Sunan compilers also recorded t his same
Hadit h.
∇ギャ∠ヲ⊥Α ∇ユャ∠ヱ∠ ∇ギヤ͡Α∠ ∇ユャ∠ - ギ⊥ ヨ∠ ｚダャやヮ⊥ ｚヤャや - ギ∀ ェ ∠ ぺ∠ ヮ⊥ ｚヤャやヲ∠ ワ⊥ ∇モホ⊥ ぴ
びギ∀ ェ ∠ ぺ∠ や⇔ヲ⊥ヘミ⊥ ヮ⊥ ｚャ ∇リム⊥ Α∠ ∇ユャ∠ヱ∠ -
(1. Say: "He is Allah, One.'') (2. "Allah As-Samad.'') (3. "He beget s not , nor was He begot t en.'')
(4. "And t here is none comparable t o Him.'') The reason for t he revelat ion of t his Surah has
already been ment ioned. ` Ikrimah said, "When t he Jews said, ` We worship ` Uzayr, t he son of
Allah,' and t he Christ ians said, ` We worship t he Messiah (` Isa), t he son of Allah,' and t he
Zoroast rians said, ` We worship t he sun and t he moon,' and t he idolat ors said, ` We worship
idols,' Allah revealed t o His Messenger ,
びギ∀ ェ
(Say: "He is Allah, One.'') meaning, He is t he One, t he Singular, Who has no peer, no assist ant ,
no rival, no equal and none comparable t o Him. This word (Al-Ahad) cannot be used for anyone
in affirmat ion except Allah t he Might y and Maj est ic, because He is perfect in all of His
at t ribut es and act ions. Concerning His saying,
びギ⊥ ヨ∠ ｚダャやヮ⊥ ヤｚャやぴ
(Allah As-Samad.) ` Ikrimah report ed t hat Ibn ` Abbas said, "This means t he One Who all of t he
creat ion depends upon for t heir needs and t heir request s.'' ` Ali bin Abi Talhah report ed from
Ibn ` Abbas, "He is t he Mast er Who is perfect in His sovereignt y, t he Most Noble Who is perfect
in His nobilit y, t he Most Magnificent Who is perfect in His magnificence, t he Most Forbearing
Who is perfect in His forbearance, t he All-Knowing Who is perfect in His knowledge, and t he
Most Wise Who is perfect in His wisdom. He is t he One Who is perfect in all aspect s of nobilit y
and aut horit y. He is Allah, glory be unt o Him. These at t ribut es are not befit t ing anyone ot her
t han Him. He has no coequal and not hing is like Him. Glory be t o Allah, t he One, t he
Irresist ible.'' Al-A` mash report ed from Shaqiq, who said t hat Abu Wa'il said,
び⊥ギ∠ヨダ
ｚャやぴ
(As-Samad.) is t he Mast er Whose cont rol is complet e.''
Allah is Above having Children and procreating

Then Allah says,
びギ∀ ェ
∠ ぺ∠ や⇔ヲ⊥ヘミ⊥ ヮ⊥ ｚャ ∇リム⊥ Α∠ ∇ユャ∠ヱ∠ - ∇ギャ∠ヲ⊥Α ∇ユャ∠ヱ∠ ∇ギヤ͡Α∠ ∇ユャ∠ぴ
(He beget s not , nor was He begot t en. And t here is none comparable t o Him.) meaning, He does
not have any child, parent or spouse. Muj ahid said,
びギ∀ ェ
∠ ぺ∠ や⇔ヲ⊥ヘミ⊥ ヮ⊥ ｚャ ∇リム⊥ Α∠ ∇ユャ∠ヱ∠ ぴ
(And t here is none comparable t o Him.) "This means He does not have a spouse.'' This is as Allah
says,
∇ユャ∠ヱ∠ ギ∀ ャ∠ヱ∠ ヮ⊥ ャ∠ ラ
⊥ ヲ⊥ムΑ∠ ヴｚルぺ∠ チ
͡ ∇ケΙ
ｘや∠ヱれ ͡ ヲ∠ ⇒∠ヨジｚャやノ⊥ Α͡ギよ∠ ぴ
び∃￢∇ヴセ
∠ ｚモミ⊥ ペ
∠ ヤ∠カ
∠ ヱ∠ る∀ ら∠ エ
͡ ⇒∠タヮ⊥ ｚャ ∇リム⊥ ゎ∠
(He is t he Originat or of t he heavens and t he eart h. How can He have children when He has no
wife He creat ed all t hings.) (6:101) meaning, He owns everyt hing and He creat ed everyt hing.
So how can He have a peer among His creat ures who can be equal t o Him, or a relat ive who can
resemble Him Glorified, Exalt ed and far removed is Allah from such a t hing. Allah says,
- や⇔キ∂ ま͡ ゅ⇔ゃ∇Βセ
∠ ∇ユわ⊥ ∇ゃィ
͡ ∇ギボ∠ ャ∠ - や⇔ギ∠ャヱ∠ リ ⊥ ⇒∠ヨ∇ェゲｚャやグ∠ ガ ∠ ゎｚや ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
チ⊥ ∇ケΙ ｘやペぁゼ ∠ レ∠ゎヱ∠ ヮ⊥ ∇レョ͡ ラ ∠ ∇ゲトｚヘ∠ わ∠ Α∠ れ ⊥ ヲ∠ ⇒∠ヨジｚャやキ⊥ ゅ∠ムゎ∠
- や⇔ギ∠ャヱ∠ リ ͡ ⇒∠ヨ∇ェゲｚヤ͡ャや∇ヲハ ∠ キ∠ ラ∠ぺ - や⇔ギ∂ ワ∠ メ ⊥ ゅ∠らイ͡ ∇ャやゲぁガ͡ ゎ∠ ヱ∠
リ∠ョぁモミ⊥ ラ͡ま - や⇔ギ∠ャヱ∠ グ∠ ガ ͡ わｚ Α∠ ラ∠ぺリ͡ ⇒∠ヨ∇ェゲｚヤ͡ャヴ͡ピら∠ レ∠Α ゅ∠ョヱ∠
- や⇔ギ∇らハ ∠ リ ͡ ⇒∠ヨ∇ェゲｚャやヴ͡ゎへ Ι ｚま͡ チ ͡ ∇ケΙ ｘや∠ヱれ ͡ ヲ∠ ⇒∠ヨジｚャやヴ͡プ
ュ∠ ∇ヲΑ∠ ͡ヮΒ͡ゎや∠￢ ∇ユヰ⊥ ぁヤミ⊥ ヱ∠ - や⇔ギ∂ ハ ∠ ∇ユワ⊥ ギｚハ ∠ ヱ∠ ∇ユヰ⊥ ⇒∠ダ∇ェぺ∠ ∇ギボ∠ ャｚ
びや⇔キ∇ゲプ∠ る͡ ヨ∠ ⇒∠Βボ͡ ∇ャや
(And t hey say: Ar-Rahman has begot t en a son. Indeed you have brought fort h (said) a t errible
evil t hing. Whereby t he heavens are almost t orn, and t he eart h is split asunder, and t he
mount ains fall in ruins, t hat t hey ascribe a son t o Ar-Rahman. But it is not suit able for Ar-
Rahman t hat He should beget a son. There is none in t he heavens and t he eart h but comes unt o
Ar-Rahman as a slave. Verily, He knows each one of t hem, and has count ed t hem a full
count ing. And all of t hem will come t o Him alone on t he Day of Resurrect ion.) (19:88-95) And
Allah says,
∀キゅ∠ら͡ハ ∇モよ∠ ヮ⊥ ル∠ ゅ∠エ∇らシ
⊥ や⇔ギ∠ャヱ∠ リ ⊥ ⇒∠ヨ∇ェゲｚャやグ∠ ガ
∠ ゎｚや ∇やヲ⊥ャゅ∠ホヱ∠ ぴ
ロ͡ ゲ͡ ∇ョほ∠よ͡ ∇ユワ⊥ ヱ∠ メ͡ ∇ヲボ∠ ∇ャゅ͡よヮ⊥ ル∠ ヲ⊥ボら͡ ∇ジΑ∠ Ι
∠ - ラ ∠ ヲ⊥ョゲ∠ ∇ムョぁ
び ∠ラヲ⊥ヤ∠ヨ∇バ∠Α
(And t hey say: "Ar-Rahman has begot t en a son. Glory t o Him! They are but honored servant s.
They speak not unt il He has spoken, and t hey act on His command.) (21:26-27) Allah also says,
る⊥ ｚレイ
͡ ャやろ
͡ ヨ∠ ヤ͡ハ
∠ ∇ギボ∠ ャ∠ヱ∠ ゅ⇔ら∠ジル∠ る͡ レｚイ
͡ ∇ャやリ
∠ ∇Βよ∠ ヱ∠ ヮ⊥ レ∠ ∇Βよ∠ ∇やヲ⊥ヤ∠バ∠ィ∠ヱぴ
びラ ∠ ヱ⊥ゲツ ∠ ∇エヨ⊥ ャ∠ ∇ユヰ⊥ ルｚま͡
び-ラ ∠ ヲ⊥ヘダ ͡ Α∠ ゅｚヨハ ∠ ヮ͡ ヤｚャやリ ∠ ⇒∠エ∇らシ⊥
(And t hey have invent ed a kinship bet ween Him and t he Jinn, but t he Jinn know well t hat t hey
have indeed t o appear before Him. Glorified is Allah! (He is free) from what t hey at t ribut e unt o
Him!) (37:158-159) In Sahih Al-Bukhari, it is recorded (t hat t hat t he Prophet said),
ラ
∠ ヲ⊥ヤバ∠ ∇イΑ∠ ∩͡ぶやリ
∠ ョ͡ ヮ⊥ バ∠ ヨ͡ シ
∠ ン⇔ク∠ぺヴ∠ヤハ ∠ ゲ⊥ ら∠ ∇タぺ∠ ギ∠ ェ
∠ ぺ∠ ゅ∠ャ»
«ユ͡ヰΒ͡プゅ∠バΑ⊥ ヱ∠ ∇ユヰ⊥ ホ⊥ コ⊥ ∇ゲΑ∠ ヲ∠ ワ⊥ ヱ∠ ∩や⇔ギャ∠ヱ∠ ヮ⊥ ャ∠
(There is no one more pat ient wit h somet hing harmful t hat he hears t han Allah. They at t ribut e
a son t o Him, while it is He Who gives t hem sust enance and cures t hem.) Al-Bukhari also
recorded from Abu Hurayrah t hat t he Prophet said,
ヮ⊥ ャ∠ ∇リム⊥ Α∠ ∇ユャ∠ヱ∠ ュ∠ キ∠ へリ ⊥ ∇よやヶ͡レよ∠ グｚミ∠ :モｚィ ∠ ヱ∠ ゴｚハ

