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The Jeweled Interpretation of

Juz' Âmma

The Jeweled Interpretation of Juz' Âmma Tafsir Juz' Âmma

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PREFACE ................................................................................................................... 6

INTRODUCTION ........................................................................................................ 8

CLARIFICATION ABOUT THE UNCREATED SPEECH OF ALLAH WHICH IS

CALLED “AL-QUR’AN”; IT IS THE ATTRIBUTE OF HIS SELF, AND IT IS

EXPRESSED WITH CREATED, REVEALED EXPRESSIONS ALSO CALLED

“AL-QUR’AN”. ......................................................................................................... 11

TRANSLITERATION SYSTEM ............................................................................... 18

THE ISTIÂDHAH

19 ...................................................................................................................... االستعاذة

SURAH AL-FATIHAH الفاتحة سورة ............................................................. 20

SURAH AN-NABA’ بإالن سورة ...................................................................... 27

SURAH AN-NAZIÂT النازعات سورة ........................................................... 41

SURAH ÂBASA عبس سورة ...................................................................... 56

SURAH AT-TAKWIR التكوير سورة .............................................................. 68

SURAH AL-INFITAR االنفطار سورة ............................................................. 81

SURAH AL-MUTAFFIFIN المطففين سورة .................................................... 89

SURAH AL-INSHIQAQ اإلنشقاق سورة ..................................................... 105

SURAH AL-BURUJ البروج سورة .............................................................. 116

SURAH AT-TARIQ الطارق سورة .............................................................. 129

SURAH AL-FAJR الفجر سورة ................................................................... 155

SURAH AL-BALAD البلد سورة .................................................................. 173

SURAH ASH-SHAMS الشمس سورة ......................................................... 182


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SURAH AL-LAYL الليل سورة .................................................................... 190

SURAH AD-DUHA الضحى سورة ............................................................... 198

SURAH ASH-SHARH الشرح سورة ........................................................... 203

SURAH AT-TIN التين سورة ...................................................................... 208

SURAH AL-ÂLAQ العلق سورة ................................................................ 212

SURAH AL-QADR القدر سورة ................................................................... 220

SURAH AL-BAYYINAH البينة سورة .......................................................... 224

SURAH AZ-ZALZALAH الزلزلة سورة ....................................................... 231

SURAH AL-ÂDIYAT العاديات رةسو ......................................................... 236

SURAH AL-QARIÂH القارعة سورة ......................................................... 240

SURAH AT-TAKATHUR التكاثر سورة ...................................................... 244

SURAH AL-ÂSR العصر سورة ................................................................. 248

SURAH AL-HUMAZAH الهمزة سورة ........................................................ 252

SURAH AL-FIL الفيل سورة ....................................................................... 256

SURAH QURAYSH قريش سورة ............................................................... 261

SURAH AL-MAÛN الماعون سورة ............................................................ 264

SURAH AL-KAWTHAR الكوثر ةسور ........................................................ 268

SURAH AL-KAFIRUN الكافرون سورة ....................................................... 272

SURAH AN-NASR النصر سورة ................................................................. 276

SURAH AL-MASAD المسد سورة ............................................................... 283

SURAH AL-IKHLAS اإلخالص سورة .......................................................... 287


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SURAH AL-FALAQ الفلق سورة ................................................................ 298

END NOTE ............................................................................................................ 307


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بسم اهلل الرمحن الرحيم

PREFACE

Praise be to Allah, the Lord of the Worlds, Who honored the nation of Muhammad,

sallallahu âlayhi wa sallam, with the Glorious Qur’an and protected it from perversion. We

humbly ask Allah to raise the rank of Prophet Muhammad, sallallahu âlayhi wa sallam,

whom Allah sent to call the people and the jinn to the Correct Path. We ask Allah to raise the

rank of the kind Al 1 and Companions of Prophet Muhammad, sallallahu âlayhi wa sallam,

and to protect his nation from what he fears for them.

The Science of Tafsir (Îlm at-Tafsir), which is the knowledge of the interpretation of the

Qur’an, is an honorable knowledge with which one is enabled to comprehend the precious

meanings of the Glorious Qur’an. The Science of Tafsir leads to the proper deduction of the

religious judgments contained in the Qur’an, and to the benefit of taking lessons from the

stories narrated therein. Moreover, this science explains the reasons behind the revelation of

its verses (ayahs), addresses subjects such as whether the verses were revealed in Makkah

(Makkiyyan) or in al-Madinah (Madiniyyan), whether they have one clear meaning

(muhkam) or have more than one meaning and require a proper deduction of an appropriate

meaning (mutashabih), abrogating (nasikh) or abrogated (mansukh), specific (khas) or

general (âm), and whether they contain a threat of castigation (waîd) or a promise of

reward (wa^d), and many other benefits.

The honor of the Science of Tafsir is grand and the reward of spreading it is magnificent. We

have attempted to translate into the English language the interpretation of the Thirtieth (30th

)

part of the Qur’an (Juz’ Âmma) and the Opening Chapter (Surah al-Fatihah). We relied in

our endeavor on precious books of interpretation in the Arabic language, like the Tafsir of

An-Nasafiyy, Al-Bahr Al-Muhit, authored by Abu Hayyan Al-Andalusiyy, and one of the

most competent and reliable interpretations that was compiled by the Research Division of

the Association of Islamic Charitable Projects. It is entitled “AD-DURR AL-MASUN FI

TAFSIR JUZ’ ÂMMA YATASA’LUN.”

We named this book " The Jeweled Interpretation of the Thirtieth Part of the Glorious Qur'an

(Juz' Âmma) and Surah al-Fatihah."

1 Family members.


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We ask Allah to make our endeavor sincere and acceptable, of widespread benefit, and a

reason for our expeditious passage over As-Sirat 1and salvation in the Hereafter.

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


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INTRODUCTION

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

languages. Allah said {وكذلك أن زلناه ق رءانا عربيا}1 .

This ayah means: [Surely We have revealed is as an Arabic Qur’an.] In another ayah, Allah

informed us that the Qur’an was revealed in an explicit Arabic mother tongue. This meaning

is explicit in the saying of Allah: {بلسان عرب مبي }2

<In a clear Arabic tounge>.

Moreover, the richness contained in the vocabulary of the Arabic language is non-existent in

other languages. For instance, the Arabic word qur' ( ق رء) may refer to the menstrual period

and/or to the cleanliness period of the woman3.

Allah revealed many Holy Books to His Prophets. Shaykh Shamsud-Din ar-Ramliyy

mentioned in his book, Nihayat Al-Muhtaj Fi Sharhil-Minhaj, that these Books were one

hundred and four (104) in number. Thirty (30) of these were revealed to Prophet Shith

(Seth), fifty (50) to Prophet Idris (Enoch), ten (10) to Prophet Ibrahim (Abraham), and ten

(10), other than the Torah, to Prophet Musa (Moses). The last four (4) revealed Holy Books

were:

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

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

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

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

âlayhi wa sallam.

Of these books, the Qur’an is the only Holy Book which remains intact and unchanged to

this day. It is the lasting miracle4 revealed to Prophet Muhammad, sallallahu âlayhi wa

sallam, which Allah protected from being perverted.

1 (Surah Taha, 113)

2 (Surah ash-Shuâra’, 195)

3 Another example is the word “al-hamd”, for it means more than “praise”, as commonly translated. It means

more specifically, the verbal praise associated with thanks and glorification of the one who benfitted willingly. 4 The Quràn, in reference to the revealed expressions, is the greatest and strongest miracle of Muhammad

,It is among the most amazing and clearest of signs, because it is a physical, as well as a mental indication .ملسو هيلع هللا ىلص


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The complaints of non-Arabic speaking Muslims at large emanate mainly from the absence

of reliable interpretations of the Qur’an in their own respective mother tongues. Sadly, most

of the available translations are unsatisfactory and dangerous, because the methodologies

used in producing these translations deviate from what is permissible under the rules of the

Religion1.

Because the Qur’an was specifically revealed in the Arabic language does not mean it is

meant only for Arabic speaking people to read and understand. On the contrary, Islam, the

Religion of all the Prophets, is pronounced the only true religion for all people2; therefore its

terms and teachings must also be attainable by non-Arabic speaking people. The religious

prohibition is in translating the verses of the Qur’an word for word and claiming these are

the expressions revealed by Allah to Prophet Muhammad, sallallahu âlayhi wa sallam.

What is permissible, however, is to explain the meanings of the verses of the Qur'an in other

languages.

Interpreting the meanings of the Qur'an require qualified scholars who have the necessary

scholastic tools. Many renowned scholars of interpretation have authored precious books.

Abu Hayyan Al-Andalusiyy, for example, authored Al-Bahr Al-Muhit, a text that Muslim

and it will last until Judgment Day, which is different from other miracles. They were specific to a particular

time or place. Its amazing composure has transcended all other types of composition. It has challenged all of the

people and silenced them. Even the most eloquent speakers and poets were unable to compose what is similar to

it or even what comes close to it. This inability proves that it is a miracle from Allah that validates the

truthfulness of His Messenger. He recited it to the creation and challenged them with coming with something

like it. He ordered them to obey him and told them that if ever they were able to bring something similar to it,

then they do not have to obey. The people of that language tried to nullify the obligation of obeying him, but

were unable. Had they been able, they would not have resorted to war, which leads to killing, capture and

enslavement. Since they did not come with something similar to it, we knew that they were unable, just as the

magicians of Pharaoh at the time of Muwsa were unable to oppose his miracles, and thus his truthfulness in his

claim became clear. The clarification of the miracle of the Qur’an is in its good composition, harmony of its

words, its eloquence and its summarization in the appropriate places. Included in that is its unique style and the

fact that it is different from prose and poetry. It furthermore includes information about the unseen, like what

happened to previous nations. This information was unknown to the pagan Arabs, and was known to few

individuals among the People of the Book. It is not known or confirmed that the Prophet met with them and

studied under them, so it should not be claimed. The Qur’an also informs about what will happen in the future.

It fell in compliance with what the happened during the Prophet’s life, and afterwards. Add to that the awe and

reverence that takes place upon its recitation, the fear that takes place in the heart of he who hears it, and the

fact that he who recites it and he who hears it do not get bored of it. It is also easy to memorize, for the five or

seven-year-old child can memorize it entirely, and this is one of the merits of the Qur’an over the other books of

revelation. It is also easy to recite. No one denies this except if he were ignorant or stubborn. Among its most

apparent miracles is that it has remained intact while its miraculous attributes have remained. 1 Usually, the translators translate verses literally, which is inappropriate, because translating all of the verses

literally, or even many of them, leads to contradictions, and the Qur’an is free of contradiction. 2 Islam is the religion of all the prophets from Adam to Muhammad. The most honored prophets are

Muhammad, Ibrahim, Musa, Îsa and Nuh.


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scholars hold as highly reputable and credible. Translating similar works constitutes a proper

methodology of spreading the meanings of the Glorious Qur'an into other languages.

The overall layout of this book consists of giving a general interpretation of the meanings of

each individual verse (ayah) in table form, with the English interpretation in the left column

and the corresponding verse in Arabic in the right column. A more detailed interpretation of

each verse follows the table format in the body of the book. Footnotes have been added for

further clarification and precious information.


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CLARIFICATION ABOUT THE UNCREATED SPEECH OF ALLAH WHICH IS CALLED “AL-QUR’AN”; IT IS THE ATTRIBUTE OF HIS SELF, AND IT IS EXPRESSED WITH CREATED, REVEALED EXPRESSIONS ALSO CALLED

“AL-QUR’AN”.

It is valid to say that Allah is a mutakallim (speaker), and it is not valid to say that He is

a natiq (utterer). Had His speech been utterance, that would have come in the Qur’an.

Allah did not ascribe to Himself utterance (nutq), He ascribed to Himself: the kalam

(speech), as well as the qawl (saying). These words refer to an eternal attribute confirmed

to His self. Their meaning is “mentioning (dhikr)” and “informing (ikhbar)”, not

uttering with letters and sounds.

The mental evidence that He is ascribed with speech is that had He not been, He would

be dumb and mute (abkam), which is a deficiency and imperfection. Deficiency and

imperfection are impossible to be attributes of the perfect Creator.

The textual proof for this attribute is His saying:

ميا)} موس تكل {(وكم الل 1

<Allah spoke an (eternal) speech to Musa ملسو هيلع هللا ىلص>.

This means that Allah made him hear His eternal and everlasting speech, and Musa

understood whatever he understood. The speech of Allah is eternal, and Musa and his

hearing are created.

The revelation of the Qur’an is a created expression that refers to His eternal speech that

is not a letter or sound. His eternal speech was also expressed in the arranged, created

verses of the Torah revealed to Musa, the Injil revealed to Jesus, the Zabur revealed to

David, and in other books of revelation. These books are expressions of the eternal

speech that is not associated with time. Had there been many, many more books of

revelation, they would never be able to encompass all the meanings of the eternal speech

of Allah, just as there is no way to encompass what is known to Allah in expressions, or

to encompass with expressions what is subject to the power of Allah. What also proves

that His speech is eternal is His saying:

{( مات رب ولول جئلنا بمثلل قلل لول ر قبلل أنل تنلفد ك مات رب لنفد اللبحل ر مدادا لك 2 {( مدداكن اللبحل

<O Muhammad, say, “Had the sea been ink for the words of my Lord, the sea would

be depleted before the words of my Lord would be, even if we came with another sea

for aid.”>

1 An-Nisaa’ 164 ٤٦١: النساء

2 ٤٠١: الكهف


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Allah also said1:

{( ر ما نفدتل ك عة أبل بل ده س ه منل بعل ر يمد ض منل شرة أقللم واللبحل رل ما ف الل ولول أن مات الل )}

<Had there been in the Earth pens (the number) of trees, and the sea were reenforced

with seven more seas, the words of Allah would not be depleted>.

Whatever does not come to an end in itself is eternal without beginning. The plurality in

these verses; i.e. the word “kalimat (words)” is only for glorification. The speech of Allah is

one speech.

These verses also prove that Allah’s speech is not sounds or letters, because they prove

that His speech is unending. Had His speech been words and sounds, it would be possible

to end. An-Nasafiyy said:

فة آ

صوأت وهو صفة منافية للسكوت وألأ

زلية ليس من جنس ألحروف وألأ

وهو متكلم بكالم هو صفة له أ

“He speaks with a kalam (speech), which is an eternal attribute of His, and is not of

letters and sounds. It is an attribute that negates silence2 and imperfection.” Allah speaks

with His kalam. It is not composed of letters, sounds or languages. Letters and sounds

imply the possibility of advancement and delay. The kalam of Allah is not a sound that

happens because of the movement of air or the meeting of different organs. Sounds are

bodily qualities. His speech is not composed of letters produced by the movement of the

tongue, or that stop because of closing the lips. In the explanation of Jam^ Al-Jawami^,

Az-Zarkashiyy said,

“Just as we conceive the existence of a speaker who has no exits or organs, we

conceive a speech that is not letters or sounds. The proof for this is that the

speech of Allah is a confirmed, existing attribute. (As for) letters, if they were

written they would be entities, and if they were the result of moving organs, they

would be qualities, and it is impossible to ascribe entities and qualities to the

Creator. He is exalted from that…”

An-Nasafiyy said:

وهللا تعالى متكلم بها ءأمر ناه مخبر

“Allah the exalted speaks with this attribute; He is a commander, forbidder, and

informer.” Although all of these meanings are understood from the Book of Allah, it is

not permissible to believe that the actual kalam of Allah is composed of parts; because

several meanings are understood from “the speech of Allah”, this does not mean that the

kalam of Allah is composed of these parts. Thus, it is not that one part is a warning,

another part is a promise, and so on. The attributes of Allah are not composed of parts.

One of us would utter a sentence that would be a threat, and then utter a different

1 Luqmaan, 27 ٧٢: لقمان

2 What is menat by silence in this context is being speechless, not the lack of sound.


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sentence that would be an order. Thus, our speech is composed of parts. The speech of

Allah is not like that. It is one speech that does not accept multiplication and is not

composed of different parts.

According to Ahlu-s-Sunnah, Allah enables the slaves to hear His Kalam on Judgment

Day, and each of them will understand whatever Allah willed, as the Messenger of Allah

:said, according to Ahmad and others ملسو هيلع هللا ىلص

نه ت رجمان سيكلمه ربه ما منكم من أحد إل نه وب ي ي وم القيامة ليس ب ي

“There is not one of you except that his Lord will speak to him on the Day of

Judgment, and there will be no need for an interpreter between him and Allah.”

We believe that Prophet Musa ملسو هيلع هللا ىلص heard the eternal Kalam without it being a letter,

sound, or a specific language, just as the believers will see Allah in the Hereafter without

Him being made of particles. He did not hear Arabic, Aramaic, Hebrew or any other

language. Allah created the understanding of several matters in him by hearing the Kalam

of Allah. Some may think that Musa ملسو هيلع هللا ىلص heard a very strong sound like thunder, or a

sound that came from every direction. That is a delusion. The People of the Book believe

that the Kalam of Allah came out of a burning bush.

One should know that the word “Al-Qur’an”, and that the expression, “the Qur’an is

the speech of Allah” have two meanings:

The first is the eternal attribute of Allah that is not a letter or a sound. It is not Arabic

language or any other language. Hence, the Qur’an, in reference to the eternal attribute, is

not created, because of the impossibility of created attributes being ascribed to Allah.

What is meant by whatever is narrated from the scholars about the Qur’an being the

speech of Allah and that it is not created, is the eternal attribute, not the revealed

expressions made of letters. The second meaning refers to the revealed expressions. What

was revealed to the Prophet ملسو هيلع هللا ىلص is called “the Speech of Allah”, although it is in the

Arabic language.

Understanding this is a very important matter. If this were not understood, one would not

understand what some scholars said, “Al-Qur’an is the speech of Allah and it is not

created.” If one does not understand this, he may think that the revealed expressions are

not created, which is misguidance. The expressions and writings are undoubtedly created.

Our tongues, sounds, paper, ink and other things are created. Hence, when we say that the

Qur’an is the speech of Allah, we do not mean that He uttered the Qur’an as we do when

we recite it.

Sometimes the word “Al-Qur’an” refers to the book of the Qur’an (al-mus-haf), like in

the hadith:

ال تسافروا بالقرآن إلى أرض العدو


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“Do not travel to the land of the enemy with the Qur’an”.

He prohibited that to protect it from being degraded. He did not prohibit the recitation.

“Al-Qur’an” is also used to refer to the uttered expressions that were revealed to the Prophet

as a miracle.

The synopsis is that if the Qur’an were mentioned with an indication of being created and

dwelling, like to say, “I recited some of the Qur’an,” or “half of the Qur’an,” or “a third of

the Qur’an,” then it is in reference to the recitation and the book of the Qur’an; a creation.

However, the sentence “The Qur’an is created”, is forbidden to say, because religiously, the

first reference for the the word “Qur’an” is the Speech of God, which is uncreated.

It is valid to say that the Speech of Allah is “recited”. Therefore, what is meant by the

maqru’ (what is recited), is the eternal attribute that is confirmed by the created

expressions that refer to that speech. Hence, it is said that “the eternal attribute is recited”

meaning that the expressions that refer to it are recited. The speech itself is not an

occurrence. Abu-l-Qasim Al-Ansariyy said,

“As for what is recited (maqru’) by the recitation (qira’ah), it is what is known

and understood from the recitation, which is the Eternal Speech to whch the

expressions refer, and it (that Eternal Speech) is not of those expressions. What is

recited does not dwell in the reciter, nor is it an attribute of his. The clarification

of (created) recitation (qira’ah) while the recited (maqru’) is (uncreated) takes

place by the example of (the created) “mentioning (dhikr)” and the (uncreated)

“mentioned (madhkuwr)”. The mentioning refers back to the statements of the

mentioner (the slave), and the Lord, the mentioned, the glorified, the exalted, is

different from the mentioning, the glorification, and the exaltation…”

An-Nasafiyy said:

والقرءان كالم هللا تعالى غير مخلوق، وهو مكتوب في مصاحفنا، محفوظ في قلوبنا،

مقروء بألسنتنا، مسموع بآذاننا، غير حال فيها

“The Qur’an is the uncreated Speech of Allah. It is written in our scriptures, memorized by

our hearts, recited with our tongues, and heard with our ears, without dwelling in any of

those matters.” This means that it is written in our scriptures with the shape of letters,

memorized in our hearts with the expressions that one envisions, recited with our tongues by

pronounced letters, heard by our ears, and it does not dwell in any of those aforementioned

matters. This means that the eternal speech does not dwell in the scriptures, nor in the hearts,

nor is it the sounds heard by the ear.

Therefore, the Qur’an, by its actual and literal consideration, is an attribute confirmed for the

self of Allah. By the mental consideration, it is memorized in our hearts. By the uttered

consideration is recited by our tongues, and by the written consideration is documented in

our scriptures. Its reality does not dwell in our hearts, or our tongues or our scriptures, or any


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other thing, or else that would necessitate the attribute of the Creator being confirmed for the

creation. What is truly confirmed for the reciter of the Qur’an is what refers to the attribute

of Allah, and that reference is called “the Speech of Allah” because of that to which it refers,

not because it is truly the Speech of Allah, just as one refers to a photograph as his mother, or

his room because it refers to his mother or room, not because it is truly that.

Az-Zarkashiyy said that it should not be said that the Qur’an is “in the scriptures” because of

what one may misconceive. It should be instead said that the Qur’an is “written in the

scriptures”; with this restriction. This is just as it should not be said that Allah is “in the

masjid”, it should instead be said that Allah is “worshipped in the masjid”. This is because it

is impossible that He would be in a direction. Likewise is the judgment of His speech. Allah

said:

يل )} نل

راة والل توب عنلدهل ف التول دونه مكل ي ي ي ال م سول النب الل 1 {(الر

<The Messenger, the Prophet, the illiterate one that they found written for them in

the Torah and the Injil>.

This means that therein is writing that refers to the Prophet ملسو هيلع هللا ىلص, and not that he himself is

stuffed in the Torah. Likewise, it is said that Allah is known by our hearts, mentioned with

our tongues, worshipped in the mosques, without Him dwelling in any of those matters. For

this reason, some have forbidden saying “the Qur’an is in the scriptures” unless said that it is

“written in the scriptures”, so to prevent misconception. However, most have not made that

restriction because Allah said:

{( أ ن كرمي ه لقرل نن ف كتاب مكلنو *ا )}

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<Surely, it is certainly an honorable Qur’an* in a guarded (tablet)>.

It is permissible to call the revealed books “The kalam of Allah”. They are not the actual

eternal speech of Allah, but expressions that refer to that eternal speech. The qudsiyy

hadith is an expression of the kalam of Allah, but it is not the from the revelation of Al-

Qur’an. They were not revealed to the Prophet ملسو هيلع هللا ىلص as a miracle and challenge to the

Arabs, nor did the Prophet order us to convey them word for word like Al-Qur’an or to

recite them in the Salah.

The conclusion of all that was previously mentioned, is that if meant by “the kalam of

Allah”, those expressions; some of which were revealed in the Arabic language and

called Al-Qur’an, some of which were revealed in the Hebrew language, and is famous

as Torah, some of which was revealed in the Aramaic language, and is famous as Al-

Injil, and so on, then these are created. They are not authored by a human or an angel.

1 Al-A3raaf, 157 ٤٥٢: األعراف

2٢٧ – ٢٢: الواقعة Al-Waaqi3ah, 77,78


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The revealed expressions refer to the eternal Kalam of Allah, just as the created word

"Allah" refers to the eternal self whom we worship, this was mentioned by Al-Bukhariyy

in Khalq Afâl Al-Îbad.

Al-Bayhaqiyy narrates with an authentic chain from Âmr Ibn Dinar that he said, “For

70 years I have heard our shaykhs saying, “The Qur’an is the Speech of Allah and it is

not created”.” Al-Bayhaqiyy said that his shaykhs were a group of the Companions, like

Ibn Âbbas, Ibn Ûmar, Jabir, Ibnu-z-Zubayr and some of the big Followers of the

Companions. He also said, “We have narrated this statement from Al-Layth Ibn Sa^d,

Sufyan, Ibnu-l-Mubarak, Hammad Ibnu Zayd, Ibnu Mahdiyy, Ash-Shafiîyy, Ahmad Ibn

Hambal, Abu Ûbayd, Al-Bukhariyy, and other great shaykhs. This innovation was only

invented by Al-Ja^d Ibn Dirham, from whom Jahm took.” It was also narrated that the

consensus was concluded about this matter until Al-Jubba’iyy came and said that it is

created. He was then imitated in that by his son and the Mu^tazilah of Al-Basrah.

It has become clear that the unrestricted expression: “the Qur’an is created” is forbidden;

Because the word “Al-Qur’an” has these two meanings, the scholars prohibited anyone

from saying that Al-Qur’an is created, even if he meant the created, revealed expressions.

In fact, the first meaning of Al-Qur’an is the eternal speech of Allah, which is His

attribute. It is just like saying “Allah” without restriction: what is understood from it is

the eternal self. However, if associated with an indication that proves that what is meant

is created, such as to say, “I wrote Allah”, or “I said, “Allah”,” then it is taken to refer to

the engraved writing and uttered letters. One should say, “If the attribute of Allah is

meant by the term ‘Al-Qur’an’, then it is eternal and is not created. If the revealed

expressions are meant by this word, then it is created.” When there is a need to teach

someone, give this detail. This is the way of Al-Bukhariyy, who said, “Al-Qur’an is the

kalam of Allah and is not created, as for our recitation, it is created.” Âbdullah narrated

from his father that he disliked talking about the expression, meaning to say whether it is

created or not created. At-Taftazaniyy said,

“… About what some of the shaykhs said that the Qur’an is the speech of Allah

the exalted and it is not created; It is not said, ‘the Qur’an is not created,’ so that

it would not rush to the understanding (of someone) that what is composed of

sounds and letters is eternal, like what the Hanabilah1 have gone to, out of

ignorance or denial.”

This means that if the people heard “The Qur’an is not created”, they might be deluded

to think that the expressions are eternal, but the expressions are not eternal. Thus, if

expressed as At-Taftazaniyy said, “The Qur’an is the Speech of Allah and it is not

created”, it is safer for protecting the people from imagining that the expressions are

eternal.

If it were said, “It is clear that the Qur’an has two meanings, so is it permissible

according to the second meaning, which is the recitation, to say that it is created?” Our

answer is that it is not permissible because of the blasphemy that one may be deluded to

1 [He means the Mushabbihah who ascribe themselves to the Hambaliyy school].


Someone might say

07

believe, although the meaning is correct according to that consideration. This is just as

Al-Jabbar, which is one of the names of Allah, in the origin of the language also refers to

the tall palm tree. It is prohibited to say that Al-Jabbar is created, while intending the

palm tree, because of the misconception. However, it is not forbidden to say that the

recitation is created, because there is no misconception therein.

The people who liken Allah to the creations have confirmed the expression, “The Qur’an is

the speech of Allah and it is not created”, but understood from it that the revealed

expressions are uncreated. The Mu^tazilah have denied the expression “the Qur’an is the

speech of Allah and it is not created”, because they do not believe that Allah has an attribute

of speech confirmed for His self, and thus they say that the Qur’an is created.

Allah mentioned the human (insan) in 28 different spots, and said that it is created. He

mentioned the Qur’an in 54 spots, and never said that it is created. Then, when He mentioned

them together, He drew attention to this point. He said:

{( ن حل أ ن *الر اللقرل لسان *عل ن

خلق الل )} 1

<Ar-Rahmaan* He taught the Qur’an* He created the human>.

So, when we use the term “Al-Qur’an” to refer to the attribute of Allah, which is when it is

usually mentioned according to the old scholars; the original meaning, we do not say that it is

created. In other contexts, it refers to the book of Allah. Then we say it is created. The people

who liken Allah to the creation do not understand this matter.

In summary, the creed of the People of the Truth is between two extremes: the first being

from the Likeners, the second being from the Mu^tazilah. They are both rejected by the

People of the Truth, who confirm this attribute to Allah because He did so in the Qur’an.

They did not deny the attribute like the Mu^tazilah, and at the same time, they did not liken

the kalam of Allah to the speech of the creations. This is why we say that The kalam of Allah

is not composed of letters and sounds like ours, rather that it is one attribute that is eternal

and everlasting and is not composed of any parts. We say that whatever came to us from the

tongues of the Messengers that refers to that eternal speech is created, however, we refrain

from calling it created out of politeness, unless there is a need to clarify the issue so that it

would be known, and Allah knows best.

1٣ – ٤: الرحمن Ar-Rahmaan, 1,2,3


Someone might say

08

Transliterated words are italicized and the following transliteration system has been adopted

for this work:

TRANSLITERATION SYSTEM English Arabic English Arabic

ط T ء ‘B ب DH ظ T ع ^ ت TH ث GH غ J ج F ف

H ح Q ق KH خ K ك D د L ل DH ذ M م R ر N ن Z ز H ه S س W و SH ش Y ي

S ص A أ

D ض A ءا

To represent the fathah ‘a’ after the letter

To represent the dammah ‘u’ after the letter

To represent the kasrah ‘i’ after the letter

To represent the mad by an alif ‘a’ after the letter

To represent the mad by a waw ‘u’ after the letter

To represent the mad by a ya’ ‘i’ after the letter

To represent the shaddah the letter is doubledd


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09

THE ISTIÂDHAH االستعاذة

أعوذ باهلل من الشيطان الرجيمI seek refuge with Allah from the cursed Devil.

The meaning of the ‘istiâdhah (the prayer of seeking refuge: Aûdhu billahi minash-

shaytanir-rajim)’ is “I seek the protection of Allah to preserve me against the harm of the

deprived and expelled Satan, who is a deviant and transgressing blasphemer among the

jinn1”.

By scholarly consensus, the istiâdhah, or seeking Allah’s protection from the devil, is not a

part of the Qur’an. However, the saying of most of the scholars (jumhur) is that it is

preferred for one to begin with the istiâdhah before starting to recite the Qur’an. It was

mentioned by some that one says the istiâdhah after finishing reciting the Qur’an, relying

on the saying of Allah in Surah an-Nahl, 98:

{فإذا ق رأت القرءان فاستعذ بالله من الشيطان الرجيم }

If you recited the Qur’an, then seek refuge with Allah from the cursed devil.

However, the jumhur (majority) said that the meaning of this ayah is [If you want to recite

the Qur’an start with the istiâdhah]. The same technique is used in the hadith of the

Prophet, sallallahu âlayhi wa sallam, narrated by al-Humaydiyy and at-Tabaraniyy:

<< إذا أكلت فسم اهلل >>

If you ate, then say, “Bismillah.”

which means <<If you want to eat, start by mentioning the name of Allah.>>

Ar-rajim ( ل رجيما ), “the damed; cursed”, means the one who is deprived from any goodness, or

the one who is expelled and degraded.

1 the jinn are a type of creature that were created from Fire. They are males and females. They are different

from the humans, who are also males and females, but created from clay. They are also different from the

angels, who are not males nor females, and were created from light.


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21

SURAH AL-FATIHAH سورة الفاتحة Makkiyyan.

Comprised of seven (7) ayahs.

Meaning Ayah

1. With the name of Allah, the

Merciful to believers and

nonbelievers in the present life,

the Merciful to belivers in the

Afterlife.

(0)بسم الله الرمحن الرحيم

2. Praise be to Allah, the Lord of the

Worlds,

(2)ه رب العالمي المد لل

3. The Merciful to believers and

nonbelievers in the present life,

the Merciful to belivers in the

Afterlife.

(3)الرمحن الرحيم

4. The Owner of the Day of Judgment.

ين (4)مالك ي وم الد 5. You are whom we worship and

from You we seek aid.

(5)إياك ن عبد وإياك نستعي

6. Guide us the Straight Path,

(6)اهدنا الصراط المستقيم

7. The path of those upon whom You

have bestowed, not the path of

those whose share is punishment,

and not the path of the astray.

صراط الذين أن عمت عليهم غي المغضوب عليهم (7)لي آوال الض


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20

THE EXPLANATION

{بسم الله الرمحن الرحيم .1 {

With the name of Allah, the Merciful to believers and nonbelievers in the present life, the

Merciful to belivers in the Afterlife.

This verse (ayah) is called 'the Basmalah.' According to Imam ash-Shafiîyy, the Basmalah

is one of the verses (ayahs) of the Fatihah without which the prayer is invalid. Imam Malik

and Imam Abu Hanifah do not consider the Basmalah to be a verse (ayah) of the Fatihah1.

Every chapter (surah) of the Qur’an starts with the Basmalah except one: Surah Bara’ah2.

Moreover, following the methodology of the Qur'an, it became the habit of the Salaf 3 and

the Khalaf4 to start their written works with the basmalah.

It is recommended (sunnah), and not obligatory (wajib), to start every religiously important

matter with the Basmalah, excluding those matters that the rules of the Religion prescribed

their beginning with other than the Basmalah. Examples of religiously important matters

which do not start with the basmalah are the prayer, which starts with the takbir5, and the

supplication, which starts with the hamdalah 6.

One is forbidden to start prohibited matters with the Basmalah. For example, it is sinful for

one to say ‘bismillah’ as one starts to drink alcohol, which is a prohibited matter. Moreover,

some Hanafiyy scholars said that if one starts drinking alcohol with saying bismillah, one

blasphemes. However, the correct judgment in this matter depends upon the person’s

intention in his saying. If one’s intention in saying the Basmalah when drinking alcohol

were to seek blessings, one blasphemes. However, if one’s intention were to seek protection

from the harm of the alcohol one is drinking, one is sinful for that, but does not blaspheme.

On the other hand, starting any disliked (makruh) matter with the basmalah is judged as

makruh.7

1 According to Abu Hanifah and whoever agreed with him, the basmalah is for seeking blessings by starting

with the name of Allah, and for being a barrier between the chapters of the Qur’an 2 This Qur’anic chapter (surah) has another name: At-Tawbah.

3 The scholars of the first three hundred years after the immigration of the Prophet.

4 The scholars who came after the salaf.

5 Saying Allah akbar, ( ( ر هللا

6 Saying al-hamdu lillah, (الحمد هلل). 7 The makruh (disliked) matter is the matter one is not sinful for doing, but if one (for the sake of Allah) leaves

out doing, one is rewardable.


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22

The preposition (al-jarr) and its object (al-majrur) in the word bismi (بس م) [ba’ ( ب) and ism

which means ‘I (أب دأ) ’respectively] of the Basmalah indicate either a verb such as abda (اس م)

start’ or a noun such as ibtida'i ( ئىابت دإ ) which means ‘my starting.’ So bismillah (بس م اهلل) means ‘I start with the name of Allah’ or ‘my starting is with the name of Allah’

1.

The word Allah (اهلل) is the Name of the Creator whose non-existence is impossible to be

perceived in the mind. Allah is the One and Only deserving of all praises. The name Allah

is not derived from another root word (اهلل)2.

As for the meanings of Ar-Rahman and Ar-Rahim will be explained in the explanation of the

third verse

{المد لله رب العالمي } .2

Praise be to Allah, the Lord of the Worlds,

Al-hamd (المد) is the verbal praise for the optional endowments bestowed upon one. With

praises that befit Allah, one is praising Him for the endowments and generosities He chose3

to bestow upon us without Him being obligated to do so.

1 The strong saying is that the implication is a verb, because even when implying a noun, the noun acts as a

verb. 2 According to the strong, reliable saying.

3 Choice (ikhtiyar) is an attribute of Allah that refers back to His attribute of will (mashi’ah; iradah). Allah

creates by His choice. He said in His book as evidence for that:

تار )} لق ما يشاء ويل ك يل {(ورب 3

<Your Lord creates whatever He willed and He chooses>.

He advances things and delays them as He chooses. The Messenger of Allah ملسو هيلع هللا ىلص said that,

م وأنت المؤخر وأنت على كل شيء قدير أنت المقد

“O Allah, You are Al-Muqaddim (the one who advances whatever He willed), and You are Al-

Mu’akhkhir (the one who delays whatever He willed), and You have power over everything.”

Another evidence is the saying of Allah:

قى بما){ صنلوان يسل يل صنلوان وغيل ناب وزرلع ون ض قطع متجاورات وجنات منل أعل رل ضها وف الل ل بعل ء واحد ونفض

ض ك عل بعل )}ف الل<In the Earth are plots of land that border eachother, and gardens of grapes and cultivation and palm

trees, some with two offshoots from one trunk, and some without, irrigated by the same water, and We

make some of their fruits more preferable than others.>

The implication is that had Allah been a creator by nature as the philosophers claim, and not by will, then His

creations would not differ while their circumstances are the same.


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23

Rabbil-âlamin ( رب العالمي) means the 'Lord i.e., the Owner of the Worlds.' {(رب)} "Rabb" in

Arabic means "owner (malik)". With the definite article on it (alif, lam; ال), which makes the

word ( بالر )" Ar-Rabb (i.e. Al-Maliku-l-Haqiqiyy; The True Owner)", this is a name that is

not permissible for someone other than Allah. It may be said for example: (رب البيت) <rabbu-l-

bayt; the owner of the house>.

The singular form of al-âlamin (العاملي) is al-âlam (العامل) and al-âlam is everything other

than Allah. The world was called “âlam (عامل)” because it is an (âlamah, عالمة [indicator;

sign]); the existence of this world indicates and proves that Allah exists.

The âlam, it is undoubtedly a creation and an event. Its particles and entities are all eventual.

All of the entities and qualities have a beginning. Aristotle and his followers said that its

matter and qualities are begingless. Most philosophers said that its type is eternal and its

elements are with a beginning. For the Muslims, there is no difference between the entities in

the âlam and their qualities in terms of being created events. None of those things is

beginningless. The Muslims also do not differentiate among themselves about charging both

groups of philosophers with blasphemy (kufr), as mentioned by the likes of Taqiyyu-d-Din

As-Subkiyy, Ibn Daqiq Al-Îyd and Badru-d-Din Az-Zarkashiyy. Ibn Taymiyah is with the

second group of philosophers, not the group of Aristotle.

3. {الرمحن الرحيم }

The Merciful to believers and nonbelievers in the present life, the Merciful to believers in the

Afterlife.

Ar-Rahman ال رمحن) ) is among the names exclusive for Allah; it is not permissible to name

other than Allah ar-Rahman. It means, 'Allah’s mercy accommodates the believer as well as

the blasphemer in this world, and He is the One Who will be merciful to only the believers in

the Hereafter.' In confirming this meaning, Allah said in Surah al-’A^raf, 156:

.{ء فسأكتب ها للذين ي ت قون ىورمحت وسعت كل ش }

<My mercy encompasses everything (in the present life), and I shall reserve it (in the

Afterlife) for those who have practiced piety>.

Ar-Rahim (ال رحيم) means the One Who is merciful to the believers. In confirming this

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

.{وكان بالمؤمني رحيما}

<And He is merifcul (Rahim) to the believers>


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24

Ar-Rahman and ar-Rahim are both derived from the root word rahima ( رح م)1. According to

the rules of forming derivations in Arabic, an additional letter in the structure of the word

enhances its meaning. The name ar-Rahman has an additional letter in its construction nun

.not present in the name ar-Rahim, and as such has a broader meaning (ن)

{مالك ي وم الدين } .4

The Owner of the Day of Judgment.

Malik (مال ك [lord]) means 'Allah is the Owner of all His creations and the One Who manages

the creations as He wills.'

Yawmid-Din (ي وم ال دين) is the Day of Judgment, i.e., the Day of Reward and/or Punishment.

Indeed, Allah is the Owner of this world and the Hereafter. Allah specified that He is the

Owner of the Day of Judgment to reflect the importance of that Day on which intense horrors

take place.

{إياك ن عبد وإياك نستعي } .5

You are whom we worship and from You we seek aid.

Allah is the only One Who deserves from the slave the extreme humbleness and ultimate

submission; worship. He is the One to be asked for goodness and for perpetuity of guidance,

because the hearts are controlled by Allah. This ayah denotes that one seeks the special help

from Allah, i.e., Allah is the One Who creates what is beneficial for His slave in his

livelihood. However, this ayah does not mean that it is forbidden to seek any kind of help

from other than Allah. This is confirmed by the hadith of the Prophet, sallallahu âlayhi wa

sallam, narrated by at-Tirmidhiyy:

<<وهللا فى عون الع د ما ان الع د فى عون رخيه>>

This means: <<Allah shall aid the slave as long as the slave aids his brother.>>

6. {اهدنا الصراط المستقيم } Guide us the Straight Path,

1This is according to the weaker saying of the Kufiyy scholars. The stronger saying is that those two names, as

well as the word rahima itself are derived from the masdar (origin; verbal noun): rahmah.