∠ ぶ ⊥ やメ ∠ ゅ∠ホ»
ヵ
∠ ゅｚΑま͡ ヮ⊥ ら⊥ Α͡グ∇ムゎ∠ ゅョｚほ∠プ∠ ∩∠マャ͡ク∠ ヮ⊥ ャ∠ ∇リム⊥ Α∠ ∇ユャ∠ヱ∠ ヶ͡レヨ∠ わ∠ セ
∠ ヱ∠ ∩∠マャ͡ク∠
ペ
͡ ∇ヤガ ∠ ∇ャやメ ⊥ ｚヱぺ∠ ザ∠ ∇Βャ∠ヱ∠ ∩ヶ͡ルぺ∠ギ∠ よ∠ ゅ∠ヨミ∠ ヶ͡ルギ∠ Β͡バΑ⊥ ∇リャ∠ :ヮ⊥ ャ⊥∇ヲボ∠ プ∠
:ヮ⊥ ャ⊥∇ヲボ∠ プ∠ ヵ
∠ ゅｚΑま͡ ヮ⊥ ヨ⊥ ∇わセ
∠ ゅｚョぺ∠ヱ∠ ∩͡ヮゎ͡ キ∠ ゅ∠ハま͡ ∇リョ͡ ヶｚヤ∠ハ ∠ ラ ∠ ヲ∠ ∇ワほ∠よ͡
∇ユャ∠ヱ∠ ∇ギャ͡ぺ∠ ∇ユャ∠ ∩⊥ギヨ∠ ダｚャやギ⊥ ェ∠ ほ∠∇ャやゅ∠ルぺ∠ヱ∠ ∩や⇔ギャ∠ヱ∠ ぶ ⊥ やグ∠ ガ ∠ ゎｚや
«ギ∠ェぺ∠ や⇔ヲヘ⊥ ミ⊥ ヶ͡ャ ∇リム⊥ Α∠ ∇ユャ∠ヱ∠ ∩∇ギャ∠ヱ⊥ぺ
(Allah t he Might y and Maj est ic says, "The Son of Adam denies Me and he has no right t o do so,
and he abuses Me and he has no right t o do so. In reference t o his denial of Me, it is his saying:
` He (Allah) will never re-creat e me like He creat ed me before.' But t he re-creat ion of him is
easier t han his original creat ion. As for his cursing Me, it is his saying: ` Allah has t aken a son.'
But I am t he One, t he Self-Sufficient Mast er. I do not give birt h, nor was I born, and t here is
none comparable t o Me.'') This is t he end of t he Tafsir of Surat Al-Ikhlas, and all praise and
blessings are due t o Allah.
The Tafsir of Al-Mu` awwidhatayn (Surahs Al-Falaq and An-Nas)

(Chapters 113-114)
Which were revealed in Al-Madinah
The Position of Ibn Mas` ud concerning Al-Mu` awwidhatayn
Imam Ahmad recorded from Zirr bin Hubaysh t hat Ubayy bin Ka` b t old him t hat Ibn Mas` ud did
not record t he Mu` awwidhat ayn in his Mushaf (copy of t he Qur'an). So Ubayy said, "I t est ify t hat
t he Messenger of Allah informed me t hat Jibril said t o him,
びペ
͡ ヤ∠ヘ∠ ∇ャやゆ
あゲ∠ よ͡ ク⊥ ヲ⊥ハぺ∠ ∇モホ⊥ ぴ
(Say: "I seek refuge wit h t he Lord of Al-Falaq.'')(113:1) So he said it . And Jibril said t o him,
びサ
͡ ゅｚレャやゆ
(Say: "I seek refuge wit h t he Lord of mankind.'') (114:1) So he said it . Therefore, we say what
t he Prophet said.''
The Virtues of Surahs Al-Falaq and An-Nas

In his Sahih, Muslim recorded on t he aut horit y of ` Uqbah bin ` Amir t hat t he Messenger of Allah
said,
:テ
ぁホ∠ ｚリヰ⊥ ヤ⊥∇んョ͡ ゲ∠ Α⊥ ∇ユャ∠ る∠ ヤ∠∇Βヤｚャやロ͡ グ͡ ワ∠ ∇ろャ∠ゴ͡ ∇ルぺ⊥ れ
∃ ゅ∠Αへゲ∠ ゎ∠ ∇ユャ∠ぺ∠»
(Do you not see t hat t here have been Ayat revealed t o me t onight t he like of which has not
been seen before) They are
«びペ
(Say: "I seek refuge wit h, t he Lord of Al-Falaq.'')(113:1) and;
びサ
(Say: "I seek refuge wit h t he Lord of mankind.'') (114:1)) This Hadit h was recorded by Ahmad,
At -Tirmidhi and An-Nasa'i. At -Tirmidhi said, "Hasan Sahih.''
Another Narration
Imam Ahmad recorded from ` Uqbah bin ` Amir t hat he said, "While I was leading t he Messenger
of Allah along one of t hese pat hs he said,
«∨⊥ょミ∠ ∇ゲゎ∠ ゅ∠ャぺ∠ る⊥ ら∠ ∇ボハ

⊥ ゅ∠Α»
(O ` Uqbah! Will you not ride) I was afraid t hat t his might be considered an act of disobedience.
So t he Messenger of Allah got down and I rode for a while. Then he rode. Then he said,
リ
͡ ∇Βゎ∠ ケ∠ ヲ⊥シゲ͡ ∇Βカ
∠ ∇リョ͡ リ
͡ ∇Βゎ∠ ケ∠ ヲ⊥シマ
∠ ヨ⊥ ヤあハ
∠ ぺ⊥ ゅ∠ャぺ∠ ∩⊥るら∠ ∇ボハ
⊥ ゅ∠Α»
«∨⊥サゅｚレャやゅ∠ヨ͡ヰ͡よぺ∠ゲ∠ ホ∠
(O ` Uqbah! Should I not t each you t wo Surahs t hat are of t he best t wo Surahs t hat t he people
recit e) I said, ` Of course, O Messenger of Allah.' So he t aught me t o recit e
びペ
(Say: "I seek refuge wit h t he Lord of Al-Falaq.'') (113:1) and
びサ
(Say: "I seek refuge wit h t he Lord of mankind.'') (114:1) Then t he call was given t o begin t he
prayer and t he Messenger of Allah went forward (t o lead t he people), and he recit ed t hem in
t he prayer. Aft erwards he passed by me and said,
ろ
∠ ∇ヨル͡ ゅ∠ヨヤｚミ⊥ ゅ∠ヨ͡ヰ͡よ ∇ぺゲ∠ ∇ホや ∩⊥ょ∇Βボ∠ ハ
⊥ ゅ∠Α ろ
∠ ∇Αぺ∠ケ∠ ブ
∠ ∇Βミ∠ »
«ろ∠ ∇ヨホ⊥ ゅ∠ヨヤｚミ⊥ ヱ∠
(What do you t hink, O ` Uqayb Recit e t hese t wo Surahs whenever you go t o sleep and whenever
you get up.)''
An-Nasa'i and Abu Dawud bot h recorded t his Hadit h.
Another Narration
:リ
͡ ∇Αグ∠ ワ∠ モ
͡ ∇んヨ͡ よ͡ やヱ⊥クヲｚバ∠ わ∠ Α∠ ∇ユャ∠ サ
∠ ゅｚレャやラ
ｚま͡
(Verily, t he people do not seek prot ect ion wit h anyt hing like t hese t wo:
びペ
(Say: "I seek refuge wit h t he Lord of Al-Falaq.'')(113:1) and;
«びサ
(Say: "I seek refuge wit h (Allah) t he Lord of mankind.'')) (114:1)
Another Narration
An-Nasa'i recorded t hat ` Uqbah bin ` Amir said, "I was walking wit h t he Messenger of Allah
when he said,
«∇モホ⊥ る⊥ ら∠ ∇ボハ
⊥ ゅ∠Α»
(O ` Uqbah! Say!) I replied, ` What should I say' So he was silent and did not respond t o me.
Then he said,
«∇モホ⊥ »
(Say!) I replied, ` What should I say, O Messenger of Allah' He said,
«びペ
あゲ∠ よ͡ ク⊥ ヲ⊥ハぺ∠ ∇モホ⊥ ぴ»
(Say: "I seek refuge wit h t he Lord of Al-Falaq.'') So, I recit ed it unt il I reached it s end. Then he
said,
«∇モホ⊥ »
(Say!) I replied, ` What should I say O Messenger of Allah' He said,
«びサ
(Say: "I seek refuge wit h t he Lord of mankind.'') So, I recit ed it unt il I reached it s end. Then t he
グ∀ Β͡バわ∠ ∇ジョ⊥ ク∠ ゅ∠バわ∠ ∇シやゅ∠ャヱ∠ ∩ゅ∠ヰヤ͡∇んヨ͡ よ͡ ∀モ͡もゅ∠シメ
∠ ほ∠シ
∠ ゅ∠ョ»
«ゅ∠ヰヤ͡∇んヨ͡ よ͡
(No person beseeches wit h anyt hing like t hese, and no person seeks refuge wit h anyt hing like
t hese.)''
Another Hadith
An-Nasa'i recorded t hat Ibn ` Abis Al-Juhani said t hat t he Prophet said t o him,
ゅ∠ョモ
͡ツ
∠ ∇プほ∠よ͡ ポ
∠ ゲ⊥ ら͡ ∇カぺ⊥ ゅャ∠ぺ∠ ∇ヱぺ∠ マ
∠ ャぁキ⊥ ぺ∠ ゅ∠ャぺ∠ ザ
∃ よ͡ ゅ∠ハリ∠ ∇よやゅ∠Α»
«∨∠ラヱ⊥クヲあバ∠ わ∠ ヨ⊥ ∇ャやヮ͡ よ͡ ク⊥ ヲｚバ∠ わ∠ Α∠
(O Ibn ` Abis! Shall I guide you t o -- or inform you -- of t he best t hing t hat t hose who seek
prot ect ion use for prot ect ion) He replied, "Of course, O Messenger of Allah!'' The Prophet said,
びペ
びサ͡ ゅｚレャやゆあゲ∠ よ͡ ク⊥ ヲ⊥ハぺ∠ ∇モホ⊥ ぴ
«ラ͡ ゅ∠ゎケ∠ ヲぁジャやラ ͡ ゅ∠ゎゅ∠ワ
(Say: "I seek refuge wit h t he Lord of Al-Falaq.'')( and (Say: "I seek refuge wit h t he Lord of
mankind.'')( These t wo Surahs (are t he best prot ect ion).) Imam Malik recorded from ` A'ishah
t hat whenever t he Messenger of Allah was suff ering from an ailment , he would recit e t he
Mu` awwidhat ayn over himself and blow (over himself). Then if his pain became severe,
` A'ishah said t hat she would recit e t he Mu` awwidhat ayn over him and t ake his hand and wipe it
over himself seeking t he blessing of t hose Surahs. Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn
Maj ah all recorded t his Hadit h.
It has been report ed from Abu Sa` id t hat t he Messenger of Allah used t o seek prot ect ion
against t he evil eyes of t he Jinns and mankind. But when t he Mu` awwidhat ayn were revea-
led, he used t hem (for prot ect ion) and abandoned all else besides t hem. At -Tirmidhi, An-
Nasa'i and Ibn Maj ah recorded t his. At -Tirmidhi said, "This Hadit h is Hasan Sahih.''
リ͡ョヱ∠ -ペ
∠ ヤ∠カ∠ ゅ∠ョゲ∂ セ ∠ リ͡ョ -ペ ͡ ヤ∠ヘ∠ ∇ャやゆ
∂ ゲ∠ よ͡ ク⊥ ヲ⊥ハぺ∠ ∇モホ⊥ ぴ
ヴ͡プろ͡ ⇒∠ん⇒ｚヘレｚャやゲ∂ セ
∠ リ͡ョヱ∠ -ょ ∠ ホ∠ ヱ∠ や∠クま͡ ペ ∃シ ͡ ゅ∠ビゲ∂ セ∠
び-ギ∠ ジ
∠ェ
∠ や∠クま͡ ギ∃ シ
͡ ゅ∠ェゲ∂ セ
∠ リ͡ョヱ∠ -ギ͡ ボ∠ バ⊥ ∇ャや
(1. Say: "I seek refuge wit h t he Lord of Al-Falaq,'') (2. "From t he evil of what He has creat ed,'')
(3. "And from t he evil of t he Ghasiq when Waqab,'') (4. "And from t he evil of t he blowers in
knot s,'') (5. "And from t he evil of t he envier when he envies.'') Ibn Abi Hat im recorded t hat
Jabir said, "Al-Falaq is t he morning.'' Al-` Awfi report ed from Ibn ` Abbas, "Al-Falaq is t he
morning.'' The same has been report ed from Muj ahid, Sa` id bin Jubayr, ` Abdullah bin
Muhammad bin ` Aqil, Al-Hasan, Qat adah, Muhammad bin Ka` b Al-Qurazi and Ibn Zayd. Malik
also report ed a similar st at ement from Zayd bin Aslam. Al-Qurazi, Ibn Zayd and Ibn Jarir all
said, "This is like Allah's saying,
び͡ゥゅ∠ら∇タΗ
͡ やペ
⊥ ャ͡ゅ∠プぴ
(He is t he Cleaver of t he daybreak.).'' (6:96) Allah said,
びペ
∠ ヤ∠カ
∠ ゅ∠ョゲあセ
∠ リ͡ョぴ
(From t he evil of what He has creat ed,) This means from t he evil of all creat ed t hings. Thabit
Al-Bunani and Al-Hasan Al-Basri bot h said, "Hell, Iblis and his progeny, from among t hat which
He (Allah) creat ed.''
びょ
∠ ホ∠ ヱ∠ や∠クま͡ ペ
∃シ͡ ゅ∠ビゲあセ
∠ リ͡ョヱ∠ ぴ
(And from t he evil of t he Ghasiq when Waqab,) Muj ahid said, "Ghasiq is t he night , and ` when it
Waqab' refers t o t he set t ing of t he sun.'' Al-Bukhari ment ioned t his from him. Ibn Abi Naj ih also
report ed a similar narrat ion from him (Muj ahid).
The same was said by Ibn ` Abbas, Muhammad bin Ka` b Al-Qurazi, Ad-Dahhak, Khusayf, Al-
Hasan and Qat adah. They said, "Verily, it is t he night when it advances wit h it s darkness.'' Az-
Zuhri said,
びょ
(And from t he evil of t he Ghasiq when Waqab,) "This means t he sun when it set s.'' Abu Al-
Muhazzim report ed t hat Abu Hurayrah said,
びょ
(And from t he evil of t he Ghasiq when Waqab, ) "This means t he st ar.'' Ibn Zayd said, "The
Arabs used t o say, ` Al-Ghasiq is t he declinat ion (of t he posit ion) of t he heavenly body known as
Pleiades. The number of t hose who were ill and st ricken wit h plague would increase whenever
it would decline, and t heir number would lessen whenever it rose.'''
Ibn Jarir said, "Ot hers have said t hat it is t he moon.''
The support for t he people who hold t his posit ion (t hat it means t he moon) is a narrat ion t hat
Imam Ahmad recorded from Al-Harit h bin Abi Salamah. He said t hat ` A'ishah said, "The
Messenger of Allah t ook me by my hand and showed me t he moon when it rose, and he said,
«ょ
͡シ͡ ゅ∠ピ∇ャやや∠グワ∠ ゲあセ
∠ ∇リョ͡ ぶ
͡ ゅ͡よヵ͡クヲｚバ∠ ゎ∠ »
(Seek refuge wit h Allah from t he evil of t his Ghasiq when it becomes dark.)'' At -Tirmidhi and
An-Nasa'i bot h recorded t his Hadit h in t heir Books of Tafsir in t heir Sunans. Allah said,
びギ͡ ボ∠ バ⊥ ∇ャやヴ͡プろ
͡ ⇒∠ん⇒ｚヘレｚャやゲあセ
(And from t he evil of t he blowers in knot s,) Muj ahid, ` Ikrimah, Al-Hasan, Qat adah and Ad-
Dahhak all said, "This means t he wit ches.'' Muj ahid said, "When t hey perform t heir spells and
blow int o t he knot s.''
In anot her Hadit h it has been report ed t hat Jibril came t o t he Prophet and said, "Are you
suffering from any ailment , O Muhammad'' The Prophet replied,
«∇ユバ∠ ル∠ »
(Yes.) So Jibril said, "In t he Name of Allah, I recit e prayer (Ruqyah) over you, from every illness
t hat harms you, from t he evil of every envious person and evil eye. May Allah cure you.''
Discussion of the Bewitchment of the Prophet