Someone might say

25

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

along the Path of Islam.

{لي آصراط الذين أن عمت عليهم غي المغضوب عليهم وال الض } .7

The path of those upon whom You have bestowed, not the path of those whose share is

punishment, and not the path of the astray.

This ayah elucidates that the Path (as-Sirat, الص راط) is the path of the Religion that Allah

generously bestowed upon the Prophets and the angels { ص راط ال ذين أن عم ت عل يهم} , and is the

path of those whose share is not everlasting punishment { غ ي المغض وب عل يهم} and the path of

those who do not go astray { لي آوال الض} .


Someone might say

26

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

The word, Amin, means ‘O Allah, grant us what we are asking’. Saying Amin at the end of

reciting the Fatihah is, by consensus, not part of the Qur’an. Rather, it is a recommended

(sunnah) matter to do so. Imam al-Bukhariyy and the authors of the books of Sunan narrated

the hadith:

<<لي فقولوا ءاميآضالإذا قال اإلمام غي املغضوب عليهم وال >>

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

{لي آغي المغضوب عليهم وال الض } ,

say, 'Amin.'>>


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27

SURAH AN-NABA’ سورة الن إ Makkiyyan by consensus.

Comprised of forty (40) ayahs.

Meaning Ayah


1. Concerning what are they

inquisitive?

(0)عم ي تساءلون

2. About the Great News,

(2)عن النبإ العظيم

3. That (news) upon which they differ.

(3)الذى هم فيه متلفون

4. Nay, they shall soon know!

(4)كال سي علمون

5. Again, nay, they shall soon know! (5)ث كال سي علمون

6. Have We [Allah] not made the

earth a cradle,

(6)أمل نعل األرض مهادا

7. And the mountains stakes?

(7)والبال أوتادا 8. And have We not created you as

pairs,

(8)وخلقناكم أزواجا

9. And made your sleep stillness,

(9)وجعلنا ن ومكم سباتا

10. And made the night a cover,

(01)وجعلنا الليل لباسا

11. And made the daytime livelihood?

(00)ا الن هار معاشا وجعلن

12. And have We not built above you a

sturdy seven (things)?

عا شدادا نا ف وقكم سب (02)وب ن ي

13. And have We not made a luminous

lanturn?

(03)وجعلنا سراجا وهاجا

14. And We sent down from the clouds

abundant water,

(04)وأن زلنا من المعصرات ماء ثجاجا

15. That We may produce therewith

grains and plants, (05)لنخرج به حبا ون باتا


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28

16. And dense gardens.

(06)وجنات ألفافا

17. Verily, the Day of Segregation was

appointed.

(07)إن ي وم الفصل كان ميقاتا

18. The Day on which the Horn shall

be blown and you will come forth

in crowds.

فخ ف الصور ف تأتون أف واجا (08)ي وم ي ن

19. And the sky shall be (cracked) open

and (the resulting expanses) shall

be (like) doors,

(09)وفتحت السماء فكانت أب وابا

20. And the mountains will be set in

motion and shall be as a mirage.

(21)وسي رت البال فكانت سرابا

21. Surely, Hell lies in ambush,

(20)نت مرصادا إن جهنم كا

22. As a resort for those who

transgress,

(22)للطاغي مآبا

23. They will dwell therein for

(endless) ages.

(23)البثي فيها أحقابا

24. Therein they shall not taste

anything cool, nor any drink

(24)ا ب ردا وال شرابا ال يذوقون فيه

25. Except boiling water and dense

puss;

يما وغساقا (25)إال مح

26. As fitting compensation.

(26)جزاء وفاقا

27. Certainly, they did not look

forward to any account (for their

deeds),

(27)ي رجون حسابا إن هم كانوا ال

28. And they treated Our verses as

falsehood.

ابا بوا بآياتنا كذ (28)وكذ

29. And everything, We have

encompassed it as a (written) record.

ناه كتابا (29)وكل شيء أحصي

30. So taste (the torture), for We will

not increase you in anything except

punishment. (31)فذوقوا ف لن نزيدكم إال عذابا


Someone might say

29

31. Verily, the righteous shall have a

victory;

(30)إن للمتقي مفازا

32. Gardens and grapes,

(32)حدائق وأعنابا

33. And maidens of the same age,

(33)وكواعب أت رابا

34. And a cup full to the brim.

(34)وكأسا دهاقا

35. No ill words shall they hear therein,

nor untruth;

ابا (35)ال يسمعون فيها لغوا وال كذ

36. Recompense from your Lord, a gift

of ample luxuries,

(36)جزاء من ربك عطاء حسابا

37. From the Lord of the Heavens and

the Earth and everything between,

ar-Rahman. They will not have the

permission to speak.

ن هما الرمحن ال رب السموات واألرض وما ب ي (37)لكون منه خطابا ي

38. The Day the Soul (Jibril) and the

Angels stand in ranks. None shall

speak except whomever ar-Rahman

permitted, and he will say what is

right.

ي وم ي ق وم ال روح والمالئك ة ص فا ال ي تكلم ون إال (38)ذن له الرمحن وقال صوابا من أ

39. That is the Day sure to come.

Therefore, whosoever wants (safety)

takes a resort (to be acceptable to) his

Lord!

ذلك الي وم الق فمن شاء اتذ إل ربه مآبا (39)

40. Verily, We have warned you of a

near punishment; the Day when one

will see what his hands have sent

forth, and the blasphemer will say,

“Woe unto me, would that I were

dust.!”

مت إنا أنذرناكم عذابا قريبا ي وم ي نظر المرء ما قد(41)وي قول الكافر ياليتن كنت ت رابا يداه


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31

THE EXPLANATION

{عم ي تساءلون } .1

Concerning what are they inquisitive?

Concerning what are the mushriks (the pagans; polytheists; blasphemers of Makkah who

associated partners with Allah, inquisitive and arguing? It was narrated that when the

Prophet, sallallahu âlayhi wa sallam, was sent as the Messenger of Allah, the mushriks

started inquiring and arguing among themselves about the reason for his coming and about

the subject of his Revelation. Hence, this ayah was revealed. This was narrated by Ibn Jarir

from the route of al-Hasan1.

{عن النبإ العظيم} .2

About the Great News,

They were arguing about the great news of Muhammad, the Messenger of Allah, and the

Message he brought; the news of the glorious Qur’an, the Resurrection, and the Day of

Judgment. Some of them were doubtful if Judgement Day would take place, and others were

blatant deniers.

{الذي هم فيه متلفون} .3

That (news) upon which they differ.

They argued and inquired about the Day of Judgment, the day that the mushriks of Makkah

disbelieved and the believers confirmed its inevitable happening.

{كال سي علمون} .4

Nay, they shall soon know!

With certainty, the blasphemers shall soon know. The ayah starts with “Kalla (ك ال [nay])”,

which signifies refuting the blasphemers who deny the Resurrection and the Day of

Judgment. Some said that “Nay” here goes back to refuting their questioning and

1 When the name “Al-Hasan” is mentioned without restriction, it usually refers to Al-Hasan Al-Bisriy


Someone might say

30

argumentation. To accentuate their fear, the matter which the pagans shall soon know is not

mentioned specifically in the ayah . The answer to what the pagans will soon know is the

severe chastisement that they will face for denying the Resurrection and the Day of

Judgment. This ayah refutes the pagans and promises them with torture from Allah.

{ث كال سي علمون} .5

Again, nay, they shall soon know!

Again, with certainty, the blasphemers shall shortly know the torture that awaits them for

denying the Resurrection and the Day of Judgment. The repetition of the words of the

previous ayah is of a corroborative nature, and strongly emphasizes the promise of severe

punishment awaiting the blasphemer.

*** The following verses (6-16) reflect the Power of Allah to resurrect, and that He is the

Creator. Allah started by mentioning that with which humans are continuously occupied.

{أمل نعل األرض مهادا} .6

Have We [Allah] not made the earth a cradle?

The “mihad” mentioned in the verse, which may also be called a “mahd” is the mattress

prepared for sleeping. The verse means that Allah created the earth for the creation similar to

a baby’s cradle on which to sleep. Allah subjugated the earth and made it easily worked and

manageable for man’s use as a habitat.

{والبال أوتادا} .7

And the mountains stakes?

Allah created the mountains as stakes or pegs to hold the earth in place so that it does not tilt

and throw its occupants off its surface.


Someone might say

32

{وخلقناكم أزواجا} .8

And have We not created you as pairs1?

Allah created diverse creations of different colors, shapes, and languages so that the proper

lessons would be learned and the favored ones would be thankful and the less-favored ones

patient.

{وجعلنا ن ومكم سباتا} .9

And made your sleep stillness?

Allah made sleep the means for stillness and rest so that the people cease their movements

that tired them during the day.

10. {وجعلنا الليل لباسا}

And made the night a cover?

Allah made the night a stillness and a cover, veiling the things one does not like to reveal to

others.

{وجعلنا الن هار معاشا} .11

And made the daytime livelihood?

Likewise, Allah made the daytime a time for earning one’s living, running one’s errands, and

carrying out the matters of one’s livelihood.

عا شدادا} .12 نا ف وقكم سب {وب ن ي

And have We [Allah] not built above you a sturdy seven (things)?

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

1 The word “azwaj”, the plural of “zawj” might be translated as “pairs”. Allah created many pairs: big and

small, good and evil, beauty and ugliness, etc. the result is a diversified creation. Some interpreters said that this

verse means, “and have We not created you as male and female?”


Someone might say

33

13. {وجعلنا سراجا وهاجا}

And have We not made a luminous lanturn?

Allah created a shining sun, as Imam al-Bukhariyy narrated from the route of Ibn Âbbas.

The sun is excessively hot and is fervidly burning.

{وأن زلنا من المعصرات ماء ثجاجا} .14

And We sent down from the clouds abundant water,

Allah sends abundant water pouring down from the clouds.

{لنخرج به حبا ون باتا} .15

That We may produce therewith grains and plants,

With that water, Allah enables grains like wheat, barley, and other staple foods, as well as all

the other plants (trees and grasses) to grow.

{وجنات ألفافا} .16

And dense gardens.

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

*** Once the blasphemers know that Allah has the power to create all these matters, would they

not know that Allah has the power to recreate the creation on the Day of Judgment? After Allah named some of the endowments which He bestowed on His slaves and from which

they benefit, Allah said

{إن ي وم الفصل كان ميقاتا} .17

Verily, the Day of Segregation was appointed.

The Day of Judgment shall sort out the truth from the untruth. It is a day predestined by

Allah to be the appointed day that reveals the duration of this world and marks its end.

فخ ف الصور ف تأتون أف واجا} .18 {ي وم ي ن

The Day on which the Horn shall be blown and you will come forth in crowds.

On That Day, Angel Israfil shall sound the Horn. The reference in this ayah is to the last

sounding of the Horn which will mark the start of the Assembly. The sounding of the Horn


Someone might say

34

marks the beginning of the Resurrection. The people shall rise in multitudes from their

graves to the place of Assembly, as was narrated by Imam al-Bukhariyy from the route of

Mujahid.

{وفتحت السماء فكانت أب وابا} .19

And the sky shall be (cracked) open and (the resulting expanses) shall be (like) doors,

On That Day the sky shall crack and have crevices.

Ibn Kathir, Nafi^, Abu Âmr, and Âmir recited futtihat ( ف ح ت ت ) with a doubled ta'.

Âsim, Hamzah and al-Kisa'iyy recited futihat ( ف تت ) with a single ta'.

{وسي رت البال فكانت سرابا} .20

And the mountains will be set in motion and shall be as a mirage.

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

{إن جهنم كانت مرصادا} .21

Surely, Hell lies in ambush,

Surely, Hell lies in wait of the blasphemer and ambushes him (by keeping him imprisoned

within itself). Hellfire now lies awaiting the Day of Judgment when it will inflict its torture

on those who deserve it. The blasphemer shall enter Hell and be imprisoned therein forever.

May Allah protect us from Hell.

{للطاغي مآبا} .22

As a resort for those who transgress,

Hell shall be the final destination and the everlastingly dwelling place for those who

transgress in their religion by committing blasphemy. May Allah protect us.

{البثي فيها أحقابا} .23

They will dwell therein for (endless) ages.

Al-Kisa'iyy recited labithina (لبثي) without the alif of extension, and the meaning is the same.


Someone might say

35

The blasphemers shall dwell in Hell as long as ages last--and the ages shall not come to an

end. When one age lapses, another starts, and so on the case shall be as such perpetually.

The term huqb (حق ب) ‘age’, which is the singular form of ahqab ( حق ابأ ) ‘ages’ is eighty

(80) years in the Arabic language. Al-Qushayriyy said that the meaning is that they shall be

there forever.

Some people, such as Jahm Ibn Safwan, the head of the Jahmiyyah faction1, falsely claim

that Hellfire will cease to exist. Some try to use this ayah and the meaning of the word huqb

out of its proper context to justify this false claim that Hellfire will cease to exist. There is

nothing in the aforementioned ayah or in any other ayah which gives credence to their

incorrect statement. On the contrary, many ayahs talk about the perpetuity of Hellfire and

the perpetuity of the torture of the blasphemers therein. As such, the Muslim scholars have

judged as blasphemers those who claim that Hellfire ceases to exist. Among those scholars is

the Hafidh and Mujtahid, Imam Taqqiyyud-din as-Subkiyy. He stated this judgment in his

treatise, Al-I^tibar Bibaqa’ Al-Jannah Wan-Nar, in which he refuted Ibn Taymiyah’s claim

that Hellfire comes to an end.

Among the other strayings of Ibn Taymiyah is his claim that the kind of the world is eternal.

He mentioned this in more than five (5) of his books. His creed is a blasphemous creed by

the consensus of the scholars, as was mentioned by az-Zarkashiyy and Ibn Daqiq al-Îd.

Other scholars also mentioned the same thing such as the Hafidh Ibn Hajar (in his

Explanation of al-Bukhariyy), and al-Qadi Îyad, the Maliki scholar. So do not be deceived

by Ibn Taymiyah’s attempt at embellishing his poisonous creed.

{ال يذوقون فيها ب ردا وال شرابا} .24

Therein they shall not taste anything cool, nor any drink

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

1 Among the ill creeds of this man, besides his denial of the everlastingness of Paradise and Hell, is that the

living things have no will, and that they are instead forced to do even their voluntary deeds; i.e., to him, they

have no voluntary deeds and they have no ability. This is against the evidence that one finds in himself when

observing the difference between the movements of the hands and the beating of the heart. The similarity

beween them is that both are by the will of Allah, and the difference between them is that one is by the

voluntary deed of the slave. Allah verified this proof when He said that in His glorious book:

<( ون لفسكل أفل تبلص وف أن )>

{Adh-Dhariat, 57}, which means, “There is evidence within yourselves. Do you not have understanding?” Jahm

also claimed that the knowledge of Allah is not eternal, and that He does not know something until it happens,

among other things.


Someone might say

36

يما وغساقا} .25 {إال مح

Except boiling water and dense puss;

The term illa (إال [except]) in this ayah gives an exception to the type of thing1 mentioned in

the saying of Allah, (وال ش رابا [nor any other drinks]), in the previous ayah. The meaning is

that the blasphemers will have drinks, but it would be the fervidly-boiling water that burns

upon contact and dense puss.

Ibn Kathir, Nafi^, Abu Âmr, Âmir, and Shu^bah recited ghasaqa (غس اقا) with a single sin.

Hafs from the route of Âsim, Hamzah, and Al-Kisa'iyy recited with a doubled sin (ghassaqa)

( ساقاغ ).

{جزاء وفاقا} .26

As fitting compensation.

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

{إن هم كانوا ال ي رجون حسابا} .27

Certainly, they did not look forward to any account (for their deeds),

Imam al-Bukhariyy narrated from the route of Mujahid that this ayah means [they (the

blasphemers) did not fear the Day of Judgment]. They did not fear the Day of Judgment

because they did not believe in it.

ابا} .28 بوا بآياتنا كذ {وكذ

And they treated Our verses as falsehood.

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

ناه كتابا} .29 {وكل شيء أحصي

And everything, We have encompassed it as a (written) record.

1 Istithna’ Muttasil: the exception in which the excluded matter is part of that from which it is excluded. Some

said that the exception in this verse is “istithna’ munqati^”; the exception in which the excluded matter is not

part of what was excluded. According to that, the meaning would be, “They will not have any soothingly cool

drink, but they will drink the scolding hot water and the flowing puss”. Also, there is cold in Hell, but it is the

destructive, burning cold, not the soothing type.


Someone might say

37

All the punishable and rewardable deeds are recorded in the Guarded Tablet for requital by

Allah. Among the recorded deeds is the blasphemers’ belying the Qur’an. Likewise, the

angels encompass the count of the sins of the sinners and record them in books.

{فذوقوا ف لن نزيدكم إال عذابا} .30

So taste (the torture), for We will not increase you in anything except punishment.

Their perpetually ongoing torture results from their denial of the Day of Judgment and from

belying the Qur’an. The blasphemers are severely scolded in this verse and the severity of

the punishment is clearly stated. They will receive nothing but more torture! Ibn Abu Hatim

narrated from the route of Abu Barzah al-Aslamiyy that this ayah is the most severe of all the

ayahs on the blasphemers and that it clarifies that in the Hereafter the blasphemers have no

hope that their torture will lessen or stop.

***

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

{إن للمتقي مفازا} .31

Verily, the righteous shall have a victory;

The righteous, God-fearing person is the one who fulfills the obligations and refrains from

the prohibitions. These righteous God-fearing people shall be victorious winners. They will

be lead away from Hellfire and admitted to Paradise.

{ناباحدائق وأع } .32

Gardens and grapes,

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

{وكواعب أت رابا} .33

And maidens of the same age,

And young beautiful maidens equal in age.

{وكأسا دهاقا} .34

And a cup full to the brim.


Someone might say

38

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

ابا} .35 {ال يسمعون فيها لغوا وال كذ

No ill words shall they hear therein, nor untruth;

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

Âliyy recited Kidhaba (ك ذابا) with a single dhal. Al-Kisa'iyy recited both single and doubled

dhal and the rest of the reciters recited doubled dhal.

{جزاء من ربك عطاء حسابا} .36

Recompense from their Lord, a gift of ample luxuries,

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

generosity from Him.

ن هما الرمحن ال يلكون منه خطابا} .37 {رب السموات واألرض وما ب ي

From the Lord of the Heavens and the Earth and everything between, Ar-Rahman.

They will not have the permission to speak.

Allah, Who is ar-Rahman, is the Owner of the Heavens and the Earth and all what is between

them. Hence, the occupants of the Heavens and Earth are not entitled to object to Allah

regarding reward or punishment, because they are fully owned by Him. This however, does

not conflict with the intercession Allah grants to whomever He willed. Al-Bukhariyy narrated

from the route of Mujahid that “la yamlikuna minhu khitaba (ال يلك ون من ه خطاب ا)” means,

‘none shall speak to Him unless permitted by Allah.’

Nafi^, Ibn Kathir, Abu Âmr and Al-Mufaddal recited with dammah on the ba' in rabbu ( رب ) and on the nun in Ar-Rahmanu ( Read as such the meaning would be, 'Allah is the .(ال رمحن

Lord of Heaven and Earth.' This means that it starts a new sentence and it is not a follow-up

from the previous sentence.

Âsim and Ibn Âmir recited with a kasrah on the ba' in rabbi ( رب) and the nun in Ar-

Rahmani ( ) Read as such Ar-Rahmani .(ال رمحن ,(رب ) would be an adjective to rabbi (ال رمحنwhich itself is a continuation of the sentence started in the previous ayah.


Someone might say

39

Hamzah and Al-Kisa'iyy recited with a kasrah on the ba' and a dammah on the nun. Al-Farra'

chose this recitation and a group of reciters concurred with him1.

{ي وم ي قوم الروح والمالئكة صفا ال ي تكلمون إال من أذن له الرمحن وقال صوابا} .38

The Day the Soul (Jibril) and the angels stand in ranks. None shall speak except whomever

Ar-Rahman permitted, and he will say what is right.

On the Day of Judgment, Jibril and the Angels, who are among the highest esteemed and

honored creations of Allah, shall stand silently in ranks out of glorification to their Lord.

None shall intercede except those who are permitted by Allah among the believers and

Angels, who say what is correct. Imam al-Bukhariyy narrated from the route of Mujahid that

wa qala sawaba (وق ال ص وابا) means ‘he said the correct thing in this world and implemented

it.’ To those whose hearts are asleep in this life, the happening of the Day of Judgment is a

far-fetched matter. However, beyond doubt it will occur. Its happening is a reality. The

believers and the blasphemers shall see a record of their deeds, whether good or evil. Proofs

of their deeds will be established and presented and will either support or convict the person.

Abu Hurayrah and Ibn Ûmar said that Allah resurrects the animals and the accounts among

them will be settled. Then they will be told to turn into soil, and into soil they will turn. The

blasphemer shall then hope the same for himself, that is, to turn into soil (like the animals).

The saying of Allah (Surah at-Takwir, 5):

{وإذا الوحوش حشرت }

When the beasts are herded together for requital,

supports the fact that the animals will be resurrected so that the accounts among them will be

settled. Pertaining to the narration of Muslim that the Messenger of Allah said

<<م القيامة حىت يقاد للشاة اللحاء من الشاة القرناء و ل أهلها يإلت ؤدن القوق >>

which means: <<The ones with rights owed to them shall receive them on the Day of

Judgment, even the butted, hornless lamb shall receive its right from the one with horns

which butted him>>, Mujahid said that the animals shall be resurrected and the butted one

shall butt the one who butted him, and the poked one shall poke the one who poked him.

1 This means that those reciters recited the recitation that he recited, and this does not mean that any of the

reciters objected to any of the other verified recitations of the Qur’an.


Someone might say

41

The aforementioned ayah and hadith contain the proof that animals do have a soul, whereas

plants, although they grow and develop, do not have a soul. Plants do not feel pain when

harvested, whereas a lamb will feel pain when slaughtered. The one who claims that animals

do not have a soul has belied the Qur’an and the hadith. Allah is wiser and knows best.

{ذلك الي وم الق فمن شاء اتذ إل ربه مآبا} .39

That is the Day sure to come. Therefore, whosoever wants (safety) takes a resort (to be

acceptable to) his Lord!

The Day of Judgment is confirmed and shall definitely occur at its pre-appointed time. Let

the one who wants safety in the Hereafter follow the Straight Path. This ayah does not give a

choice, rather it gives a promise of reward if one follows the correct path, and a threat of

castigation if one chooses otherwise.

مت يداه وي قول الكافر ياليتن ك } .40 {نت ت راباإنا أنذرناكم عذابا قريبا ي وم ي نظر المرء ما قد

Verily, We have warned you of a near punishment, the Day when one will see what his

hands have sent forth, and the blasphemer will say, “Woe unto me, would that I were dust.!”

The torture of the hereafter that Allah warned against shall soon occur. On the Day of

Judgment, the human being shall see his deeds, whether good or evil, affixed in his journal.

This is a reaffirmation of the promise of reward and the threat of punishment and a warning

about the torture in the Hereafter,

And Allah knows best.


Someone might say

40

SURAH AN-NAZIÂT سورة النازعات Makkiyyan by consensus.

Comprised of forty-six (46) ayahs.

Meaning Ayah

بسم اهلل الرمحن الرحيم 1. By those who wrench out the souls;

(0)والنازعات غرقا

2. And (by) those who gently slip out

the souls;

(2) والناشطات نشطا

3. And (by) those who glide back and

forth;

(3)والسابات سبحا

4. And (by) those who who race

forward;

قا (4)فالسابقات سب

5. And (by) those who administer

tasks .

(5)فالمدب رات أمرا

6. On the day the earthquaking

hornblast is sounded;

(6)ي وم ت رجف الراجفة

7. The succeeding blast follows it,

(7)ت تب عها الرادفة

8. Hearts, on That Day, pounding;

(8)ق لوب ي ومئذ واجفة

9. Their eyes, humiliated.

(9)أبصارها خاشعة

10. They say, “Shall we indeed return

(to life) in the graves?

(01)ي قولون أئنا لمردودون ف الافرة

11. When we shall have become rotten,

decayed bones?”

(00)أئذا كنا عظاما نرة

12. They said: “If that is the case, our

return to life would be a losing

one!”

(02)قالوا تلك إذا كرة خاسرة

13. But verily, it will be but a single

blast (of the Horn),

ا هي زجرة واحدة (03)فإن

14. And behold, they will be upon the (04)رة فإذا هم بالساه


Someone might say

42

surface of the earth.

15. [O Muhammad] has the story of

Musa come to you?

(05)هل أتاك حديث موسى

16. When his Lord called1 him in the

holy valley of Tuwa,

(06)إذ ناداه ربه بالواد المقدس طوى

17. “[O Musa] go to the Pharaoh, for he

has indeed transgressed,

(07)اذهب إل فرعون إنه طغى

18. And say, “How about going to

purity,

(08)ف قل هل لك إل أن ت زكى

19. And that I guide you to your Lord

so that you may have fear?”

(09)خشى وأهديك إل ربك ف ت

20. Then Musa showed Pharaoh the

great sign,

(21)فأراه الية الكب رى

21. But he belied and sinned;

(20)فكذب وعصى

22. Then, he turned his back and

strived.

(22)ث أدب ر يسعى

23. And he assembled (his assembly)

and called out,

(23)فحشر ف نادى

24. And said, “I am your Lord, the

Most High.”

(24)على أل ف قال أنا ربكم ا

25. And so, with an exemplifying

punishment, Allah took him for the

First and the Last.

(25)ول أل خرة وافأخذه الله نكال ال

26. Verily, in that is a lesson for

whosoever fears.

رة لمن يشى (26)إن ف ذلك لعب

27. O people, are you grander as a

creation, or is the sky? He

constructed it,

(27)اها ءأن تم أشد خلقا أم السماء ب ن

1 The Speech of Allah is not a letter sound or language. Remember that the created expression refers to the

uncreated Speech of Allah.


Someone might say

43

28. He raised its surface1 and evened

it.

(28)رفع سكها فسواها

29. He darkened its night , and He

brought out its morning light.

لها وأخرج ضحاها (29)وأغطش لي

30. And the earth, after that, He

expanded it;

(31)واألرض ب عد ذلك دحاها

31. He drew out from it its water and

its pasture;

ها ماءها ومرعاها (30)أخرج من

32. And the mountains He has firmly

fixed;

(32)والبال أرساها

33. As provision for you and your

livestock.

(33)ن عامكم أل متاعا لكم و

34. Therefore, when the Great

Infliction comes,

(34)مة الكب رى آفإذا جاءت الط

35. That Day, man shall remember

what he strove for,

(35)ي وم ي تذكر اإلنسان ما سعى

36. And Hellfire shall be placed in full

view for whoever can see,

(36)وب رزت الحيم لمن ي رى

37. So, for the one who had

transgressed,

(37)فأما من طغى

38. And preferred the temporal life,

ن يا (38)وءاث ر الياة الد

39. Then certainly Hellfire will be the

dwelling place .

(39)فإن الحيم هي المأوى

40. And for he who feared standing for

(judgment by) his Lord, and had

restrained himself from the desires,

ن الوى وأما من خاف مقام ربه ون هى الن فس ع (41)

41. Then certainly, Paradise will be the

abode.

(40)فإن النة هي المأوى

1 “Samk” of the sky is its “sath”. A body has two saths: the upper and the lower.


Someone might say

44

42. They (mockingly) ask you about

the Hour, “When is its

establishment?”

(42)يسألونك عن الساعة أيان مرساها

43. About what (is this question)? You

(O Muhammad) are among its

signs.

(43)فيم أنت من ذكراها

44. To your Lord (alone) is the extent

(of its knowledge).

(44)إل ربك منت هاها

45. You are but a warner for those who

fear it.

ا أنت (45)منذر من يشاها إن

46. The Day they see it, it will be as if

they lived in this world for the

duration of a single evening’s dusk,

or a single morning’s light.

كأن هم ي وم ي رون ها مل ي لبثوا إال عشية أو ضحاها (46)


Someone might say

45

THE EXPLANATION

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

{والنازعات غرقا} .1

By those who wrench out the souls;

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

{والناشطات نشطا} .2

And (by) those who gently slip out the souls;

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

{والسابات سبحا} .3

And (by) those who glide back and forth;

Allah swears by the angels who glide back and forth to the horizons to run the errands of

managing and carrying out the orders of Allah,

قا} .4 {فالسابقات سب

And (by) those who who race forward;

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

Paradise,

{فالمدب رات أمرا} .5

And (by) those who administer tasks.

And Allah swears by the angels who manage the rain, clouds, and plants as their Lord

commanded them.

Allah cleared the angels from the element of femininity1 and rebuked the blasphemers who

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

1 Angels are creations of Allah created from light. They are neither male nor female. They do not eat, drink, get

married, or have children. Allah created them with the strength to always obey and worship Him.


Someone might say

46

. { ئكة الذين هم عباد الرمحن إناثاوجعلوا المال }

{They made the angels who are honorable slaves Allah to be females}

Hence, the previous verses are in reference to the matters carried out by the angels while

clearing them from the element of femininity. In the first five (5) ayahs, Allah swore by the

aforementioned angels. Al-Farra’ said that the matter being sworn about is not mentioned,

however, its innate meaning is that Allah swears by those angels that the blasphemers shall

surely be resurrected and judged. Allah left out stating this meaning because the meaning is

insinuated in the text and is easily comprehended by the listener.

Ash-Sha^biyy said that, 'The Creator swears by whatever He wills among His creations.

However, the created one swears only by the Creator. Allah swore by some of His creations

that stand out in the eyes of His creatures to make His Power known to them. The things that

Allah swore by indicate and prove the existence of Allah. Moreover, that they are the subject

matter of Allah’s swear is a sign that they contain benefits for the slaves of Allah. For

example, Allah swore by at-tin (the figs) and az-zaytun (the olives). This is an indication that

they contain benefits for the slaves of Allah.

The Hafidh Ibn Hajar said in Fath Al-Bari that Ash-Shafiîyy said, ‘I fear that it may be

sinful to swear by other than Allah (which means that it is extremely disliked).’ Imamul-

Haramayn said, ‘Our school confirms that swearing by other than Allah is disliked.’ Others

gave details on the subject. If one believes that what he swears by is exalted as Allah is

exalted, then it is forbidden to swear by it and indeed it is blasphemy to swear by it. This is

the context of the hadith narrated by at-Tirmidhiyy:

<<شركأ وأمن حلف بغي اهلل فقد كفر >>

This means: <<The one who swears by other than Allah commits blasphemy or

shirk>>1. However, if one swears by other than Allah and aggrandizes it in a befitting

manner, one does not blaspheme, but his swear is invalid.

{ي وم ت رجف الراجفة } .6

On the day the earthquaking hornblast is sounded;

The term ar-rajifah ( الراجف ة) refers to ‘the first sounding of the Horn' as mentioned by Ibn

Âbbas. Literally, it means, “the one that quakes”. It was named Ar-Rajifah (the one that

1 Usually when it is stated in a hadith that the Prophet said that this or that, it is because of the doubt of a

narrator, whether the Companion or otherwise.


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quakes) because of what results from it being blown, which is the quaking of Earth. When it

is sounded, the earth and the mountains will quake.

{ ت تب عها الرادفة } .7

The succeeding blast follows it,

Ar-radifah (الر ادف ة) is 'the second sounding of the Horn.' There are forty (40) years between

the first and the second sounding. Ibn Âbbas said that the two (2) soundings are the two (2)

screams. The first shall make everything die by the Will of Allah. The second shall follow to

quicken everything with life by the Will of Allah.

{ق لوب ي ومئذ واجفة } .8

Hearts, on That Day, pounding,

On That Day, the hearts of the blasphemers will be extremely frenzied and dreadfully

agitated.

{أبصارها خاشعة } .9

Their eyes, humiliated

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

dreadfulness they observe.

{ف الافرة ي قولون أئنا لمردودون } .10

They say, “Shall we indeed return (to life) in the graves?

Ibn Âbbas said, "In mocking the Resurrection, and out of denial, the blasphemers said,

‘Shall we indeed return to life in the grave!?" Their tone reflects that they believe this will

not happen.

Ibn Âmir and the people of Al-Kufah recited with two light hamzahs on 'a'inna (أئن ا) to

reflect the interrogative context.

{أئذا كنا عظاما نرة } .11

When we shall have become rotten, decayed bones?”


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Al-Qurtubiyy said that the blasphemers, in denying the Resurrection, said, ‘What! We shall

be resurrected after we have become rotten decayed bones?!’

Hamzah and Abu Bakr from Âsim recited nakhirah ( خرة ان ) and Al-Farra' said that both

recitations have the same meaning.

{قالوا تلك إذا كرة خاسرة } .12

They said: “If that is the case, our return to life would be a losing one!”

Not believing that the Resurrection will happen, the blasphemers mockingly and denyingly

said, ‘If this return to the life happens in our graves, it shall be a losing affair for us.1’

ا هي زجرة واحدة } .13 {فإن

But verily, it will be but a single blast,

Ar-Rabi^ Ibn Anas said that it means, 'But verily, it will be but a single sounding of the horn

(in reference to the second sounding) that signals the beginning of the Resurrection and all

will be alive again.' This ayah shows that creating the Resurrection is an easy matter for

Allah. By this, Allah countered the blasphemers’ denial of the Resurrection in ayah 10 by

confirming how easily it will be created.

{فإذا هم بالساهرة } .14

And behold, they will be upon the surface of the earth.

All creations shall gather on the surface of earth, brought up--after having been dead--from

the belly of the earth. Ibn Masûd said that

( رام و مل يعمل عليها خطيئةأرصا كأهنا فصة مل يسفك فيها دم ح تبدل األرص)

This means, ' The earth shall change into a silver-like earth clear of any bloodshed or

committed sins'. The Hafidh Ibn Hajar said that Al-Bayhaqiyy narrated it in Ash-Shuâb and

the chain of narrators qualify it as sahih.

{هل أتاك حديث موسى} .15

[O Muhammad] has the story of Moses come to you?

1 This is like sarcastically responding to a person from whom you have no fear of punishment after he threatens

you, by you saying, “I guess you will punish me, then.”


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The meaning was stated by Al-Qurtubiyy and others. They said that it means: 'O

Muhammad, you indeed have received the story of Musa and the rebellion of Pharaoh, and

how Musa was rescued and Pharaoh was destroyed.' The underlying message is consoling the

Prophet, sallallahu âlayhi wa sallam, and putting him at ease--giving him the good tidings

that he shall be saved from the harm of the mushriks, and that they shall be destroyed.

{إذ ناداه ربه بالواد المقدس طوى} .16

When his Lord called him (i.e., when he received the revelation) in the holy valley of Tuwa,

Al-Hasan said that Tuwa (ط وى) is a valley in Palestine. Ibn Âbbas said that the name of that

valley is Tuwa, which means 'saved', that is, 'purified and blessed'. Allah called1 to Musa in

the pure and blessed Valley of Tuwa.

Ibn Kathir, Nafi^, and Abu Âmr recited Tuwa-dhhab ( اذه ب and the rest recited (ط وى

Tuwan (طوى) with a tanwin.

{هب إل فرعون إنه طغىاذ } .17

“[O Musa] go to the Pharaoh, for he has indeed transgressed,

Allah informed Musa that Pharaoh transgressed by committing blasphemy. Pharaoh was the

title of al-Walid Ibn Musâb, the King of Egypt. In the Arabic language, as was mentioned

by al-Jawhariyy, every arrogant, sly snob is called 'pharaoh'. The term 'pharaohnism' in

Arabic refers to shrewdness and arrogance.

{ ف قل هل لك إل أن ت زكى} .18

And say, “How about going to purity,

Allah ordered Musa to say to Pharaoh: “Won’t you accept my call to Islam and purify

yourself from sin?” That is, 'I call on you to become Muslim, to do good deeds, to embellish

yourself with merits, and to purify yourself from sins.'

Ibn Kathir and Nafi^ recited tazzakka (تزكى) with a doubled zay.

{وأهديك إل ربك ف تخشى} .19

And that I guide you to your Lord so that you may have fear?”

1 Meaning that He spoke to Musa with His uncreated speech that is not a letter sound or language.


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(And for Musa to tell Pharaoh): 'I guide you to know Allah through proof, so that you may

fear Him and thereby perform the obligations and refrain from the prohibitions.' This ayah

clearly denotes that believing in Allah has precedence over other acts of obedience, because

Allah mentioned the guidance first. Mentioning the fear of Allah came next, making it a

consequence of being guided.

{ية الكب رىلفأراه ا} .20

Then Musa showed Pharaoh the great sign

Prophet Musa went to Pharaoh and conveyed what his Lord ordered him to convey, but

Pharaoh demanded proof. So Musa performed the great miracle. Imam al-Bukhariyy

narrated in his ta^liq narrations1 that Mujahid said, 'The great sign was the miracles of his

[Musa’s] staff becoming a serpant and his hand illuminating.'

{فكذب وعصى} .21

But he belied and sinned;

Pharaoh belied Musa and disobeyed Allah after witnessing the miracle which proved Musa’s

truthfulness.

{ث أدب ر يسعى} .22

Then, he turned his back and strived.

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

travailed in scheming against Musa.

{ىفحشر ف ناد } .23

And he assembled (his assembly) and called out,

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

to them.

{علىأل ف قال أنا ربكم ا} .24

And said, “I am your Lord, the Most High.”

1 The muâllaq hadith is the one in which some or all of its chain of narration is omitted by the author of the

book. This is done for a reason among several reasons that the hadith scholars have.


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Pharaoh told them, “I am your Lord, the glorified.” He meant that the people had no god

above or besides or greater than him. We seek refuge with Allah from this abhorrent

statement.

{ول أل فأخذه الله نكال الخرة وا} .25

And so, with an exemplifying punishment, Allah took him for the First and the Last

(statements of blasphemey).

Allah punished Pharaoh and made an example out of him for his first statement: علمت لك م{م ن إل ه غ يي 1{م ا

which means: [I do not know any other god for you but me,] and for his

second statement made forty years later: {أن ا ربك م األعل ى}2 which means: [I am your Lord

the glorified.] Allah punished Pharaoh in this life by drowning him, and he shall be severely

tortured in the Hereafter in Hellfire.

رة لمن يشى} .26 {إن ف ذلك لعب

Verily, in that is a lesson for whosoever fears.

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

{ءأن تم أشد خلقا أم السماء ب ناها} .27

O people, are you grander as a creation, or is the sky? He constructed it,

In this ayah, Allah addressed the people of Makkah (who disbelieved in the Resurrection)

scolding and refuting them, and informing them by posing a rhetorical question. It means

that according to your mental consideration, which is more difficult, recreating you after

death- considering that you are weak- or creating the sky- considering its obvious perfect and

lasting expanse? In truth, creating both matters has the same standing in relation to the

Power of Allah because His Power is perfect and is not lacking.

{رفع سكها فسواها} .28

He raised its surface and evened it.

Allah describes the sky as a sound structure that He created above us. Allah made the skies

very high. A walking distance of five hundred (500) years separates the surface of the earth

from the first sky, and likewise each successive sky to the next, up to the seventh sky. Each

1 (Surah al-Qasas, 38)

2 (Surah an-Naziât, 24)


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sky has a thickness to it, which is the distance between its bottom surface and upper surface,

as stipulated by the interpreter of the Qur’an, Abu Hayyan, in his interpretation An-Nahr al-

Madd. Allah created the sky smooth and level without any defects, clear of any elevations or

depressions. It is well-made and masterly built.

لها وأخرج ضحاها} .29 {وأغطش لي

He darkened its night , and He brought out its morning light.

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

that, “Allah attributed the duha (ض حى) time, which is the light of the sun prior to noon, to the

sky, because it (the sky) contains the reason for darkness and daylight, which is sunset and

sunrise…” In this ayah, Allah attributed both the night and the duha (pre-noon sunshine) to

the sky. The night follows the sunset and the duha is is the time after sunrise. Both of these

matters, the daytime and the nighttime, have their own pathways, as well as the sun, which

travels within the domain of the sky.

{واألرض ب عد ذلك دحاها} .30

And the earth, after that, He expanded it;

Allah created the earth before the sky, then He created seven skies, then, as Ibn Âbbas said,

Allah expanded (basata) the earth.