t he Book of Medicine of his Sahih, Al-Bukhari recorded t hat ` A'ishah said, "The Messenger of
Allah was bewit ched unt il he t hought t hat he had relat ions wit h his wives, but he had not had
relat ions wit h t hem.'' Sufyan said, "This is t he worst form of magic when it reaches t his st age.''
So t he Prophet said,
ゅ∠ヨΒ͡プヶ͡ルゅ∠わ∇プぺ∠ ∇ギホ∠ ぶ ∠ やラｚぺ∠ ろ͡ ∇ヨヤ͡ハ

∠ ぺ∠ ∩⊥るゼ ∠ も͡ ゅ∠ハゅ∠Α»
ギ∠ ∇レハ
͡ ゅ∠ヨワ⊥ ギ⊥ ェ
∠ ぺ∠ ギ∠ バ∠ ボ∠ プ∠ ラ͡ ゅ∠ヤィ
⊥ ケ∠ ヶ͡ルゅ∠ゎぺ∠ ∨͡ヮΒ͡プヮ⊥ わ⊥ ∇Βわ∠ ∇ヘわ∠ ∇シや
ギ∠ ∇レハ
͡ ヵ͡グャｚやメゅ∠ボプ∠ ∩ｚヶヤ∠∇ィケ͡ ギ∠ ∇レハ ͡ ゲ⊥ カ ∠ ゅ∇ャや∠ヱヶ͡シ∇ぺケ∠
∩∀ゆヲ⊥ら∇ト∠ョ :メ ∠ ゅ∠ホ ∨͡モィ ⊥ ゲｚャやメ ⊥ ゅ∠よゅ∠ョ :ゲ͡ カ
∠ ゅ∇ヤャ͡ ヶ͡シ∇ぺケ∠
∇リョ͡ ∀モィ ⊥ ∠ケ :ユ∠ ダ∠ ∇ハぺ∠ リ ⊥ ∇よギ⊥ Β͡らャ∠ :メ
∠ ゅ∠ホ ∩⊥ヮらｚデ
∠ ∇リョ∠ ヱ∠ :メ ∠ ゅ∠ホ
∨∠ユΒ͡プヱ∠ :メ∠ ゅ∠ホ ∩ゅ⇔ボプ͡ ゅ∠レョ⊥ ラ
∠ ゅ∠ミ ∩∠キヲ⊥ヰΒ∠ ャ͡ ∀ブΒ͡ヤ∠ェペ ∃ ∇Αケ∠ コ⊥ ヶ͡レよ∠
ヶ͡プ :メ ∠ ゅ∠ホ ∨∠リ∇Αぺ∠ヱ∠ :メ ∠ ゅ∠ホ ∩∃るデ ∠ ゅ∠ゼョ⊥ ヱ∠ テ∃ ∇ゼョ⊥ ヶ͡プ :メ ∠ ゅ∠ホ
«ラ∠ や∠ヱ∇ケク∠ ゲ͡ ∇ゃよ͡ ヶ͡プる∃ プ∠ ヲ⊥ハや∠ケろ ∠ ∇エゎ∠ ∩∃ゲミ∠ ク∠ る∃ バ∠ ∇ヤデ
∠ あブィ⊥
(O ` A'ishah! Do you know t hat Allah has answered me concerning t hat which I asked Him Two
men came t o me and one of t hem sat by my head while t he ot her sat by my feet . The one who
was sit t ing by my head said t o t he ot her one, ` What is wrong wit h t his man' The ot her replied,
` He is bewit ched.' The first one said, ` Who bewit ched him' The ot her replied, ` Labid bin
A` sam. He is a man from t he t ribe of Banu Zurayq who is an ally of t he Jews, and a hypocrit e.'
The first one asked, ` Wit h what (did he bewit ch him)' The ot her replied, ` Wit h a comb and hair
from t he comb.' The first one asked, ` Where (is t he comb)' The ot her answered, ` In t he dried
bark of a male dat e palm under a rock in a well called Dharwan.') ` A'ishah said, "So he went t o
t he well t o remove it (t he comb wit h t he hair). Then he said,
る⊥ ハ
∠ ゅ∠ボル⊥ ゅ∠ワ￢∠ ゅ∠ョラ
ｚほ∠ミ∠ ヱ∠ ∩ゅ∠ヰわ⊥ Α͡ケぺ⊥ ヶ͡わャｚやゲ⊥ ∇ゃら͡ ∇ャやロ͡ グ͡ ワ∠ »
«リΒ͡デゅ∠Βゼｚャやサ
⊥ ヱ⊥ぼケ⊥ ゅ∠ヰヤ∠∇ガル∠ ラｚほ∠ミ∠ ヱ∠ ∩͡￢ゅｚレエ ͡ ャや
(This is t he well t hat I saw. It was as if it s wat er had henna soaked in it and it s palm t rees were
like t he heads of devils.) So he removed it (of t he well). Then I (` A'ishah) said, ` Will you not
make t his public' He replied,
ギ∃ ェ
∠ ぺ∠ ヴ∠ヤハ
∠ ゲ∠ Β͡をぺ⊥ ∇ラぺ∠ ロ⊥ ゲ∠ ∇ミぺ∠ヱ∠ ∩ヶ͡ルゅ∠ヘセ
∠ ∇ギボ∠ プ∠ ぶ
⊥ やゅｚョぺ∠»
«や６ゲセ
∠ サ ͡ ゅｚレャやリ
∠ ョ͡
(Allah has cured me and I hat e t o spread (t he news of) wickedness t o any of t he people.)''
-サ
͡ ゅｚレャやヮ͡ ⇒∠ャま͡ -サ
͡ ゅｚレャやマ
͡ ヤ͡ョ∠ -サ ͡ ゅｚレャやゆ∂ ゲ∠ よ͡ ク⊥ ヲ⊥ハぺ∠ ∇モホ⊥ ぴ
ヴ͡プサ
⊥ ヲ͡ ∇シヲ∠ Α⊥ ング͡ ャｚや -サ ͡ ゅｚレガ ∠ ∇ャや ͡サや∠ヲ∇シ∠ヲ∇ャやゲ∂ セ ∠ リ͡ョ
び-サ
͡ ゅｚレャや∠ヱる͡ レｚイ
͡ ∇ャやリ
∠ ョ͡ -サ
͡ ゅｚレャやケ͡ ヱ⊥ギタ ⊥
(1. Say: "I seek refuge wit h t he Lord of An-Nas,'') (2. "The King of An-Nas,'') (3. "The God of An-
Nas,'') (4. "From t he evil of t he whisperer who wit hdraws.'') (5. "Who whispers in t he breast s of
An-Nas.'') (6. "Of Jinn and An-Nas.'') These are t hree at t ribut es from t he at t ribut es of t he Lord,
t he Might y and Maj est ic. They are lordship, sovereignt y and divinit y. Thus, He is t he Lord of
everyt hing, t he King of everyt hing and t he God of everyt hing. All t hings are creat ed by Him,
owned by Him, and subservient t o Him. Therefore, He commands whoever is seeking prot ect ion
t o seek refuge wit h t he One Who has t hese at t ribut es from t he evil of t he whisperer who
wit hdraws. This (t he whisperer) is t he devil t hat is assigned t o man. For verily, t here is not any
of t he Children of Adam except t hat he has a companion t hat beaut ifies wicked deeds for him.
This devil will go t o any lengt hs t o confuse and confound him. The only person who is safe is He
Whom Allah prot ect s.
It is confirmed in t he Sahih t hat he (t he Prophet ) said,
«ヮ⊥ レ⊥ Α͡ゲホ∠ ヮ͡ よ͡ モ
∠ ミあヱ⊥ ∇ギホ∠ ゅｚャま͡ ギ∃ ェ
∠ ぺ∠ ∇リョ͡ ∇ユム⊥ ∇レョ͡ ゅ∠ョ»