ها ماءها ومرعاها} .31 {أخرج من

He drew out from it its water and its pasture;

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

{والبال أرساها} .32

And the mountains He has firmly fixed;

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

{ن عامكم أل متاعا لكم و } .33

As provision for you and your livestock.

Allah created that as a benefit for you and your livestock. The Arabic word is ‘anâm’, which

is the plural for naâm, which are specifically the camels, cattle, goats and sheep (and the


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last two are of the same category), as stipulated by an-Nawawiyy when he was proof-reading

the terms of the book of At-Tanbih.

{مة الكب رىآفإذا جاءت الط } .34

Therefore, when the Great Infliction comes,

Allah elucidated how He created the earths and the skies to prove He has the Power to create

death and resurrection. When Allah established this, and that the resurrection is intellectually

permissible, Allah informed us about its actual happening. Al-Mubarrid said that At-tammah

(الطام ة الكب رى) means ‘the unbearable one.’ Ibn Âbbas said that At-tammah al-kubra (الط ام ة)means ‘the Day of Judgment’ and Allah deemed its events as great.

{ي وم ي تذكر اإلنسان ما سعى} .35

That Day, man shall remember what he strove for,

On That Day, one shall remember the good and bad deeds he performed during this life. One

will see what is written in one’s journal. One will see the things he had forgotten all about,

either because of his extreme negligence about those matters, or because they happened long

ago.

{وب رزت الحيم لمن ي رى} .36

And Hellfire shall be placed in full view for whoever can see,

Hellfire shall be placed fully visible, fervidly burning, for everyone with sight. The believer

shall be thankful to Allah for His endowments. Ibn Âbbas and Muâdh recited limar-ra'a

.with a hamzah between the ra' and the 'alif (ملن رأى)

{فأما من طغى} .37

So, for the one who had transgressed,

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

ن ياوءاث ر الياة } .38 {الد

And preferred the temporal life,

And had indulged in the desires of this life by following his personal desires while neglecting

to prepare for the Hereafter,


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{فإن الحيم هي المأوى} .39

Then certainly, Hellfire will be the dwelling place .

Hellfire will be the dwelling place of whoever transgressed and preferred the pleasure of this

life.

{وأما من خاف مقام ربه ون هى الن فس عن الوى} .40

And for he who feared standing for (judgment by) his Lord, and had restrained himself from

the desires,

As to the one who had attended to the fear of standing before his Lord for judgment of his

deeds, and had restrained himself from the sins and the prohibitions,

{فإن النة هي المأوى} .41

Then certainly, Paradise will be the abode.

Paradise shall be his abode; the abode for the one who did the good deeds.

{يسألونك عن الساعة أيان مرساها} .42

They (mockingly) ask you about the Hour, “When is its establishment?”

Mockingly, the blasphemers of Makkah ask you, Muhammad, when the appointed time of the

Day of Judgment will occur.

{فيم أنت من ذكراها} .43

About what (is this question)? You (O Muhammad) are among its signs.

Why do they ask you, O Muhammad, when you have no knowledge of its time? In this ayah,

Allah denounced the mushriks for asking Prophet Muhammad, sallallahu âlayhi wa sallam,

when the appointed time of the Day of Judgment is.

{إل ربك منت هاها} .44

To your Lord (alone) is the extent (of its knowledge).

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

knowledge. Allah said in Surah Luqman, ayah 34:


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{ إن الله عنده علم الساعة }

Certainly, the knowledge of the occurrence of Judgment Day is reserved for Allah

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

Judgment.]

ا أنت منذر من يشاها} .45 {إن

You are but a warner for those who fear it.

O Muhammad, those who will benefit from your warning are those who fear the Day of

Judgment, and therefore they abstain from blasphemy and transgression. Although Prophet

Muhammad, sallallahu âlayhi wa sallam, is a warner for every mukallaf (accountable

person), those who will benefit from his warnings are those who fear the Day of Judgment.

Abu Ja^far recited mundhirun (منذر) with tanwin.

{كأن هم ي وم ي رون ها مل ي لبثوا إال عشية أو ضحاها} .46

The Day they see it, it will be as if they lived in this world for the duration of a single

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

Ar-Raziyy said in Mukhtar As-sahah1, “When the blasphemers see the Day of Judgment, it

will be as if they lived in this world for a single evening’s dusk or a single morning’s pre-

noon sunshine.” Also he said that âshiyyah ( عش ية) is from the time of the Maghrib prayer

until the first third of the night. Muhammad Murtada Az-Zabidiyy said that ' duhaha (ض حاها)

is when the sun rises. What is meant is that at these times the world seems little in the eyes of

the blasphemer.'

And Allah knows best

1 It is also called “Mukhtar As-sihah”


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SURAH ÂBASA سورة ع س Makkiyyan by consensus.

Comprised of forty-two (42) ayahs.

Meaning Ayah


1. He scowled1 and turned away,

(0)عبس وت ول

2. When the blind man came to him.

(2)عمى أل أن جاءه ا

3. And O Muhammad, how do you

know? He might purify himself!

(3)وما يدريك لعله ي زكى

4. Or he might be admonished, and

thus the reminder benefits him!

فعه الذكرى (4) أو يذكر ف ت ن

5. As for he who wants for nothing2

(and thus rejects the belief and

Qur’an),

(5)أما من است غن

6. This is the one to whom you

attend,

(6)فأنت له تصدى

7. Although it is not on you if he does

not purify himself.

(7)وما عليك أال ي زكى

8. But as for the one who came to you

striving,

(8)وأما من جاءك يسعى

9. And was fearful of Allah,

(9)وهو يشى

10. This is the one from whom you

were pre-occupied!

(01)فأنت عنه ت لهى

11. Nay, surely it is a reminder.

(00)إن ها تذكرة ال ك

12. Therefore, whoever wants, he

memorizes it. (02)فمن شاء ذكره

1 to contract the brow in an expression of displeasure

2 "he wants for nothing" means to not lack any necessities or comforts.


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13. (It is) contained in books held in

great honor,

(03)ف صحف مكرمة

14. Dignified, pure and holy,

(04)مرفوعة مطهرة

15. (Written) by the hands of (angelic)

scribes (05)يدي سفرة بأ

16. Honorable, pious.

(06)كرام ب ررة

17. May the blasphemer be killed!

How blasphemous he is!!

(07)نسان ما أكفره إلقتل ا

18. From what has Allah created him ?

(08)من أي شيء خلقه

19. From a sperm-drop He created him,

then He molded him in stages;

(09)من نطفة خلقه ف قدره

20. Then made his the path easy for

him;

(21)ث السبيل يسره

21. Then causes him to die and be

buried;

(20)ث أماته فأق ب ره

22. Then, when Allah wills, He will

revive him.

(22)ث إذا شاء أنشره

23. Nay! He has yet to fulfill what

Allah has ordered.

(23)كال لما ي قض ما أمره

24. Then, let man look at his food:

(24)نسان إل طعامه إلف لي نظر ا

25. That We make water abundantly

pour forth,

نا الماء صبا (25)أنا صبب

26. Then We split the earth with cracks,

(26)رض شقا أل ث شققنا ا

27. And We make grains grow in it,

نا فيها حبا (27)فأن بت

28. And grapes and dates,

(28)وعنبا وقضبا

29. And olives and palm trees,

(29)وزي تونا ونال

30. And enclosed, dense gardens, (31)ئق غلبا آوحد


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31. And fruits and forages,

(30)وفاكهة وأبا

32. As provision for you and your

livestock.

(32)ن عامكم أل ا لكم و متاع

33. So when the Deafening Scream

comes,

ة آفإذا جاءت الص (33)خ

34. That Day, man shall flee from his

own brother,

(34)ي وم يفر المرء من أخيه

35. And from his mother and his father,

(35)وأبيه وأمه

36. And from his wife and his children:

(36)وصاحبته وبنيه

37. For every individual among them

there is an issue that leaves him

unconcerned (about the concerns

of others).

هم ي ومئذ شأن ي غنيه (37) لكل امرئ من

38. Faces, on That Day, beaming,

(38)وجوه ي ومئذ مسفرة

39. Laughing, rejoicing.

(39)ضاحكة مستبشرة

40. And faces, on That Day, upon them

is dust,

ها غب رة (41)ووجوه ي ومئذ علي

41. Darkness covers it.

(40)هقها ق ت رة ت ر

42. Those people, they are the

blasphemers, the doers of iniquity. (42)أولئك هم الكفرة الفجرة


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THE EXPLANATION

}عبس وت ول { .1

He scowled and turned away,

At-Tirmidhiyy, al-Hakim, and Ibn Hibban reported from the route of Â’ishah that she said

that this ayah was revealed about the blind man, Ibn Umm Maktum. His name, according to

a saying, was Âmr Ibn Qays, and according to another saying, Âbdullah Ibn Qays1. He

was Lady Khadijah’s maternal cousin. Az-Zabidiyy said that the Prophet scowled. Al-

Bukhariyy said that the Prophet, sallallahu âlayhi wa sallam, turned his honorable face

away.

{عمىأل أن جاءه ا} .2

When the blind man came to him.

Ubayy Ibn Ka^b, al-Hasan and Abu Îmran recited 'an ja'ahu ( ن ج اءه ءا ) with one hamzah

with a fathah followed by an extention. Ibn Masûd recited 'a'an (أأن) with two non-

extended hamzahs with fathahs.

Al-Qastalaniyy (in his explanation of al-Bukhariyy) and others said that the ayah refers to the

blind man, Âbdullah Ibn Umm Maktum, who came to the Prophet when several prominent

figures from Quraysh were present with the Prophet. They were Ûtbah and Shaybah, the

sons of Rabiâh, Abu Jahl Âmr the son of Hisham, and Ubayy and Umayyah, the sons of

Khalaf. Ibn Umm Maktum said, 'O Messenger of Allah, teach me from that which Allah

taught you'. He repeatedly requested that of the Prophet without knowing that the Prophet

was occupied calling those leaders of Quraysh to Islam. The Prophet was very keen in

calling those people to Islam because he was hopeful that if they embraced Islam, their tribes

would follow their lead. This information was mentioned by al-Qurtubiyy. The Prophet,

sallallahu âlayhi wa sallam, disliked that he was interrupted, so he scowled and turned his

honorable face away from Ibn Umm Maktum. The Prophet was mildly reproved for that.

Mentioning he was blind highlights his excuse for interrupting the Prophet, and points out the

gentleness and attendance due to him. Ath-Thawriyy said that after this incident, the Prophet

used to invite Ibn Umm Maktum to sit next to him on his carpet and tell him,

<<يقول له هل لك حاجةبن فيه رىب و تمرحبا مبن عا>> 1 Imam Al-Îraqiy said that in the explanation of his milinial poem:

:ش ح الت ص ة والتذ ة رلفية الع اقي

د في الصحيح غي مسم ى، واختلف في اسمه، فقيل ع د هللا، وقيل عم و، ، ي -صلى هللا عليه وسلم -و ذلك ابن رم مكتوم األعمى، مؤذن الن ي

وقيل غي ذلك

“And likewise, Ibn Umm Maktum, the blind man, the mu’adhdhin of the Prophet (is among those who were

ambigiuosly mentioned). He came in the authentic hadiths without being named. There is difference in opinion

about his name. It was said that he is Âbdullah, it was said that he is Âmr, and other things were said.”


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This means: <<A welcome to the one because of whom my Lord (mildly) reproved me’, and

the Prophet would ask him if he needs anything.” Twice, the Prophet appointed him to lead

the people in prayers in al-Madinah, when the Prophet was occupied in two of his battles.

Ibn Umm Maktum used to call the adhan along with Bilal and others, may Allah raise their

ranks.

{وما يدريك لعله ي زكى} .3

And O Muhammad, how do you know? He might purify himself,

O Muhammad, what makes you know his situation!? He could have purified himself from

the sins by what he hears from you. Al-Baydawiyy said that this ayah insinuates that the

Prophet, sallallahu âlayhi wa sallam, did not pay immediate attention to Ibn Umm Maktum,

so that he may purify the others who were in his session from their sins.

فعه الذكرى} .4 {أو يذكر ف ت ن

Or he might be admonished, and thus the reminder benefits him.

Or Ibn Umm Maktum might have received admonition from your preaching, and the reminder

might have benefited him.

{أما من است غن } .5

As for he who wants for nothing (and thus rejects the belief and Qur’an),

Some said that the wealthy people were meant by this ayah. Ar-Raziyy said that this

interpretation is invalid in this context, because the Prophet did not pay special attention to

them because they were wealthy. Rather, the meaning pertains to those who do not

acknowledge the belief and the Qur’an because of their wealth. Âta’ mentioned this as well.

The ayah refers to those people with whom the Prophet was occupied inviting to Islam--

when the blind man interrupted him. Those same people were killed in battles later on and

died as blasphemers while fighting the Muslims. Ûtbah and Shaybah, the sons of Rabiâh,

Abu Jahl Âmr the son of Hisham, and Umayyah the son of Khalaf were killed during the

Battle of Badr. Ubayy, the son of Khalaf, was killed in the Battle of Uhud by a spear the

Prophet, sallallahu âlayhi wa sallam, threw at him.

{فأنت له تصدى} .6

This is the one to whom you attend,

O Muhammad, you attend to the blasphemer and turn your face toward him.


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Scholars of recitation recited tassadda (Nafi^ and Ibn Kathir), tasada (Âsim, Abu Âmr, Ibn

Âmir, Al-Kisa'iyy), tatasadda ('Ubayy Ibn Ka^b and Abu Al-Jawza'), and tusda (Ibn Masûd

and Al-Jahdariyy).

{وما عليك أال ي زكى} .7

Although it is not on you if he does not purify himself.

As degradation to the blasphemers, Allah tells the Prophet 'You are not blamed if the

blasphemer whom you invite to Islam does not purify himself by embracing Islam. The

guidance is created by Allah, and you are only to convey.' After the revelation of this ayah,

the order of Allah to fight the blasphemers was revealed.

{من جاءك يسعىوأما } .8

But as for the one who came to you striving,

{وهو يشى} .9

And was fearful of Allah,

{فأنت عنه ت لهى} .10

This is the one from whom you were pre-occupied!

This means that whereas the one who rushed to you, O Muhammad- in reference to Ibn Umm

Maktum, seeking goodness and knowledge for the sake of Allah, and this one who strove to

you is fearful of Allah, it was from him you were pre-occupied.

Scholars of recitation recited tatalahha (Ibn Masûd, Abu Al-Jawza', Talhah Ibn Masraf) and

tulha ('Ubay Ibn Ka^b, Al-Jahdariyy, Ibn as-Samayfi^)

{إن ها تذكرة ال ك } .11

Nay, surely it is a reminder.

<( ال ك [Nay])> here means, O Muhammad, do not do the same incident after that one. It

should be known that what the Prophet did was not a sin, neither an enormous sin nor a small

sin. Those who said that it was a small sin were wrong.

means, ' the ayahs of the Qur'an contain preachments and enlightenment for the (إن ه ا ت ذكرة )

creation.'

{فمن شاء ذكره } .12

Therefore, whoever wants to, he memorizes it.

Therefore, the one who wills will memorize the Qur’an and consequently, learn from the

lessons contained therein.


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62

{ف صحف مكرمة } .13

(It is) contained in books held in great honor,

This reminder (the preachments contained therein) is affixed in honorable books. Ar-Raziyy

and an-Nasafiyy said that they are honorable books copied from the Guarded Tablet. It was

also said that these are the books revealed to the Prophets as in the saying of Allah in Surah

al-’A^la 18, 19:

{(09)صحف إب راهيم وموسى(08)(ول أل إن هذا لفي الصحف ا }

<Certainly, (the admonishment contained in) this (book of Revelation) was surely revealed in

the previous books* The books of Abraham and Moses>

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

{مرفوعة مطهرة } .14

Dignified, pure and holy,

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

purified creatures-the angels.

{بأيدي سفرة } .15

(Written) by the hands of (angelic) scribes

Ibn Âbbas and others said that these pure and honored books are in the hands of the

honorable angels who copy.

{كرام ب ررة } .16

Honorable, pious1.

These angels are honorable and high ranking to their Lord, pious, and always obedient to

Allah.

{نسان ما أكفره إلقتل ا} .17

May the blasphemer be killed! How blasphemous he is!!

1

(:612/ 3)مدارك التنزيل وحقائق التأويل = تفسي النسفي

{ اتقياء جمع بار{ ب رة


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63

Ibn Al-Mundhir related from the route of Îkrimah that he said that this ayah was revealed

about Ûtbah Ibn Abi Lahab when he said { كف رت ب رب ال نجم} which means, ' I disbelieve in

the Lord who created the star.' This ayah means, ' damned is the blasphemer; how severe is

his blasphemy!!'

The linguistic form of the term qutila ( قت ل) in Allah’s saying appears to be a form of

supplication, however, Allah is clear of supplicating. Thus, the intended meaning is the

severe dispraise of the blasphemy of the blasphemers. Hence, the meaning therein is that it is

duly rightful to say about the blasphemer ‘He is damned’, for his blasphemy is utterly severe.

Being damned means to be deprived and ostracized from any goodness as punishment.

Likewise, the linguistic form of the term ma ‘akfarah ( م ا أكف ره) in Allah’s saying appears to

reflect astonishment, however, Allah is clear of being astonished. The intended meaning of

the ayah is to astonish the listener, for the severity of the blasphemer’s blasphemy is

astonishing to everyone who realizes it. Astonishment is a situation that occurs to the human

being when one is ignorant of something’s reason. Some wise men said that astonishment is

the thing whose cause is ambiguous. This is why scholars, like al-Raghib al-Asbahaniyy, said

that it is non-befitting to attribute astonishment to Allah, because Allah is the One Who

knows all the unforeseen and nothing is hidden from His Knowledge.

{من أي شيء خلقه } .18

From what has Allah created him ?

The ayah brings to light that the blasphemer has no reason to act arrogantly. ‘Did he not see

from what he was created?’ It is an interrogatory format to establish that he was created from

a very insignificant thing.

{من نطفة خلقه ف قدره } .19

From a sperm-drop He created him, then He molded him in stages;

The Messenger of Allah said in part of his hadith narrated by al-Bukhariyy and Muslim from

the route of Ibn Masûd:

<<.بكتب رزقه وعمله وأجله وشقي أو سعيد: مات لث ي رسل اهلل إليه امللك فينفخ فيه الروح، يؤمر بأربع كأحدكم يمع خلقه ىف بطن أمه أربعي يوما نطفة، ث يكون علقة مثل ذلك، ث يكون مضغة مثل دلك، إن >>which means: <<The creation of one of you starts as a (mixture of the ejaculated fluids of his

parents) for forty (40) days in the womb of his mother, then it would be a thick coagulated

blood clot for the same duration, then a bite of meat for the same duration. Then (after the

body develops into the shape of a human), Allah sends the Angel to blow the soul into him

and orders the Angel with four (4) words: the person’s sustenance, his deeds, his death time,

and whether he will die happy (as a believer) or miserable (a disbeliever).>> Al-Fayyumiyy


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64

mentioned that the nutfah is the sperm drop from which man is created, the âlaqah is a

stage of the sperm drop developed into a thick coagulated blood clot, and the mudghah is a

stage when it turns into a bite-sized piece of meat.

The meaning of the ayah is that arrogance and tyranny are not suitable for the one whose

origin is a sperm drop and then a blood clot and then a bite-sized piece of meat. Allah

molded the person in due stages until he was completely created. Allah molded his hands,

feet, eyes, and the rest of his body parts--beautiful or ugly, tall or short--and foreordained

whether he is among the dwellers of Paradise or Hellfire.

{ث السبيل يسره } .20

Then made his the path easy for him;

Allah created the cervix as the outer end of the womb to facilitate the exit path of the human

being. When the time of his delivery comes near, Allah inspires the fetus to turn his body

around so that his head is down after it was towards the upper part of his mother’s abdomen.

Praise be to Allah, the Creator and Fasioner of his form.

It was said by Al-Hasan and Mujahid that the ayah means that Allah facilitated for the human

being knowing of the routes of truth and of falsehood.

{ث أماته فأق ب ره } .21

Then He causes him to die and to be buried;

Allah causes him to die and be buried in a grave in which he will dwell, and Allah did not

make him among the dead who lay on the surface of the earth to be eaten by scavengers and

beasts.

{ث إذا شاء أنشره } .22

Then, when Allah wills, He will revive him.

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

the appointed time of the Resurrection.

{ره كال لما ي قض ما أم } .23

Nay! He has yet to fulfill what Allah has ordered.

The term kalla (ك ال) in the ayah denotes severe scolding and reprimanding of the blasphemer

for his blasphemy, for he did not obey Allah’s orders to believe in Him and be obedient to

Him.


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65

{نسان إل طعامه إلي نظر اف ل } .24

Then, let man look at his food:

Let man be pensive about how Allah created food for him and how that food enters and exits

his body. This is an invitation for the heart to think about the greatness of the Power of Allah.

نا الماء صبا} .25 {أنا صبب

That We make water abundantly pour forth,

The ayah means, ' Allah makes the rain pour down abundantly from the clouds.'

Ibn Kathir, Nafi^, Abu Âmr and Ibn Âmir recited 'inna. Âsim, Hamzah and Al-Kisa'iyy

recited 'anna, whether continuing from the previous verse without pausing, or commencing

without connecting to the previous verse.

Az-zajjaj said that reciting 'inna is in the context of commencing (ibtida’) and starting the

recitation anew (isti’naf), and reciting 'anna gives the meaning of an appositive (badal) for

the word taâm (food).

{رض شقاأل ث شققنا ا} .26

Then We split the earth with cracks,

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

نا فيها حبا} .27 {فأن بت

And We make grains grow in it,

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

{وعنبا وقضبا} .28

And grapes and dates,

Also Allah creates grapes and dates. Ibn Âbbas said that the al-qadb (القض ب) are the dates

because the branches that bear them are cut off the date trees.

{ ونا ونالوزي ت } .29

And olives and palm trees,

[Allah creates] olives and date trees, and they are both known creations.


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66

{وحدائق غلبا} .30

And enclosed, dense gardens,

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

Zajjaj.

{وفاكهة وأبا} .31

And fruits and forages,

And Allah creates fruits of different kinds and forages for the animals, as mentioned by Ibn

Âbbas. It was said that the ayah refers to the moist fruits.

(عامكم ن أل متاعا لكم و } .32

As provision for you and your livestock.

The aforementioned ayahs (27-31) state things Allah created for the benefit of mankind and

his livestock. The animals mentioned here are the “anâm”, as previously mentioned, which

are specifically the camels, cattle, sheep and goats.

{خة آفإذا جاءت الص } .33

So when the Deafening Scream comes,

This is in reference to the second sounding of the Horn on the Day of Judgment. Al-Khalil

Ibn Ahmad said that as-Sakhkhah ( الص اخة) is a scream that deafens the ears from its heavy

impact. As-Samin said that it is an intermitted scream that ruptures the hearts of those who

hear it.

Abu Hayyan and others said that the subject of the condition mentioned in the verse is

omitted, and that omitted matter is explained by the 37th

verse, which means that on That

Day, every person shall be totally occupied with his own situation.

{ وصاحبته وبنيه *وأمه وأبيه *ي وم يفر المرء من أخيه } .34-36

That Day, man shall flee from his own brother * And from his mother and father * And from

his wife and children:

On That Day, because of the intensity that the human being shall face, he will not pay heed to

any of his relatives. Not to his brother, nor his mother or father, nor his wife or children.

هم ي ومئذ شأن ي غنيه } .37 {لكل امرئ من

For every individual among them there is an issue that leaves him unconcerned (about the

concerns of others).


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Each one among them shall be too occupied with his own situation to pay heed to others.

Abu Âbd Ar-Rahman As-Sulamiyy, Az-Zuhriyy, Abu Al-Âliyah, Ibn As-Sumayfi^ and Ibn

Muhaysin recited ya^nih.

{وجوه ي ومئذ مسفرة } .38

Faces, on That Day, beaming,

The faces of the upright, righteous people shall be illuminated on the Day of Judgment, and

they know of the goodness and luxury that awaits them.

{ضاحكة مستبشرة } .39

Laughing, rejoicing.

Their faces shall be delightful and gleaming with happiness due to the generosity that Allah

endowed upon them.

ها غب رة } .40 {ووجوه ي ومئذ علي

And faces, on That Day, upon them is dust,

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

{ت رهقها ق ت رة } .41

Darkness covers it.

And their faces shall be covered with darkness. Ubayy Ibn Ka^b said that about Surat al-

Haqqah, 14: {لت ا تا دك ة واح دة أل ومح {رض والبال ف دك that it means the mountains and earth shall

be demolished in a single ground leveling quake into dust that covers the faces of the

blasphemers, but not the faces of the believers. Ayahs 40 and 41 of Surat Âbasa support this

meaning. Al-Hakim narrated Ubayy Ibn Ka^b’s saying and classified it as sahih. Adh-

Dhahabiyy concurred with him.

{أولئك هم الكفرة الفجرة } .42

Those people, they are the blasphemers, the doers of iniquity.

Those are the faces of the blasphemers and doers of iniquity. Since they have merged

between inequity and blasphemy, their faces were made dusty, and on top of that dust is

additional darkness,



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SURAH AT-TAKWIR سورة التكوي Makkiyyan by consensus.

Comprised of twenty-nine (29) ayahs.

Meaning Ayah


1. When the sun is wrapped;

(0)إذا الشمس كورت

2. And when the stars scatter and fall,;

(2)وإذا النجوم انكدرت

3. And when the mountains are set

into motion;

(3)وإذا البال سي رت

4. And when the ten-month pregnant

she-camels are abandoned;

(4)وإذا العشار عطلت

5. And when the beasts are herded;

(5)وإذا الوحوش حشرت

6. And when the oceans completely

dry out;

(6)وإذا البحار سجرت

7. And when the souls are paired;

(7)وإذا الن فوس زوجت

8. And when the female infant who

was buried alive is questoined,

(8)وإذا الموءودة سئلت

9. For what sin was she murdered;

(9)بأي ذنب قتلت

10. And when the journals are spread

open;

(01)وإذا الصحف نشرت

11. and when the sky is torn away;

(00)ماء كشطت وإذا الس

12. and when Hell is kindled;

(02)وإذا الحيم سعرت

13. and when Paradise is brought

nearer;

(03)وإذا النة أزلفت

14. Then, shall each soul know what it

had prepared.

(04)علمت ن فس ما أحضرت

15. Verily, I swear by the receding (05)أقسم بالنس فال


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stars,

16. The planets that set and hide,

(06)الوار الكنس

17. And (by) the night as it fades (in

and out),

(07)والليل إذا عسعس

18. And (by) the dawn as it breathes;

(08)والصبح إذا ت ن فس

19. Verily, it is the word of a most

honorable messenger,

(09)إنه لقول رسول كرمي

20. An (extremely) powerful one (who

is of high rank) to the Master of the

Ârsh

(21)كي ذي ق وة عند ذي العرش م

21. Obeyed in that far place, entrusted .

(20)مطاع ث أمي

22. And, O people, this man from

among you is not insane.

(22)وما صاحبكم مبجنون

23. And he surely saw him in the clear

horizon.

(23)مبي فق ال أل ولقد رآه با

24. And he surely does not withhold

any of the Revelation.

(24)وما هو على الغيب بضني

25. And it is not the word of a accursed

devil.

(25)وما هو بقول شيطان رجيم

26. And so where are you going?

(26)بون فأين تذه

27. Verily, it is a reminder to all the

creations;

(27)ذكر للعالمي ال إن هو إ

28. For whomever among you who

wants to straighten up;

(28)لمن شاء منكم أن يستقيم

29. But you shall not will, except if

Allah, the Lord of the Worlds,

wills.

(29)أن يشاء الله رب العالمي ال وما تشاءون إ

THE EXPLANATION


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71

Al-Hakim narrated from the route of Ibn Ûmar that the Messenger of Allah said

<< لى يوم القيامة فليق ر إذا الشمس ورتإمن رحب رن ينظ >>

This means: <<The one who desires to envision the Day of Judgment, let him read Surah at-

Takwir.>> Al-Hakim established the hadith as Sahih, with which adh-Dhahabiyy concurred,

and Ahmad also reported the hadith.

{إذا الشمس كورت } .1

When the sun is wrapped up;

Ibn Âbbas said that it means: When the sun loses its light and becomes dark. The scholars

of interpretation said that the sun will be gathered, wrapped and thrown into Hellfire.

{وإذا النجوم انكدرت} .2

And when the stars scatter and fall,

When the stars scatter, drop and lose their light;

{وإذا الج ال سي ت } .3

And when the mountains are set into motion;

When the mountains are wrenched out from the earth and leveled, as earth was first created,

without mountains or valleys.

{وإذا العشار عطلت } .4

And when the ten-month pregnant she-camels are abandoned;

Îshar ( ش ار ع ) is the plural of ûshara’ (عش راء) which is the she-camel ten (10) months

pregnant. She is called ûshara’ until she delivers, so long as her pregnancy does not exceed

twelve (12) months. Such a camel is very precious to her owners, yet they have to leave her

untended, without a shepherd and without one milking her, because they are overwhelmed by

other matters. This similitude alludes to the Day of Judgment, when no one pays any heed

to what he used to have .Ûttilat ( عطل ت) means, ' left out and neglected’, which is due to

being occupied by the dire events of the Day of Judgment.'


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{وإذا الوحوش حش ت } .5

And when the beasts are herded;

This refers to when the beasts are gathered after Resurrection. Ibn Âbbas said that the

beasts will be gathered on That Day to take their due from one another, after which they will

turn into soil. Although the beasts are not accountable for their deeds, still this happens to

elucidate the Justice of the Creator. This ayah also carries an explicit proof that animals have

souls1.

{وإذا البحار سجرت } .6

And when the oceans completely dry out;

Imam Al-Bukhariyy narrated in his Sahih as a muâllaq2 narration that al-Hasan said that the

ayah means that the water of the oceans will be gone, without any drop left. Âliyy Ibn Abi

Talib and Ibn Âbbas said that sujjirat (س ج رت) means ‘will be lit in ablaze,’ as reported by

al-Qurtubiyy.

Ibn Kathir and Abu Âmr recited sujirat (سجرت) with a single jim.

{وإذا الن فوس زوجت } .7

And when the souls are paired;

Imam al-Bukhariyy narrated without a continuous chain of narration that Ûmar Ibn al-

Khattab used to say about the meaning of this ayah, "The man among the people of Paradise

will be wed to his equal, and the man among the people of Hellfire will be wed to his equal.’

Then he recited the saying of Allah: (As-Saffat, 22)

{ احشروا الذين ظلموا وأزواجهم }

This ayah means: [Assemble those who committed injustice (i.e. blasphemy) along with

their spouses]".

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

Al-Hakim narrated a similar meaning from the route of Ûmar Ibn al-Khattab; that he

explained the meaning as: “They are the two men doing the deeds that make them enter

1 This is because included in the meaning of ba^th (resurrection) is the reunion of the body and soul, thus if the

animals are resurrected and gathered, they must have bodies and souls. 2 The muâllaq hadith is that in which the author of the book omits some or all of the chain of narration for

some reason among several reasons.


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72

Paradise or Hellfire, the sinner with the sinner and the pious with the pious.” Al-Hakim

classified it as sahih and adh-Dhahabiyy agreed.

{وإذا الموءودة سئلت } .8

And when the female infant who was buried alive is questioned,

This ayah refers to the abhorrent practice during the Era of Ignorance of some people

burying the female infants born to them while they were still alive. The man preferred to kill

his own female infant out of fear that she might be disgraced if captured in a raid or sold into

slavery, or out of fear of poverty. The honorable people at the time refrained from such a

practice and stopped others from doing it. Sa^saâh, the grandfather of al-Farazdaq, used to

buy the female infants from their fathers. He had rescued seventy (70) of them by the time

Prophet Muhammad, sallallahu âlayhi wa sallam, renewed the call of al-Islam.

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

deed.

{بأي ذنب قتلت } .9

For what sin was she murdered;

This is a narrative of the statement with which she would be addressed. Her reply would be,

“I was murdered for no reason.” By this, the abhorrence of the act stands out and the

evidence against the murderers would be clearly exposed.

Âliyy Ibn Abi Talib, Ibn Masûd, Ibn Âbbas, Abu Âbd Ar-Rahman, Ibn Ya^mar, Ibn Abi

Âblah and Harun from Abi Âmr recited sa'altu (سألت) with a fathah on the sin and an 'alif

after it and recited bi'ayyi dhambin qutiltu ( تلتق أي ذنب ب ) with a silent lam and a dammah on

the ta'. The meaning would then be, “And when the female who was buried alive asks about

what sin was she killed.”

{وإذا الصحف نشرت } .10

And when the journals are spread open;

Al-Qurtubiyy and al-Mawardiyy said that the meaning is that the journals in which the angels

record the good and bad deeds of those concerned will be folded by death, and then laid open

again on the Day of Judgment. Then every person will stand at his journal and learn what is

written in it and would say (as Allah told us in Surah al-Kahf, 49:


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{أحصاها ال كبية إ الي غادر صغية و المال هذا الكتاب }

This means: [This book, wondrously, does not skip counting neither a small nor an

enormous matter].

Nafi^, Âsim, Abu Ja^far, Ibn Âmir and Ya^qub recited nushirat (نش رت) with a single shin.

The rest of the scholars of recitation recited with nushshirat ( رتنش ) with a doubled shin.

ماء شطت } .11 {وإذا الس

And when the sky is torn away;

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

of a house. Al-kasht ( الكشط) is the wrenching out of something in firm adhesion to another

thing.

Âbdullah recited qushitat ( شطت ق ).

{وإذا الحيم سعرت } .12

And when Hell is kindled;

At such time when the blazing fire of Hell- which is already lit- is fervidly fueled. As-Saîr

( يالس ع ) is the blazing and fervor of the fire. At-Tirmidhiyy and Ibn Majah narrated from the

route of Abu Hurayrah that the Messenger of Allah, sallallahu âlayhi wa sallam, said that

وقد ربيضت، ثم الف سنة حتى روقد عليها رلف سنة حتى احم ت، ثم رروقد على النار >> <<. ةمت فهى سوداء مظللف سنة حتى اسودرعليها

This means: <<The fire of the Hell was fueled for one thousand (1,000) years until it became

red, then one thousand (1,000) years until it became white, then one thousand (1,000) years

until it became black in color, and it is now pitch-black.>>

Nafi^, Ibn Dhakwan, and Hafs from Âsim recited su^îrat ( س عرت) with a doubled âyn.

Others recited suîrat (سعرت) with a single âyn. Shu^bah recited both ways.

{وإذا النة أزلفت } .13

And when Paradise is brought nearer;


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74

The reference here is to when Paradise will be brought closer. Az-Zajjaj said that the

interpretation of that is when the time of their entry into and looking at Paradise becomes

near. Al-Hasan said that they will be brought close to Paradise while it remains in its place.

The forthcoming ayahs are the consequence of the condition stated in the first ayah:

{إذا الشمس كورت }

When the sun gets wrapped up;

and the conditions stated in the ayahs joined to that first verse by conjunction 1.

{علمت ن فس ما أحضرت } .14

Then, each soul shall know what it had prepared.

The term nafs (self, ن ف س ) is indefinite, thereby reflecting a general context. The ayah means

that every soul shall know the good deeds it made to be documented in its journal that would

admit it to Paradise, or the bad deeds that would make it deserving of Hellfire, may Allah

protect us.

{أقسم بالنس الف } .15

Verily, I swear by the receding stars,

An-Nasafiyy and others said that la (ال) is a linguistic additive meaning: Verily, I swear by

al-khunnas ( النس).

Al-Khunnas ( نس ال ) is the plural of khanisah (خانس ة), and khanasa ânhu (خ نس عن ه) means 'to

be delayed or receded from.' Al-Hafidh2 said that Al-Bukhariyy said that al-khunnas ( ال نس)

is 'to recede and conceal itself in its habitat like when the gazelles recede into their caves.'

Al-Farra’ said that the ayah is in reference to the five stars that run their course by receding

in their tracks, just as the gazelles recede back in their caves. He said that what is meant by

the five stars is 'Mercury (عطارد), Venus ( ه رةز ال ), Mars امل ريخ) و ه و مهب را ), Jupiter (املش ىى), Saturn

'.(زحل)

Then Al-Farra’ said that "Saîd Ibn Mansur narrated from Âliyy with a hasan classification

that they are the planets appearing at night and receding unseen at daylight." In his book

1 8 and -which appears at the beginning of ayas 2 wawThe article of conjunction used for joining is the letter

10-13 linking them to the first ayah.

2 Ibn Hajar Al-Âsqalaniy


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'Lisan Al-Ârab' he said that "Khunusuha (خنوس ها) is the receding at daylight and al-khunus

".is to recede and conceal (النوس)

{الوار الكنس } .16

The planets that set and hide,

Al-kunnas ( الك نس) is the plural of kanis (ك انس) and kanisah (كانس ة). Kanis (ك انس), if

attributed to a beast, means the beast entering its habitat--like the wild cows and the gazelles.

Al-jawari ( رىاال و ) are the moving planets and al-kunnas (الك نس) are those planets that set and

hide. Hence, the ayah refers to the moving planets that set and hide.

{والليل إذا عسعس } .17

And (by) the night as it fades (in and out),

Al-Khalil said that Allah swore by the setting in of the night and by its disappearance. The

term âsâs ( عس عس) is self-antonymic ( ض داداأل ); such terms contain in the same word

opposite meanings (like appearing and disappearing); they are words that are shared by

opposite meanings, like (وراء) which can mean “behind” as well as “in front”, and (ف وق), which can mean above or below.

{س والصبح إذا ت ن ف } .18

And (by) the dawn as it breathes;

As-subh ( الصبح) is dawn, the beginning of daylight.

Idha tanaffas ( إذا ت ن فس) i.e., if it's light spreads out. This ayah contains a swear; Allah swears

by the Dawn and its outspread light. The matter being sworn about is the following ayah

(#19):

{إنه لقول رسول كرمي } .19

Verily, it is the word of a most honorable messenger,

The revealed Qur’an, highly praised to Allah, is the utterance1 of an honorable angel and

messenger to Allah, Jibril, who came down with the revelation on all the Prophets, peace be

upon them.

1 Allah, clear of creations’ attributes, is clear of being attributed with utterance. Allah’s Speech is eternal and

everlasting, not a letter or sound or language. Allah enabled Jibril to understand the meaning of His Eternal


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{ذي ق وة عند ذي العرش مكي } .20

An (extremely) powerful one (who is of high rank) to the Master of the Ârsh

Jibril is extremely empowered to carry out his assignments without weakness or

powerlessness. His strength enabled him to wrench out the villages of the people of Prophet

Lut (Lot) and turn them upside down, as he was ordered. Jibril has a very high status to

Allah.

{مطاع ث أمي } .21

Obeyed in that far place, entrusted.

This ayah means Jibril is obeyed by the other angels in the skies and is entrusted with

bringing the Revelation down to the Prophets of Allah. The saying of Allah, thamma ( ث),

refers to the skies. Ibn Hisham said that thamma ( ث) with a fathah is a name reflecting the far

away place. Jibril is amin (أم ي)1 i.e., he is entrusted with bringing the Revelation down to

the Prophets of Allah.

Ubayy Ibn Ka^b and Ibn Masûd recited thumma (ث) with a dammah on the tha'.

{وما صاحبكم مبجنون } .22

And, O people, this man from among you is not insane.

This is connected by conjunction to the matter being sworn about in ayah 19. It means: O

People of Makkah, unlike the lies the blasphemers fabricate, Muhammad is not insane.

Rather, he is truthful and may Allah reward him greatly for what he gave his nation. Majnun

(جمن ون)2 is the one subdued by Jinn or the one who suffered an ailment in his brains that veils

his mind.

Speech. Jibril, at the orders of Allah, came down with the text --indicative of Allah’s Eternal Speech-- Allah

created in the Guarded Tablet. Jibril conveyed the text and uttered it to the prophets according to a sound that

Allah created.

1 amin (رمين) means ma'mun (مأمون) which means entrusted. This is the same form as qatil (قتيل) which means

maqtul (مقتول) and rajim (رجيم) which means marjum (م جوم).

2 Majnun (مجنون) means, ' insane ', and is called as such because his mind is subdued and veiled.


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{فق المبي ألولقد رآه با} .23

And he surely saw him in the clear horizon.

This ayah refers to that Muhammad saw Jibril in his original form having six hundred (600)

wings. He saw him in the far horizon ( األفق المبي) from where the sun rises.

{بضني وما هو على الغيب } .24

And he surely does not withhold any of the Revelation.