(There is not a single one of you except t hat his companion (a devil) has been assigned t o him.)
They (t he Companions) said, "What about you, O Messenger of Allah'' He replied,
ヶ͡ルゲ⊥ ョ⊥ ∇ほΑ∠ ゅ∠ヤプ∠ ∩∠ユヤ∠∇シほ∠プ∠ ヮ͡ ∇Βヤ∠ハ

∠ ヶ͡レル∠ ゅ∠ハぺ∠ ぶ
∠ やラ
ｚぺ∠ ゅｚャま͡ ∩∇ユバ∠ ル∠ »
«ゲ∃ ∇Βガ∠ よ͡ ゅｚャま͡
(Yes. However, Allah has helped me against him and he has accept ed Islam. Thus, he only
commands me t o do good.) It is also confirmed in t he Two Sahihs from Anas, who report ed t he
st ory of Safiyyah when she came t o visit t he Prophet while he was performing I` t ikaf, t hat he
went out wit h her during t he night t o walk her back t o her house. So, t wo men from t he Ansar
met him (on t he way). When t hey saw t he Prophet , t hey began walking swift ly. So, t he
«ヶ
∠ Β∠ ェ
⊥ ろ
⊥ ∇レよ͡ る⊥ Βｚヘ͡ タ
∠ ゅ∠ヰルｚま͡ ∩ゅ∠ヨム⊥ ヤ͡∇シケ͡ ヴ∠ヤハ
∠»
(Slow down! This is Safiyyah bint Huyay!) They said, "Glory be t o Allah, O Messenger of Allah!''
He said,
∩ュｚギャやン∠ゲ∇イョ∠ ュ∠ キ∠ へリ ͡ ∇よやリ
͡ ョ͡ ヵ͡ゲ∇イΑ∠ ラ ∠ ゅ∠ト∇Βゼ
ｚャやラ
ｚま͡»
:メ
∠ ゅ∠ホ ∇ヱぺ∠ ∩ゅ⇔ゃ∇Βセ
∠ ゅ∠ヨム⊥ ͡よヲ⊥ヤホ⊥ ヶ͡プフ∠ グ͡ ∇ボΑ∠ ∇ラぺ∠ ろ
⊥ Β͡ゼカ∠ ヶあル͡ま∠ヱ
«や６ゲセ ∠
(Verily, Shayt an runs in t he Son of Adam like t he running of t he blood. And verily, I feared t hat
he might cast somet hing int o your heart s -- or he said -- evil.) Sa` id bin Jubayr report ed t hat
Ibn ` Abbas said concerning Allah's st at ement ,
び͡サゅｚレガ
∠ ∇ャやサ
͡ や∠ヲ∇シヲ∠ ∇ャやぴ
(The whisperer (Al-Waswas) who wit hdraws.) "The devil who is squat t ing (perched) upon t he
heart of t he Son of Adam. So when he becomes absent minded and heedless he whispers. Then,
when he remembers Allah he wit hdraws.'' Muj ahid and Qat adah also said t his.
Al-Mu` t amir bin Sulayman report ed t hat his fat her said, "It has been ment ioned t o me t hat
Shayt an is Al-Waswas. He blows int o t he heart of t he Son of Adam when he is sad and when he
is happy. But when he (man) remembers Allah, Shayt an wit hdraws.'' Al-` Awfi report ed from Ibn
` Abbas;
び͡サや∠ヲ∇シヲ∠ ∇ャやぴ
(The whisperer.) "He is Shayt an. He whispers and t hen when he is obeyed, he wit hdraws.'' As
for Allah's saying;
びサ
͡ ゅｚレャやケ͡ ヱ⊥ギタ
⊥ ヴ͡プサ
⊥ ヲ͡ ∇シヲ∠ Α⊥ ン͡グャｚやぴ
(Who whispers in t he breast s of An-Nas.) Is t his specific for t he Children of Adam as is
apparent , or is it general, including bot h mankind and Jinns
There are t wo views concerning t his. This is because t hey (t he Jinns) are also included in t he
usage of t he word An-Nas (t he people) in most cases.
Ibn Jarir said, "The phrase Rij alun min Al-Jinn (Men from t he Jinns) has been used in reference
t o t hem, so it is not st range for t he word An-Nas t o be applied t o t hem also.'' Then Allah says,
びサ
͡ ∇ャやリ
∠ ョ͡ ぴ
(Of Jinn and An-Nas.) Is t his explanat ory of Allah's st at ement ,
びサ
͡ ゅｚレャやケ͡ ヱ⊥ギタ
⊥ ヴ͡プサ
⊥ ヲ͡ ∇シヲ∠ Α⊥ ン͡グャｚやぴ
(Who whispers in t he breast s of An-Nas.) Then, Allah explains t his by saying,
びサ
͡ ∇ャやリ
∠ ョ͡ ぴ
(Of Jinn and An-Nas.) This is support ive of t he second view. It has also been said t hat Allah's
saying,
びサ
͡ ∇ャやリ
∠ ョ͡ ぴ
(Of Jinn and An-Nas) is an explanat ion of who is it t hat whispers int o t he breast s of mankind
from t he devils of mankind and Jinns. This is similar t o Allah's saying,
ザ
͡ ∇ルΗ ͡やリ ∠ Β͡ト⇒∠Βセ
∠ や⇔ヱ∂ ギ⊥ ハ
∠ ヴ
ｙら͡ ル͡ あモム⊥ ャ͡ ゅ∠レ∇ヤバ∠ ィ
∠ マ∠ ャ͡グ∠ ミ∠ ヱ∠ ぴ
メ
͡ ∇ヲボ∠ ∇ャやフ
∠ ゲ⊥ ∇カコ⊥ ヂ
∃ ∇バよ∠ ヴ∠ャま͡ ∇ユヰ⊥ ツ ⊥ ∇バよ∠ ヴ͡ェヲ⊥Α リあイ ͡ ∇ャや∠ヱ
び⇔やケヱ⊥ゲビ ⊥
o(And so We have appoint ed for every Prophet enemies -- Shayat in among mankind and Jinn,
inspiring one anot her wit h adorned speech as a delusion.) (6:112) Imam Ahmad recorded t hat
Ibn ` Abbas said, "A man came t o t he Prophet and said, ` O Messenger of Allah! Somet imes I say
t hings t o myself t hat I would rat her fall from t he sky t han say (aloud openly). ' The Prophet
said,
ヴ∠ャま͡ ロ⊥ ギ∠ ∇Βミ∠ キｚケ∠ ヵ͡グャｚやぶ