Muhammad, sallallahu âlayhi wa sallam, is not a miser in conveying what was revealed to

him.

Ibn Kathir, Abu Âmr, and al-Kisa’iyy read the term bidanin ( بض ني) with the letter dha' (ظ)

instead of dad (ض). Read as such, it means Muhammad is neither accused of bringing

forward something which was not revealed to him, nor of falling short in conveying any of

what was revealed to him, nor of adding to what was conveyed to him. Al-Bukhariyy said

that adh-dhanin (الظن ي) means ‘the accused’ and ad-danin (الض ني) means ‘the miser.’

Likewise, it was narrated by Âbdur-Razzaq from the route of Ibrahim an-Nakhaîyy.

{وما هو بقول شيطان رجيم } .25

And it is not the word of an accursed devil.

Contrary to the false claim of the blasphemers of Quraysh, the Qur’an is not the word of one

of the devils pelted away with meteors uttering through the tongue of Muhammad, sallallahu

âlayhi wa sallam. Some of the devils eavesdrop near the first sky whereupon the angels pelt

them away with meteors. Rajim ( رجيم) means marjum (مرجوم) i.e., ‘pelted with meteors.’

{فأين تذهبون } .26

And so where are you going?

What other route would you follow but the Qur’an which provides the guidance and

soundness? This ayah shows that the blasphemers strayed by their fabrications about the

Prophet. One time they attributed to him insanity, another time soothsaying, and other than

that. The Prophet, sallallahu âlayhi wa sallam, is clear of their accusations.

{ذكر للعالمي ال إن هو إ } .27

Verily, it is a reminder to all the creations;


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

{لمن شاء منكم أن يستقيم } .28

For whomever among you who wants to straighten up;

The Qur’an is a preachment for those who willed to follow the Straight Path by embracing

Islam, and they will indeed benefit from it. As for those who do not embrace Islam, they do

not benefit from the Qur’an.

Then in the following ayah, Allah elucidated that the slave’s will of embracing Islam, and

thus being on the straight path, is only by the Will of Allah:

{أن يشاء الله رب العالمي الوما تشاءون إ } .29

But you shall not will, except if Allah, the Lord of the Worlds, wills.

You shall not will for yourselves to be on the Straight Path by embracing Islam unless Allah

willed that for you eternally. Allah made it known that their being guided to the good ending

is only by and in accordance with the Will of Allah. In the ayah, Allah mentioned specifically

one’s will to follow the Straight Path–and not one’s will to go astray to elucidate the honor of

the belief.

Al-Qurtubiyy said that Allah showed in this ayah that the good the slave does is by the Will

of Allah in order to benefit him, and the evil the slave commits is by the Will of Allah in

order to deprive him. Allah said in Surah al-Anâm, 111:

{أن يشاء الله الما كانوا لي ؤمنوا إ الولو أن نا ن زلنا إليهم المالئكة وكلمهم الموتى وحشرنا عليهم كل شيء ق ب }This ayah means: [ And had We descended upon them the angels,and We made the dead

speak to them, and We assembled before them everything (in front of their own eyes), they

still would not believe unless Allah wills. And Allah said in Surah Yunus, 100:

الوما ان لنفس رن تؤمن إ } {بإذن هللا

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

Qasas, 56:

يهدي من يشاء الإنك } {تهدي من رح ت ولكن هللا


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This ayah means: [O Muhammad, you will not be able to guide whomever you love to be

guided, but Allah guides whomever He wills.] There are many other verses and religious

reports showing that Allah guides one by Islam and misguides one by blasphemy.”

Allah is rabbul-âlamin (رب العطالمين) i.e., the Owner of all the creatures and their deeds.

Then by precedence, He is the Creator of their deeds. Allah said in Surah as-Saffat, 96:

خلقكم وما تعملون } {وهللا

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

The Messenger of Allah said

<< هصنعتإن هللا تعالى صانع ل صانع و>>

This means: <<Indeed, Allah is the maker of every maker and what he made.>> Narrated by

al-Bayhaqiyy, al-Hakim, and Ibn Hibban. Allah said in Surah al-Anâm, 110:

{ون قلب أفئدت هم وأبصارهم } This ayah means: [We (Allah) shall change their hearts and turn their sights.]

The fact that Allah controls and changes the hearts of the slaves clearly indicates that Allah is

the Creator of the actions of the hearts. Likewise, the fact that Allah controls and turns the

sights of the slaves clearly indicates that Allah is the Creator of the doings of the extremities

and other external body organs.

Praise be to Allah, the One Who guides whomever He willed out of His generosity and

makes misguided whomever He willed out of His justice. Hence, the one who attributes the

ultimate will to the slaves and not to the Creator, who is the Owner of the slaves, is

undoubtedly a misguided blasphemer.

Muslim narrated that the blasphemers came to debate with the Messenger about the

Destining of Allah, so Allah revealed in Surah al-Qamar, ayahs 47, 48, and 49: إنا كل شيء (48)ي وم يسحبون ف النار على وجوههم ذوقوا مس سقر (47)ل وسعر الإن المجرمي ف ض }

{(49)خلقناه بقدر

These ayahs mean: [The blasphemers are in a state of misguidance and madness (47). On

the Day of Judgment they will be dragged through the fire of Hell on their faces and will be


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told to taste the touch of Hell (48). Verily, We (Allah) have created all things in accordance

with (Allah’s) Decree (49).]

Those who say the slave creates his own actions are blasphemers by the evidence of the

Qur’an, the Sunnah, and the unanimous agreement of the salaf and khalaf. The sayings of

those who oppose them do not have any consideration due to the following confirmed saying

of the Prophet, sallallahu âlayhi wa sallam, narrated by Abu Dawud:

<<ألمة ه االقدرية جموس هذ>> This means: <<Those who deny the Destining of Allah are the Majus of this nation.>>

Al-Lalaka’iyy and al-Bayhaqiyy narrated about many of the scholars of the salaf that they

pronounced those who deny the Destining of Allah as blasphemers. Among such scholars

were the companions, Âbdullah Ibn Âbbas and Âbdullah Ibn Ûmar, as well as a number

of the followers of the Companions and their followers. The two great imams, Imam Malik

and Imam ash-Shafiîyy, explicitly stated that this is a case of blasphemy. Henceforth, it is

not permissible to doubt in the blasphemy of the one who says the slave creates his own

actions, for, may Allah protect us, they are belying the saying of Allah in Surah ar-Ra^d, 16 {ق ل الل ه خ الق ك ل ش يء } and Surah as-Saffat, 96: { والل ه خلقك م وم ا ت عمل ون} . Surah ar-

Ra^d, 16 means: [Say, O Muhammad, “Allah is the Creator of everything.] Surah as-Saffat,

96 means: [Verily, Allah created you and your doings.]

Ibn Jarir and others reported that when { لم ن ش اء م نكم أن يس تقيم} was revealed Abu Jahl said

that, 'we are meant by this ayah, if we willed to, we follow the Straight Path, and if we willed

not to, we do not follow it.' So Allah revealed

{أن يشاء الله رب العالمي الوما تشاءون إ } .

Abu Bakr As-Siddiq, Abu Al-Mutawakkil and Abu Îmran recited wa ma yasha'un ( يش اءون) with a ya',



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SURAH AL-INFITAR سورة االنفطار Makkiyyan by consensus.

Comprised of nineteen (19) ayahs.

Meaning Ayah


1. When the sky is cleft asunder;

(0)إذا السماء ان فطرت

2. And when the stars fall from their

positions;

(2)وإذا الكواكب ان تث رت

3. And when the oceans are flooded;

(3)وإذا البحار فجرت

4. And when the graves are tousled;

(4)وإذا القبور ب عثرت

5. Then shall every soul learn what it

has sent forward and what it kept

back.

(5)علمت ن فس ما قدمت وأخرت

6. O mankind! What has seduced you

to turn away from Al-Karim, your

(generous and forgiving) Lord?

(6)ياأي ها اإلنسان ما غرك بربك الكرمي

7. The One Who created you,

fashioned you proportionately, and

made your creation harmonious;

(7)لذي خلقك فسواك ف عدلك ا

8. In any form that He willed to

construct you.

(8)ف أي صورة ما شاء ركبك

9. Nay! In fact, you deny the Religion,

ين الك بون بالد (9)بل تكذ

10. And appointed over you are

recorders,

(01)وإن عليكم لافظي

11. Writers, honorable,

(00)كراما كاتبي 12. They know what you do (02)ي علمون ما ت فعلون 13. Certainly, the meritorious are in

bliss.

(03)إن األب رار لفي نعيم

14. And certainly, the doers of

iniquities shall be in Hell, (04)وإن الفجار لفي جحيم


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15. They will burn by it on the Day of

Judgment,

ين (05)يصلون ها ي وم الد

16. And they will not be those who are

absent from it.

ها بغائبي (06) وما هم عن

17. And what will make you know

what is the Day of Judgment?

ين (07)وما أدراك ما ي وم الد

18. Again, what will make you know

what is the Day of Judgment??

ين (08)ث ما أدراك ما ي وم الد

19. The Day when no soul shall be able

to do aught for another, and the

entire matter, that day, will be with

Allah.

م ر ي ومئ ذ لل ه أل تل ك ن ف س ل ن فس ش يئا وا الي وم (09)


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THE EXPLANATION

{إذا السماء ان فطرت } .1

When the sky is cleft asunder;

Al-Farra’ said that the infitar (انفط ار) of the sky is its clefting asunder. This refers to the Day

when the sky will split apart with crevices.

{وإذا الكوا ب انتث ت } .2

And when the stars fall from their positions;

And when the stars drop from their places.

{وإذا البحار فجرت } .3

And when the oceans are flooded;

Ar-Rabi^ Ibn Khathim said that fujjirat ( فج رت) means ‘flooded.’ Al-Bukhariyy narrated

without a continuous chain of narration. The Hafidh said in his book Al-Fath: What is

copied from the sayings of ar-Rabi^ is that fujirat ( فج رت) with a single (ج) befits this

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

{وإذا القبور ب عثرت } .4

And when the graves are tousled;

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

and the dead shall be resurrected and quickened.

مت وأخرت } .5 {علمت ن فس ما قد

Then, every soul shall learn what it has sent forward and what it kept back.

This ayah is the consequence of the condition mentioned in the previous four ayahs. It

confirms that when the aforementioned matters happen, every soul shall learn about the

obedience it had performed and sent forward, and about the right of Allah one had not

fulfilled and thus kept one behind and deserving the punishment of Allah. This meaning was

mentioned by Ibn Âbbas.


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{ياأي ها اإلنسان ما غرك بربك الكرمي } .6

O mankind! What has seduced you to turn away from Al-Karim, your (generous and

forgiving) Lord?

What is specifically meant by al-insan ( اإلنس ان; mankind) here, is the human blasphemer. It

was said that it was revealed about 'Ubayy Ibn Khalaf. The ayah addresses the blasphemers

by asking, "What has seduced you, i.e., drawn you away and cheated you to the extent that

you have blasphemed and disbelieved in your generous Lord Who bestowed upon you a

variety of endowments?" Seduction here refers to the matters that entice man, such as

money, prestige, desires, and devils. Al-Baydawiyy said that "The answer to the question,

‘What has seduced you?’ is the devil."

Al-Karim ( الك رمي) is one of the names of Allah meaning He is the Forgiving One Who does not

punish the sinner shortly after he errs. Here, Allah mentioned His name, Al-Karim, to

emphasize to the blasphemer the importance of refraining from being seduced away from

Allah before the punishment eventually befalls him; Allah’s ascription of being Al-Karim

does not mean that the blasphemer will be forgiven, or that he will be treated as an equal to

the obedient person. Rather, if he does not repent from his blasphemy, he will be severely

punished. This becomes especially clear when one remembers Allah’s attributes of al-Qahr

justly punishing those who deserve' ,(االنتق ام) subjugating His slaves', and al-Intiqam' ,(القه ر)

to be punished.' One must not listen should the devil whisper to him, “Do as you like, for

your Lord is Karim and does not punish anyone.”

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

ما تستحىأيا كامت الذنب واهلل ىف اللوة رائيكا وسىه طول مساويكا غرك من ربك امهاله

This means: O you who is concealing the sin, are you not ashamed? Allah sees you even

when you are alone. You have blurred yourself, by the fact that Allah allowed you some time

so you may repent before punishing you, as well as by the fact that Allah has not uncovered

the long history of your sins.

Dhun-Nun al-Misriyy said that "Many of those are unknowingly seduced because Allah has

not uncovered their sins." May Allah forgive us and cover our sins in this life and in the

Hereafter, Amin.


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اك فعدلك } .7 {الذي خلقك فسو

The One Who created you, fashioned you proportionately, and made your creation

harmonious;

Your Lord is the One Who destined that you be created from a sperm-drop. He made your

body parts harmonious, without any disproportion. He made them sound, enabling them to

perform their functions. Thus, He did not make one hand longer than the other, one eye

wider than the other, or some body parts black and others white.

Al-Bukhariyy said that Al-A^mash and Âsim recited faâdalak ( ف ع دلك)1 with a single dal

(د) . However, the people of al-Hijaz recited it with a doubled dal ( د) . The first recitation

means ‘Allah created you in compliance with the form He eternally Willed--whether

beautiful, ugly, tall, or short. The second recitation means ‘harmoniously created.’

It is mentioned in Al-Fath: "The summary of both recitations is that the one with the doubled

dal ( د) means ‘harmoniously created,’ and the one with the single dal (د) 2 means ‘created

you with whatever attribute He willed for you.’"

{ف أي صورة ما شاء ركبك } .8

In any form that He willed to construct you.

Your Lord is the One Who created you with some attributes among the various attributes, in

conformity to His eternal Will. The qualities a person has, whether tall or short, male or

female, resembling his kin or not, was willed for him by Allah in eternity.

ين الك } .9 بون بالد {بل تكذ

Nay! In fact, you deny the Religion,

After Allah elucidated, by the intellectual proofs, the truthfulness of the Resurrection and

Assembly, Allah stated some ramifications. Kalla ( ال ك) in this verse severely reprimands

the blasphemers for being seduced by the devil away from the generosity of Allah. The part

of the ayah ( ي بون بال د ن ب ل تك ذ ) confirms that the blasphemers deny the Day of Judgment and

claim it will not take place. Abu Ja^far recited bal yukadhdhibuna (ب ل يك ذبون) with a ya',

which means, “They deny”.

1 Likewise recited by Hamzah, Al-Kisa'iy, and Khalaf.

2 Likewise recited by Ibn Kathir, Nafi^, Abu Âmr and Ibn Âmir.


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{وإن عليكم لافظي } .10

And appointed over you are recorders,

Then Allah informed the blasphemers that the record of their deeds is kept. Among the

angels are those who record their doings and sayings.

{كراما كاتبي } .11

Writers, honorable;

These angels are greatly honored to Allah. They record the doings of the slaves. Moreover,

Allah makes what goes on in peoples’ hearts known to them. The angels record accordingly,

so that the people may also be judged for what is in their hearts. Aggrandizing the angels in

this verse signifies the importance of the Day of Judgment.

{ي علمون ما ت فعلون } .12

They know what you do

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

will record it all.

{ب رار لفي نعيم ألإن ا} .13

Certainly, the meritorious are in bliss.

Al-birr ( ل ا ) with a kasrah is 'the goodness and merit.' Al-abrar (األب رار) is the plural of al-

barr (الب ار) who is 'the doer of goodness and merit.' Ar-Raghib-al-Asbahaniyy said that

“When al-birr ( ال) is attributed to the slave towards his Lord, it refers to the slave’s

exaggeration in being obedient to his Lord. When attributed to Allah, it means bestowing

reward on the slave. Al-birr ( ال) is of two kinds, one pertains to the creed and the other to

the acts of worship. Both are elucidated in the saying of Allah in Surah al-Baqarah, Ayah

177:

ئكة والكتاب الخر والم لوم اليس ال أن ت ولوا وجوهكم قبل المشرق والمغرب ولكن ال من ءامن بالله والي }ة الذوي القرىب واليتامى والمساكي وابن السبيل والسائلي وف الرقاب وأقام الص والنبيي وءاتى المال على حبه

ك الذين صدقوا وأولئك س أولئ وءاتى الزكاة والموفون بعهدهم إذا عاهدوا والصابرين ف البأساء والضراء وحي البأ {هم المت قون


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This ayah means: [It is not meritorious that you turn your faces (without being believers)

towards East or West; but it is meritorious to believe in Allah and the Last Day, and the

Angels, and the Book, and the Messengers; and for the sake of your kin, the orphans, the

needy, the wayfarer, those who ask, and for the slaves to pay for their freedom, to spend of

your money that you love, to be steadfast in prayer, and to pay Az-Zakat; to fulfill the

contracts which you have made; and to be patient, in financial and physical adversities, and

throughout warring periods. Such are the people of truth, the God-fearing ones.]

This ayah includes matters pertaining to the belief, obligatory actions, and supererogatory

acts of worship. For the true believers who are God-fearing in this life, the enjoyment is

through obedience to Allah, and accepting the Destining of Allah, and feeling content by it.

Their enjoyment in the Hereafter shall be Paradise.

{الفجار لفي جحيم وإن } .14

And certainly, the doers of iniquities shall be in Hell,

Al-fujjar ( الفج ار) is the plural of fajir ( اجرف ) and the infinitive form is al-fujur (الفج ور). Ar-

Raghib al-Asbahani defined al-fujur as ‘clefting the cover of the Religion.’ The blasphemers

are the ones meant here. The punishment for their ill-doings shall be dwelling in the fervor

of Hellfire.

{يصلون ها ي وم الدين } .15

They will burn by it on the Day of Judgment,

On the Day of Judgment (the day of reward and/or punishment for ones deeds), the

blasphemers shall enter Hell and suffer from its fervor.

ها بغائبي } .16 {وما هم عن

And they will not be those who are absent from it1.

Once they enter Hell, they (the blasphemers) will never depart from it. By that, the promise

of punishing the blasphemers with everlasting torture in Hellfire will be fulfilled.

{وما أدراك ما ي وم الدين } .17

And what will make you know what is the Day of Judgment?

1


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Ar-Raziyy said that the scholars hold different opinions regarding the addressee. Some said

that the blasphemer is the one addressed in this ayah, in order to severely reprimand him.

The majority, including al-Baydawiyy, said that the Prophet, sallallahu âlayhi wa sallam, is

the one addressed to reflect that no one, including the Prophet, knows the extent of Hellfire,

and to make the people more in awe of the Day of Judgment.

ين } .18 {ث ما أدراك ما ي وم الد

Again, what will make you know what is the Day of Judgment??

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

seriousness and importance of the Judgment Day.

{مر ي ومئذ لله أل ك ن فس لن فس شيئا واتل الي وم } .19

The Day when no soul shall be able to do aught for another, and the entire matter, that day,

will be with Allah.

On That Day, no creature shall be able to benefit another in the least with the exception of

the intercession that takes place by the Will of Allah. No blasphemous soul will be able to

benefit any other blasphemous soul. The entire matter will be with Allah on That Day, and

no one can contend.

In this ayah, there is an indication that Allah is attributed with Existence and Everlastingness.

His attributes are eternal and everlasting by virtue of the Eternity and the Everlastingness of

Allah’s Self1. Allah is clear of change because changing from one state to another is an

attribute of the creations. Allah is clear from any of the creations’ attributes. Dhun-Nun al

Misriyy said, “Whatever you imagine in your mind, Allah is different from it.” i.e., Allah is

not similar to it.

Ibn Kathir and Abu Âmr recited yawmu ( ي وم) with a dammah on the mim2. The rest recited it

with a fathah on the mim3.

1 Refers to the reality of Allah. No one but Allah knows the reality of Allah. Our knowledge of Allah constitutes

knowing what is befitting to attribute to Allah and what is not befitting to attribute to Him. 2 In this context it reflects an attribute of yawmuddin.

3 In this context it refers to the things mentioned that will occur on the Day of Judgment.


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SURAH AL-MUTAFFIFIN سورة المطففين Makkiyyan by consensus.

Comprised of thirty-six (36) ayahs.

Meaning Ayah


1. Woe to the stinters.

(0)ويل للمطففي

2. Those who, when they receive from

people, are keen to receive full

measure,

(2)الذين إذا اكتالوا على الناس يست وفون

3. But when they give by measure, or

weigh (items) for people, they give

less than what is due.

(3)أو وزنوهم يسرون وإذا كالوهم

4. Do they not think they will be

resurrected,

عوثون الأ (4)يظن أولئك أن هم مب

5. On a great day?

(5)لي وم عظيم

6. The Day when mankind shall stand

for the Lord of the Worlds

(6)ناس لرب العالمي ي وم ي قوم ال

7. Nay! Surely the book of the

blasphemers is incarcerated in

Sijjin.

(7)إن كتاب الفجار لفي سجي الك

8. And what makes you know what

Sijjin is?

(8)وما أدراك ما سجي

9. A book fully inscribed.

(9)كتاب مرقوم

10. Woe, on That Day, to the deniers,

بي (01)ويل ي ومئذ للمكذ

11. Those who deny the Day of

Judgment.

ين بون بي وم الد (00)الذين يكذ

12. And none deny it except every

sinful transgressor

ب به إ وم (02)كل معتد أثيم الا يكذ

13. When our ayahs are recited to him,

he says, “Tales of the Ancients!” لى عليه ءايات نا قال أساطي ا (03)ولي أل إذا ت ت


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14. Nay, but their hearts are covered by

what they were acquiring

(04)بل ران على ق لوهبم ما كانوا يكسبون الك

15. Nay! Verily, that Day, they shall be

veiled from their Lord.

م ي ومئذ لمحجوبون الك (05)إن هم عن رهب

16. Thereafter, they will be the burned

ones of Hell.

(06) إن هم لصالوا الحيم ث

17. Further, it will be said, “This is that

which you used to deny”

بون (07)ث ي قال هذا الذي كنتم به تكذ

18. Nay, verily the Book of the

meritorious is in Îlliyyin .

(08)ب رار لفي عليي أل إن كتاب ا الك


Îlliyyin is?

(09)وما أدراك ما عليون

20. A Book fully inscribed,

(21)كتاب مرقوم

21. To which the Elite bear witness .

(20)يشهده المقربون

22. Truly the meritorious will be in

bliss,

(22)ب رار لفي نعيم أل إن ا

23. On couches, looking .

(23)رائك ي نظرون أل على ا

24. You will recognize in their faces

the glistening of the bliss,

(24)ت عرف ف وجوههم نضرة النعيم

25. They will be made to drink from

sealed (non-intoxicating) wine,

(25)يسقون من رحيق متوم

26. Its seal is musk, and for this let the

aspirants aspire,

ختامه مسك وف ذلك ف ليت نافس المت نافسون (26)

27. Its mix is from Tasnim:

(27)ومزاجه من تسنيم

28. A spring from which drink the elite.

نا يشرب هبا المقربون (28)عي

29. Those who commited crime used to

laugh at those who believed,

يضحكون إن الذين أجرموا كانوا من الذين ءامنوا(29)

30. And whenever they passed them (31)وإذا مروا هبم ي ت غامزون


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by, they winked at one another (in

mockery);

31. And when they returned to their

families, they returned amused;

(30)بوا فكهي وإذا ان قلبوا إل أهلهم ان قل

32. And whenever they saw the

believers, they said, “Surely they

are truly astray!”

(32)ء لضالون الوإذا رأوهم قالوا إن هؤ

33. But, they have not been sent as to

the believers as record keepers

(33)عليهم حافظي وما أرسلوا

34. And now, Today, those who

believed will laugh at the

blasphemers,

(34)فالي وم الذين ءامنوا من الكفار يضحكون

35. On couches, looking.

(35)رائك ي نظرون أل على ا

36. Have not the blasphemers been paid

back for what they used to do?

(36)هل ث وب الكفار ما كانوا ي فعلون


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THE EXPLANATION

Hafidh Ibn Hajar said in his book Al-Fath, “Ibn Majah and an-Nasa’iyy reported in a sahih

chain from the route of Ibn Âbbas that he said that when the Prophet, sallallahu âlayhi wa

sallam, came to Madinah, its people were most devious in measurements. Allah revealed

waylul-lilmutaffifin ( ويل للمطففي) and thereafter they became good with their measurements.”

{مطففي ويل لل } .1

Woe to the stinters.

Ar-Raghib al-Asbahani mentioned in his book Al-Mufradat: "Al-Asmaî noted that wayl ( لي و )

is 'repugnance.' As to those who said that wayl ( لي و ) is a valley in Hell, they did not mean

the term’s actual linguistic definition was 'a valley in Hell.' Rather, the intended meaning

was whomever Allah threatened by al-wayl ( لي الو ) deserves a place in Hellfire and will indeed

experience it." At-Tirmidhiyy reported the hadith: >> ن يبلغ قعرهأيفا قبل ربعي خر أالويل واد ىف جهنم يهوى فيه الكافر <<

This means: << Al-wayl ( لي الو ) is a valley in Hell in which the blasphemer shall fall forty

(40) years before he reaches its bottom.>> At-Tirmidhiyy said that " this hadith is gharib1

and I recognize it as marfu^2 only from the route of Ibn Lahiâh." Ibn Lahiâh was an

extremely weak narrator even before his books got burnt, as Âbd ar-Rahman Ibn Mahdiyy

and Yahya Ibn Maîn reported.

The linguists said that al-mutaffif ( فف ط امل ) is derived from at-tafif ( ي فف الط ), meaning ‘what is

little.’ Hence, al-mutaffif ( فف ط امل ) is the one who cheats others out of their due in measuring

and weighing. Al-mutaffifun ( ونف ف ط امل ) is the plural of al-mutaffif (

فف ط امل ). Therefore, the

ayah means that those who cheat others out of their due in measuring and weighing deserve

punishment in Hellfire, and they shall experience it.

{الذين إذا اكتالوا على الناس يست وفون } .2

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

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

1 Gharib: The hadith which is narrated only by one narrator. It is weak, unless the narrator is upright and

trustworthy. 2 Marfu^: The hadith which is attributed to the Prophet by one of the companions, their followers, or anyone

after them until nowadays, whether among the Prophet's sayings, actions, confirmations or attributes. Such

hadith might or might not be sahih.


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{وإذا كالوهم أو وزنوهم يسرون } .3

But when they give by measure, or weigh (items) for people, they give less than what is due.

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

than what is due.

عوثون الأ } .4 {يظن أولئك أن هم مب

Do they not think they will be resurrected,

They are acting as if they do not know with certainty that they shall be resurrected and

judged for this ill-practice. An-Nasafiyy said that the interrogative hamzah (ء) was added to

the lam alif (ال), an article of absolute negation, as a reprimand. The ayah entails severe

denouncing and amazement at their daringness to short-change others. The interpreters said

that adh-dhann (الظ ن), which literally means “thought”, in the ayah means, 'knowledge and

certainty.'

{لي وم عظيم } .5

On a great day?

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

{ي وم ي قوم الناس لرب العالمي } .6

The Day when mankind shall stand for the Lord of the Worlds

On the Day of Judgment, the people shall rise from their graves at the command of Allah,

and face what they deserve of reward and/or punishment. We ask Allah out of His generosity

and mercy to forgive us and to conceal our ill doings. Al-Bukhariyy narrated in his Sahih

from the route of Âbdullah Ibn Ûmar that the Prophet said that

ذنيهأ فنصاأل إحدهم ىف رشحه يغيب أحىت ( 6)يوم يقوم الناس لرب العاملي >> >> << On That Day, (mentioned in ayah 6) the people shall rise for judgment until one is

covered in his own sweat up to the middle of his ears.>> That is, he will suffer in a pool,

mid-ear high, of his own sweat.

{فجار لفي سجيإن كتاب ال الك } .7

Nay! Surely the book of the blasphemers is incarcerated in Sijjin.


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The word kalla (ك ال) reflects a strong order to refrain from stinting in measuring by weight

or volume, and it delivers the threat of punishment. It was also said to mean ‘Verily’.

The book of the doers of iniquities, i.e., the journals in which their deeds are recorded, shall

be in Sijjin. Az-Zabidiyy, in his book Taj Al-Ârus, said that "Sijjin contains the book of the

doers of iniquities.” Ibn Âbbas reported Sijjin contains their journals as reported in as-

Sahah. Abu Ûbaydah said that Sijjin has the grammatical structure of fi^îl (فع ي ل) and its

root is Sijn (س جن) or ‘the prison’. Similar to that is Fissiq (فس يق), the root of which is Fisq

.(فسق)

It was said that Sijjin is a valley in Hell, may Allah protect us. Al-Baydawiyy certified that

Sijjin is Hell itself. Ibn al-‘Athir said that 'Sijjin is a name for the Fire of Hell.' Ar-Raghib

al-Asbahaniyy said that Sijjin is a name for Hell which corresponds to that Îlliyyin is a name

for Paradise.

{وما أدراك ما سجي } .8

And what makes you know what Sijjin is?

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

{كتاب مرقوم } .9

A book fully inscribed.

It means a 'written book', and it was said that it means a 'sealed book'. An-Nasafiyy said “The

book is a comprehensive book--a record of evil; in it the deeds of the devils and blasphemers

among the jinns and humans are written.” As mentioned before, this book is imprisoned in

Sijjin which is an indication of the low status of the blasphemers, the meanness of their

deeds, and Allah’s degradation of them. Ar-Raziyy said that Allah told us that the book (of

the doers of iniquities) is in Sijjin and then explained Sijjin by being a written book. It is as if

it was said that their book is in a written book; so what does that mean? Imam Abu Bakr ash-

Shashiyy al-Qaffal al-Kabir answered: The saying of Allah

{ تاب مرقوم ك } is not an explanation of Sijjin. Rather, the inherent meaning is Nay,

verily the book of the doers of iniquities is in Sijjin and it is a written book.

Hence, this attributes two attributes to the book of the doers of iniquities--that it is

in Sijjin and that it is written. The saying of Allah in ayah (8) ( وما أدراك ما سجي)

came between the two attributes and Allah knows best.


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بين و } .10 {يل يومئذ للمكذ

Woe, on That Day, to the deniers,

Those who belie shall face severe punishment.

ين } .11 بون بي وم الد {الذين يكذ

Those who deny the Day of Judgment.

That is those who deny the Day of Judgment.

ب به إ و } .12 {كل معتد أثيم الما يكذ

And none deny it except every sinful transgressor

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

are athim ( أث يم), that is, extremely sinful for their blasphemy. Athim ( أث يم) is a form which

expresses an exaggeration in meaning.

لى عليه ءايات نا قال أساطي ا} .13 {ولي أل إذا ت ت

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

The one who denies the Judgment Day, whenever the ayahs of Allah are recited to him, says,

“These are but tall-tales of the earlier people.” Az-Zajjaj said that asatir (أس اطي) means, '

fabrications.'

{بل ران على ق لوهبم ما كانوا يكسبون الك } .14

Nay, but their hearts are covered by what they were acquiring

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

ran ( ران) is ‘the affixation of sins.’ Hafidh Ibn Hajar said in his book Al-Fath:

It was narrated to us in Fawa’id ad-Dibajiyy that Mujahid said about the saying

of Allah: { ل ران عل ى ق ل وهبم ب } ‘the sins have been affixed on their hearts until they

became totally submerged’.

Ran (ران) and ar-rayn ( نري ال ) mean ‘film; covering’, and it is similar to the rust

that overcomes smooth, polished things. Ibn Hibban, al-Hakim, at-Tirmidhiyy,

and an-Nasa’iyy narrated from the route of al-Qa^qa^ Ibn Hakim from Abu

Salih from Abu Hurayrah that the Prophet said


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نكتت فى قل ه فإذا هو نزع ’يئة طإن الع د إذا اخطأ خ>>الذى يها حتى تعلو قل ه فهو ال ان فلت، فإن هو عاد زيد غف صقتواس

<< ال بل ران على قلوبهم: ذ هللا تعالى

This means: <<If the slave commits a sin his heart is dotted. If he quits and

seeks forgiveness, it is polished; however, if he recommits sins, the dotting will

be increased until it overcomes his heart, and this is the ‘ran (ران)’ that Allah

mentioned in His saying kalla bal rana âla qulubihim ( ب ل ران عل ى ق ل وهبم الك ).

(This is the end of the words of the Hafidh)

Hafidh Ibn Hajar (with a chain of narration) mentioned that Mujahid said that they (the

scholars) used to explain ar-rayn ( نري ال ) by stamping. The saying of Allah ma kanu yaksibun

{ ا ك انوا يكس بون م } means [as a result of their disobedience and sins]. The interpreters of the

Qur’an said that when their disobedience and sins increased, it overwhelmed their hearts.

Âbdur-Razzaq narrated in his Tafsir from the route of al-Hasan that he said “It is the sin

committed on top of another until the heart is scarred, and consequently, becomes black. Al-

Mundhiriyy said that it was narrated from the route of Anas that the Messenger of Allah said:

<< وب صدأ كصدإ النحاس وجالؤها االستغفارقلإن لل >> <<The hearts get rusted like the rust of copper and are cleansed by seeking forgiveness.>>

(Narrated by al-Bayhaqiyy)

In the recitation of Hafs from Âsim, one slightly stops without releasing a breath at the lam

Nafi^, Ibn Kathir, Abu Âmr .(ران) and then he recites ran (while wanting to continue) (ل)

and Ibn Âmir continue the recitation without stopping and recite with the idgham1 of the lam

However, Abu Bakr, Hamzah and Al-Kisa'iyy recited with the imalah .(ر) 'and ra (ل)2 of the

fathah3 on the ra' (ر) and with idgham.

م ي ومئذ لمحجوبون الك } .15 {إن هم عن رهب

Nay! Verily, that Day, they shall be veiled from their Lord.

Here, kalla ( ك ال) contains the meaning of the strict order to refrain from the sins and

disobedience that cause the heart to blacken with scars. Innahum ( إن ه م),from where we got

the pronoun “they”, refers to the blasphemers. Ân-rabbihim ( م ,which liteally means ,(ع ن رهب

“from their Lord” exactly means: ‘from seeing their Lord’, as mentioned by the astute

1 Idgham is joining a silent letter with an inflected letter and pronouncing them as one doubled letter.

2 Imalah is sounding the letter slightly away from the fathah sound toward a kasrah sound (represented by the

letter 'i' after the letter in a transliterated word). 3 Fathah is an inflection sign represented by the letter 'a' after the letter in a transliterated word.


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scholar, Îzz ad-Din Ibn Âbd as-Salam, in his book Al-Isharah Ila al-'Ijaz. Yawma ‘idhin

,(لمحجبون ) that day”, means ‘on the Day of Judgment.’ Lamahjubun“ (ي ومئذ )“they shall be veiled” means ‘they are indeed prohibited.’ An-Nasafiyy said that al-hajb

’.the veil”, is ‘the prohibition“ ,(ا لجب)

Hence, the meaning of this ayah is that on the Day of Judgment, the blasphemers shall indeed

be prohibited from seeing their Lord. This ayah degrades the blasphemers and makes it clear

that Allah does not accept them.

Al-Bayhaqiyy narrated with his chain of narration to Imam Muhammad Ibn Idris ash-

Shafiîyy that he said about this ayah { م ي ومئ ذ لمحجوب ون الك {إن ه م ع ن رهب : ' The fact that Allah

prohibited them from seeing Him as a sign that they are not accepted by Him indicates that

those who are accepted by Allah shall see Him.' These words are extremely beautiful,

because they are derived from the meaning of the ayah, and are supported by the evidence of

the saying of Allah in Surah al-Qiyamah, Ayahs 22 and 23:

{(23)إل رب ها ناظرة (22)وجوه ي ومئذ ناضرة }These ayahs mean: [Faces, on That Day, radiant* Seeing their Lord]. On the Day of

Judgment, the beautiful faces of the believers shall be seeing their Lord. Also al-Bayhaqiyy,

in his Siyar, reported his chain of narration up to Sufyan Ibn Ûyaynah that he said about the

ayah:

م ي ومئذ لمحجوبون الك } {إن هم عن رهب :

Nay! Verily, that Day, they shall be veiled from their Lord.

'If both the righteous and the blasphemers had been veiled from seeing Allah, then what merit

would the righteous have over the blasphemers?' It was reported in the same book (Siyar)

that a person asked Imam Malik Ibn Anas,

“O Abu Âbdullah, do the ayahs { (23)ل رب ه ا ن اظرة إ ( 22)وج وه ي ومئ ذ ناض رة}

(Surah al-Qiyamah) mean that the believers will see Allah?”

He said, “Yes, with these eyes.”

I said, “Some people say nadhirah ( ن اظرة) in ayah 23 means ‘awaiting the reward

from Allah’.”

Imam Malik replied, “No, it means seeing Allah. Have you not heard what

Musa said as mentioned in Surah al-Âraf, 143 { رب أرن أنظ ر إلي ك} ? (This

means: [O my Lord, show me (Yourself) so that I may see You]. Do you think

he would have asked Allah for an impossible matter? Allah said,

{لن ت ران } which means [You will not see Me,] i.e., in this world which is going


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to be annihilated. However, once they get to the abode of perpetuity, they shall

see Allah, the Everlasting, with their everlasting eyes. Allah said that:

م ي ومئذ لمحجوبون الك } {(05)إن هم عن رهب

<(Nay (Do not sin)! Verily, that Day, they shall be veiled from their Lord)>."

The scholars who lived within three hundred years after the immigration of the Prophet

(salaf) and those who lived after them (khalaf) have held mutual consent on the belief of

seeing Allah, the Exalted, with the eyes in the Hereafter. And that it is exclusive for the

believers who shall see Him while they are in Paradise. They will see Him without a manner

of being, without likening Him to the creation, and without a direction. Imam Abu Hanifah

an-Nu^man Ibn Thabit, may Allah raises his rank, in his books Al-Wasiyyah and Al-Fiqh Al-

Akbar said:

ى الجنة ف يه وال جهة ي اه المؤمنون وهو شولقاء هللا تعالى ألهل الجنة حق بال يفية وال ت)، وليس ق ب هللا تعالى وال بعده من ط يق فةلقه مساخون بينه و بين كبأعين رؤسهم وال ي

ال يف بة وقص ها ولكن على معنى الك امة والهوان والمطيع ق يب منه تعالى فطول المسا ( ة بال يفخعيد منه بال يف و ذلك ال ؤية فى االوالعاصى ب

This means: “The people of Paradise shall truly see Allah without a manner of being,

resemblance or direction. The believers shall see Him while they are in Paradise with their

eyes without a distance between Him and them. The closeness to and farness from Allah DO

NOT pertain to the length or shortness of distance, rather, it is a meaning pertaining to

highness and lowness of status. The obedient person is close to Allah without a manner of

being, and the sinful person is far from Allah without a manner of being. Likewise, seeing

Allah in the hereafter is without a manner of being.”

Abu Hanifah’s statement elucidates that Allah will not be in a direction or a place, whereas

the people of Paradise will be in their locations in Paradise. They will see Him without

doubting that it is He whom they have seen, just as the person looking at the full moon on a

clear night does not doubt that what he sees is the moon. This meaning was reflected in the

saying of the Messenger of Allah that was narrated by al-Bukhariyy:

<< رؤيته فن ربكم يوم القيامه كما ترون القمر ليلة البدر ال تضام ون و إنكم سى >> which means: <<You shall see your Lord on the Day of Judgment (without any doubt), just

as (you do not doubt seeing) the full moon on a clear night. Yet, you shall not crowd and

cling together to see Him>>.

Al-Bayhaqiyy said that he heard Imam Abu at-Tayyib Sahl Ibn Muhammad as-Su^lukiyy say

in his book Al-Imla’ about the saying of the Prophet: << رؤيت ه فض ام ون ال ت >> (with a dammah


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99

on the ta’ ( ت) and shaddah1 on the mim ( م) of ض ام ونت) ), “It means ‘you shall not crowd and

cling together.’ The meaning is also the same when using a fathah on the ta’ ( ت). In such

case, the root word would be tatadammun ( ونض ام ت ت ). However, if one uses a dammah on the

ta ( ت) and a single mim ( م), the root of the word would be ad-daym (الض يم) which means

‘you shall not face any injustice’; it is not the case that some will see Him and some will not.

Rather, all of you (the believers) shall see Him while you are in your (varying) directions and

He is clear of directions. The similitude with seeing the full moon is not to liken the Creator

to the moon, for Allah is clear from that.” .

The reason the Messenger of Allah drew a similitude between the believers seeing the full

moon on a clear night and their seeing Allah in the Hereafter was to eliminate the element of

doubt.

In one of the narrations of the hadith by al-Bukhariyy, the term la tudarun (ال تض ارون) was

pronounced with a single ra' ( ر) , and in Muslim’s narration, the term la tudarrun ( نو ال تض ار )

was pronounced with doubling the ra' ( ر) . The author of Lisan Al-Ârab reported that Abu

Mansur said that the root of the first is ad-dayr ( الض ي) and the second is ad-durr (الض ر); and

both mean the same thing--without you hurting one another attempting to see Allah alone,

i.e., all to yourself without the others. It was said that also the meaning is without disputing

and ending up belying one another about seeing Allah.

The importance of this rather lengthy explanation is to present the reader with ample

refutation to the Qadariyyah--those who deny the Qadar (Destining of Allah). The Prophet

described them as the majus of this nation. The Qadariyyah deny that the believers will see

Allah on the Day of Judgment.

In his Tafsir, Az-Zamakhshariyy, who belongs to the misguided school of the Mu^tazilah,

displayed impoliteness with the Prophet, sallallahu âlayhi wa sallam, (in addition to other

abhorrent matters). The renowned, great Imam, Abu Hayyan al-Andalusiyy, (in his famous

Tafsir, Al-Bahr Al-Muhit, in the Chapter on Surah An-Naml) warned against az-

Zamakhshariyy’s Tafsir. In verses of his poetry, highlighting straying of az-Zamakhshariyy,

Abu Hayyan said that az-Zamakhshariyy: (1) out of ignorance confirms fabricated hadiths,

(2) attributes to the impeccable Prophet that which is non befitting, and (3) twists the terms

around to support the ill-school of the Mu^tazilah. Abu Hayyan meant that az-

1 The shaddah indicates doubling the letter in concern.


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Zamakhshariyy was one of the Mu^tazilah and a proud, outspoken advocate of that school.

Strangely enough, some people who consider themselves Sunni use az-Zamakhshariyy’s

Tafsir while ignoring the warning of Abu Hayyan.

{هم لصالوا الجحيم ثم إن } .16

Thereafter, they will be the burned ones of Hell.

After they will have been veiled from seeing their Lord, they shall enter the burning heat and

fervor of Hellfire.

ب } .17 {ون ث ي قال هذا الذي كنتم به تكذ

Further, it will be said, “This is that which you used to deny”

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

you have denied in this world.”

{ب رار لفي عليي أل إن كتاب ا الك } .18

Nay, verily the Book of the meritorious is in Îlliyyin .

Al-Fakhr ar-Raziyy said that after Allah, the Exalted, mentioned the state of the doers of

iniquities who short when measuring by weight or volume, Allah mentioned the state of the

meritorious that do not do that. Kalla (ك ال) means: ‘Nay, the case is not as the doers of

iniquities have made it, for they deluded themselves into denying the Day of Judgment and

saying about the Book of Allah, “It is only the false tales of the earlier people.” Then Allah,

in this ayah, told us that the Book (their recorded deeds) of those good, meritorious believers

is in Îlliyyin. Ibn Âbbas said that Îlliyyin is Paradise.

{وما ردراك ما عليون } .19

And what makes you know what Îlliyyin is?

Al-Qurtubiyy said that it means: O Muhammad what makes you know what Îlliyyin is? The

address here is in the context of showing the honored and privileged high status of the

Prophet.

{ تاب م قوم } .20

A Book fully inscribed,


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

بون } .21 {يشهده المق

To which the Elite bear witness.

The elite angels from every sky attend the arrival of that book to Îlliyyin as a gesture of

honor to the concerned believer.

{ب ار لفي نعيم ألإن ا} .22

Truly, the meritorious will be in bliss,

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

{رائك ي نظرون أل على ا} .23

On couches, looking .

As-Samin al-Halabiyy said that al-ara’ik ( األرائ ك) is the plural of arikah ( ريك ةأ ) which is

‘everything one uses as a cushion.’ The believers will be joyfully and restfully leaning

against cushions looking at the endowments given to them. Al-Qushayriyy said that Allah

confirmed the fact that they will look and did not specify what they will be looking at among

the enjoyments, because the enjoyments differ from one person to another.

{ت عرف ف وجوههم نضرة النعيم } .24

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

Al-Farra’ said that ‘an-nadrah (النض رة)’ is ‘the glittering of the luxuries and its dew’ and the

meaning is that if you see them, you will recognize that they are among the People of Bliss

by their beauty and illumination.

Abu Ja^far and Ya^qub recite tu^rafu (تع رف) with a dammah on the ta' and a fathah on the

ra', and recited nadratu (نض رة) with a dammah on the ta', which then means, “the glistening

of their faces will be known”.

25. {يسقون من رحيق متوم }

They will be made to drink from sealed (non-intoxicating) wine,

The People of Bliss shall drink from the rahiq ( رحي ق), which according to most of the

scholars, is a non-intoxicating wine--the purest and highest quality of all non-intoxicating


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wines, as mentioned by al-Khalil. Al-Hasan said that ar-rahiq (الرحي ق) is a spring in Paradise

covered with musk.

Makhtum ( متوم) means ‘in sealed containers.’

{ختامه مسك وف ذلك ف ليت نافس المت نافسون } .26

Its seal is musk, and for this, let the aspirants aspire,

Al-Kisa’iyy recited khitamuhu ( ختام ه) as khatamuhu ( خات ه) with a fathah on the kha’ and an

alif after it and a fathah on the ta’, which means: ‘the seal of the container is of musk,’ as

mentioned by Ibn Âbbas.

Ubayy Ibn Ka^b, Ûrwah and Abu al-Âliyah recited khatamuhu (ختم ه) with a fathah on the

kha' and the ta' and a dammah on the mim without an 'alif.

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

obedience of Allah.

{ومزاجه من تسنيم } .27

Its mix is from Tasnim:

This non-intoxicating wine shall be mixed with tasnim ( تس نيم) which is a spring in Paradise

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

نا يشرب هبا المقربون } .28 {عي

A spring from which drink the elite.

Âynan ( ن اعي ) which means, 'a praised spring', is inflected with nasb (accusative case) as an

object to the implied verb ‘amdahu (أم دح)’ which means, 'I praise the spring of Tasnim from

which shall drink those who enter Paradise first.' Ibn Masûd and Ibn Âbbas said that Al-

muqarrabun ( المقرب ون) (the best people of Paradise) drink it pure and unmixed whereas al-

abrar ( رارب األ ) (the meritorious) drink it mixed. The saying of most of the scholars is that the

abrar are the People of al-Yamin1 and the muqarrabun are those who entered Paradise first.

It was said that the muqarrabun shall enjoy drinking from it and they are the best of the

occupants of Paradise.

1 The People of al-Yamin are the people who shall receive their Books with their right hands; an indication of

success on the Day of Judgment.


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{إن الذين أجرموا كانوا من الذين ءامنوا يضحكون } .29

Those who committed crime the used to laugh at those who believed,

Ibn al-Jawziyy said that ajramu (أجرم وا), which literally means that they have commited

crimes, means in this context those who associated partners with Allah and ( من الذين يضحكون means they used to mock and ridicule the believers among the Companions of the (ءامن وا

Prophet such as Âmmar Ibn Yasir, Bilal, Khabbab and others may Allah accept their deeds.

{وإذا مروا هبم ي ت غامزون } .30

And whenever they passed them by, they winked at one another (in mockery);

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

them.

{وإذا ان قلبوا إل أهلهم ان قلبوا فكهي } .31

And when they returned to their families, they returned amused;

When the blasphemers return to their families, they joyfully laugh sarcastically at the

mention of the believers. Abu Ja^far, Hafs from Âsim, Âbdur-Razzaq from Ibn Âmir

recited fakihin ( فكهي) without an alif.

{ء لضالون الا إن هؤ وإذا رأوهم قالو } .32

And whenever they saw the believers, they said, “Surely they are truly astray!”

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

Muhammad.” An-Nasafiyy said that this verse means that the blasphemers say that

Muhammad has fooled those who believe in him, and so they became lost and misguided;

they abandoned the pleasures for the honor of which they hope in the Afterlife, meaning that

they have left out reality for imagination, which is the very essence of misguidance.

{وما أرسلوا عليهم حافظي } .33

But, they have not been sent to the believers as record keepers

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


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{فالي وم الذين ءامنوا من الكفار يضحكون } .34

And now, Today, those who believed will laugh at the blasphemers,

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

blasphemers laughed at them in this world.

{رائك ي نظرون أل على ا} .35

On couches, looking.

That is, the believers would be resting on cushioned couches in Paradise, looking at the

torture of the blasphemers and their degradation after they had lived luxuriously and lavishly

in this world.

{لون هل ث وب الكفار ما كانوا ي فع } .36

Have not the blasphemers been paid back for what they used to do?

Have the blasphemers been paid back for their mockery of the believers in this world by

rewarding the believers the great bliss on the Day of Judgment? The answer would be,

“Yes.”

Ibn Al-Jawziyy said that, 'this is a question formed for the purpose of establishing the fact in

concern.' Allah the exalted knows best.


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SURAH AL-INSHIQAQ سورة اإلنشقاق Makkiyyan by consensus.

Comprised of twenty-five (25) ayahs.

Meaning Ayah

الرمحن الرحيمبسم اهلل

1. When the sky is cleft asunder,

(0)إذا السماء انشقت

2. And hearkens to its Lord, and it is

made to obey.

(2)وأذنت لرب ها وحقت 3. And when the Earth is expanded,

(3)رض مدت أل وإذا ا

4. And throws out what is within it,

and releases it,

(4)وألقت ما فيها وتلت

5. And hearkens to its Lord, and it is

made to obey.

(5)وأذنت لرب ها وحقت

6. O human! You toil until (meeting

[the judgment of]) your Lord, and

the result of your deeds you shall

face.

قيه النسان إنك كادح إل ربك كدحا فم إلياأي ها ا(6)

7. As for he who is given his book in

his right hand,

(7)فأما من أوت كتابه بيمينه

8. He shall be presented with an easy

presentation,

(8)فسوف ياسب حسابا يسيا

9. And he will turn to his family

joyfully!

قلب إل أهله مسرورا (9)وي ن

10. But the one who is given his book

behind his back,

(01)وأما من أوت كتابه وراء ظهره

11. He will cry out for destruction ,

(00)فسوف يدعو ث بورا

12. And he will burn by a fervid Fire.

(02)ويصلى سعيا

13. Certainly, he used to turn to his

wives joyfully

(03)إنه كان ف أهله مسرورا


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14. He thought that he shall not return

(04)إنه ظن أن لن يور

15. Indeed, certainly his Lord saw him

(05)ب لى إن ربه كان به بصيا

16. Indeed, I do swear by the dusk;

(06)أقسم بالشفق الف

17. And by the night and what it

engulfs;

(07)يل وما وسق والل

18. And by the moon when it becomes

full.

(08)والقمر إذا اتسق

19. O people, you shall surely undergo

hardships, one stage after the other.

(09)لت ركب طب قا عن طبق

20. What, then, is the matter with them

that they do not believe?

(21)ي ؤمنون الفما لم

21. And when the Qur’an is recited to

them, they do not prostrate?

(20)يسجدون الوإذا قرئ عليهم القرءان

22. Rather, the blasphemers belie .

بون بل الذين كفروا يك (22)ذ

23. But Allah has full knowledge of

what they conceal.

(23)والله أعلم مبا يوعون

24. So announce to them the news of

painful torture,

(24)ف بشرهم بعذاب أليم

25. Except for those who believed and

performed the good deeds; they

shall have full reward.

ر الإ الذين ءامنوا وعملوا الصالات لم أجر غي (25)منون


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THE EXPLANATION

{إذا السماء انشقت } .1

When the sky is cleft asunder,

Al-Mawardiyy and others said that this is among the signs of the occurrence of the Day of

Judgment. Ibn Âbbas said inshaqqat ( انش قت) means ‘to be cleaved by the white clouds’ and

the ayah means the sky shall cleave away from the white clouds and the angels shall descend

in the white clouds.

{وأذنت لرب ها وحقت } .2

And hearkens to its Lord, and it is made to obey.

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

Allah1. Wahuqqat ( وحق ت) means the sky rightfully listens and submits to its Lord and this is

due to Allah; He deserves that.

{رض مدت ألوإذا ا} .3

And when the Earth is expanded,

1Allah informed us that things come into existence in accordance with His eternal command, which is His

speech. That proof is His saying:

{( ره ما أمل نذا أراد شيلئا أنل يقول ل كنل فيكون ا

ا )}

1

<If He willed for something, His mere command is that He says to it, “Be,” and it

shall be>.

According to some of Ahlu-s-Sunnah, Allah creates the creation in accordance with His eternal command,

which was expressed in the Qur’an with the created term “kun (be)”. So, He eternally commanded for its

existence, and this verse, according to those scholars, is an expression that proves that He created the world

in accordance with His eternal command, and His command is His eternal speech, not a speech composed

of letters and sounds. This interpretation of the verse is from the Ashaîrah, like Al-Bayhaqiyy. It complies

with the mind and the religious texts. There is a difference between Allah’s “order of creation”, which is

the aforementioned, and His “order of accountability”, which is the order from the route of the Prophet

.that the slaves sometimes obey and sometimes disobey ملسو هيلع هللا ىلص


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Mujahid said that what is meant is the Earth on the Day of Judgment. Ibn Âbbas said that,

the Earth shall be flatly stretched and expanded. Imam al-Qushayriyy said that the Earth will

be flattened smooth after its woods and mountains are demolished.”

{وألقت ما فيها وتلت } .4

And throws out what is within it, and releases it,

Al-Hakim narrated from the route of Ibn Âbbas: The Earth brings out the dead buried in it

and gives them up until none are left.

{وأذنت لرب ها وحقت } .5

And hearkens to its Lord, and is made to obey.

As explained in ayah #2 above, the Earth shall attentively listen and obediently submit to the

order of Allah, and it rightfully listens and submits to its Lord and this is due to Allah, so it

will obey Him in spitting out what is within it of dead people, and emptying itself of them.

{قيه الل ربك كدحا فم نسان إنك كادح إ إل ياأي ها ا} .6

O human! You toil until (meeting [the judgment of]) your Lord, and the result of your deeds

you shall face.

An-Nasafiyy said that this ayah addresses mankind. Al-Îzz Ibn Âbd as-Salam mentioned

that the meaning of the ayah is [O son of Adam, you shall work hard and toil toward meeting

the judgment of your Lord]. Ar-Raghib al-Asbahaniyy said that al-kadh (الك دح) is ‘to travail

and toil’, and al-Qurtubiyy said that it is ‘to work and acquire.’ Al-Qushayriyy said that

famulaqih ( قي ه الفم [and so you will meet Him]) means ‘you shall see the result of your deeds

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

{فأما من أوت كتابه بيمينه } .7

As for he who is given his book in his right hand,

Al-Qushayriyy said that this is the charitable believer. He shall be given the record of his

deeds in his right hand.


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{فسوف ياسب حسابا يسيا} .8

He shall be presented with an easy presentation,

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

“al-hisab al yasir (الساب اليسي)” by saying,

ويتجاوز له عنها أن ينظر ىف سيئاته >> >>

This means: <<His looking at his bad deeds and then for them to be overlooked for him.>>

Al-Hakim said that this hadith is sahih according to the criteria of Muslim. Imam al-

Bukhariyy reported from Â’ishah that she said, “The Prophet, sallallahu âlayhi wa sallam,

said,

كهل الإحد ياسب يوم القيامة أليس >> >>This means: <<There is no one questioned about his

deeds on Judgment Day except that he shall be tortured.>> I (Lady Â’ishah) said,

ا من روتي تابه بيمينه }ليس قد قال هللا تعالى ر فسوف يحاسب حسابا ( 7)فأما {(8)يسي

This means: Did not Allah say (the aforementioned verses 7 and 8 which mean)

‘As for he who is given his book in his right hand, he shall be presented with an

easy presentation?’ The Messenger said,

<<إنـما ذاك الع ض وليس رحد يناقش الحساب يوم القيامة االعذب >>

<<That is (only) in reference to the presentation of the deeds, however, anyone

who is severely questioned about all of his deeds shall be tortured. >>.” .

Hafidh Ibn Hajar said that al-Qurtubiyy said the saying of the Prophet

( ما ذلك الع ضـنإ )

<That is (only) in reference to the presentation of the deeds>

means that al-hisab, which is mentioned in the ayah, is in reference to presenting the

believer with his deeds. The purpose is for him to know the endowment Allah bestowed

upon him, in that He covered his misdeeds in this world and forgave him for it on the Day of

Judgment.

Hafidh Ibn Hajar said that it is narrated in the Hadith of Jabir, according to Ibn Abu Hatim

and al-Hakim:

من زادت حسناته على سيئاته فذاك الذى يدخل الجنة بغي حساب، ومن استوت حسناته و <<سيئاته


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على حسناته فذاك الذى سيئاته فذاك الذى يحاسب حسابا يسي ا ثم يدخل الجنة، ومن زادت >>فاعة فى مثلهشوبق نفسه والر

<<The one whose good deeds exceed his bad deeds shall enter Paradise without being

punished for his bad deeds. The one whose good deeds are equal to his bad deeds shall be

lightly presented with his deeds, his bad deeds will be overlooked--after which he enters

Paradise. And the one whose bad deeds exceed his good deeds is the one who had tormented

himself, and the intercession is meant for his likes.>>

ا} .9 {وينقلب إلى رهله مس ور

And he will turn to his family joyfully!

The believer shall, in Paradise, turn to his wives from al-hur al în, the extremely beautiful

women of Paradise that Allah created for him, and his wives among the daughters of Adam.

Masrura (ا .means happy and joyful for the endowment Allah has bestowed on him (مس ور

ا من روتي تابه وراء ظه ه } .10 {ورم

But the one who is given his record from behind his back,

This is in reference to the blasphemer. His right hand shall be chained to his neck and his left

hand put behind his back. He will be given his book in his left hand behind his back.

ا} .11 {فسوف يدعو ث ور

He will cry out for destruction,

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

destruction, O the torment!”

ا} .12 {ويصلى سعي

And he will burn by a fervid Fire.

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


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000

Ibn Kathir, Nafi^, Ibn Âmir and al-Kisa’iyy recited yusalla (يصطلى) with a dammah on the

ya’ ( ي) and a fathah on the sad ( ص) and doubling the lam ( ل) . Âsim, Abu Âmr and

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

recited with imalah.

اإن } .13 {ه ان في رهله مس ور

Certainly, he used to turn to his wives joyfully

In this lifetime, the blasphemer was happy among his own people, arrogant because of his

wealth and his social rank, and forgetful and absent-minded of the matters of the Hereafter.

{إنه ظن رن لن يحور } .14

He thought that he shall not return

The blasphemer used to believe that he shall not return to Allah1 because he used to belie the

Resurrection.

ا} .15 {بلى إن ربه ان به بصي

Indeed, certainly his Lord saw him

Al-Farra’ said that it means, “Surely he shall return to his Lord, for his Lord knew in eternity

that he shall return to Him and knew in eternity of all of his forthcoming different situations”.

ف الف } .16 {ق رقسم بالش

Indeed, I do swear by the dusk;

Some interpreters said that “la (ال)” is only an addition here. Hence, the meaning is a swear

in which Allah swore by the “shafaq ( طفق which according to most of the scholars the) ”(الش

1 “Returning to Allah” is a way of expressing the resurrection of the Afterlife, as well as the term, “Meeting

Allah”. Neither expressions attribute place, direction, contact, comparison, relativity, or any other created

attribute to Allah.


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redness in the horizon after sunset that lasts until the time of Îsha’). Abu Hanifah said that it

is the whiteness after sunset.

{والليل وما وسق } .17

And by the night and what it engulfs;

Hafidh Ibn Hajar said that Saîd Ibn Mansur reported from Ibn Âbbas regarding this ayah

that it means ‘The night and what is included in it.’ The chain of narration is sahih. What is

meant is what the night covers among the mountains, trees, oceans, and earth.

Mujahid said that “Wama wasaqa ( ومطا وسطق)” means ‘what the night gathers’; that is, the

night gathers that which was spread out during daylight. During the day, people leave their

homes and go about taking care of their daily living chores. The animals likewise emerge and

look for food. Then when it becomes dark, humans and animals come back and gather in

their homes for the night. Îkrimah said, 'the night takes everything back to its resting

quarters.'

{والقم إذا اتسق } .18

And by the moon when it becomes full.

Al-Qushayriyy said that the ayah means, “When the moon becomes complete, gathered

together, and full.” Al-Farra’ said that the moon becomes full on the thirteenth (13th) to

sixteenth (16th) day. Al-Mundhiriyy said that an-Nasa’iyy narrated with a good chain of

narration, and al-Bayhaqiyy also narrated, that the Messenger of Allah said:

ربع رص يحة ثالث عش ة و: يام ال يضريام من ل شه صيام الده ، رصيام ثالثة >> <<عش ة و خمس عش ة

This means: <<(The reward of) fasting three days of every month is (similar to the reward

of) fasting a year. Those white days are the morning of the thirteenth, fourteenth and

fifteenth.>>

{لت ن ط قا عن ط ق } .19

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


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“Latarkabunna ( لتط ن)”, with a fathah on the ta' and a dammah on the ba', as recited by

Âsim, Nafi^, Abu Âmr, and Ibn Âmir means, ‘O people, you shall undergo hardships.’ Al-

Hakim narrated from Ibn Âbbas that he said that “tabaqan ânn tabaq ( ط قطا عطن ط طق)”

means ‘one situation after another.’ What is meant here is the dire times and difficulties, i.e.

first with death and then Resurrection after it, then being presented with one’s deeds, and

then what comes after that on the Day of Judgment. Saîd Ibn Jubayr said that it means,

'One encounter after another'. The people who were degraded in this world shall be raised in

the Hereafter and the people who were raised in this world shall be degraded in the Hereafter.

Ibn Kathir, Hamzah and al-Kisa'iyy recited Latarkabanna ( ن لتط ) with a fathah on the ta'

and the ba'. Read as such, there are two sayings about its meaning: the first being an address

to the Prophet, sallallahu âlayhi wa sallam, and the second being in reference to the sky,

which encounters changes, like the “muhl” and the “dihan” that are mentioned in various

verses of the Qur’an.

Ibn Masûd, Abu Al Jawza' and Abu al-Ashhab recited the term as “Layarkabanna (ليط ن)”

with a ya' and a fathah on the ba'. Abu Al Mutawakkil, Abu Îmran and Ibn Ya^mar recited

the term as Layarkabunna (لي ن) with a ya' and a dammah on the ba'. The term “ân

.'in the ayah means, 'after ”(عن )

{يؤمنون الفما لهم } .20

What, then, is the matter with them that they do not believe?

What is the matter with the blasphemers of Makkah that they do not believe in Muhammad

and the Qur’an? Ibn al-Jawziyy said that this is a question posed to denounce the

blasphemers for leaving out the belief whose proof of validity is evident.

{يسجدون الءان وإذا ق ئ عليهم الق } .21

And when the Qur’an is recited to them, they do not prostrate,

Abu Hayyan said that it means that they do not humble themselves by prostrating and do not

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


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بون بل الذين ف وا} .22 {يكذ

Rather, the blasphemers belie.

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

رعلم بما يوعون } .23 {وهللا

But Allah has full knowledge of what they conceal.

Al-Farra’ said that it means that Allah knows what they gather in their chests such as the sins

and their belying the Religion.

هم بعذاب رليم } .24 {ف ش

So announce to them the news of painful torture,

Az-Zajjaj said that it means, “Give the blasphemers the news of the severe torture that will

befall them, as opposed to giving to the believers the good tidings of the bliss in Paradise.

الحات لهم رج غي ممنون الإ } .25 {الذين ءامنوا وعملوا الص

Except for those who believed and performed the good deeds; they shall have full reward.

As for those who believed in the Testification of Faith, they shall have a complete reward.

Al-Qurtubiyy said that the type of exclusion mentioned in the verse is one in which the

excluded matter is not of the same type as that from which it is excluded (munqati^) . Hence,

the meaning is as if Allah said, “As for those who believed in the Testification of Faith (No

one is God except Allah and Muhammad is the Messenger of Allah); they performed their

obligations, they are excluded from that announcement of torture, and are not of the same

type as those who are included. “Lahum ajrun ( لهطم رجط)” means, ‘they shall have a reward’,

and “ghayru mamnun ( غيط ممنطون)” is the adjective of that reward. It means, ‘complete and

not short.’

Then al-Qurtubiyy said that some scholars said that the function of illa (إال) in the ayah is not

that of exclusion, rather it has the meaning of ‘waw’ (و), which is the origin of the Arabic


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005

conjuctions (âwatif). In its original meaning, it is translated as “and”. As such the meaning

would be as if Allah said, “And those who believed shall be rewarded.”



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SURAH AL-BURUJ سورة ال وج Makkiyyan by consensus.

Comprised of twenty-two (22) ayahs.

Meaning Ayah

م اهلل الرمحن الرحيمبس

1. By the sky that has constellations.

(0)والسماء ذات الب روج

2. And (by) the Promised Day,

(2)والي وم الموعود

3. And (by) the witness and the

witnessed;

(3)وشاهد ومشهود

4. Damned are the diggers of the

trench,

(4)خدود أل قتل أصحاب ا

5. The fire that had (abundant) fuel.

(5)النار ذات الوقود

6. When they sat over it,

ها ق عود (6)إذ هم علي

7. Witnessing what they were doing to

the believers.

(7)علون بالمؤمني شهود وهم على ما ي ف

8. They did not denounce them for

any reason except that they

believed in Allah, the Undefeated,

the Greatly Praised!

هم إ أن ي ؤمنوا بالله العزيز الميد الوما ن قموا من (8)

9. The One to Whom belongs the

dominion of the skies and the Earth,

and Allah is a witness over

everything.

رض والله على كل أل الذي له ملك السموات وا(9)شيء شهيد

10. Certainly, those that made

tribulation for the believers, men

and women, and then did not

repent, they will have the torture of

Hell and the torture of the burning.

إن الذين ف ت نوا المؤمني والمؤمنات ث مل ي توبوا (01)ف لهم عذاب جهنم ولم عذاب الريق

11. Certainly, those that believe and do

righteous deeds, they will have

gardens, beneath which rivers flow.

Such is the great triumph!

إن الذين ءامنوا وعملوا الصالات لم جنات تري (00)ن هار ذلك الفوز الكبي ألمن تتها ا


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12. Certainly, your Lord’s torture is

severe.

(02)إن بطش ربك لشديد

13. Certainly Allah, He starts (their

creation), and returns (them again).

(03)إنه هو ي بدئ ويعيد

14. He is the amply forgiving, the

abundantly kind to the believers,

(04)وهو الغفور الودود

15. Lord of the Ârsh (Ceiling of

Paradise), The Powerful and Wise

(05)ذو العرش المجيد

16. Doer of all what He wills.

(06)ف عال لما يريد

17. Has not the news reached you O

Muhammad, of the previous forces;

(07)هل أتاك حديث النود

18. Of Pharaoh and Thamud?

(08)فرعون وثود

19. Yet, those who blasphemed are in

rejection.

(09)بل الذين كفروا ف تكذيب

20. But Allah knows all that which they

do.

(21)ن ورائهم ميط والله م

21. In fact, it is a glorious Qur’an,

(20)بل هو ق رءان جميد

22. (Inscribed) in a guarded tablet.

(22)ف لوح مفوظ


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008

THE EXPLANATION

ماء ذات ال وج } .1 {والس

By the sky that has constellations.

Allah swore by the sky. Imam Yahya Ibn Salam al-Bisriyy said that “Dhatil-buruj ( ذات means ‘the sky that has constellations.’ There are twelve (12) constellations ”(ال ط وج

that are dwelling places for the stars, the sun, and the moon. The sun covers them in a

year and the moon in twenty eight (28) days. The moon runs in every constellation two

and one-third (2 1/3) days--a total of twenty-eight (28) days, and then it hides for two (2)

nights. The sun runs a month in every constellation. These constellations are:

(i) Aries (الحمل) (ii) Taurus (الثور) (iii) Gemini (الجوزاء) (iv) Cancer (السط طان) (v)Leo

) Libra (vii) (السن لة) Virgo (vi) (األسد) يزانمال ) (viii) Scorpio (العقط ب) (ix) Sagittarius

(القوس)(x) Capricorn ( الجدى) (xi) Aquarius (الدلو) Pisces (الحوت)

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

(1). Ash-sharatan (الش طان) (15). Al-ghafr ( الغف) (2). Al-butayn (ال طين) (16). Az-zubaniyy (بانى (الز(3). Ath-thurayya ( (اإل ليل) Al-iklil .(17) ( ياثال(4). Ad-dabaran (الدب ان) (18). Al-qalb (القلب) (5). Al-haqâh (الهقعة) (19). Ash-shawlah (الشوله) (6). Al-hanâh (الهنعة) (20). An-naâ’im ( ائمعالن )

(7). Adh-dhira^ (الذراع) (21). Al-baldah (ال لدة) (8). An-nathrah (النث ة) (22). Sa^d adh-dhabih (سعد الذابح)

(9). At-tarf ( فالط ) (23). Sa^d bula^ (سعد بلع)

(10). Al-Jabhah (الج هه) (24). Sa^d as-suûd (سعد السعود)

(11). Az-zubrah (الزب ة) (25). Sa^d al-akhbiyah (سعد األخ ية)

(12). As-sarfah (الص فه) (26). Al-far^ al-muqqaddam (الف ع المقدم) (13). Al-âwwa’ (اء ) Al-far^ al-mu'akhkhar .(27) (العو خ الف ع المؤ )

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

Mujahid, al-Hasan and Îkrimah said that the term “al-buruj ( ال ط وج)” refers to ‘palaces’ as

in the saying of Allah in Surah an-Nisa’ ayah 78

{مشيدةم في ب وج ولو نت }

which means: [Even if you were in well-built palaces.]


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{واليوم الموعود } .2

And by the Promised Day,

This is a second swear, whereby Allah swears by the Promised Day. By consensus, the

Promised Day is the Day of Judgment.

{وشاهد ومشهود } .3

And by the witness and the witnessed;

Âliyy and Ibn Jubayr, in interpreting this ayah, said that “ash-shahid ( الشطاهد [the witness])”

is the day of Friday and “al-mashhud ( المشطهود [the witnessed])” is the day of Ârafah.

Friday was called “shahid (witness)” because it testifies for every doer that which he did.

The day of Ârafah was called “mashhud (witnessed)” because the day of Ârafah is when

people observe the Hajj season and the angels attend.

Al-Hasan Ibn Âliyy said that “ash-shahid (the witness)” is Muhammad and “al-mashhud (the witnessed)” is the Day of Judgment.

Az-Zajaj and al-Mubarrid said that the matter being sworn about in the first three (3) verses

becomes clear in ayah #12:

(إن بطش ربك لشديد )' ‘Certianly the torture of your Lord is severe.'

Hence, the swear and its subject are: [I swear by the sky with its constellations (ayah #1),

and by the promise of the Day of Judgment (ayah #2), and by the witness and the witnessed

(ayah#3) that Allah’s torture of the unjust ill-doers is severe.] The ayahs in between ayah #3

and ayah #12 confirm the swear.

{خدود ألقتل رصحاب ا} .4

Damned are the diggers of the trench,

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

“Al-ukhdud ( خطدود أل ا )” is an excavation ditched in the ground. The plural is “akhadid

In the past, a group of blasphemers dug a trench in the ground and set it ablaze .”(رخاديطد)


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021

with a fervid fire. They threatened to throw the believers in it if they would not quit their

Religion. Those who left their Religion were released; those who persisted on adhering to the

belief were thrown in and burned. “Ashab al-ukhdud ( خططدود ألرصططحاب ا )” are those

blasphemers who burned the believers.

Al-Farra’said that there was a king who ordered a ditch dug, filled with wood, and ignited.

He threw some of the believers in that blazing ditch (wanting to burn them alive) while those

who had dug the ditch sat around to watch. Allah made the fire rise up from the ditch and

burn the blasphemers instead of the believers. This is the meaning of the saying of Allah in

ayah #10:

– (فلهم عذاب جهنم ولهم عذاب الح يق )

[They shall have the torture of Hellfire (in the Hereafter) and the torture of the burning (in

this world).]

Abu al-Âliyah has a saying close to that of al-Farra’. However, Abu Hayyan said that their

saying opposes the saying of the majority of the scholars (the jumhur). It was said in the

aforementioned story, the fire actually burned those in it, but those above it were saved.

The interpreters mentioned about the ditch-diggers more than ten (10) sayings. Ibn Kathir

said that it is likely that similar incidents happened frequently in the world, as mentioned by

Ibn Abi Hatim. Of these ten (10) sayings is what Hafidh Ibn Hajar said in his book, Al-Fath:

"Ash-Shafiîyy, Âbdur-Razzaq and others narrated with a hasan chain that Âliyy said that

the Majus had a Book revealed to them which they read, and from which they took

knowledge. One day, their leader drank alcohol, became drunk, and as a result, fornicated

with his own sister. When he woke up, he gathered his greedy subjects, bribed them, and

told them, trying to justify his abhorrent act, ‘Adam used to marry his sons to his daughters.’

Some followed him and those who opposed were killed."

Hafidh Ibn Hajar proceeded to say, " Âbd Ibn-Hamid narrated with a sahih chain from the

route of Âbdur-Rahman Ibn Abziyy about the interpretation of Surah al-Buruj, that when the

Muslims defeated the Persians, Ûmar ordered the people to gather. He told them, ‘The

Majus are not People of a Book to enforce al-jizyah on them, and they are not idolaters to

enforce the pertinent rules on them.’ Âliyy said, “But they are a People of a Book,” and he

told the aforementioned story. However, he said that the king fornicated with his daughter,

not his sister. He ended the story by mentioning that the king prepared the ditch of fire for

the people who opposed him.


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020

{النار ذات الوقود } .5

The fire that had (abundant) fuel.

Ibn al-Jawziyy said that the fire ( النطار) in this ayah is an appositive that replaces “al-ukhdud

( خطدود ألا [the ditch])”. Therefore, it is as if Allah said, “Damned are the ditchers of the Fire.”

Ar-Raghib al-Asbahaniyy said that “al-waqud ( الوقطود)” is a term used to mean ‘the wood

used for fuel and for the resulting flame of fire.’

Abu Razin al-Âqiliyy, Abu Âbd ar-Rahman as-Sulamiyy, al-Hasan, Mujahid, Abu al-

Âliyah, Ibn Ya^mar, and Ibn Abu Âblah recited the term al-wuqud ( قطود الو ) with a dammah

on the waw.

{إذ هم عليها قعود } .6

When they sat over it,

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

They pushed in whoever refused to concede.

{وهم على ما يفعلون بالمؤمنين شهود } .7

Witnessing what they were doing to the believers.

They witnessed what they did to the believers. In these ayahs, Allah told us about a people

whose certainty of belief was so strong that they preferred to be thrown in the ditch of fire

than to quit their Religion.

العزيز الحميد الوما نقموا منهم إ } .8 {رن يؤمنوا باهلل

They did not denounce them for any reason except that they believed in Allah, the

Undefeated, the Greatly Praised!

The blasphemers denounced them for no other reason than that they believed in Allah, the

Âziz (Undefeated) and the Hamid (Praised for all situations).


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022

Ibn Abi Âblah recited “naqimu (نقموا)” with a kasrah on the qaf.

موات وا} .9 على ل شيء شهيد أل الذي له ملك الس {رض وهللا

The One to Whom belongs the dominion of the skies and the Earth, and Allah is a witness

over everything.

Allah is the One Who created the Heavens and the Earth and He is their Owner. What those

people did to the believers was not concealed from Him.

{ؤمنين والمؤمنات ثم لم يتوبوا فلهم عذاب جهنم ولهم عذاب الح يق إن الذين فتنوا الم } .10

Those that made tribulation for the believers, men and women, and then did not repent, they

will have the torture of Hell and the torture of the burning.

Those who burnt and tortured the believers and they neither repented from that act nor from

their blasphemy, shall have the torture in Hellfire for their blasphemy and shall have the

torture of burning in fire for their burning the believers. According to most of the scholars,

both of these tortures are in Hell. Some scholars said that the burning in fire is in this life

and this is when the fire of the ditch rose to them and burned them, as was mentioned earlier

about the saying of al-Farra’ and Abu al-Âliyah (in the explanation of ayah #4).

الحات لهم جنات تج ي من تحتها ا} .11 نهار ذلك الفوز أل إن الذين ءامنوا وعملوا الص{الك ي

Certainly, those that believe and do righteous deeds, they will have gardens, beneath which

rivers flow. Such is the great triumph!

This ayah gives the all-inclusive meaning that the believers shall be rewarded gardens in

Paradise, under which rivers run. For them, this is the great triumph. Al-Farra’ said that the

believers triumphed by escaping the torture of the blasphemers in this life and the torture of

Hellfire in the Hereafter. This is as per his saying that the fire of the ditch did not burn the

believers, rather it rose up and burned the King and his companions.


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023

{إن بطش ربك لشديد } .12

Certainly, your Lord’s torture is severe.

Ibn Âbbas said that Allah’s torture of the unjust ones and the tyrants is severe.

{إنه هو ي دئ ويعيد } .13

Certainly Allah, He starts (their creation), and returns (them again).

Allah is the One Who brought them into existence and Allah is the One Who will bring them

back to life after they will have turned into soil.

{وهو الغفور الودود } .14

He is the amply forgiving, the abundantly kind to the believers,

After Allah mentioned the severity of His torture, Allah mentioned that He is abundantly

forgiving and that He covers the sins of His slaves. He is kind and generous to them1. It was

said that He is the abundantly forgiving for the sinful believers and He is kind and generous

to them.

{ذو الع ش المجيد } .15

Lord of the Ârsh (Ceiling of Paradise), The Powerful and Wise

Hamzah and al-Kisa’iyy recited al-majid ( المجيطد) with a kasrah on the dal ( د) . As such, the

meaning would be attributing a great status to the Ârsh (the ceiling of Paradise). Others

have recited al-majid ( المجيطد) with dammah on the dal ( د) . As such, it means the Attribute

of Allah, Al-Majid, which means ‘the One attributed with the great and perfect Power and

Wisdom.

Allah the Exalted, specifically mentioned the Ârsh next to His Name to honor the Ârsh.

Also it draws attention to that Allah is the Owner, Subjugator, and Protector of the Ârsh,

1 Kind and generous means that Allah is merciful, not that He is ascribed with emotions.


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024

which is the greatest in size of all the creations. Therefore, Allah surely subjugates what is

less in size than the Ârsh. Allah said in Surah at-Tawbah, 129:

{( 029)وهو رب الع ش العظيم } .

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

It is not permissible to delude oneself that Allah’s specifying the Ârsh (by mentioning it)

indicates Allah ‘is established’ over it. Some mushabbihah1 wrongly claim that this is the

meaning of the saying of Allah in Surah Taha, ayah 5:

حمن على الع ش استوى } {( 5)ال .

Rather, the belief of the Salaf and those who genuinely followed them was to clear Allah

from resembling the creation, supporting their belief by the saying of Allah in Surah ash-

Shura, 11:

{ليس مثله شيء }

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

The famous Hafidh, Imam al-Bayhaqiyy, said in his book, Al-‘I^tiqad Âla Madhhab as-Salaf

Ahl as-Sunnah Wal Jamaâh:

“It must be known that the istiwa’ (اسططتواء) of Allah, Whom we clear of

resembling the creations, is not an istiwa’ of straightening up from a tilted

position, nor of being established in a place, nor touching any of His creations.

Rather, He has an istiwa’ over His Ârsh, just as He told--without a manner of

being. It is without a place and different from all His creations. His ityan

) ’is not from one place to another. His maji (إتيطان) ـجىءمط ) is not that of a

motion2. His nuzul (نطزول)3

is not that of transfer. His Self is not a body. His

wajh (وجطه) is not a picture. His yad (يطد) is not a limb. His âyn (عطين) is not a

pupil. Rather, these are attributes that came in the Religion and their

expressions are specified by the Religious Law (tawqif), and so we say that

these expressions refer to attributes of His, and we clear Allah from any manner

of being. Allah said

{ليس مثله شيء } 4

[Absolutely nothing is like Him in any way.]

1 Those who liken Allah to the creations.

2 Literally, these two terms mean, “coming”. As attributes of Allah, they do not have the meaning of motion,

transfer or transport. Even in English, had it been said, for example, “My opponent came at me in the debate,” it

does not give the meaning of motion or transfer from place to place. 3 Literally, it means decent.