͡ ギ⊥ ∇ヨエ
∠ ∇ャやゲ∀ ら∠ ∇ミぺ∠ ぶ
⊥ や ∩⊥ゲら∠ ∇ミぺ∠ ぶ
⊥ や»
«る͡ シ∠ ヲ∠ ∇シヲ∠ ∇ャや
(Allah is Most Great ! Allah is Most Great ! All praise is due t o Allah Who sent his (Shayt an's) plot
back as only a whisper.)'' Abu Dawud and An-Nasa'i also recorded t his Hadit h.
This is t he end of t he Tafsir. All praise and t hanks are due t o Allah, t he Lord of all t hat exist s.
ぴEvery effort has been made t o assure t he accuracy of t his publicat ion. If, however, any errors
are not iced by t he reader, we would kindly request not ificat ion t o be correct ed in fut ure
edit ions.び

Tafsir Ibn Kathir - Volume 10 (Surahs 68 - 114)

Diunggah oleh

Informasi Dokumen

Judul Asli

Hak Cipta

Format Tersedia

Bagikan dokumen Ini

Bagikan atau Tanam Dokumen

Opsi Berbagi

Apakah menurut Anda dokumen ini bermanfaat?

Apakah konten ini tidak pantas?

Hak Cipta:

Format Tersedia

Tafsir Ibn Kathir - Volume 10 (Surahs 68 - 114)

Diunggah oleh

Hak Cipta:

Format Tersedia

The Tafsir of Surah Nun

Swearing by the Pen refers to the Greatness of the Prophet

The Explanation of the Statement: "Verily, You are on an Exalted

-ラ ∠ ヲ⊥レワ͡ ∇ギΒ⊥ プ∠ リ⊥ ワ͡ ∇ギゎ⊥ ∇ヲャ∠ ∇やヱぁキヱ∠ - リ ∠ Β͡よグあ ム∠ ヨ⊥ ∇ャや ノ͡ ト

Prohibition of giving in to the Pressure of the Disbelievers and Their

ゅｚョぺ∠ ∩∃ゲΒ͡らミ∠ ヶプ͡ ラ ͡ ゅ∠よグｚ バ∠ Α⊥ ゅ∠ョヱ∠ ラ ͡ ゅ∠よグｚ バ∠ Β⊥ ャ∠ ゅ∠ヨヰ⊥ ルｚ ま͡»

び ユ∃ Β͡をぺ∠ ギ∃ わ∠ ∇バョ⊥ ゲ͡ ∇Βガ

ゅ∠レわ⊥ ⇒∠Αや∠￢ ヮ͡ ∇Βヤ∠ハ

∇やヲ⊥ヨジ ∠ ∇ホぺ∠ ∇クま͡ る͡ レｚ イ∠ ∇ャや ょ

A Parable of the Removal of the Earnings of the Disbelievers

び∇ユヰ⊥ ⇒∠ル∇ヲヤ∠よ∠ ゅｚルま͡ぴ

び∠リΒ͡エら͡ ∇ダョ⊥ ゅ∠ヰレｚ ョ⊥ ͡ゲ∇ダ∠Β∠ャ ∇やヲ⊥ヨジ

ュ∠ ∇ヲΒ∠ ∇ャや ゅ∠ヰレｚ ヤ∠カ

ゅ∠レよあ ケ∠ ヴ∠ャま͡ べｚル͡ま べ∠ヰ∇レョあ や⇔ゲ∇Βカ

び∠ラヲ⊥ヨヤ∠∇バΑ∠ ∇やヲ⊥ルゅ∠ミ ∇ヲャ∠ ゲ⊥ ら∠ ∇ミぺ∠ り͡ ゲ∠ カ

The Terror of the Day of Judgement

び∀るャｚク͡ ∇ユヰ⊥ ボ⊥ ワ∠ ∇ゲゎ∠ ∇ユワ⊥ ゲ⊥ ⇒∠ダ∇よぺ∠ る⇔ バ∠ ゼ

For Whoever denies the Qur'an

あモミ⊥ ゆ ∠ や∠ヲ∇よぺ∠ ∇ユヰ͡ ∇Βヤ∠ハ

The Command to be Patient and to refrain from being Hasty like

び∀ュヲ⊥ヌ∇ムョ∠ ヲ∠ ワ⊥ ヱ∠ ン∠キゅル∠ ∇クま͡ぴ

び∠マル∠ ヲ⊥ボャ͡∇ゴΒ⊥ ャ∠ぴ

The Effect of the Evil Eye is Real

The Hadith of Abu Umamah As` ad bin Sahl bin Hunayf

The Hadith of Abu Sa` id Al-Khudri

あモミ⊥ ∇リョ͡ ∩∠マΑ͡ク∇ぽΑ⊥ ￢∃ ∇ヶセ

Another Hadith from Abu Sa` id

あモミ⊥ ∇リョ͡ ∩∠マΑ͡ク∇ぽΑ⊥ ￢∃ ∇ヶセ

The Hadith of Asma' bint ` Umays

«リ∇Βバ∠ ∇ャや ヮ⊥ ∇わボ∠ ら∠ ジ

The Hadith of ` A'ishah

The Hadith of ` Amir bin Rabi` ah

The Accusation of the Disbelievers and the Reply to Them

The Tafsir of Surat Al-Haqqah

- る⊥ ｚホゅ∠エ∇ャや ゅ∠ョ ポ ∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - る⊥ ｚホべ∠エ∇ャや ゅ∠ョ - る⊥ ホｚ ゅ∠エ∇ャやぴ

Warning concerning the Greatness of the Day of Judgement

Mention of the Destruction of the Nations

«ケヲ⊥よギｚ ャゅ͡よ ∀キゅ∠ハ ∇ろム∠ ヤ͡∇ワぺ⊥ヱ∠ ゅ∠らダ

び る∃ Β∠ ホ͡ ゅ∠よ リあョ ユ⊥ヰャ∠ ン∠ゲゎ∠ ∇モヰ∠ プ∠ ぴ

び͡ろ⇒∠ムヘ͡ ゎ∠ ∇ぽヨ⊥ ∇ャや∠ヱぴ

び る⇔ Β∠ よ͡ やｚケ り⇔ グ∠ ∇カぺ∠ ∇ユワ⊥ グ∠ カ

A Reminder about the Blessing of the Ship

び る͡ Α∠ ケ͡ ゅ∠イ∇ャや ヴ͡プ ∇ユム⊥ ⇒∠レ∇ヤヨ∠ ェ

び⇔りゲ∠ ミ͡ ∇グゎ∠ ∇ユム⊥ ャ∠ ゅ∠ヰヤ∠バ∠ ∇イレ∠ ャ͡ぴ

ろ͡ ヤ∠ヨ͡ ェ ⊥ ヱ∠ - り∀ ギ∠ ェ ͡ ヱ∠ る∀ ガ∠ ∇ヘル∠ ケ͡ ヲぁダャや ヴ͡プ オ ∠ ヘ͡ ル⊥ や∠クみ͡プ∠ ぴ

A Mention of the Horrors of the Day of Judgement

び ⇔ゅよ∠ヲ∇よ∠ぺ ∇ろル∠ ゅ∠ムプ∠ ￢⊥ べ∠ヨジ

びべ∠ヰも͡ べ∠ィ∇ケぺ∠ ヴ∠ヤハ

びべ∠ヰも͡ べ∠ィ∇ケぺ∠ ヴ∠ヤハ

The Children of Adam being presented before Allah

び る∀ Β∠ プ͡ ゅ∠カ ∇ユム⊥ レ͡ョ ヴ∠ヘ∇ガゎ∠ Ι

∩∃れゅ∠ッ∇ゲハ ∠ ゐ ∠ ゅ∠ヤを∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ サ

∇やぼ⊥ ゲ∠ ∇ホや ュ⊥ ぼ⊥ べ∠ワ メ⊥ ヲ⊥ボΒ∠ プ∠ ヮ͡ レ͡ Β͡ヨΒ∠ よ͡ ヮ⊥ ら∠ ⇒∠わミ͡ ヴ

び∇ヮΒ∠ ら⇒∠わミ͡ ∇やぼ⊥ ゲ∠ ∇ホや ュ⊥ ぼ⊥ べ∠ワぴ

∩ゅ∠ヰヤあミ⊥ ヮ͡ よ͡ ヲ⊥ルグ⊥ よ͡ ロ⊥ ケ⊥ あゲボ∠ Β⊥ プ∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャや ュ∠ ∇ヲΑ∠ ギ∠ ∇らバ∠ ∇ャや ぶ

び∇ユヰ͡ よあ ケ∠ やヲ⊥ボ⇒∠ヤョぁ ユ⊥ヰルｚ ぺ∠ ラ

び る∀ Β∠ ル͡ や∠キ ゅ∠ヰプ⊥ ヲ⊥トホ⊥ ぴ

«モ∇ツプ∠ ヱ∠ ヮ⊥ ∇レョ͡ る∃ ヨ∠ ∇ェゲ∠ よ͡ ぶ

∇ユャ∠ ヴ͡レわ∠ ∇Βヤ∠Α メ ⊥ ヲ⊥ボΒ∠ プ∠ ヮ͡ ャ͡ゅヨ∠ ゼ

∇ユャ∠ ヴ͡レわ∠ ∇Βヤ∠Α メ ⊥ ヲ⊥ボΒ∠ プ∠ ヮ͡ ャ͡ゅ∠ヨゼ

る∃ ヨ∠ イ⊥ ∇ヨィ⊥ ヴャま ケゅセぺヱ ロ͡ グ͡ ワ モ ∠ ∇んョ͡ る⇔ タ ∠ ゅ∠タケ∠ ラ ｚ ぺ∠ ∇ヲャ∠»

«ユ⊥ムル⊥ ゅ∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠ ゅ∠ョヱ∠ り∠ ゅ∠ヤダ

The Qur'an is the Speech of Allah

-ラ ∠ ヲ⊥レワ͡ ∇ギΒ⊥ プ∠ リ⊥ ワ͡ ∇ギゎ⊥ ∇ヲャ∠ ∇やヱぁキヱ∠ - リ ∠ Β͡よグあム∠ ヨ⊥ ∇ャやノ͡ ト

ゅｚョぺ∠ ∩∃ゲΒ͡らミ∠ ヶプ͡ ラ ͡ ゅ∠よグｚバ∠ Α⊥ ゅ∠ョヱ∠ ラ ͡ ゅ∠よグｚバ∠ Β⊥ ャ∠ ゅ∠ヨヰ⊥ ルｚま͡»