4 Surah ash-Shura, 11


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025

and He said 1

ا رحد ولم يكن له } {فو

[He has none similar to Him]

and Allah said

{هل تعلم له سمي ا } 2

[Do you know any similar to Him? There is none.]

Then al-Bayhaqiyy narrated with his own chain of narration that al-‘Awzaîyy, Malik, Sufyan

ath-Thawriyy, and al-Layth Ibn Sa^d were asked about these hadiths (Hadith an-Nuzul and

what is similar to it). They replied, “Take them as they are3, however, without a manner of

being.” Then al-Bayhaqiyy said, “The one who attributes to Allah a manner of being has

likened Allah to His creations and their created attributes.” Some of Ahl as-Sunnah

interpreted the istiwa’ to mean conquering, subjugating, and defeating.

ال لما ي يد } .16 {فع

Doer of all what He wills.

Nothing makes Allah powerless.

{هل رتاك حديث الجنود } .17

Has the news reached you, O Muhammad, of the previous forces;

O Muhammad, you have received the news of the throngs of the previous nations who

engaged in tyranny, and of the punishment that befell them. Likewise, a torture shall befall

the blasphemers of Quraysh like the torture that befell those forces. The throngs of tyranny

are those who came together and prepared to fight the Prophets of Allah. In the following

ayah, Allah named them:

{ف عون وثمود } .18

Of Pharaoh and Thamud?

This ayah names the throngs of Pharaoh and Thamud.

1 Surah al-‘Iklas, 4

2 Surah Maryam, 65

3 This means “narrate their expressions as they have been narrated”. It does not mean, “take them by their

apparent meanings”, as clarified by their saying, “without a manner of being”.


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026

{بل الذين ف وا في تكذيب } .19

Yet, those who blasphemed are in rejection.

The blasphemers of Makkah do not believe in you, O Muhammad, or the Qur’an. They have

not learned their lesson from the previous nations.

من ورائهم محي } .20 {وهللا

But Allah knows all that which they do.

None of the blasphemers’ doings escapes the Knowledge of Allah1.

1 Allah’s attributes of hearing, sight and knowledge all have the relation (taâlluq) of

exposure (kashf) to other matters. This meaning is expressed by the scholars’ ascription

of Allah with ittila3 (awareness). However, the knowledge differs from them in that it is

related to the existent and the non-existent, while hearing and sight are related to only the

existent. According to this meaning, we explain Allah’s “encompassment (ihatah)” of the

slaves that is mentioned in such verses as:

ء محيط )} ه بك شل ن1{(أل ا

<Is it not that He encompasses everything?>,

as clarified by His saying:

ء عللما)} قدل أحاط بك شل {(وأن الل1

<...and that He definitely has encompassed everything by knowledge>.

This is the meaning of His saying:

مل محيط )} منل ورائ {(والل1

<Allah is knowledgeable of their situations and has power over them>.

It is a figure of speech to express that just as an encompassed matter does not escape

what has encompassed it, nothing about the creatures escapes Allah, and they do not

render Him powerless. Shaykh Âbdur-Razzaq read to us that our Shaykh said about Al-

Albaniy: لباني فسر أإلحاطة باإلحاطة ألحسية

أو . جعل هللا كالقبة و جعل ألعالم ما هو ضمن ألقبة. هللا ورأء هذأ ألعالم: قال. أل

ش ﴿و فسر , فسر أإلحاطة بغير معناها. هذأ ك فر و هذأ ك فر. مذبذب. مرة قال هللا جالس على ألعرش ن عل اللعرل حل الر

توى ن كلمة . بغير معناها ﴾اس لأ

مل ﴿ظن أ .لحستفسر على أ ﴾منل ورائ

“Al-Albaniyy interpreted the “encompassment” as a physical encompassment. He

said that Allah is beyond this world. He made Allah to be like a dome, and made

the world to be like what is within the dome. Once, he said that Allah is sitting

upon the Ârsh. He is a shilly-shallier. That (first matter) is blasphemy and that


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027

{جيد بل هو ق ءان م } .21

In fact, it is a glorious Qur’an,

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

telling, or sorcery.

{في لوح محفوظ } .22

(Inscribed) in a guarded tablet.

The Qur’an was copied from the Guarded Tablet, as were the rest of the Revealed Books.

The Qur’an is preserved from any perversion--addition or omittance--and is protected from

the devils.

Nafi^ recited mahfudh ( محفطوظ) with a doubled dammah on the dha’ (ظ) (mahfudhun)

making it an adjective for the term Qur’an in the previous ayah. Read like this, the meaning

is that ‘the Qur’an is protected from perversion and change.’ The remaining of the seven (7)

reciters read “mahfudh ( محفطوظ)” with a kasrah on the dha’ ( ظ) . (Mahfudhin) recited as

such is an adjective for lawh ( لطوح [tablet]). Read like this, the meaning is ‘the tablet is

protected and preserved.’

Abu Al-Âliyah, Abu Al-Jawza', Abu Îmran and Ibn As-Sumayfi^ recited “Qur'anu majidi

( مجيد ق ءان )” without tanwin and with a kasrah on majid.

(second matter) is blasphemy. He interpreted the “encompassment” according to

what it does not mean, and He interpreted:

توى﴿ ش اس ل ن عل اللعرل حل ﴾الر

according to what it does not mean. He thought that the expression:

مل ﴿ ﴾منل ورائ

should be interpreted according to the physical meaning.”


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028

The scholars hold different opinions whether the Guarded Tablet is above or below the

Ârsh,



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029

SURAH AT-TARIQ سورة الطارق Makkiyyan by consensus.

Comprised of seventeen (17) ayahs.

Meaning Ayah

سم اهلل الرمحن الرحيمب

1. By the sky, and (by) the Tariq,

(0)والسماء والطارق

2. And O Muhammad, what will make

you know what the Tariq is?

(2)وما أدراك ما الطارق

3. (It is) the piercing Star

(3)النجم الثاقب

4. There is no soul but has a recorder

(for its deeds).

ها حافظ (4)إن كل ن فس لما علي

5. So let man look: From what was he

created?

(5)نسان مم خلق إل ف لي نظر ا

6. He was created from gushing

water,

(6)خلق من ماء دافق

7. It comes from the (male’s)

backbone and the (female’s) ribs.

(7)يرج من ب ي الصلب والت رائب

8. Certainly, over man’s return Allah

is surely powerful

(8)إنه على رجعه لقادر

9. The Day when the secrets will be

exposed,

لى السرائر (9)ي وم ت ب

10. There will not be for him any

power nor helper.

(01)ناصر الفما له من ق وة و

11. By the sky that has the returning

(rain),

(00)والسماء ذات الرجع

12. And by the Earth with the cracks

(in it),

(02)رض ذات الصدع أل وا

13. It is certainly a distinguishing

statement.

(03)إنه لقول فصل


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031

14. and it is certainly not a joke.

(04)وما هو بالزل

15. Certianly they are scheming a

scheme,

(05) إن هم يكيدون كيدا

16. And I (Allah) shall punishment

them without them knowing from

where it comes or how.

(06)وأكيد كيدا

17. So delay them, O Muhammad,

make them wait a short time.

(07)فمهل الكافرين أمهلهم رويدا


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030

THE EXPLANATION

ماء والطارق } .1 {والس

By the sky, and (by) the Tariq,

Al-Mawardiyy said that this ayah entails swearing by two things. Swearing by the known

sky ( ماء .is the second, and it is the star ”(الطارق ) is one. Swearing by “At-tariq (الس

Imam al-Bukhariyy said that at-tariq is 'what comes to you at night.' This is the meaning of

at-tariq in the hadith of the Prophet, sallallahu âlayhi wa sallam, narrated by Malik:

<<طارقا يط ق بخي الإومن طوارق الليل والنهار >>

This means: <<and (O Allah, I seek refuge with You) from things that come to me during

night and during day, except those who come in goodness.>>

{وما ردراك ما الطارق } .2

And O Muhammad, what made you know what the Tariq is?

That is, 'what makes you know, O Muhammad, what at-tariq is?' This is a question meant to

elucidate the grand status of the star. Sufyan Ibn Ûyaynah said that every statement of

inquiry in the Qur’an that has the term “wa ma adraka ( ومطا ردراك)”, which means, “What

made you know?”, Allah has informed Muhammad about it and the statement that has the

term “wa ma yudrika (ومطا يطدريك)”, which means, “What will make you know?” Allah did

not inform him about it.

{النجم الثاقب } .3

(It is) the piercing star

Ibn Âbbas said that this ayah means ‘the brilliant star.’ Different scholars have different

opinions. Al-Hasan said that this is a name of the entire kind, because all stars have a

piercing brilliance. Al-Qushayriyy said that most of the scholars are of that opinion.

ا عليها حافظ إن ل ن } .4 {فس لم

There is no soul but has a recorder (for its deeds).


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The meaning is that over every soul there is an angel recording its deeds. Qatadah Ibn

Daâmah As-Sadusiyy said that they record man’s good and evil deeds. Ibn Âbbas said that

“lamma âlayha hafidh ( طا عليهطا حطافظ means ‘except there is a recorder over it.’ Hafidh ”(لم

Ibn Hajar said that the statement of Ibn Âbbas was narrated by Abu Hatim with a sahih

chain of narration, however, Abu Ûbaydah rejected it. Abu Hayyan said that this is a

famous language application in the tribe of Hudhayl and others. Al-Farra’ said that the

meaning is that 'there is not every soul except that it has a protector over it.’

'Ubayy Ibn Ka^b and Abu Al-Mutawakkil recited 'inna ( نإ ) with a doubled nun and kulla

.with a doubled lam and a fathah ( ل)

Abu Ja^far, Ibn Âmir, Âsim Al-Jahdariyy, Hamzah and Abu Hatim from Ya^qub recited

lamma (طا by doubling the mim and recited as such means, 'except that there is a recorder (لم

over it.' The rest recited it with a single mim, and as such means, 'verily, there is a recorder

over it.'

{نسان مم خلق إلفلينظ ا} .5

So let man look: From what was he created?

From what has Allah created man? Let man think about this matter and he will know that the

One Who started him from a joined semen-drop has the Power to bring him back from the

dead to life. Allah said in Surah ar-Rum, 27:

{وهو الذي ي در الخلق ثم يعيده وهو رهون عليه }

Which means: [Allah is the One Who started the creation and He has Power to bring it back

from the dead to life which is as an easy matter to Allah.]

{خلق من ماء دافق } .6

He was created from gushing water,

Allah created man from a pouring fluid, as explained by Sibawayh. Ar-Raghib said that it

means, ‘a fluid that runs rapidly’. Abu Hayyan said that what is meant by “ma’in dafiq ( مطاء is 'the semen of the man and the ejaculated fluid of the woman when ”([gushing water] دافطق

they have mixed together in the womb and unified. Allah expressed that by the term “ma’


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033

which is the singular form of the word. Âbdur-Razzaq narrated from the ,” ([water] مطاء)

route of al-‘A^mash that he used to say that the bones and nerves are created from the fluid of

the man, and the blood and flesh from the fluid of the woman.

It was mentioned that “dafiq (دافق [gushing])” means “madfuq (مطدفوق [gushed])” according

to the way of the people of Al-Hijaz, whenever they turn the object (al mafûl, المفعطول) into

a subject doer (faîl, فاعطل) and use it as an adjective. As such it means ‘poured fluid.’ The

Arabs say “îshatun radiyah (عيشطة راضطية); ‘an accepting life’,” and mean “mardiyyah

.”accepted ;(م ضية)

لب والت ائب } .7 {يخ ج من بين الص

It comes from the (male’s) backbone and the (female’s) ribs.

This pouring fluid comes from between the backbone of the man and from between the ribs

of the woman, as was mentioned by ath-Thawriyy.

Ibn Masûd, Ibn Sirin, Ibn As-Sumayfi^ and Ibn Abu Âblah recited as-Sulub ( ط ب ل الص ) with a

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

{إنه على رجعه لقادر } .8

Certainly, over man’s return Allah is surely powerful

Allah has the power to bring man back to life after he dies. It was said that the ayah meant

that Allah has the power to turn him from being elderly back to youth, and from youth to

childhood, and from childhood back to a sperm-drop (nutfah).

ائ } .9 {يوم ت لى الس

The Day when the secrets will be exposed,

On the Day when what is concealed in the hearts is tested and exposed. The meaning is in

reference to what the hearts conceal of convictions and intentions and what the body organs

conceal of the various doings.


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ة و } .10 {ناص الفما له من قو

There will not be for him any power nor helper.

The person who blasphemed for disbelieving in the Resurrection shall not have any power or

helper to deter the punishment of Allah from him.

جع } .11 ماء ذات ال {والس

By the sky that has the returning (rain),

Allah swears by the sky that brings rain after rain, as mentioned by al-Hakim from the route

of Ibn Âbbas. Hafidh Ibn Hajar said that this has a sahih chain of narration. Imam al-

Bukhariyy said that Mujahid said that “dhatir-raj^ ( جطع means ‘clouds that bring ”(ذات ال

back the rain.’

دع أل وا} .12 {رض ذات الص

And (by) the Earth with the cracks (in it),

In Sahih al-Bukhariyy, from the route of Mujahid, he said that, “Dhatis-sad^ ( طدع ”(ذات الص

means ‘the land cracks open with sprouting plants.’ Al-Qurtubiyy said that it refers to ‘trees,

fruits, and rivers.’

{إنه لقول فصل } .13

It is certainly a distinguishing statement.

The Qur’an is a truthful saying. Imam al-Bukhariyy narrated this meaning from Ibn Âbbas.

The meaning is that the Qur’an separates good from evil.

{وما هو بالهزل } .14

And it is certainly not a joke.

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


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035

{إنهم يكيدون يدا} .15

Certianly, they are scheming a scheme,

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

schemes against the Messenger of Allah.

{ور يد يدا} .16

And I (Allah) shall punishment them without them knowing from where it comes or how.

Literally, it would be translated as “… and I scheme a scheme.” The literal translation was

avoided to protect the reader from attributing an unbefitting attribute to Allah. Abu Hayyan

said that, the meaning is that Allah shall punish them for their scheming, and that they will be

unknowingly led to their punishment.

This kind of punishment was called “kayd (ا out of the technique of ”([scheme] يططد

muqabalah1; equivalence--(مقابلة) to Verse #15:

{إنهم يكيدون يدا}

This is the same technique used in the saying of Allah in Surah Al-Îmran, 54:

{ {ومك وا ومك هللا ,

Which literally would mean, “they have used “makr (deceitfulful trickery)”, and Allah will

use “makr”; and in Surah al-Baqarah, 15:

يستهزئ بهم } {هللا ,

Which literally means that Allah will belittle them. The meaning in both is an indication of

the punishment of Allah.

افم } .17 {هل الكاف ين رمهلهم رويد

So delay them, O Muhammad, make them wait a short time.

1 In the technique of muqabalah, although the same word is used, the attributed meaning is different. Kayd

when attributed to mankind means deceit and Allah is clear of it. But when attributed to Allah it means ( يد)

Allah makes the due punishment reach the unjust ones without them expecting or anticipating it. Likewise, the

terms makr ( مك) and istihza' (استهزاء), when attributed to mankind reflect abhorrent meanings and when

attributed to Allah reflect the justice of Allah in delivering the due punishment to those who deserve it.


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036

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

and do not be hasty in that.’ “Amhilhum ruwayda ( ا رمهلهطم رويطد )” means, ‘wait a little.’

Thus, it entails a threat of severe punishment in the Hereafter.

According to another explanation, this ayah refers to refraining from fighting the

blasphemers for a time. Allah defeated the blasphemers in the Battle of Badr. Ibn Al-

Bariziyy and Ibn Al-Jawziyy said that this ayah, ordering to ‘wait a little’, was abrogated by

the ayah ordering to fight them with the sword in Jihad in Surah at-Tawbah, 5:

{ن حيث وجدتموهم شه الح م فاقتلوا المش يأل فإذا انسلخ ا}

“When the Hurum Months go out, then kill the pagans wherever you may find them, O

Believers”

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

hereafter means the ayah is not abrogated.



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037

SURAH AL-A^LA سورة األعلى

Makkiyyan by consensus, as per Ibn Jawziyy.


Meaning Ayah


1. Glorify, O Muhammad, the name of

your Lord, the High (in status),

(0) علىألسبح اسم ربك ا

2. The One Who created and

proportionated.

(2) الذي خلق فسوى

3. And the One Who pre-destined and

guided.

(3) والذي قدر ف هدى

4. And the One Who brings out the

pastures.

(4) والذي أخرج المرعى

5. And then He makes it dry and dark.

(5) فجعله غثاء أحوى

6. We shall make you know the

Qur’an, and you shall not forget,

(6) ت نسى السن قرئك ف

7. Except for what Allah willed, for

He knows the evident, and the

hidden.

(7) ه ي علم الهر وما يفىما شاء الله إن الإ

8. We shall facilitate for you the ease.

(8) ون يسرك لليسرى

9. So admonish if the admonition

benefits them.

ر إن ن فعت الذكرى (9) فذك

10. The one who fears shall heed .

(01) ن يشىسيذكر م 11. But the most miserable shall avoid

the heed

(00) شقىأل وي تجنب ها ا

12. The one who will burn in the Great

Fire,

(02) الذي يصلى النار الكب رى

13. Then, therein he will never die, nor

live.

(03) ييا الا و يوت فيه الث


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038

14. triumphant is he who purified

himself,

(04) قد أف لح من ت زكى

15. And remembered his Lord and

prayed.

(05) وذكر اسم ربه فصلى

16. But instead, you prefer the life of

this world.

ن يابل ت ؤثرون الي (06) اة الد

17. while the Afterlife is better and

longer lasting.

ر وأب قىلوا (07) خرة خي

18. Certainly this is in the first Books

of Revelations.

(08) ول أل إن هذا لفي الصحف ا

19. The Books of Ibrahim and Musa.

(09) ب راهيم وموسىصحف إ


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039

THE EXPLANATION

{علىألس ح اسم ربك ا} .1

Glorify, O Muhammad, the name of your Lord, the Most High (in status),

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

rabbiyal-a^la ( علطىأل سط حان ربطي ا ) i.e., Say, ‘I clear my Lord, highest in status, from all

non-befitting attributes. Some said that it means, ‘clear your Lord from what is non-befitting

to Him,’ and al-a^la ( علطىألا ) –the highest in status- is an attribute of rabbika ( ربطك)–your

Lord.

Abul Qasim az-Zajjajiyy said when talking about the derivations of the names of Allah, “al-

âla’ (العططالء [highness])” means ‘glory’, ‘high status’, and ‘extolment’. Al-Khalil Ibn

Ahmad said that Allah the Exalted is “dhul-âla’ walûluww (ذو العالء والعلطو); the one who

has the âlaa’ and the ûluww”. Al-âla’ (العطالء) ‘highness’ means ‘the highness of the

status’ and al-ûluww (العلطو) is ‘the glorification.’ Az-Zajjajiyy said that Al-âliyy (العلطى) and Al-âli (العطالى) also mean ‘the subjugator of all things.’ And Al-A^la ( علطىاأل ) does not

mean a high place for Allah. Hafidh Ibn Hajar said in his book Al-Fath,” It is established that

Allah is not a body, so He does not need a place in which to dwell. Allah existed eternally

without a place.'

Know, may Allah guide you and us, that the merit lays in the highness of status and not in the

highness of place. The Prophets lived and were buried on the Earth, except Îsa, the son of

Mary, for he is alive, and the Prophets are better (have a higher status) than the angels who

reside in the heavens, and better than the angels who carry the Ârsh.

ى} .2 {الذي خلق فسو

The One Who created and proportionated.

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

{والذي قدر فهدى} .3

And the One Who pre-destined and guided.


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Mujahid said that Allah pre-destined for man whether to die as a believer or as a blasphemer,

and Allah guides the livestock to their pastures.

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

{والذي رخ ج الم عى} .4

And the One Who brings out the pastures.

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

{فجعله غثاء رحوى} .5

And then He makes it dry and dark.

Al-Farra’ said that plants which become dry are called ghutha’ (غثطاء). Al-ahwa ( حطوىاأل )

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

{تنسى سنق ئك فال} .6

We shall make you know the Qur’an, and you shall not forget,

Allah guarantees for you, O Muhammad, memorizing the Qur’an and not forgetting it.

إنه الإ } .7 {يعلم الجه وما يخفى ما شاء هللا

Except for what Allah willed, for He knows the evident, and the hidden.

Al-Hasan and Qatadah said that the meaning of Surah Hud, 107: { مطا شطاء ربطك الإ} is

‘except for that (of the Qur’an) which Allah pre-destined to abrogate1 both its judgment and

recitation.’

1 Imamul-Haramayn said in "Al-Waraqat", “The meaning of naskh (abrogation) is removal. If the sun

removed the shadow it is said (in Arabic): ‘{نسخت الشمس الظل} <the sun abrogated the shadow>’…” “… Its

definition is the subsequent address that refers to lifting a judgment established by a previous address- and it is

delayed after that address- in a way that had it not been for the subsequent address, the previous one would

(have remained) established…” “…The abrogation of the text while its ruling remains (affirmative) is

permissible, as well as the abrogation of the ruling while its text remains (established), and the abrogation of

both matters simultaneously. Abrogation is divided into (that which has a) substitute, and (that which has no


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The saying of Allah (إنطه يعلطم الجهط ومطا يخفطى) means ‘Allah knows the doings and sayings

that are manifested and concealed.’ Hence, the meaning of the verse is [Except for that

which Allah willed in eternity to abrogate its judgment and recitation; Allah knows the

doings and sayings that are manifested and concealed.]

ك لليس ى} .8 {ونيس

We shall facilitate for you the ease.

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

just, and straight rules to follow.

ى} .9 إن نفعت الذ {فذ

So admonish if the admonition benefits them.

Admonish the people of Makkah by what is in the Qur’an, if the admonition is accepted by

them. Al-Baydawiyy said that perhaps this conditional article (if, إن) is to denote that the

admonition is obligatory if accompanied with the conviction that it will benefit.

من يخشى} .10 {سيذ

The one who fears shall heed.

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

{شقىويتجن ها األ} .11

But the most miserable shall avoid the heed

The one who will die as a blasphemer1 shall avoid the admonition and stay away from it.

substitute), and to that which is tougher, or to that which is lighter. It is permissible to abrogate the Book by the

Book, to abrogate the Sunnah by the Book, and to abrogate the Sunnah by the Sunnah. It is permissible to

abrogate that which is mutawatir by that which is mutawatir from either one of those two (i.e. the Book or the

Sunnah), and to abrogate what is ahad by what is ahad, or by what is mutawatir. It is not permissible to abrogate

what is mutawatir by what is ahad.” 1 An-Nasafiyy said:


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{ر الك ىالذي يصلى النا} .12

The one who will be burned by the Great Fire,

The blasphemer will enter the great, fervid fire of the Hereafter which is much stronger than

the fire of this world. This ayah describes the ending of the blasphemer in the Hereafter.

The fire of this world is the small fire.

{يحيا اليموت فيها و الثم } .13

Then, therein, he will never die, or live.

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

good and comfortable life. In this verse is an example of the beautiful expressions of the

Qur’an. What literally says that he will not live means that he will not live a life of comfort.

{قد رفلح من تز ى} .14

Triumphant is he who purifies himself,

ر يكون على ألسعادة وألشقاوة دون أإلسعاد وأإلشقاء، وهما من ص عيد قد يشقى، وألشقي قد يسعد، وألتغي تعالى، ول تغير فات هللاوألس

.على هللا تعالى ول على صفاته “The happy (i.e. the Believer) might become miserable (i.e. blaspheme) and the miserable (i.e. the blasphemer)

might become happy (i.e. believe), and the change occurs in the state of belief or blasphemy, not in Allah’s

attributes of making one a believer (isâd) or a blasphemer (ishqa’). No change occurs to Allah the exalted or

His attributes.” The Saîd (the happy one; the believer) may become a shaqiyy (miserable; a blasphemer)

according to the Maturidiyyah, the followers of Abu Hanifah, and vice versa. What they meant is that the

situation of a person might be good, but then his life would end with blasphemy. So in reference to his first

situation he was happy, and in reference to his second situation, he was miserable, because he died as a

blasphemer. Likewise, the situation of the miserable one ascribed with blasphemy could change to belief and

then he would die on a state of belief. This is also pertaining to his apparent situation; that he changed from

misery, the status of he who deserves the everlasting torture in the Afterlife, to happiness, the situation of he

who shall dwell in the everlasting bliss [if he died on that]. These expressions refer back to the attributes of the

slave, not the attributes of Allah, which are His isâd and His ishqa’ of the slave. The attributes of Allah do not

change, just as His self does not change. Change is a sign of creation, and Allah is not a vessel for creations. He

does not acquire an attribute that He did not have confirmed for Himself eternally. According to the Ashaîrah,

the saîd is the one who will die as a believer, and the shaqiyy is the one who will die on a state of blasphemy,

which does not change. According to them, this is the isâd and the ishqa’; the death-state that has been

eternally predestined for the slave. It does not change.


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Ibn Âbbas said that the one who purifies himself from blasphemy by adhering to the belief

shall be triumphant. Âbdur-Razzaq narrated from the route of Saîd Ibn al-Musayyab that

he said that the one who pays the Zakah of Fitr shall triumph.

{فصلىوذ اسم ربه } .15

And remembered his Lord and prayed.

That is, he remembered the Oneness1 of Allah and prayed the five (5) prayers. It was said

that, 'and prayed the two Îd prayers’ or 'the supererogatory prayers'. The first saying

preponderates.

نيابل ت } .16 {ؤث ون الحياة الد

But instead, you (blasphemers) prefer the life of this world.

Abu Âmr and Zayd from Ya^qub recited “bal yu'thiruna ( ؤث ون يط ); ‘they prefer’ ”, which

explains the intended meaning of the recitation with the ta' (ت). Al-Farra' and Az-Zajjaj

preffered the ta' (ت), because it is narrated from the route of 'Ubayy Ibn Ka^b. Thus, the

intended meaning is that the blasphemers prefer this life over the Hereafter because they

disbelieve in Allah.

{قىخ ة خي ورب آلوا} .17

while the Afterlife is better and longer lasting.

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

حف ا} .18 {ولىأل إن هذا لفي الص

Certainly this is in the first Books of the Revelations.

This triumph-- of the one who pays the Zakah and remembers the Oneness of Allah and

prays the five (5) prayers--was mentioned in the earlier revelations as well as the Qur’an. Al-

1 The term means that Allah is clear from having partners, divisibility, bodily attributes, resemblance to the

creation and all non-befitting attributes.


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044

Qushayriyy said that this admonition is also mentioned in the earlier revelations because

tawhid (clearing Allah from resembling the creation), the promise of reward, and threat of

punishment by Allah do not differ with the different rules revealed to the Prophets.

{صحف إب اهيم وموسى} .19

The Books of Ibrahim and Musa.

The books (Journals) revealed to Ibrahim were ten (10), as narrated by Ibn Hibban.

However, the chain of narration is subject to debate. In this narration, the journals contain

the following: 'The mindful needs to use his time wisely, look after his personal wellbeing,

protect his tongue, and the one who considers his speech part of his actions will speak less,

except whenever he is involved and needs to speak.'



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045

SURAH AL-GHASHIYAH سورة الغاشية

Makkiyyan by consensus.

Comprised of twenty-six (26) ayahs.

Meaning Ayah


1. has the news of the Great Infliction

come to you?

(0) هل أتاك حديث الغاشية

2. faces, on That Day, humiliated.

(2) ئذ خاشعة وجوه ي وم

3. laboring, toiling.

(3) عاملة ناصبة

4. They shall burn in a fervid fire.

(4) تصلى نارا حامية 5. They shall be given drink from a

spring of extremity (in heat),

(5) تسقى من عي ءانية

6. There is no food for them except

the ‘Dari^’

(6) من ضريع الليس لم طعام إ

7. It neither fattens nor frees from

hunger.

(7) ي غن من جوع اليسمن و ال

8. Faces that Day, gleaming,

(8) وجوه ي ومئذ ناعمة

9. Pleased with their striving,

(9) لسعيها راضية

10. In a high Paradise.

(01) ف جنة عالية

11. Therein they will not hear anything

fruitless.

(00) غية التسمع فيها ال

12. Therein is a flowing spring.

(02) فيها عي جارية 13. Therein are elevated beds,

(03) فيها سرر مرفوعة

14. and placed goblets,

(04) وأكواب موضوعة

15. And aligned cushions,

(05) ونارق مصفوفة

16. And carpets spread out, (06) وزراب مبثوثة


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046

17. Do they not look at the camel, how

it was created?

(07) بل كيف خلقت إلي نظرون إل ا الأف

18. And at the sky, how it was raised

(high)?

(08) وإل السماء كيف رفعت

19. And at the mountains, how they

were fixed firmly?

(09) وإل البال كيف نصبت

20. And at the earth, how it was

expanded?

(21) رض كيف سطحت أل وإل ا

21. Therefore admonish,, for you are

but an admonisher.

ا أنت مذكر ر إن (20) فذك

22. You are not one waging war upon

them.

(22) لست عليهم مبسيطر

23. However, whoever turned away and

blasphemed,

(23) من ت ول وكفر الإ

24. Allah will torture him with the

Great Torture.

به الله العذاب ا (24) كب ر ألف ي عذ

25. Indeed, to Us is their return.

نا إياب هم (25) إن إلي

26. Then, certainly, on Us is their

judgment.

نا حساب هم (26) ث إن علي


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047

THE EXPLANATION

{هل رتاك حديث الغاشية } .1 Has the news of the Great Infliction come to you?

The meaning is [O Muhammad, you have received the news of “al-ghashiyyah ( الغاشطية)”,

the overwhelming fire.] Hal ( هطل), which is originally a particle for posing a question, here

means ‘you have,’ as mentioned by Qutrub; i.e. it is for confirmation. Ibn Âbbas said that

al-ghashiyyah is 'the Day of Judgment that overwhelms the people with striking fears. Saîd

Ibn Jubayr said that al-ghashiyyah is 'the fire which overwhelms the faces of the

blasphemers.

{وجوه يومئذ خاشعة } .2

Faces, on That Day, humiliated.

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

{عاملة ناص ة } .3

Laboring, toiling.

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

the Hereafter is not an abode of performing deeds.'

Nasibah ( ناص ة) means ‘one who toils.’ This ayah refers to all the blasphemers who labored

in this life to blaspheme and commit sins.

Âbdur Razzaq narrated from the route of Qatadah that he said that Khashiâtun ( خاشطعة )

means ‘degraded in Hellfire,’and that âmilatun-nasibah ( عاملطة ناصط ة) means ‘laboring

hard and toiling in the Hellfire, by being treat with heavy chains and neck bonds that make

moving about difficult. They will be trudging through the Fire as the camel trudges through

mud.'

ا حامية } .4 {تصلى نار

Burning by a fervid fire.


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048

The blasphemers shall suffer and burn in the fervid heat of Hellfire, as said by al-Khalil Ibn

Ahmad. It is also said that “salaytu ash-shah (صطليت الشطاة)” means ‘I broiled the lamb.’

Abu Hurayrah narrated that the Prophet, sallallahu âlayhi wa sallam, said

بيضت ثم روقد عليه اثم روقد عليه رلف سنة حتى روقد على النار رلف سنة حتى احم ت>><<رلف سنة حتى اسودت فهى سوداء مظلمة

which means: <<The Hellfire was fueled for one thousand (1,000) years until it turned red,

then for one thousand (1,000) years until it turned white, then for one thousand (1,000) years

until it turned black, and now it is pitch black.>> (Narrated by at-Tirmidhiyy.)

The people of Basrah and Âsim, but not Hafs, recited tusla (تصطلى) with a dammah on the

ta'.

{تسقى من عين ءانية } .5

Given drink from a spring of extremity (in heat),

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

{يع من ض الليس لهم طعام إ } .6

There is no food for them except the (plant of) ‘Dari^’

Mujahid said that ad-dari^ ( الضط يع) is a thorny vegetation strongly rooted in the ground.

The people of Quraysh call it ‘ash-shubruq (الشط ق)’ when moist, and ad-dari^ ( الضط يع) once it dries. Animals do not graze on the dry dari^. The interpreters said that when this

ayah was revealed, the blasphemers said, “Indeed, our camels get fat feeding on ad-dari^.”

So, Allah revealed Ayah #7.

{يغني من جوع اليسمن و ال} .7

It neither fattens nor frees from hunger.

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

belied the blasphemers.


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{وجوه يومئذ ناعمة } .8

Faces, That Day, gleaming,

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

{لسعيها راضية } .9

Pleased with their striving,

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

rewarded with Paradise.

{في جنة عالية } .10

In a high Paradise.

Such faces will be rewarded in a Paradise, high- both in place and in status. An-Nabighah al-

Ja^diyy said, “I composed and recited the following verses of poetry to the Prophet and he

liked them:

“ ذلك مظه ا قفو ن جولوإنا نا وسناؤنامجد لغنا السماءب

This verse mean: “Our glory and success have reached the sky, and we are hopeful to be

further elevated.” The Prophet said, “O Abu Layla, further elevated to where?” I said, “To

Paradise.” The Prophet said, “Yes, God willing.”

{غية التسمع فيها ال} .11

Therein they will not hear anything fruitless.

Âbdur-Razzaq narrated that Qatadah said that the ayah means ‘not a word of vanity or sin

would be heard’.

Ibn Kathir, Abu Âmr and Ruways recited (yusmaû), Nafi^ recited (la tusmaû fiha

laghiyatun) and the rest recited (la tasmaû fiha laghiyatun).

{فيها عين جارية } .12

Therein is a flowing spring.


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051

Paradise has an âyn ( عطين) running with water. Âyn here refers to the class of things rather

than a specific one. Thus, the ayah means that in Paradise there are many springs running

with water.

{فيها س ر م فوعة } .13

Therein are elevated beds,

It has platforms elevated in the air so that the believer may see all the bliss that Allah has

endowed upon him in Paradise. Ibn Âbbas said that the platforms, raised high in the sky,

have plaques of gold and are decorated with pearls, rubies and aquamarines. Surur ( سط ر) is

the plural of sarir ( س ي), which is a platform.

{ور واب موضوعة } .14

and placed goblets,

Al-kub (الكطوب) is a round cup without handles (a goblet). The plural is “akwab (goblets,

.The goblets are placed on the edges of the springs ready for the believers’ use .”(ر واب

{ونمارق مصفوفة } .15

And aligned cushions,

Both an-numruq (النمط ق) and an-numruqah (النم قطة) are defined in Al-Qamus Al-Muhit as

‘the small cushion.’ The plural is namariq ( مارقـنط ) or ‘cushions.’ This ayah means,'

cushions will be lined up, one next to the other, for the believers to lean on and rest against.

{وزرابي م ثوثة } .16

And carpets spread out,

In Al-Qamus Al-Muhit it is mentioned that ‘az-zarabiyy (الزرابطى)’ are an-namariq and al-

busut ( ال سط) or ‘everything which is spread out.’ Everything one leans against for rest is a

zirbiyy ( ىبطزر ). These carpets are wide and luxurious, numerous and spread here and there

in the sitting areas.


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050

{بل يف خلقت إلينظ ون إلى ا الرف } .17

Do they not look at the camel, how it was created?

The “looking” in this verse is the mental reflection. It means that the blasphemers of Makkah

ought to take a lesson from how the camels are created. Allah specified mentioning the camel

over other animals because the Arabs did not see an animal greater than it, and they

considered it their most precious asset. The camel, unlike other animals, has many attributes

beneficial for man. Its meat is edible and its milk is palatable. It has great strength and

endurance to do hard work; it is able to rise from a sitting position carrying a heavy load. It

can be used as a pack animal and can be ridden for long-distance travel. It grazes on almost

any kind of vegetation and can go without drinking water for more than ten (10) days. It is

easily led, even by a boy, and responds to tonal changes in voice commands. The camel is

also a very sentimental animal. Several trustworthy people told the story of a man who,

(knowing the story of the camel who longed for and cried in the presence of the Prophet,

sallallahu âlayhi wa sallam), began singing praises of the Prophet in front of a camel. He

and others witnessed that camel begin to shed heavy tears.

Al-Hasan al-Basriyy narrated from the route of Anas Ibn Malik the hadith of the moaning of

the stump of the palm tree longing for the Prophet, sallallahu âlayhi wa sallam. This

incident happened after the people of Madinah built a mimbar for the Prophet to stand on to

deliver his speeches. Before that, he used to lean against the stump of a particular palm tree

when delivering his speeches. When the Prophet climbed the mimbar for the first time, all

the people present heard the moaning of the stump. The Prophet came down from the

mimbar and comfortingly stroked the stump. The people said that they heard the stump’s

moaning change to resemble the moaning of a boy being pacified. When narrating this

hadith, al-Hasan al-Basriyy used to say, “O Muslims, the wood longs for meeting the

Messenger of Allah. You ought to long to meet him more than the wood longs.”

Ibn Âbbas, Abu Îmran Al-Jawniyy, Al-Asmaîyy from Abu Âmr recited (Al-'ibl).Ubayy Ibn

Ka^b, Â’ishah, Abu Al-Mutawakkil, Al-Jahdariyy, Ibn As-Sumayfi^, Yunus Ibn Habib and

Harun, both from Abu Âmr, recited (Al-'ibill). Harun reported about Abu Âmr that (Al-'ibil)

means, 'the clouds that carry the water.'


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Aliyy Ibn Abu Talib, Ibn Âbbas, Abu Al-Âliyah, Abu Îmran recited (khalaqtu, rafa^tu,

nasabtu and satahtu).

ماء يف رفعت } .18 {وإلى الس

And at the sky, how it was raised (high)?

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

{وإلى الج ال يف نص ت } .19

And at the mountains, how they were fixed firmly?

And [look at] how the mountains are erected firmly on the earth, and do not tilt, no matter

how high they are.

{رض يف سطحت ألوإلى ا} .20

And at the earth, how it was expanded?

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

إنما رنت مذ } .21 {فذ

Therefore, admonish, for you are but an admonisher.

O Muhammad, warn them, for you are but the Warner for them. In his Tafsir, Ibn al-Jawziyy

said that at that time, the Prophet was not ordered with other than admonishing the

blasphemers, and what supports this saying is the following Ayah (#22).

{لست عليهم بمسيط } .22

You are not one waging war upon them.

Imam al-Bukhariyy said that the ayah means ‘Allah did not direct you to fight the

blasphemers’. This verse was later abrogated by the ayah which mentioned using the sword

against them. The ayahs pertaining to fighting the blasphemers were revealed after the


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053

immigration. Before that time, the Prophet was not ordered to fight them, rather he was

ordered to overlook fighting them. His reason for not fighting them, although they harmed

him by beating and cursing him, was not lack of courage. Rather, he was waiting for the

Revelation of the order to fight them. The Prophets before Prophet Muhammad fought many

blasphemers.

Ibn Al-Jawziyy said that some interpreters said that the meaning of “lasta âlayhim bi-

musaytir ( لسطت علطيهم بمسطيط)” is that, 'you are not assigned as a controller over them in a

manner to coerce them to become believers.' According to this explanation, the ayah is not

abrogated.

Îkrimah, Mujahid, Qatadah, and Al-Halawani, from the route of Ibn Âmir, recited bi-

musaytir ( بمسيط) with a sin.

{من تولى و ف إال} .23

However, whoever turned away and blasphemed,

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

“'Illa (إال)” in the ayah does not mean exclusion; otherwise the meaning would be invalid.

The meaning would then be that the Messenger wages war against them. The intended

meaning is that the Messenger does not control the blasphemers; however, Allah shall

immensely torture those blasphemers for their blasphemy.

Ibn Âbbas, Âmr Ibn Al-âss, Anas Ibn Malik, Abu Majlaz, Qatadah and Saîd Ibn Jubayr

recited 'ala (رال) with a fathah on the alif (ر) and a single lam (ل).

العذاب ا} .24 به هللا { ألفيعذ

For Allah will torture him with the Great Torture.

That would be by punishing him with the great torture in Hellfire, in which he will dwell

forever. He shall never come out of it and will not die, thus he will never escape the torture.

It is the Great Torture because it is greater than the other tortures of this world.


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{إن إلينا إيابهم } .25

Indeed, to Us is their return.

Ibn Âbbas said that it means ‘To Allah they shall return.’

'Ubayy, Â'ishah, and Ja^far recited 'iyyabahum (إيابهم) with doubled ya' (ي).

{ثم إن علينا حسابهم } .26

Then, certainly, on Us is their judgment.

Then, Allah shall subject them to settle their accounts.


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055

SURAH AL-FAJR سورة الفج Makkiyyan by consensus.

Comprised of thirty (30) ayahs.

Meaning Ayah


1. By the dawn,

(0)والفجر

2. And (by) ten nights,

(2)وليال عشر 3. And (by) the even and the odd,

(3)والشفع والوتر

4. And (by) the night when it passes.

(4)والليل إذا يسر

5. Is there not a swear in (all of) that

for the one with a mind?

(5)هل ف ذلك قسم لذي حجر

6. O Muhammad, have you not seen

what your Lord has done to Âd?

(6)أمل ت ر كيف ف عل ربك بعاد

7. (Âd of) Iram, who had poles (for

their tents),

(7)إرم ذات العماد

8. The (tribe) which there was none

created like it throughout the lands?

(8)د الالب الت مل يلق مث لها ف

9. And Thamud, those who cut out the

boulders in the valley?

(9)وثود الذين جابوا الصخر بالواد

10. And Pharaoh, who had the stakes?

(01)وتاد أل وفرعون ذي ا 11. Those who transgressed in the

lands.

(00)د الطغوا ف الب الذين

12. And therein, they propagated

corruption.

(02)فأكث روا فيها الفساد

13. So your Lord poured upon them the

whip of torture,

(03)فصب عليهم ربك سوط عذاب

14. Certainly, your Lord is surley Al-

Mirsad.

(04)إن ربك لبالمرصاد


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15. As for the human, when his Lord

tests him, and thus grants him good

things and endows upon him, he

says, “My Lord has honored me.”

ي ق ول رب ه رب ه فأكرم ه ون عم ه ف النس ان إذا م ا اب ت إل فأم ا ا (05)أكرمن

16. And when He tests him and

restricts his provision, he says, “My

Lord has humiliated me”

(06)ه ف قدر عليه رزقه ف ي قول رب أهانن الوأما إذا ما ابت

17. Nay! In fact, it is you who does not

assist the orphan,

(07)تكرمون اليتيم البل كال

18. And you do not encourage feeding

the poor,

(08)تاضون على طعام المسكي الو

19. And with relentless consumption,

you devour the inheritance,

(09)لما الوتأكلون الت راث أك

20. And you love money with

excessive love,

(21)وتبون المال حبا جا

21. Nay! When the Earth is leveled,

(leveling) quake after (leveling)

quake,

(20)رض دكا دكا أل إذا دكت ا الك

22. And when your Lord (creates

what)1 comes, and the angels

(come), row after row, (22) وجاء ربك والملك صفا صفا

1 As will be mentioned in the tafsir, the Maji’ and the Ityan (literally, ‘coming’) refers to one of Allah’s specific

‘doings’ or ‘acts’ (fi^l), and His doing is His creating (khalq). According to the Maturidiyah, the doing of Allah

(fi^l) is eternal, and the done thing; that which happens by the power of Allah, is a creation. Likewise, the

takhliq (creating) of Allah is an eternal attribute. Both of these attributes are called the attribute of takwin

(creation i.e., creating). Furthermore, providing (Ar-Razq) is a specific takwin, as well as giving life (ihya’)

and making living things die (imatah). All of these refer back to an actual eternal and everlasting attribute of

the self of Allah called takwin (creation). This is the terminology that our Shaykh verifies. Abu Hanifah said:

سمائه وصفاته لم أ

ما ألفعلية فالتخليق وألترزيق وأإلنشاء وأإلبدأع وألصنع وغير ذلك من صفات ألفعل لم يزل ول يزأل باأ

وأزل ومتكلما بكالمه يحدث له أسم ول صفة

أزل وقادرأ بقدرته وألقدرة صفة في أل

ألم يزل عالما بعلمه وألعلم صفة في أل

أ

زل وألفاعل هو هللا تعالى و وألكالم صفة في ألأ

زل وفاعال بفعله وألفعل صفة في ألأ

زل وخالقا بتخليقه وألتخليق صفة في ألزل غير محدثة ول مخلوقة فمن قال إنها

أزل وألمفعول مخلوق وفعل هللا تعالى غير مخلوق وصفاته في أل

أألفعل صفة في أل

و شك فيهما فهو كافرأ

و وقف فيهما أأ

و محدثة أأ

باهلل تعالى مخلوقة أ “As for the (attributes of) doings, they are at-takhliq (creating), at-tarziq (providing), al-insha’

(creation; origination), al-ibda^ (creation; fashioning), as-sun^ (making), and other than that among

the attributes of doing. He did not cease, and shall never cease to be with His names and attributes. No

name or attribute occurred for Him. He never ceased to be knowledgeable with His knowledge, and

the knowledge is an attribute in eternity; and powerful with His power, and the power is an attribute in


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23. And on That Day, Hell is brought

forth. On That Day the human

remembers, but to what avail would

be the reminder?

نس ان وأى ل ه ال ذكرى إل ومئذ ي تذكر اوجيء ي ومئذ بهنم ي (23)

24. He will say, “Woah is me, had only

I prepared for my (After)life”

(24)ي قول ياليتن قدمت ليات

25. For on That Day, no one punishes

with (the destruction of) His

punishment,

(25)ي عذب عذابه أحد الف ي ومئذ

26. And no one shackles (with chains)

as He shackles.

(26)يوثق وثاقه أحد الو

27. O peaceful soul,

(27)ياأي ت ها الن فس المطمئنة

28. Return to your Lord accepting and

accepted,

(28)ارجعي إل ربك راضية مرضية

29. Then enter as one among My

[Allah's] slaves,

(29)فادخلي ف عبادي

30. And enter My [Allah's] Paradise.

(31)وادخلي جنت

eternity; and a speaker with His speech, and the speech is attribute in eternity; and a creator with His

creating, and the creating is an attribute in eternity; and a doer with His doing, and the doing is an

attribute in eternity. The doer is Allah the exalted, and the doing is an attribute in eternity. The done

thing is a creation, and the doing is not a creation. His attributes in eternity are not events and not

created. Whoever says that they are created or events, or is neutral about it, or doubts about it, is a

blasphemer in Allah the exalted.”

The Maji’ and Ityan are of this category of attributes. Some scholars said that Al-Istiwa’ is also a doing of

Allah, as well as the Nuzul. They are not motion or changes that happen to the Holy Self of Allah, they refer to

His creation of punishment, or mercy, or other than that.


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THE EXPLANATION

{والفج } .1

By the dawn,

In his books An-Nukat and Al-Ûyun, al-Mawardiyy said that Allah swore by the breaking of

daylight from the eastern horizon. Allah swore by the same thing in Surah al-Takwir, 18:

ح إذا تنفس } { والص

<<And by the dawn as it breathes>>.

What is meant by al-fajr ( الفجط) here is the general kind, that is, the daybreak of every day,

and not one day in particular.

{وليال عش } .2

And (by) ten nights,

This is a second swear. It was said that what is most probably meant is the last nights of

Ramadan, because they contain the one night (the Night of al-Qadr), which is better than

one-thousand (1,000) months. Ibn Âbbas however, said that they are the ten (10) days of al-

Adha (which are the first ten days of Dhul Hijjah), due to hadith Jabir in the Sahihs of Ibn

Hibban and Abu Âwanah:

<< يام رفضل عند هللا من ريام عش ذى الحجةرما من >>

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

فع والوت } .3 {والش

And (by) the even and the odd,

Al-Hakim narrated in his Mustadrak from the route of Îmran Ibn Husayn that the Prophet

was asked about ash-shaf^ ( فع :and the Prophet answered ,(الوت ) and al-watr (الش

<<هى الصالة منها شفع ومنها وت >>

This means: <<They are the prayers among which there are even cycles (شطفع) and odd

cycles ( ت و ).>>


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Hamzah, al-Kisa'iyy, and Khalaf recited wal-witr ( والطوت), with a kasrah on the waw, which

is the recitation of Quraysh, Tamim, and Asad. Reciting with a fathah is the recitation of the

people of Hijaz.

{والليل إذا يس } .4

And (by) the night when it passes.

Qatadah said that Âbdur-Razzaq narrated that it means, “when the night passes, that is,

begins and ends”. What is meant is not a specific night, rather nights in general.

Ibn Kathir and Ya^qub recited yasri (يسط ى) with a ya' whether or not continuing the

recitation. Nafi^ and Abu Âmr concurred when continuing the recitation. Ibn Âmir, Âsim,

Hamzah and Al-Kisa’iyy recited without a ya' whether or not continuing the recitation.

{هل في ذلك قسم لذي حج } .5

Is there not in (all of) that a swear for the one with a mind?

Âbdur-Razzaq narrated from Qatadah that “lidhi hijr ( لطذي حجط)” means ‘the mindful

person’ and hal fi dhalika qasamun ( هطل فطي ذلطك قسطم) is a questionused for confirmation.

Therefore, the meaning is that the person who is mindful would know that the things by

which Allah swore contain wonders and evidence that the Creator is different from the

creation and that Allah is the Owner of everything. Those things are worthy to swear by, for

they show that they have a Creator.

{رلم ت يف فعل ربك بعاد } .6

O Muhammad, have you not seen what your Lord has done to Âd?

It means have you not learned, O Muhammad, about what your Lord has done to Âd? The

offspring of Âd are meant here, and they are the first tribe of Âd, whom Allah destroyed.

Mentioning the example of Âd is a threat and a warning to the people of Quraysh, because

the people of the first Âd were much stronger than the blasphemers of Quraysh, yet they

were destroyed for their blasphemy.


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061

Ibn Masûd and Ibn Ya^mar recited biâdi-'Irama ( إرم بعطاد ) with a kasrah on the dal and

without tanwin.

{إرم ذات العماد } .7

(Âd of) Iram, who had poles (for their tents),

Al-Bukhariyy said that Mujahid said that “irama dhatil-îmad ( إرم ذات العمطاد)” means ‘the

ancient Âd’, and that al-îmad ( العمطاد) means ‘they were not city dwellers.’ Qatadah said

that they were people living in tents. “Ancient” means the first Âd. The Hafidh Ibn Hajar

said that the most authentic of all sayings is that Iram is the name of the tribe of the people of

Iram, the son of Sam, the son of Nuh. Âd are the sons of Âd, the son of Âws, the son of

Iram. Âd was linked here to Iram to distinguish it from the second Âd. Earlier, in the

interpretation of Surah al-Ahqaf, it was shown that Âd was actually two (2) tribes and this is

supported by the saying of Allah in Surah an-Najm, 50: { ا األولطى {ورنطه رهلطك عطاد which

means: [He destroyed the first Âd.]

{د الالتي لم يخلق مثلها في ال } .8

That (tribe) which there was none created like it throughout the lands?

It was mentioned earlier what Allah said about them that they said, “Who is more powerful

then ourselves?” This was because no tribe was created before them with similar height and

strength.

Abu Al-Mutawakkil, Abu Al-Jawza' and Abu Îmran recited (takhluq and mithlaha). Âmr

Ibn Dinar recited (nakhluq and mithlaha).

خ بالواد } .9 {وثمود الذين جابوا الص

And Thamud, those who cut out the boulders in the valley?

Thamud are the people of Prophet Salih. They were named after their grandfather, Thamud,

the son of Âbir the son of Iram, the son of Sam, the son of Nuh.


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060

The meaning of jabus-sakhra ( طخ is 'they dug out and sculptured the rock to (جطابوا الص

make their homes.' They are the same people meant by the saying of Allah in Surah al-A^raf

77 & 78:

(77)هم وقالوا ياصالح ائتنا بما تعدنا إن نت من الم سلين فعق وا الناقة وعتوا عن رم رب }

جفة فأص حوا في دارهم جاثمين { (78)فأخذتهم ال

These ayahs mean: [They slaughtered the camel, disobeyed the order of their Lord, and they

said, “O Salih, bring about the torture you have promised us if you were among the

Messengers.” (77). So they were destroyed [the morning after], in their own land--their hearts

ruptured inside their chests (78).]

The story of the camel to which Allah gave an honorable status by annexing it to Himself and

making it a sign is in the saying of Allah in Surah ash-Shuâra’, 155:

{قال هذه ناقة لها ش ب ولكم ش ب يوم معلوم }

Al-Qurtubiyy said that when it was the camel’s day to drink, she would drink all of their

water in the beginning of the day. At the end of the day, she would give them milk. When it

was their day to drink, they used the water for themselves, their livestock, and their land.

They were not allowed to drink from the water on her day and she was not allowed to drink

from the water on their day.

What is meant by al-wad ( الطواد ) in the ayah is the Valley of al-Qura, a valley between al-

Madinah and ash-Sham. In the ancient times, this valley used to be the dwelling place of the

people of Âd and Thamud and therein Allah destroyed them.

{وتاد ألوف عون ذي ا} .10

And Pharaoh, who had the stakes?

Pharaoh used to tie the hands and feet of whomever he was torturing to four (4) stakes.

Âbdullah Ibn Masûd said that Pharaoh staked his wife like that, and then put an enormous

rock on her back until she died. This was narrated by al-Hakim. The name of Pharaoh’s

wife was Asiyah bint Muzahim.

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


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مل من ال جال ثي ولم يكمل من النساء إال ءاسية ام رة ف عون وم يم بنت عم ان و >><<إن فضل عائشة على النساء فضل الث يد على سائ الطعام

This means: <<Many men have become perfect but among the women none have become

perfect except Asiyah the wife of Pharaoh, and Maryam Bint Îmran. Moreover, the merit of

Â’ishah compared to the women is like the merit of the meat broth compared to the rest of

the food.>>

{د الالذين طغوا في ال } .11

Those who transgressed in the lands.

This is in reference to the people of Âd and Thamud who transgressed and rebelled. They

disbelieved in the Prophets of Allah and harmed them.

{فأ ث وا فيها الفساد } .12

And therein, they propagated corruption.

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

transgressions.

{فصب عليهم ربك سوط عذاب } .13

So your Lord poured upon them the whip of torture,

It is a simile meaning ‘the extreme torture befell them.’ “As-sabb (الصطب)” is ‘pouring’ the

torture on them and it reflects continuity. “As-sawt (السطوط)” is ‘the whip,’ and it reflects the

pain. Hence, the meaning is that they were tortured a continuous and painful torture. Allah

mentioned as-sawt (the whip), because to the Arabs at that time, it symbolized the extreme

pain.

{إن ربك ل الم صاد } .14

Certainly, your Lord is surley Al-Mirsad.


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In the Chapter of Interpretation in his Sahih, al-Bukhariyy said that labil-mirsad ( ل الم صطاد) means ‘all shall return to Allah for judgment.’ Hafidh Ibn Hajar said in his book, Al-Fath:

“Al-mirsad ( الم صطاد) has the structure of mifâl of the term al-rasad (ال صطد) which means

‘the place of monitoring.’ Applying this term to Allah must be with the proper meaning that

befits Allah.” Hence, the ayah means, as Âbdur-Razzaq related that Al-Hasan said that

[Allah has perfect knowledge, hearing and sight of the deeds of the sons of Adam.] Not one

of their deeds escapes Allah, and indeed Allah shall present those accountable with their

deeds and reward and/or punish them accordingly.

This ayah refutes those who say “ta’wil ( يلوالتأ )”; inferring a suitable meaning from a

mutashabih ayah, is prohibited. Applying their methodology of using only the literal

meaning would make Allah restricted to boundaries in the place of monitoring. By the

Consensus, uttering such a meaning is blasphemy. Therefore, this ayah, by the Consensus, is

subject to inference (ta’wil). Thus, the correct meaning ascribed to the ayah is what al-

Hasan said (as mentioned above).

Moreover, the Prophet supplicated to Allah to make Ibn Âbbas knowledgeable about ta’wil

when he said <<اللهم علمه التأويل>> “O Allah, teach him the ta’wil” as it was related by

At-Tabaraniyy and others.

The only people who prohibit ta’wil are the mujassimah who liken Allah to His creations. It

is enough to refute them to mention that Imam Ahmad Ibn Hanbal made ta’wil for the saying

of Allah Ayah #22 of Surah al-Fajr, and inferred the meaning from it that { وجاء ربك }

‘the reward of Allah comes.’ Hafidh al-Bayhaqiyy narrated this hadith and Ibn Kathir in his

book, Al-Bidayah Wan-Nihayah established the narration as sahih and concurred with al-

Bayhaqiyy. This shows that the claim of the mujassimah that they follow Imam Ahmad Ibn

Hanbal is false and a mere fabrication, and is a pretense to spread their blasphemy and

misguidance. Imam Ahmad is clear of such people.

The famous Hanbaliyy faqih and jurisprudent, Ibn al-Jawziyy, authored his book Daf^

Shubah at-Tashbih to extinguish the harm of the mujassimah that started to spread at his

time.

Abu Nuâym narrated about Âliyy Ibn Abi Talib that he said that


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(دود فقد جهل الخالق المع ودحمن زعم رن إلهنا م)

This means: “The one who claims that our God is bound by limits is definitely ignorant

about the Creator Who is worshipped.”

Imam Abu Ja^far at-Tahawiyy, who died in the year 321AH, mentioned in his authored work

on the creed of Ahlus-Sunnah wal-Jamaâh, Al-Âqidah At-Tahawiyyah,

ضاء واألدوات، ال تحويه الجهات عيات و األر ان واألاعن الحدود والغ -ي هللار-تعالى )( سائ الم تدعات الست

This means, “Allah is clear from limits, ends, sides, organs, instruments; unlike the entire

creations, the six (6) directions do not contain him.”

There is no doubt that the Muslims hold the unanimous agreement that Allah is clear from

attributes of the creations, such as direction and place, just as was mentioned by the astute

Imam Abu Mansur al-Baghdadiyy in his book, Al-Farqu Baynal Firaq. What elucidates this

meaning more is the saying of Allah in Surah ash-Shura, 11:

{ليس مثله شىء }

This ayah means: [Absolutely nothing is like Allah in any way.] Likewise it is shown in the

hadith of the Prophet, sallallahu âlayhi wa sallam, narrated by Al-Bukhariyy (in his Sahih),

Ibn Al-Jarud, and Al-Bayhaqiyy (in Al-Asma’ Was-Sifat):

<< ان هللا ولم يكن شىء غي ه >>

This means: <<Allah existed eternally and there was nothing else existing.>> Hence

everything other than Allah, whether place or other than place, is a creation. That is, the

creations come into being after they were not existent. Allah existed without a beginning

before creating any of the creations. Just as the sound mind acknowledges that Allah existed

without a place before creating a place, the sound mind acknowledges that Allah exists

without a place after creating the places, because Allah does not need anything.

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

”يكف باث ات المكان هلل“

This means, “The one who confirms that Allah is in a place is a blasphemer.” The one who

worships something that dwells in a place (or in all places) is worshipping other than Allah.

The one who associates partners with Allah is definitely not a believing Muslim. Imam al-

Ghazaliyy said:


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(ة إال بعد مع فة المع وددالع ا حال تص)

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

ا ا} .15 مه فيقول ربي ر من ه ربه فأ م النسان إذا ما ابت إلفأم {ه ونع

As for the human, when his Lord tests him, and thus grants him good things and endows

upon him, he says, “My Lord has honored me.”

The saying of Allah, “fa’ammal-insan ( طا ا نسططان إلفأم [as for the human])” refers to the

blasphemer. “Idha mabtalahu rabbuhu ( ه ربطه الإذا مطا ابطت [when his Lord tries him])” means

‘if his Lord tests him.’ “Fa’akramahu wa na^âmah(u) ( مططه means ‘and ”(فأ مططه ونع

endowed upon him [money, prestige and other bestowments]’. “Fayaqulu rabbi akraman

means ‘he will say, “My Lord favored me [by the money and prestige ”(فيقطول ربطي ر ط من )

He has given me]’. The blasphemer, out of extreme snobbism1 and arrogance, would think

that he has a high status with Allah. Whereas, the truth of the matter is what the Prophet,

sallallahu âlayhi wa sallam, said:

<<الدنيا تعدل عند هللا جناح بعوضة ما سقى اف ا منها ش بة تلو ان>>

This means: <<If to Allah this world were equal to a mosquito’s wing, He would not have

given the blasphemer a sip from it.>> (Narrated by at-Tirmidhiyy and Ibn Majah.)

ا إذا ما ابت } .16 {ه فقدر عليه رزقه فيقول ربي رهانن الورم

And when He tests him and restricts his provision, he says, “My Lord has humiliated me!”

The saying of Allah “wa’amma idha mabtalahu ( ا إذا مطا ابطت ه الورم )” means ‘if Allah subjects

the blasphemer to a test.’ “Faqadara âlayhi rizqahu ( فقدر عليه رزقه)” means ‘and strained

his livelihood by impoverishing him and constricting his sustenance.’

Abu Ja^far al-Madaniyy and Ibn Âmir ad-Dimashqiyy recited faqadara ( فقططدر) with a

shaddah on the dal; (faqaddara), and the meaning is the same, ‘to strain and constrain’,

however the latter form expresses an exaggeration in the meaning. “Fayaqulu rabbi ahanan

means ‘the blasphemer shall say, “Allah humiliated me by ”(فيقطططول ربطططي رهطططانن )

impoverishing me”’. The one who does not believe in the Resurrection thinks that a lavish

livelihood indicates a high status and having a constricted livelihood is degrading. This is so

1 I.e. snobbery and snobbishness.


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066

because of his ill and short vision. The believer knows that a constricted livelihood could

lead one to be happy in this life and the Hereafter. The Imam of the Muslims and the head of

the Shafiîyy scholars of his time, Imam Abu Ishaq Ash-Shiraziyy at one point was so poor

that he did not have his basic needs of food and clothing. When visitors would come to him,

he would not stand up all the way to greet them, so that none of his unlawful nakedness

would be exposed.

Abu al-Âtahiyah said a verse of poetry:

فما فاته منها فليس بضائ قت الدنيا على الم ء دينهربإذا

This verse means: “If the present life preserves ones Religion for him, then what he misses

of this world shall not harm him.” Acquiring lavishly worldly things might lead the enemies

among waylayers and others to harm you. Living lavishly also might mislead one to

overindulge in his desires and love for this world.

This conforms to the saying of the Prophet, sallallahu âlayhi wa sallam, narrated by al-

Hakim with whom adh-Dhahabiyy concurred and established as sahih:

<<حلوة الدنيا م ة اآلخ ة وم ة الدنيا حلوة االخ ة>>

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

bitterness of this world is the sweetness of the Hereafter.>>

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

<<من ي د هللا به خي ا يصب منه>>

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

calamities.>>

{تك مون اليتيم البل ال } .17

Nay! In fact, it is you who does not assist the orphan,

The term “kalla (طال [Nay])” reflects scolding and warning the blasphemers. The meaning is

that the high status is not measured by richness, and degradation is not measured by poverty.

Rather, the highness in status is for one to be guided to perform the obedience, and the

degradation is for one to be guided to commit sins.


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“Bal la tukrimunal-yatim ( اليتطيم تك مطون البطل [you do not honor the orphan])” means ‘the

blasphemers do not treat the orphan kindly, although they are rich.’ It was said that the

meaning is 'They do not give the orphan his due right in the inheritance.' The “yatim ( اليتطيم [orphan]) is the non-pubescent child whose father died. If both his parents are dead, he is

called latim (لططيم). If only his mother is dead, he is called âjiyy ( عجطى). This is mentioned

in Al-Misbah.

ون على طعام المسكين الو } .18 {تحاض

And you do not encourage feeding the poor,

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

ا الوتأ لون الت اث ر } .19 {لم

And with relentless consumption, you devour the inheritance,

Al-Layth Ibn Nasr al-Khurasaniyy, the student of al-Khalil Ibn Ahmad, said that al-lammu

means ‘the inheritance.’ The ”(التط اث ) means ‘the throngs of people’ and “at-turath (اللطم )

meaning of the ayah is that they used to deprive the women and children from their due

inheritance, and instead took it for themselves.

ا} .20 {وتح ون المال ح ا جم

And you love money with excessive love,

You have an extreme love of money--whether it comes from a lawful or an unlawful source,

and you have the attitudes of ‘al-hirs (الحط ص [miserliness])’, ‘ash-shuhh (الشطح [ravenous

acquisition of money, lawful or not])’, and al-bukhl (ال خطل [stinginess]). You are stingy in

spending it in good ways, and spend only on your own desires. Your hearts are so attached to

gathering and collecting money in a dispraised manner. You take pride in your wealth, and

use it as a reason to look down on others; this meaning is referred to in Arabic by al-hirs

stinginess, means ‘holding back ;”(ال خطل) In Al-Misbah Al-Munir, “al-bukhl .(الحط ص)

from spending the obligatory spending.’ Examples are being stingy in paying the Zakah to

those who deserve it and in satisfying the needs of the needy Muslims. Ash-shuhh (الشطح) is

the extreme case of al-bukhl.


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The people of Basrah recited ayahs 17 to 20 with a ya' (Yukrimuna, Yahadduna, ya'kuluna,

yuhibbuna), and the rest recited with a ta'.

األ إذا د ت ا ال } .21 ا د {رض د

Nay! When the Earth is leveled, (leveling) quake after (leveling) quake,

The saying of Allah “kalla ( ال ط )” includes denouncing the blasphemers and promising them

torture for exceeding the acceptable bounds of the Religion.

The saying of Allah: ( طت ا ال ط طأل إذا د طا د ارض د ) means: 'When the earth quakes time

after another until every building on it is demolished.'

{وجاء ربك والملك صف ا صف ا} .22

And when your Lord (creates what) comes, and the angels (come), row after row,

Concerning the saying of Allah ( وجطاء ربطك) Ibn Kathir said in his book, Al-Bidayah Wan-

Nihayah around the year 241 AH: Al-Bayhaqiyy narrated from al-Hakim from Abu Âmr Ibn

as-Sammak from Hanbal that Ahmad Ibn Hanbal made ta’wil, i.e., ascribed to the saying of

Allah ( ربطك وجطاء ) the meaning that ‘the reward of Allah comes.’ Al-Bayhaqiyy said that this

chain of narration does not warrant any objection and Ibn Kathir agreed with him. It is not a

secret that Ahmad Ibn Hanbal is one of the most reputable scholars of the salaf.

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

means, ‘when the matter that Allah predestined and ordered comes.’" Al-Hasan al-Bisriyy,

who is a renowned Follower (tabiîyy) of the Companions reported that. This is a form of

eliminating the mudaf (المضطاف) i.e., eliminating the first of the two words in a possessive

construction. This means taking the term “the order of your Lord comes”, and removing “the

order of”. Then the expression would be, “your Lord comes”, meaning, “the order of your

Lord comes”.

Al-Qurtubiyy later said:

وهللا جل ثناؤه ال يوصف بالتحول من مكان إلى مكان ورنى له التحول واالنتقال وال مكان )(ج ى عليه وقت وال زمانيله وال روان وال


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This statement means: “Allah, the Exalted, is not attributed with transferring from one place

to another. How can transfer and movement be attributed to Him when He exists without a

place and is clear of time, and periods and intervals do not lapse on Him?”

The Hafidh Ibn al-Jawziyy (a Hanbaliyy scholar) in his Tafsir, Zad Al-Masir, when talking

about the saying of Allah in Surah al-Baqarah, ayah 210,

{ فطي ظلطل مطن الغمطام الهل ينظ ون إ رن يطأتيهم هللا } said that “Imam Ahmad Ibn Hanbal said

that, ‘what is meant is the advent of the matter which Allah created with His Power and the

matter that Allah ordered.' Allah elucidated that meaning in Surah an-Nahl, Ayah 33:

{رو يأتي رم ربك }

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

Ibn al-Jawziyy denounced those who said that the maji’ (المجطىء) (coming) is the coming of

the Self of Allah and the nuzul (نطزول) (descent) is that of the Self of Allah. In his famous

book, Daf^ Shubah At-Tashbih1, he showed that Imam Ahmad is clear of such sayings.

In summary, it is not permissible for one to believe that Allah is attributed with motion and

transfer. Rather, we attribute to Allah that which Allah attributed to Himself, in a befitting

manner of speech and proper understanding clearing Allah from resembling or being like any

of the creations. The truth is what al-Bayhaqiyy said in his book, Al-‘Asma’ Was-Sifat:

Allah, the Exalted, has no place. Then al-Bayhaqiyy said that movement, immobility, and

being established are properties of bodies. Allah does not have a partner. He is not divisible.

He does not need any of the creation. Absolutely nothing is like Him in any way.

This meaning is clear in what Allah said in Surah an-Nahl, Ayah 26:

قف من فوقهم ورتاهم العذاب من حي } بنيانهم من القواعد فخ عليهم الس ث الفأتى هللا{يشع ون

<And so (the punishment of) Allah came to their construction from its foundations. The roof

collapsed on them from overhead, and the torture came to them from where they did not

expect.>

This ayah does not mean that Allah came to the pillars of their buildings by moving Himself.

Rather, it means that Allah created the destruction of their buildings.

1 The title means “Repelling the fallacies of likening Allah to the creations”.


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071

In conclusion, the one who says the salaf did not make ta’wil is refuted by what is confirmed

about Imam Ahmad Ibn Hanbal (whom such people falsely claim to follow). Ta’wil, or

inferring proper meanings from the Qur’an, was confirmed about others among the elites of

the Companions and the Salaf such as Ibn Âbbas who made ta’wil for the saying of Allah in

Surah adh-Dhariyat, 47:

ماء بنيناها بأييد } {والس

He said that it means that ‘Allah built the heavens with power.’ Ibn Âbbas also made ta’wil

for the saying of Allah in Surah al-Qalam, ayah 42:

{يوم يكشف عن ساق }

saying that it means ‘on the day, when severe hardship and distress shall be manifested.’

The reason for elaborating here on the permissibility of making ta’wil for the mutashabih1

ayahs, is out of necessity to refute the followers of Ibn Taymiyah al-Harraniyy, who claimed

that the one who does not explain the mutashabih ayahs by their literal meanings is a

blasphemer. By their claim, they judge the Muslims at large as blasphemers. Indeed, they are

the ones who deserve to be judged as blasphemers for including in their judgment as

blasphemers the Companions and others among the astute Muslim scholars who came after

them, those about whom it is confirmed that they practiced ta’wil (such as Imam Ahmad Ibn

Hanbal and others). Praise be to Allah for making us follow the school of Ahlus-Sunnah.

The second part of Ayah 22 (والملطك صطف ا صطف ا) means 'the angels of every sky shall descend

and stand rank after rank, staring at the humans and jinn.'

ىوجيء يومئذ بجهنم يومئذ يتذ اإل} .23 {نسان ورنى له الذ

And on That Day, Hell is brought forth. On That Day the human remembers, but to what

avail would be the reminder?

The meaning of this ayah is explained by the hadith narrated by Muslim in his Sahih from the

route of Âbdullah Ibn Masûd, that the Messenger of Allah said:

<<مع ل زمام س عون رلف ملك يج ونـهايؤتى بجهنم يومئذ لها س عون رلف زمام >>

1 The ayas of the Qur'an that linguistically bear more than one meaning are known as mutashabih ayas.

However, religiously, the scholars ascribe only the linguistic meanings that are befitting to Allah and do not

contradict the ayas of the Qur'an that are muhkam (have one meaning only).


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070

This means: <<On That Day, (a part of) Hell will be brought fourth, having seventy

thousand (70,000) reins; with every rein are seventy thousand (70,000) angels dragging it.>>

The meaning is not that the angels will bring all of Hellfire, rather only a part of it. They will

bring it close to the people, so they see it. The God-fearing believers will not be frightened,

but the blasphemers will almost die from fear when they see it. On the day when part of

Hellfire is brought closer, the blasphemer shall remember his sins and what he was negligent

of among the matters of the Religion.

The last part of the ayah, (ى is a question negating that the recollection of the (ورنطى لطه الطذ

blasphemer on That Day will benefit him.

مت لحياتي} .24 {يقول ياليتني قد

He will say, “Woah is me, had only I prepared for my (After)life”.

The blasphemer would say, “If only I had done good deeds in the life that was doomed to

end, in preparation for my life which does not end.”

ب عذابه رحد الفيومئذ } .25 {يعذ

For on That Day, no one punishes (with the destruction of) Allah’s punishment,

On That Day, no one shall inflict as chastisement similar to what Allah will chastise.

Al-Kisa'iyy, Ya^qub and Al-Mufaddil recited yuâdhabu ( ب يعطذ ) with a fathah on the dhal.

Recited as such the meaning would be, 'on That Day no one shall be inflicted with a

chastisement similar to the chastisement with which the blasphemer will be inflicted.' The

rest recited with a kasrah.

{يوثق وثاقه رحد الو } .26

And no one shackles as He shackels.

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


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072

{ياريتها النفس المطمئنة } .27

O peaceful soul,

Imam al-Bukhariyy said that “al-mutma’innah ( المطمئنطة)” means ‘the soul that believes

about the reward.’ It was said that “al-mutma’innah” means ‘the safe,’ that is, ‘the one who

believes in and accepts the decree of Allah.’

{ارجعي إلى ربك راضية م ضية } .28

Return to your Lord accepting and accepted,

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

Allah.

{فادخلي في ع ادي} .29

Then enter as one among My [Allah's] slaves,

It means, ‘enter among the righteous ones of the slaves of Allah’.

{وادخلي جنتي} .30

And enter My [Allah's] Paradise.

And enter Paradise with the highly accepted worshipers of Allah.

At-Tabaraniyy and al-Hakim narrated from the route of Saîd Ibn Jubayr that he said that

Ibn Âbbas died in at-Ta’if and I attended his funeral. A kind of bird we have never before

seen the likes of came and entered his coffin. We watched it, and it never came out. When he

was buried ayahs 27-30, Surah al-Fajr were heard being recited next to his grave. No one

there knew who was reciting them. Adh-Dhahabiyy said that this story is mutawatir and that

they believed the white bird was Ibn Âbbas’s knowledge

AND ALLAH KNOWS BEST


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073

SURAH AL-BALAD سورة ال لد Makkiyyan by agreement.

Comprised of twenty (20) ayahs.

Meaning Ayah


1. I [Allah] swear by this city.

(0) أقسم هبذا الب لد الل

2. And you, Muhammad, inhabit this

city.

(2)وأنت حل هبذا الب لد

3. And by the father and what was of

his progeny.

(3)ووالد وما ولد

4. Indeed we have created man in

travail.

(4)نسان ف كبد إل لقد خلقنا ا

5. Does he think that none will have

power over him?

(5)أيسب أن لن ي قدر عليه أحد

6. He says, “I have squandered

abundant wealth.”

(6)لبدا الي قول أهلكت ما

7. Does he think no one sees him?

(7)حد أيسب أن مل ي ره أ

8. Have We not made for him a pair

of eyes,

ن ي (8)أمل نعل له عي

9. And a tongue and a pair of lips,

(9)ولسانا وشفت ي

10. And (have We not) shown him the

two paths?

(01)وهدي ناه النجدين

11. But he did not boldly hasten to

overcome the hardship.

(00)اق تحم العقبة الف

12. And what made you know, O

Muhammad, the hardship?

(02)وما أدراك ما العقبة

13. (It is) undoing (the bonds of) a

neck,

(03)فك رق بة

14. Or feeding on a day of famine… (04)أو إطعام ف ي وم ذي مسغبة


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074

15. … an orphan who is kin,

(05)يتيما ذا مقربة

16. Or an indigent laid out in the dust.

ربة (06)أو مسكينا ذا مت

17. Furthermore, he was among the

believers who ordered one another

with patience and ordered one

another with compassion.

ث كان من الذين ءامنوا وت واص وا بالص وت واص وا بالمرمح ة (07)

18. Those are the people of the right

side.

(08)أولئك أصحاب الميمنة

19. And those who disbelieved in Our

ayahs, they are the people of the

left side.

(09)بآياتنا هم أصحاب المشأمة والذين كفروا

20. Upon them shall be a fire locked

(behind the firmly shut gates of

Hellfire).

(21)عليهم نار مؤصدة


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THE EXPLANATION

{أقسم هبذا الب لد ال} .1

I [Allah] swear by this city.

The most authentic meaning is [I [Allah] swear by this city]. Al-Qurtubiyy said that the city

is Makkah by the Consensus of the scholars. The meaning is ‘I [Allah] swear by this sacred

city of Makkah, which you (Muhammad) inhabit, due to your high status with Me and My

acceptance of you.'

{وأنت حل هبذا الب لد } .2

And you, Muhammad, inhabit this city.

In Fath al-Bari, Volume 8, page 703, it is mentioned that Al-Bukhariyy narrated from

Mujahid: You (Muhammad) are not sinful in the city of Makkah as other people are. This

ayah praises the Prophet, who lived in Makkah and aggrandized it, by not committing

prohibited matters therein. The Prophet showed the due respect for the sacred house in

Makkah while the blasphemers were committing blasphemy there. This ayah dispraises the

blasphemers.

{ووالد وما ولد } .3

And by the father and what was of his progeny.

In this ayah, Allah swears by Adam and the righteous among his offspring, including the

Prophets and the ones who called to Islam.

It was said that the sons of Ibrahim and his offsprings are meant by this ayah.

{نسان ف كبد إل لقد خلقنا ا} .4

Indeed, We have created man in travail.

This means Adam and his offspring will face the hardships of this life and the Hereafter. The

swear ends here and the answer statement that reveals its subject matter begins here. Allah


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swears by whatever He willed among His creations to draw our attention to their grand

status.

“Al-insan ( نس ان إلا )” here is used for humankind, that is, it refers to Adam and his offspring.

Al-Bukhariyy said that “Fi kabad ( ف كب د)” means ‘in hardships.’ Ibn Âbbas said that it

means ‘toil.’ Al-Hasan said that ‘He faces the hardships of this life and the Hereafter.’ Al-

Qurtubiyy said:

"Our scholars said that the first hardship man encounters is the cutting off

of his umbilical cord, followed by the hardship of being strapped into

cloths, then the hardship of nursing, without which he would die. Then he

faces the hardship of teething and movement of his tongue. After that he is

weaned, which is harder on him than being slapped. He encounters

circumcision, pain, and grief. He encounters the strictness of his teacher,

the policy of his moralizer, and the strong presence of his tutor. Then he

encounters marriage and its obligations. He is occupied with children,

servants, and soldiers. He builds houses and palaces. Then he faces old

age, with accompanying knee and foot pains. One faces many calamities

too lengthy to enumerate: eye, ear, tooth, and headaches. He has financial

responsibilities and faces the burden of debt. He might be beaten, or

imprisoned. Every day that passes, one faces calamities and hardships.

After all of that, he faces death. Then he faces the questioning by the Two

Angels, the closing in of the grave and its darkness, the Resurrection and

meeting his deeds. This is his situation until he ends up in Paradise or in

Hellfire. Had the matter been ones own choice, one would not have

chosen all of these hardships. This signifies that the human being has a

Creator who manages him and decreed for him these situations, so let one

submit to the orders of the Creator."

{أيسب أن لن ي قدر عليه أحد } .5

Does he think that none will have power over him?

Ar-Raziyy said that “ayahsabu ( أيس ب [does he consider])” is a question with the purpose of

denouncement. The meaning of the ayah is ‘does the extremely strong human being among

the blasphemers of Quraysh think that because of his strength no one has the power to

resurrect him and thereby punish him?’

{لبدا الي قول أهلكت ما} .6

He says, “I have squandered abundant wealth.”


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The blasphemer would say, “I have spent an abundance of money in animosity to

Muhammad.”

Abu Bakr, Âishah, Abu Âbd Ar-Rahman, Qatadah, Abu Al-Âliyah, and Abu Ja^far recited

(lubbadan), Ûmar Ibn Al-Khattab, Abu Al-Mutawakkil, and Abu Îmran recited (labdan),

Ûthman, and Al-Hasan recited (lubudan), Aliyy Ibn Abu Talib and Ibn Abu Al-Jawza'

recited (libadan).

{أيسب أن مل ي ره أحد } .7

Does he think no one sees him?

Does he think that no one sees him? Rather, recording angels take down all that he says or

does during his lifetime, and they would count it all for the Day of Judgment, when no

wealth or children shall benefit one, only one’s coming to Allah with a soundly believing

heart would save him.

After Allah told us about the strong people of Quraysh, their sayings, and after refuting them,

He established for us the perfection of His Power by listing some of His endowments on

mankind:

ن ي } .8 {أمل نعل له عي

Have We not made for him a pair of eyes,

So in this verse there is a question to confirm that meaning. The meaning is [We have made

a pair of eyes for him to see.]