びユ∃ Β͡をぺ∠ ギ∃ わ∠ ∇バョ⊥ ゲ͡ ∇Βガ

ゅ∠レわ⊥ ⇒∠Αや∠￢ヮ͡ ∇Βヤ∠ハ

∇やヲ⊥ヨジ ∠ ∇ホぺ∠ ∇クま͡ る͡ レｚイ∠ ∇ャやょ

び∠リΒ͡エら͡ ∇ダョ⊥ ゅ∠ヰレｚョ⊥ ͡ゲ∇ダ∠Β∠ャ ∇やヲ⊥ヨジ

ュ∠ ∇ヲΒ∠ ∇ャやゅ∠ヰレｚヤ∠カ

ゅ∠レよあケ∠ ヴ∠ャま͡ べｚル͡まべ∠ヰ∇レョあや⇔ゲ∇Βカ

«リ∇Βバ∠ ∇ャやヮ⊥ ∇わボ∠ ら∠ ジ

- る⊥ ｚホゅ∠エ∇ャやゅ∠ョポ ∠ や∠ケ∇キぺ∠ べ∠ョヱ∠ - る⊥ ｚホべ∠エ∇ャやゅ∠ョ - る⊥ ホｚゅ∠エ∇ャやぴ

«ケヲ⊥よギｚャゅ͡よ ∀キゅ∠ハ ∇ろム∠ ヤ͡∇ワぺ⊥ヱ∠ ゅ∠らダ

びる∃ Β∠ ホ͡ ゅ∠よリあョユ⊥ヰャ∠ ン∠ゲゎ∠ ∇モヰ∠ プ∠ ぴ

びる⇔ Β∠ よ͡ やｚケり⇔ グ∠ ∇カぺ∠ ∇ユワ⊥ グ∠ カ

びる͡ Α∠ ケ͡ ゅ∠イ∇ャやヴ͡プ ∇ユム⊥ ⇒∠レ∇ヤヨ∠ ェ

ろ͡ ヤ∠ヨ͡ ェ ⊥ ヱ∠ - り∀ ギ∠ ェ ͡ ヱ∠ る∀ ガ∠ ∇ヘル∠ ケ͡ ヲぁダャやヴ͡プオ ∠ ヘ͡ ル⊥ や∠クみ͡プ∠ ぴ

びる∀ Β∠ プ͡ ゅ∠カ ∇ユム⊥ レ͡ョヴ∠ヘ∇ガゎ∠ Ι

∩∃れゅ∠ッ∇ゲハ ∠ ゐ ∠ ゅ∠ヤを∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ サ

∇やぼ⊥ ゲ∠ ∇ホやュ⊥ ぼ⊥ べ∠ワメ⊥ ヲ⊥ボΒ∠ プ∠ ヮ͡ レ͡ Β͡ヨΒ∠ よ͡ ヮ⊥ ら∠ ⇒∠わミ͡ ヴ

び∇ヮΒ∠ ら⇒∠わミ͡ ∇やぼ⊥ ゲ∠ ∇ホやュ⊥ ぼ⊥ べ∠ワぴ

∩ゅ∠ヰヤあミ⊥ ヮ͡ よ͡ ヲ⊥ルグ⊥ よ͡ ロ⊥ ケ⊥ あゲボ∠ Β⊥ プ∠ る͡ ョ∠ ゅ∠Βボ͡ ∇ャやュ∠ ∇ヲΑ∠ ギ∠ ∇らバ∠ ∇ャやぶ

び∇ユヰ͡ よあケ∠ やヲ⊥ボ⇒∠ヤョぁユ⊥ヰルｚぺ∠ ラ

びる∀ Β∠ ル͡ や∠キゅ∠ヰプ⊥ ヲ⊥トホ⊥ ぴ

る∃ ヨ∠ イ⊥ ∇ヨィ⊥ ヴャまケゅセぺヱロ͡ グ͡ ワモ ∠ ∇んョ͡ る⇔ タ ∠ ゅ∠タケ∠ ラｚぺ∠ ∇ヲャ∠»

び∠ラヲ⊥ヰわ∠ ∇ゼΑ∠ ゅ∠ョリ

び⊥ロギ∠ ∇ハヱ∠ ヮ⊥ ｚヤャやブ

ゅ∠ヰ͡ゎ∠ギ∇イ∠ルヶ͡プゅ∠ヰボｚェ

びや⇔ギΒ͡バよ∠ ヮ⊥ ル∠ ∇ヱゲ∠ Α∠ ∇ユヰ⊥ ルｚま͡ぴ

びヮ͡ Β͡レ∇ピΑ⊥ ∀ラ∇ほ∠セグ∃ ゃ͡ ョ∠ ∇ヲΑ∠ ∇ユヰ⊥ ∇レョあ￢∃ ン͡ゲ∇ョやあモム⊥ ャ͡ぴ

ン͡ゴ∇イΑ∠ Ι ｚゅ⇔ョ∇ヲΑ∠ ∇や∇ヲゼ

∀￢∇ヴ∠セヮ⊥ ∇レョ͡ ∇モヨ∠ ∇エΑ⊥ Ι

- ヮ͡ Β͡よぺ∠ヱ∠ ヮ͡ ョあぺ⊥ヱ∠ - ヮ͡ Β͡カぺ∠ ∇リョ͡ ￢⊥ ∇ゲヨ∠ ∇ャやゲぁヘ͡ Α∠ ュ∠ ∇ヲΑ∠ ぴ

びヴ∠ヌャ∠ ゅ∠ヰルｚま͡ぴ

ゲぁゼｚャやヮ⊥ ｚジョ∠ や∠クま͡ - ゅ⇔ハヲ⊥ヤワ∠ ペ ∠ ヤ͡カ⊥ リ ∠ ⇒∠ジル͡Ηやラｚま͡ぴ

∇ユヰ⊥ ルｚみ͡プ∠ ∇ユヰ⊥ レ⊥ ⇒∠ヨ∇Αぺ∠ ∇ろム∠ ヤ∠ョ∠ ゅ∠ョ ∇ヱぺ∠ ∇ユヰ͡ ィ

び⊥ヮら⊥ ∇ヤホ∠ ∀ユ͡をや∠￢ヮ⊥ ルｚみ͡プ∠ ゅ∠ヰ∇ヨわ⊥ ∇ムΑ∠ リ∠ョヱ∠ ぴ

͡リΒ͡ヨ∠Β∇ャやリ ͡ハ∠ -リ ∠ Β͡バト

び∠ラヲ⊥ヨヤ∠∇バΑ∠ ゅｚヨョあユ⊥ヰ⇒∠レ∇ボヤ∠カ

-ペ∃ プ͡ や∠キ￢∃ べｚョリ͡ョペ∠ ヤ͡カ⊥ -ペ ∠ ヤ͡カ

び͡ゆゲ͡ ⇒∠ピヨ∠ ∇ャや∠ヱベ

ケ∃ ギ͡ ⇒∠ボよ͡ チ∠ ∇ケΙ ｘや∠ヱれ ͡ ヲ⇒∠ヨジｚャやペ ∠ ヤ∠カ

び∇ユヰ⊥ ∇レョあや⇔ゲ∇Βカ

ヴ∠ャま͡ ∇ユヰ⊥ ルｚほ∠ミ∠ ゅ⇔ハや∠ゲシ

び⊥ロヲ⊥ボゎｚや∠ヱヮ∠ ヤｚャや ∇やヱ⊥ギら⊥ ∇ハやラ

«ゲ⊥ヨバ⊥ ∇ャやヶ͡プギ⊥ Α͡ゴゎ∠ ユ͡ ェ

∇ユヤ∠プ∠ - や⇔ケゅ∠ヰル∠ ヱ∠ Κ ⇔ ∇Βャ∠ ヴ͡ョ∇ヲホ∠ れ ⊥ ∇ヲハ ∠ キ∠ ヴあルま͡ ゆあケ∠ メ ∠ ゅ∠ホぴ

びや⇔ケや∠ヲ∇デぺ∠ ∇ユム⊥ ボ∠ ヤ∠カ

や⇔ケヲ⊥ルゲ∠ ヨ∠ ボ∠ ∇ャや∠ヱ￢⇔ べ∠Βッ

∇ユャｚリ∠ョ ∇やヲ⊥バら∠ ゎｚや∠ヱヴ͡ル∇ヲダ ∠ ハ ∠ ∇ユヰ⊥ ルｚま͡ ゆあケｚ ∀ゥヲ⊥ルメ ∠ ゅ∠ホぴ

びや⇔ケゅｚらミ⊥ や⇔ゲ∇ムョ∠ ∇やヱ⊥ゲ∠ム∠ョ∠ヱぴ

ヶ͡プゲ∠ ∇ョほ∠∇ャやヴ∠ツホ∠ や∠クま͡ ぶ

ペ∠ も͡ へ∠ゲデ ∠ ゅｚレミ⊥ マ∠ ャ͡ク∠ ラ ∠ ヱ⊥キゅｚレョ͡ ヱ∠ ラ ∠ ヲ⊥エヤ͡⇒ｚダャやゅレｚョ͡ ゅｚルぺ∠ヱ∠ ぴ

び͡ヮよ͡ ゅｚレョ∠ や∠￢ン∠ギヰ⊥ ∇ャやゅ∠レ∇バヨ͡ シ

￢⇔ べｚョユ⊥ヰ⇒∠レ∇Βボ∠ ∇シΙ

ヮ⊥ ルｚぺ∠ヱ∠ - や⇔ギェ∠ ぺ∠ ヮ͡ ヤｚャやノ∠ ョ∠ ∇やヲ⊥ハ∇ギゎ∠ Κ ∠ プ∠ ヮ͡ ヤｚャ͡ ギ∠ イ

びや⇔ギ∠ェぺ∠ ヮ͡ ヤｚャやノ∠ ョ∠ ∇やヲ⊥ハ∇ギゎ∠ Κ

びや⇔ギ∠ェぺ∠ ヮ͡ ヤｚャやノ∠ ョ∠ ∇やヲ⊥ハ∇ギゎ∠ Κ

びや⇔ギ∠ェぺ∠ ヮ͡ ヤｚャやノ∠ ョ∠ ∇やヲ⊥ハ∇ギゎ∠ Κ