{ولسانا وشفت ي } .9

And a tongue and a pair of lips,

And We have made a tongue for him by which he utters, and a pair of lips to close his mouth.

One uses the tongue and the lips to eat, drink, blow and for other needs. The meaning here

is, ‘Is it not the case that Allah created for the person things which signify that Allah has the

power to resurrect him after his death?’


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{وهدي ناه النجدين } .10

And (have We not) shown him the two paths?

Allah showed the human being the route of virtue and the route of vice, as mentioned by

Âliyy, al-Bukhariyy and others. Hafidh Ibn Hajar said that At-Tabaraniyy produced with a

good chain of narration from the route of Ibn Masûd that he said that “an-najdayn ( النج دين [the two najds])” is ‘the route of virtue and the route of vice,’ and al-Hakim said that it is

sahih. In his book, Al-Mufradat, ar-Raghib said that ‘An-najd ( لنج دا )’ is ‘the thick and high

place.’ And “wa hadaynahun-najdayn ( وه دي ناه النج دين)” is an expression referring to the routes

of truth and falsehood in the creed, truthfulness and lies in the sayings, and good and ugly in

the doings. Allah elucidated that He made these two routes known in His saying in Surah al-

Insan, 3:

{إنا هدي ناه السبيل }This ayah means: [We have made the path known to him.]

{اق تحم العقبة الف } .11

But he did not boldly hasten to overcome the hardship.

This means ‘will he not cross the hardships that one encounters as he travels the path of the

correct belief about Allah and His Messenger, thereby spending precious wealth in the ways

of Allah, among other things. Al-Bukhariyy said that this ayah means: [He did not cross

those hardships in this life.]

{وما أدراك ما العقبة } .12

And what made you know, O Muhammad, the hardship?

This is what makes you know what crossing those hardships is. The ayah reflects the

importance of the matter and of aggrandizing ones adherence to the Religion.

{رق بة فك } .13

(It is) undoing (the bonds of) a neck,

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


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{أو إطعام ف ي وم ذي مسغبة } .14

Or feeding on a day of famine…

Offering food is full of merit, and more so when the fed one is hungry. The ayah means ‘or

feeding on a day of famine.’As-Saghab (السغب) means, 'hunger'.

Ibn Kathir, Abu Âmr, Al-Kisa'iyy recited fakka ( ف ك) with a fathah on the kaf (ك) and

raqabata (رقب ة) with a fathah and Aw 'Atâma (أطع م) with a fathah on the hamzah and the

mim ,and with a ta' (ط) without a vowel (sakin), and without an alif (ا).

{يتيما ذا مقربة } .15

… an orphan who is kin,

That is, feeding an orphan who is a kin. This way, one earns the reward for the charity of

feeding, and the reward for being kind to one’s kin.

{أو مسكينا ذا مت ربة } .16

Or an indigent laid out in the dust.

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

{وا وت واصوا بالص وت واصوا بالمرمحة ث كان من الذين ءامن } .17

Furthermore, he was among the believers who ordered one another with patience and ordered

one another with compassion.

The saying of Allah “thumma kana minal-ladhina ' amanu ( ذين ءامن واث ك ان م ن ال [then, he was

was among those who beieved])” means, ‘he was a believer when setting the slave free and

when feeding the orphan or indigent'--because the condition for the acceptance of the deeds

is for one to be a believer in Allah and His Messenger. Ibn as-Salah said in his explanation

of Sahih Muslim, “This term ‘thumma ( ث [then])’ in the ayah does not mean the state of being

a believer comes after offering food. They (the people of truth) recited the following verse of

poetry to substantiate the intended meaning:

قل ملن ساد ث ساد أبوه ث قد ساد قبل ذلك جده


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“Say to whoever was a master, then his father was a master, then before that, his grandfather

was a master…”

This verse uses “thumma ( ث [then])” to list the elite status of the son, the father, and the

grandfather. Ibn as-Salah said that the rulership of the father and the grandfather was

mentioned after the son’s rulership. However, it is known that the father and grandfather

came before the son1.

The saying of Allah “watawasaw bissabri ( وت واص وا بالص [they advised each other with

patience])” means ‘they advised one another to be patient in being obedient to Allah and in

refraining from sinning.’

The saying of Allah “watawasaw bilmarhamah ( وت واص وا بالمرمح ة)” means, ‘they advised one

another with sympathy and mercy.’ The Messenger of Allah said in what was related by al-

Hakim with whom adh-Dhahabiyy concurred and established it as sahih:

.<<ارمحوا أهل األرض يرمحكم أهل السماء>>The great Hafidh al-Îraqiyy mentioned in his sessions of hadith narration (Al-Amaliyy),

"Ahlus-sama’ ( الس ماء أه ل [the people of the sky]) means ‘the angels.’ Hence this narration

means: <<Be merciful to the occupants of earth and the occupants of the Heavens--the

angels--will be merciful to you.>>

1 The Wahhabiyyah have attributed time to Allah, which is one of the greatest indications that they believe that

He has created attributes. Among what they use to ascribe time to Him is the verse:

{( م تة أي ض ف س ماوات والرل ي خلق الس ال ك الل ن ربش ا توى عل اللعرل ث اس ل )}

which they say means, “Surely, your Lord created the skies and the Earth in six days, then He rose above the

throne.” They explain by saying, “The word “thumma ( ث)” means, “then”, which expresses “delay”; the

occurrence of something after the occurrence of something else by considerable time (tarakhi)”. We answer by

saying, “Thumma ( ث) originally means, “then”, but it can also mean “and”, and thus does not give the meaning

of delay and time. Allah told us in the Qur’an:

جا)} ا زول فلس واحدة ث جعل منل ن ن {(خلقك م1”

<<He created you from one soul and He created from that soul its spouse>>.

This verse is in reference to the creation of Adam, his wife, and their progeny. If taken literally, it would mean,

“He created you, O people, from one soul, then He created from that soul its spouse”, which would imply that

his children were created before their mother. This meaning is impossible, since it is known that His spouse was

created before his progeny. Likewise, it is known that Allah did not physically rise above the Ârsh at a time

after the creation of the skies and Earth, and had they had a proper creed about the eternal Creator, they would

not have said such a thing. The true meaning is, <<Surely, your Lord created the skies and the Earth in six

days, and He “istawa âla-l-ârsh”>>;” according to the aforementioned possibilities of the meaning of

“istawa”previously mentioned.


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

<<ارمحوا من ىف األرض يرمحكم من ىف السماء>>Hence this famous narration of the hadith means: <<Be merciful to the people on Earth and

the angels, who occupy the skies, will bring down onto you the mercy of Allah.>>

{أولئك أصحاب الميمنة } .18

Those are the people of the right side.

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

right hands.

{اتنا هم أصحاب المشأمة بآي .19 } والذين كفروا

And those who disbelieved in Our ayahs, they are the people of the left side.

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

{مؤصدة عليهم نار } .20

Upon them shall be a fire locked (behind the firmly shut gates of Hellfire).

The gates of Hellfire will be shut on them and not a door will open for them.

Ibn Kathir, Nafi^, Ibn Âmir, Al-Kisa'iyy, Abu Bakr from Âsim recited (musadah) without a

hamzah.


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SURAH ASH-SHAMS سورة الشمس

Makkiyyan by agreement.

Comprised of fifteen (15) ayahs.

Meaning Ayah


1. By the sun and (by) its light,

(0) والشمس وضحاها 2. And (by) the moon when it follows it,

(2) هاالإذا ت والقمر

3. And (by) the daytime when it

manifests it,

(3) هاالوالن هار إذا ج

4. And (by) the night when it covers it,

(4) والليل إذا ي غشاها

5. And (by) the sky and What built it,

(5) والسماء وما ب ناها

6. And (by) the Earth and What expanded

it,

(6) رض وما طحاهاأل وا

7. And (by) the soul, and What

proportioned it,

(7) ون فس وما سواها

8. And thus inspired it with its

wickedness and its piety.

(8) فألمها فجورها وت قواها

9. Triumphant is the one who purifies it,

(9) قد أف لح من زكاها 10. And failed has he who endulged

himself (in sin).

(01) وقد خاب من دساها

11. By their transgression, the Thamud

people belied

بت ثود بطغواها (00) كذ

12. When their most miserable hastened.

(02) إذ ان ب عث أشقاها 13. The Messenger of Allah said to them,

“(Beware of) Allah’s she-camel and

her drink.

(03) ف قال لم رسول الله ناقة الله وسقياها

14. They belied him and slaughtered it, so

their Lord irradicated them for their sin

and leveled the earth on them,

بوه ف عقروه ا فدم دم عل يهم رب ه م ب ذنبهم فس واها فك ذ

(04)

15. And He does not fear its consequences (05) ياف عقباها الو


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THE EXPLANATION

{والشمس وضحاها} .1

By the sun and (by) its light,

These are two (2) swears. Allah swore by the sun and by its light. Imam al-Bukhariyy said

that Mujahid said that duhaha (ضحاها ) means ‘its (the sun’s) light’.

{هاالذا ت والقمر إ } .2

And (by) the moon when it follows it,

Imam al-Bukhariyy said that this is when the moon follows the sun, because when the sun

sets, the crescent appears the first night of the month.

{هاال والن هار إذا ج } .3

And (by) the daytime when it manifests it,

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

exposed.

{والليل إذا ي غشاها} .4

And (by) the night when it covers it,

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

It should be known that the sun, moon, daytime and night are all bodies that move in their

own pathways. Allah said in Yasin 37-40:

(لك يسبحون ل الشمس ي نبغي لها أن تدرك القمر ول الليل سابق الن هار وكل في ف )<It is not appropriate that the sun catches up to the moon, nor that the night outruns the day.

All of them are passing in their orbits >.


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This verse confirming places and motion for these four confirms that all four are bodies. The

sun’s dominion is the daytime, and it is exposed by the daytime, as mentioned in the coming

verse of Surah Al-Layl. The moon’s dominion is the night. According to the apparent

meaning of this verse, the eclipse is not the sun catching up to the moon or vice-versa.

Instead, as many scholars have said, it is a darkness that Allah creates in the sun or the moon

by which He strikes fear in the hearts of His slaves. They will not catch up with eachother

until Judgment Day, when Allah will make them merge and then go dim.

{والسماء وما ب ناها} .5

And (by) the sky and What built it,

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

{رض وما طحاهاألوا} .6

And (by) the Earth and What expanded it,

Al-Bukhariyy said that “tahaha (طحاه ا)” means, 'dahaha (دحاه ا )', i.e. “spread it out”. The

ayah means ‘and by the Earth and the One Who expanded it.’

{ون فس وما سواها} .7

And (by) the soul, and What proportioned it,

Every self (nafs, ن ف س) is meant in the ayah. It was also said that wa nafs ( ون ف س) is ‘Adam.’

“Wama sawwaha (وم ا س واها)” means ‘and the One Who created it proportionate in parts and

organs.’ Al-Asbahaniyy said in Al-Mufradat that the meaning is that Allah created the shape

of man in accordance with His Wisdom.

{فألمها فجورها وت قواها} .8

And thus inspired it with its wickedness and its piety.


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Ibn al-Jawziyy said that al-ilham ( م ا ل أإل ) is ‘inspiration; for something to be thrown into the

heart.’ Al-Fakhr ar-Raziyy said that Allah inspired the God fearing believer with piety and

inspired the blasphemer with his iniquities. Saîd Ibn Jubayr said that alhamaha (ألمه ا) means ‘made its God-fearingness and iniquitousness incumbent on the self in question. Al-

Fakhr ar-Raziyy said that it is explicit that Allah created the God-fearingness of the believer

and the iniquitousness of the blasphemer.

This interpretation agrees with the hadith that Muslim narrated in his Sahih from the route of

Yahya Ibn Ya^mar from the route of Abu al-Aswad ad-Du’aliyy, that he said:

هم و مضى عليهم من شىء قضى عليأأرأيت ما يعمل الناس اليوم ويكدحون فيه : قال ل عمران بن الصي)تاهم به نبيهم و ثبتت الجة عليهم فقلت بل شىء قضى عليهم و مضى أو فيما يستقبلون به ما أقدر ما سبق

من ذلك فزعا شديدا و قلت كل شىء خلق اهلل و ملك يده فال فال يكون ظلما قال ففزعتأعليهم قال فقال -خت فهمكألأي -حزر عقلكال ألإلتك أس رد مباأى مل إلون فقال ل يرمحك اهلل أل عما يفعل و هم يسأيسشىء قضى أأرأيت ما يعمل الناس اليوم ويكدحون فيه تيا رسول اهلل فقاال يا رسول اهللأن رجلي من مزينة إتاهم به نبيهم و ثبتت الجة عليهم فقال ال بل أو فيما يستقبلون به ما أو مضى عليهم من قدر ما سبق همعلي

فألمها فجورها {}ون فس وما سواها}شىء قضى عليهم و مضى فيهم و تصديق ذلك ىف كتاب اهلل عز و جل ({وت قواها

This means: <<Îmran Ibn al-Husayn told me, 'Do you consider what people go through

today and travail about? Is it something predestined for them and has come to pass on them,

or among what they encounter (without destiny)? (Answer) with that with which their

Prophet came to them, and by it the Evidence was established against them. I said, 'It is

something predestined that has come to pass on them.' He said, 'But is not that injustice?' I

was very agitated by this (question), and I said, 'Every thing is His creation and possession.

He is not questioned about what He does, but they are questioned.' He said, 'May Allah have

mercy on you. I did not mean anything by what I asked you except to test your mind. Two

men from the Muzaynah tribe came to the Prophet and asked him, 'Do you consider what

people go through today and travail about? Is it something predestined for them and has

come to pass on them, or among what they encounter (without destiny)? (Answer) with that

with which their Prophet came to them, and by it the Evidence was established against them.

The Prophet said, “No, instead it is something predestined for them and has come to be, and

what verifies that in the Book of Allah is: اها} {فألهمهطا فجورهطا وتقواهطا*ونفطس ومطا سطو“And (by) the soul, and What (i.e. the one who) proportioned it, and thus inspired it with its piety and

its wickedness.”


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This hadith explains the ayah beyond any doubt that Allah is the Creator of everything. The

Prophet, sallallahu âlayhi wa sallam, used to make the following supplication as was

narrated by Muslim and an-Nasa’iyy:

<<نت خي من زكاهاأاللهم ءات نفسى تقواها وزكها >>

This means: <<O Allah give my self God-fearingness and purify it, for You are the best One

Who purifies it.>>

{قد أف لح من زكاها} .9

Triumphant is the one who purifies it,

This is the subject of the swearing, Ibn al-Jawziyy said in Zad Al-Masir: Ibn Âbbas said,

‘Triumphant is a self which is purified by Allah.’ Qatadah said, ‘Triumphant is the one who

purifies himself by being obedient to Allah and by performing the good deeds.’ So the

meaning is ‘purifying one self with performing good deeds.’

{وقد خاب من دساها} .10

And failed has he who endulged himself (in sin).

Al-Qurtubiyy said that Ibn Âbbas said ‘Disappointed is the self whom Allah made misguided

and sinful.’ Qatadah said, ‘Disappointed is the one who brings sins and iniquities onto

himself.’ This was related by Âbdur-Razzaq. The author of Al-Misbah Al-Munir said, “It is

said about anything that you have concealed: ‘dasastah (دسس ته [you have done the verb of

dassaa {دس ى} to it])’.” What is meant by the ayah is that the blasphemer concealed his true

self and indulged in sins, so he ruined himself.

بت ثود بطغواها} .11 {كذ

By their transgression, the Thamud people belied

Al-Bukhariyy said that “Mujahid said that (بطغواه ا) i.e., 'because of its sins.' The meaning is

that sinning drove them to belie. Al-Qurtubiyy said that 'bitaghwaha (بطغواها)’ means ‘because

of its transgression by exceeding the limit in committing sins.' Thamud belied the Prophet of

Allah, Salih. Thamud is a famous Arab tribe that resided in al-Hijr between Hijaz and

Tabuk. They came after the people of Âd, and like them, worshipped idols.


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{إذ ان ب عث أشقاها} .12

When their most miserable hastened.

The one who slaughtered the she-camel hastened. Al-Bukhariyy narrated in his Sahih that the

Messenger of Allah delivered a speech in which he mentioned the she-camel and the one who

slaughtered it. He said:

<<عةمزيز عارم منيع قى رهطه مثل أىب ز لا رجل ع بعثان>> .And in the narration of Kitab Al-Anbiya’, the Prophet, sallallahu âlayhi wa sallam, said:

<<انتدب لا رجل ذو عز ومنعة ىف قومه كأىب زمعة>>Both narrations of the hadith mean: <<A man who among his people was elite, vicious and

unapproachable, like Abu Zumâh hastened to slaughter the she-camel. The Hafidh Ibn

Hajar said in Al-Fath that the one who slaughtered the she-camel was named Qudar Ibn

Salif. It was said that he was bluish-red and whitish-red (Ashab,أص هب) in color. Abu Zumâh

is al-Aswad Ibn Âbd al-Muttalib.

{ف قال لم رسول الله ناقة الله وسقياها} .13

The Messenger of Allah said to them, “(Beware of) Allah’s she-camel and her drink.

Prophet Salih told them to beware of slaughtering the she-camel. An-Nasafiyy said that the

ending harakah--inflection mark--on the term ( ناق ة) (camel) is a fathah and implies a

warning1. That is, ‘beware not to slaughter the she-camel.’ This technique of warning--by

ending a term with a fathah as an inflection mark is similar to one saying in Arabic ( االس د ) to warn someone against a lion in the vicinity, or (the lion, the lion) (االسد ر ذر ال ذال ) (beware,

beware.) to warn against an imminent danger which is about to occur.

Wa suqyaha ( اهاوس قي [and its drink]) means ‘beware also not to violate the drinking day

assigned to the she-camel.’ She had a drinking day and they had a day.

1 Salih, the Messenger of Allah, said to them, “… the She-Camel of Allah!” In his sentence, the ‘naqah (she-

camel)’ is the direct object (mafûl bih) of an implied verb: ( احذروا); the command to beware. Therefore, he is

not saying, “(This is) the she-camel of Allah”, instead he is saying, “(Beware of [harming]) the she-camel of

Allah.”


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بوه ف عقروها فدمدم عليهم رب هم بذنبهم فسواها} .14 {فكذ

They belied him and slaughtered it, so their Lord irradicated them for their sin and leveled the earth

on them,

They belied Salih, peace be upon him, and they killed the she-camel. That is, the wicked one

among them killed her. The action was attributed to all of them because they accepted what

he did and supported him in that. Âqaruha ( وه اعقر ) means, ' they killed the camel by stabbing

it.'

‘Fadamdama âlayhim rabbuhum bidhambihim ( فدم دم عل يهم رب ه م ب ذنبهم)’ means, 'Allah

destroyed them and enclosed the torture on them for their sins of blaspheming, belying and

killing. Yahyah Ibn Salam said that fasawwaha (فس واها) means ‘Allah destroyed both the old

and the young among them.’ For Allah is entitled to create harm and pain for children

without any reason on their part. Allah does what He wills with His creations. Some said that

it means ‘Allah leveled the Earth on them.’

{ياف عقباها الو } .15

And He does not fear its consequences

Abu Ja^far, Nafi^ and Ibn Âmir recited the ayah with the beginning fa’ instead of the waw.

The meaning is that Allah did that to them and He does not fear anyone, as was said by Ibn

Âbbas. This ayah contains the meaning that Allah is clear from being harmed by anyone.


Someone might say

091

SURAH AL-LAYL سورة الليل Makkiyyan by consensus.

Comprised of twenty-one (21) ayahs.

Meaning Ayah


1. By the night when it covers

(0)والليل إذا ي غشى

2. And (by) the daytime when it

appears

(2)والن هار إذا تلى

3. And (by) What created the male

and female,

(3)ن ثى أل وما خلق الذكر وا

4. Verily your deeds are certainly

diverse.

(4)إن سعيكم لشىت

5. So as for he who gave and feared

(God),

(5)فأما من أعطى وات قى

6. And deemed the “Husna” true,

(6)صدق بالسن و

7. Then We shall prepare him for the

Ease.

(7)فسن يسره لليسرى

8. But as for he who was a miser and

he does not want (the reward from

Allah),

(8)وأما من بل واست غن

9. And he disbelieved in the Husna,

(9)وكذب بالسن 10. Then We shall prepare him for the

Difficulty.

(01)فسن يسره للعسرى

11. His wealth shall not benefit him if

he falls.

(00)وما ي غن عنه ماله إذا ت ردى

12. Certainly, the guidance is surely

on Us (as generosity),

نا للهدى (02)إن علي


Someone might say

090

13. And verily, the present life and the

Hereafter certainly belong to Us (to

Allah).

(03)ول ألخرة واآلوإن لنا ل

14. And so, I [Allah] have warned you

of a fervid, blazing fire.

(04)ذرتكم نارا ت لظى فأن

15. None shall (everlastingly) burn by

it but the most miserable;

(05)شقى األ الها إ اليص ال

16. The one who belied and turned

away.

(06)الذي كذب وت ول

17. And the most pious one shall avoid

it.

(07)ت قى أليجنب ها اوس

18. The one who spends his wealth

seeking purity,

(08)الذي ي ؤت ماله ي ت زكى

19. And to Allah, there is no reward for

a good deed done for other than His

sake,

(09)حد عنده من نعمة تزى أل وما

20. (There is no reward) except in

seeking the reward from his Lord,

the Most High.

(21)على أل ابتغاء وجه ربه ا الإ

21. And he shall be pleased.

(20)ولسوف ي رضى


Someone might say

092

THE EXPLANATION

{والليل إذا يغشى} .1

By the night when it covers

This is a swear by the night, whose darkness conceals everything between the sky and earth.

{والن هار إذا تلى} .2

And (by) the daytime when it appears

This is a swear by the daytime that appears with its light showing against the darkness.

{ن ثىألوما خلق الذكر وا} .3

And (by) What created the male and female,

This third swear is by the One Who created the male and the female. Hence, Allah swore by

His Self. It was said that Adam was meant by the male and Eve by the female. And it was

said that the intended meaning is general.

{إن سعيكم لشىت } .4

Verily your deeds are certainly diverse.

This is the subject of the swear. As-sa^y (الس عى [striving]) is ‘the pursuance to perform a

deed.’ The meaning of the ayah is that the deeds of the slaves are diverse. Some slaves are

diligent in performing deeds that lead them to winning in the Hereafter and some are diligent

in performing deeds that lead them to their destruction. The hadith of the Prophet, sallallahu

âlayhi wa sallam, gives a similar meaning:

<<الناس غاديان فغاد ىف فكاك نفسه فمعتقها وغاد فموبقها>>This hadith means: <<The people head toward two things. Some head toward making

themselves winners in the Hereafter, thereby escaping chastisement and some head towards

destroying themselves.>>


Someone might say

093

{فأما من أعطى وات قى} .5

So as for he who gave and feared God

It means ‘As for the one who is God fearing and spends what is obligatory on him’. The

jumhur, that is, most of the scholars, said that this ayah refers to Abu Bakr as-Siddiq who is

Âbdullah Ibn Abu Quhafah. It also was said that Abu ad-Dahdah al-Ansariyy was meant by

this ayah.

{وصدق بالسن } .6

And deemed the “Husna” true,

This ayah means ‘and believed in the Testification of Faith’ which is “No one is God except

Allah and Muhammad is the Messenger of Allah”. It was also said that the meaning is ‘and

believed in Paradise.’

{فسن يسره لليسرى} .7

Then We shall prepare him for the Ease.

We shall guide him to the causes of goodness and righteousness, and prepare him for

Paradise. Al-Farra’ said in Maâni Al-Qur’an that “fasanuyassiruhu ( فسن يس ره [we will

facilitate him])” means ‘We shall prepare him.’ This ayah is clear proof that Allah is the One

Who enables the slave to do good; Allah creates in him the ability to do good because Allah

is the Creator of everything.

{وأما من بل واست غن } .8

But as for he who was a miser and he does not want (the reward from Allah)

This ayah means ‘as for the one who is stingy in spending what is religiously due on him,

and who thinks he can do without the reward of Allah-- and thereby does not want it’.

{وكذب بالسن } .9

And he belied the ‘Husna’


Someone might say

094

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

{فسن يسره للعسرى} .10

Then We shall prepare him for the Difficulty.

This ayah means, ‘We shall prepare him for Hellfire.’ This ayah, and ayah seven, contain

proof that Allah is the One Who enables the believer to believe, and the blasphemer to

blaspheme, as was mentioned by Imam al-Juwayniyy in Al-Irshad and others. Enabling here

does not mean acceptance by Allah, rather it means Allah enables them to do that deed.

Allah is the One Who enables the slave to do good deeds or bad deeds. Allah is the One Who

created tongues, hearts, and organs for the believer and the blasphemer. If it were not for

Allah enabling the believer to believe he would not have believed, and if it were not for Allah

enabling the blasphemer to blaspheme, he would not have blasphemed. This is elucidated in

the saying of Allah in Surah al-Baqarah, ayah 15: {ويدهم ف طغياهنم ي عمهون }

Ibn al-Jawziyy said that Ibn Masûd said that wayamudduhum ( وي دهم) means ‘to enable

them.’ Mujahid said that it means ‘to make them increase’ and fi tughyanihim ( ف طغي اهنم)

means, ‘in their transgression’, which is their blasphemy At-Tirmidhiyy narrated the hadith of

the Prophet:

<< ين علوال تع عنأرب >>This hadith means: <<O my Lord, empower me (do the good deeds) and do not empower

others against me.>> In Al-Bukhariyy from the route of Âliyy, he said that the Prophet,

sallallahu âlayhi wa sallam, was attending a funeral and dug the ground with the edge of

something and said:

<<حد إال وقدكتب مقعده من النار ومقعده من النةأما منكم من >>This means: <<Everyone among you has been assigned his seat in Hellfire and in

Paradise>>. They asked, “Then should we quit performing deeds and rely on what is

recorded in our book?” The Prophet said:

ما من كان من أهل السعادة، و أسر لعمل يهل السعادة فيأما من كان من أسر ملا خلق اهلل، ياعملوا فكل م>> <<الشقاوة أهل سر لعمليهل الشقاء فيأ


Someone might say

095

This means: <<Work, for everyone will have a smooth path towards what he was created

for. The one who is deemed to die as a believer will have a smooth path towards performing

the deeds of those deemed to die as believers. The one who is deemed to die as a blasphemer

will have a smooth path towards acts of disbelief. Then the Prophet recited Ayahs 5–10 of

Surah al-Layl.>>1

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

{وما ي غن عنه ماله إذا ت ردى} .11

His wealth shall not benefit him when he falls

This ayah means, ‘his wealth that he was too stingy to spend in the routes of goodness shall

not benefit him once he falls headlong into Hell.’

نا للهدى} .12 {إن علي

Certain, the guidance is surely upon Us (as generosity)

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

misguidance.

{ول أل خرة واآلوإن لنا ل } .13

And verily, the present life and the Hereafter certainly belong to Us (to Allah).

This ayah means: The path toward the reward in this life and the Hereafter is through

obedience to Allah. This meaning is contained in the saying of Allah in Surah an-Nisa’ 134: ن يا وا} ن يا فعند الله ث واب الد يعا بصيالمن كان يريد ث واب الد {خرة وكان الله س

1 The tawfiq (God-given success) is for Allah to create in the slave the power to obey; for Allah to open the

door of good for the slave and to seal the door of evil for him. Its opposite is khidhlan (forsakenness). If the

power to obey were created in a slave, and he did actually obey, he is called muwaffaq (made to be successful).

If the power to do sins were created in him, and he actually sinned, then he is called makhdhul (foresaken).

Tawfiq (God-given success) is not a synonym for iânah (empowerment), because Allah empowers the slave to

do the good and the bad. This was mentioned by Ibn Furak in Mujarrad Maqalat Al-Ashâriyy, Abu Saîd Al-

Mutawalli, Imam Al-Haramayn in Al-Irshad, Muhammad Al-Amir Al-Kabir in his Majmu^ and others. Thus, it

is said that Allah empowered so and so to do such and such, whether it were good or bad. If Allah empowered a

person to do the good, then He willed the good for him, and if He empowered him to do the evil, He willed the

bad for him. However, it is not said that Allah gave someone tawfiq, unless it was in goodness. Hence, if it were

said, “May Allah give you tawfiq,” it means, may He empower you to do the good.


Someone might say

096

This ayah means: [Whoever wants the reward of the present life, then from Allah is the

reward of the present life and the Afterlife]. Therefore, the one who seeks the reward in this

life or the Hereafter from other than Allah, the True Owner of the both of them, has strayed.

{تكم نارا ت لظىفأنذر } .14

and so, I [Allah] have warned you of a fervid, blazing fire.

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

ablaze.

{شقىاأل ها إالاليص ال} .15

None shall (everlastingly) burn by it but the most miserable;

This ayah means ‘The one who is deemed to enter and dwell in Hellfire forever is the one

who is deemed to die as a disbeliever’.

{الذي كذب وت ول } .16

The one who belied and turned away.

This ayah further explains the ‘miserable one’: 'the one who belied the Prophet and turned

away from believing in Allah and His Messenger.'

{ت قىألوسيجنب ها ا} .17

And the most pious one shall avoid it.

This ayah means: The God-fearing one shall be kept distant from Hellfire. Ibn Âbbas said

that this ayah refers to Abu Bakr as-Siddiq who will not enter Hellfire.

{الذي ي ؤت ماله ي ت زكى} .18

The one who spends his wealth seeking purity,


Someone might say

097

This ayah means ‘The one who seeks to increase his reward by sincerely spending his wealth

in charity, seeking reward from Allah alone, not desiring recognition from the people for his

deeds’. This ayah was revealed about Abu Bakr as-Siddiq when he bought Bilal al-

Habashiyy and then set him free. Bilal al-Habashiyy was a Muslim slave who was severely

tortured because of his belief. The blasphemers said that Abu Bakr bought and freed Bilal

because he owed him a favor. So Allah revealed the following ayah:

{حد عنده من نعمة تزىألوما } .19

And to Allah, there is no reward for a good deed done for other than His sake

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

{علىألابتغاء وجه ربه ا الإ } .20

(There is no reward) except in seeking the reward from his Lord, the Most High.

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

{ولسوف ي رضى} .21

And he shall be pleased.

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

Paradise.


Someone might say

098

SURAH AD-DUHA سورة الضحى

Makkan by Consensus.

Comprised of eleven (11) ayahs.

Meaning Ayah


1. By the morning light,

(0)والضحى

2. And (by) the night when it settles.

(2)والليل إذا سجى

3. (O Muhammad), your Lord has not

bade you farewell, nor despised

you,

(3)ما ودعك ربك وما ق لى

4. And verily, the Afterlife is better

for you than the first life.

ر لك من اآلول (4)ول أل خرة خي

5. And your Lord shall give to you,

and you will be pleased.

(5)ولسوف ي عطيك ربك ف ت رضى

6. Did He not know about you as an

orphan and then sheltered you?

(6)أمل يدك يتيما فآوى

7. And He knew that you were lost

(i.e. had no knowledge of the

Qur’an and the detailed rules,

although you had the proper

conviction in the Creator), then He

guided you.

(7)ف هدى ووجدك ضاال

8. And He knew you were in need and

gave you your sufficiency.

(8)فأغن الووجدك عائ

9. Hence, do not dominate the orphan,

(9)ت قهر الليتيم ف فأما ا

10. And as for he who asks, do not

repulse him,

هر الوأما السائل ف (01)ت ن

11. And as for the endowment of your

Lord, speak about it.

(00)وأما بنعمة ربك فحدث


Someone might say

099

THE EXPLANATION

The interpreters of the Qur’an agreed that this surah was revealed after the Revelation had

stopped for a while. Al-Bukhariyy narrated in his Sahih from the route of Jundub Ibn Sufyan

that he said that the Messenger of Allah suffered an illness. By the time he stayed in for two

or three nights, a woman came and said, “O Muhammad, I hope your devil has left you for I

have not seen him near you for two or three nights.” So Allah revealed the first two (2)

ayahs of Surah ad-Duha. The woman in the narration was the one-eyed Umm Jamil, the

daughter of Harb, the wife of Abu Lahab. This was narrated by the Hafidh Ibn Hajar in Fath

Al-Bari.

حى} .1 {والض

By the morning light

This is a swear by the light of morning.

{والليل إذا سجى} .2

And (by) the night when it settles

It is a swear by the night when it settles in, which is the meaning of ‘saja (سطجى)’. Al-

Bukhariyy said that Mujahid said that ‘idha saja (إذا سطجى)’ means ‘when it settles in’.

Others said that it means ‘when it rests still in darkness.’ The Hafidh said in Al-Fath that al-

Farra’ said that ‘wa-llayli idha saja (والليطل إذا سطجى)’ means ‘when it becomes dark and

rests its entire duration.’

{ما ودعك ربك وما قلى} .3

(O Muhammad), your Lord has not bade you farewell, nor despised you,

The ayah means: O Muhammad your Lord has not left you nor hated you.] Ar-Raghib al-

Asbahaniyy said in Al-Mufradat: '“Leaving” was expressed by ‘ma waddaâka rabbuka ( مطا .([I left so and so] ودعت فالنا ) just as one would say wada^tu fulanan ’(ودعك ربك

‘Al-qala (القلططى)’ is the extreme hatred. And hatred is an expression of rejection and

unacceptance.

{ولىألخ ة خي لك من اآلول } .4

And verily, the Afterlife is better for you than the first life.


Someone might say

211

O Muhammad, the Hereafter is better for you than this world, because what Allah has

prepared for His Messenger in the Hereafter is grander than the prestige He gave him in this

world.

{ولسوف يعطيك ربك فت ضى} .5

And your Lord shall give to you, and you shall be pleased.

The meaning is that Allah, in the Hereafter, shall give you, Muhammad, a lot, and you shall

be well-satisfied. Âliyy Ibn Abi Talib said that this is in reference to his interceding for his

nation until he is satisfied.

ا فآوىرلم يجد } .6 {ك يتيم

Did He not know about you as an orphan and then sheltered you?

This means: [Is it not the case that Allah knew that you, Muhammad, had become an orphan,

losing your father before your mother? Allah gave you shelter when He put you under the

guardianship of your uncle, Abu Talib, and saved you from the hardship of earning your

livelihood.]

{فهدى آالووجدك ض } .7

And He knew that you were lost (i.e. you had no knowledge of the Qur’an and the detailed

rules, although you had the proper conviction in the Creator), then He guided you.

The ayah means: [You, Muhammad, did not know the Qur’an or the details of the Laws of

the Religion. Then Allah guided you to know them.] Allah said in Surah ash-Shura,

{يمان إلا الالكتاب و ما نت تدري ما} (52)

This ayah means: [You did not know the Qur’an or the (details of the matters of the) belief.]

Although he did not know the Qur’an or the details of the belief prior to its Revelation, the

Prophet always believed correctly in his Lord and cleared Him from having partners or

resembling the creation.

It was also said about the meaning of this verse that he got lost as a young child in the

ramifications of Makkah and Allah facilitated his return to his grandfather Âbdul Muttalib.


Someone might say

210

{ووجدك عائال فأغنى} .8

And He knew you were in need and gave you your sufficiency.

This means Allah knew of your poverty, O Muhammad, so He satisfied you by giving you

sustenance. The meaning of ‘fa’aghna (فأغنى)’ is ‘you have your sufficiency.’

ا اليتيم ف } .9 {تقه الفأم

Hence, do not dominate the orphan,

This means: [Do not humiliate the orphan,] as mentioned by Mujahid. Al-Qurtubiyy said that

this ayah signals for one to be gentle and charitable to the orphan. In the Musnad of Imam

Ahmad Ibn Hanbal from Abu Umamah, it is narrated that the Messenger of Allah said

<<من مسح ررس يتيم لم يمسحه إال هلل ان له فى ل شع ه م ت عليها يده حسنات>>

This hadith means: <<The one who strokes an orphan’s head for the sake of Allah alone,

shall have good deeds for every hair over which his hand passed.>>

ائل ف } .10 ا الس {تنه الورم

And as for he who asks, do not repulse him,

This means: [Do not scold and repulse the one who asks for something. Rather, give him

what he asked for, or else pleasantly decline.] Abu Hayyan said that Abu ad-Darda’, al-

Hasan, and others said that the one who asks for something here refers to the one who asks to

be taught the knowledge of the Religion and not the one who asks for money.

ا بنعمة ربك فحدث ور } .11 {م

And as for the endowment of your Lord, speak about it.

Al-Qurtubiyy said that it means spread that which Allah bestowed upon you by thanking and

praising Him. To talk about the bounties of Allah and recognizing them is thanking Allah for

them. The author of Ar-Risalah Al-Qushayriyyah said


Someone might say

212

I heard Shaykh Abu Âbd ar-Rahman as-Sulamiyy say, “I heard Teacher Abu

Sahl as-Su^lukiyy say, ‘I heard al-Junayd say, ‘I was seven (7) years old

playing by as-Sariyy and people were talking about thanking Allah. As-Sariyy

asked me, ‘Boy, what is thanking Allah?’ I said, ‘Not to disobey Allah using

any of His endowments upon us.’

Muhammad Ibn al-Fadl was asked about the fruit of being thankful to Allah

and said, ‘Loving for the sake of Allah and fearing Allah.’ Abu Bakr Ibn Abu

Sa^dan al-Baghdadiyy said, ‘Thanking Allah is to thank Him for the

calamities, the same as you thank Him for the endowments.”

It was said that ‘an-ni^matu ( مطةعالن )’ means ‘prophethood’ and ‘at-tahadduth

biha [talking about it]’ means ‘conveying the message.’


Someone might say

213

SURAH ASH-SHARH سورة الش ح

Makkiyyan.

Comprised of eight (8) ayahs.

Meaning Ayah


1. Have We not expanded your chest,

O Muhammad,

(0) أمل نشرح لك صدرك

2. And We have dropped the burden

from you,

(2) ووضعنا عنك وزرك

3. The one that weighs on your back,

(3) الذي أن قض ظهرك

4. And We have made your

mentioning of high esteem

(4) ورف عنا لك ذكرك

5. And verily, with the hardship is an

ease.

(5) فإن مع العسر يسرا

6. Verily, with the hardship is an ease.

(6) إن مع العسر يسرا

7. So, when you are finished,

endeavor,

(7) فإذا ف رغت فانصب

8. And be desireous of (the reward

from) your Lord.

(8) ربك فارغب وإل


Someone might say

214

THE EXPLANATION

{أمل نشرح لك صدرك } .1

Have we not expanded your chest, O Muhammad,

Allah expanded Muhammad’s chest by enlightening it with wisdom, and widened it to

receive the Revelation. The question posed in the ayah is actually a confirmation that the

Prophet’s chest was expanded.

{ووضعنا عنك وزرك } .2

And We have dropped the burden from you,

Abu Hayyan said in An-Nahr Al-Madd: This ayah is in reference to the Prophet’s

impeccability from sinning and to his being pure from the filth of wrong-doings. Allah has

guaranteed Prophet Muhammad protection from certain matters.

Prophets are impeccable from committing blasphemy, enormous sins, and small, abject sins,

prior to and after becoming prophets, as was mentioned by Imam Abu al-Hasan al-Ashâriyy

and others.

{الذي أن قض ظهرك } .3

The one that weighs on your back,

This ayah refers to the back-galling burdens of prophethood. What is meant by the previous

ayah is to lighten the heavy burdens of prophethood. So, Allah facilitated that for him. The

meaning entails that had prophethood been a load to be lifted, then as a result one would have

heard the galling of the back, that is, the squeaking sound of the back when it carries a heavy

load.

{ورفعنا لك ذ ك } .4

And We have made your mentioning of high esteem

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

من اهلل مشهور يلوح ويشهد لنبوة خامت لأغر عليه


Someone might say

215

مس املؤذن أشهد إذ قال ىف ال ال اسه له اسم النىب إلوضم ا

These verses mean: He is gleaming with illumination, bearing on him the seal of

prophethood, given by Allah, so apparent and testifying. Allah joined the name of the

Prophet to His Own, five (5) times in the call of the mu’adhdhin when he says

'ashhadu' (I testify).

Allah raised the esteem of the Prophet, sallallahu âlayhi wa sallam, by joining the

mentioning of the Prophet to the mentioning of Allah in the Testification of Faith: I

testify (know, believe, and utter) that no one is God but Allah, and that Muhammad is

the Messenger of Allah. This testification is said in the call for prayers (in both the

adhan and the iqamah), in the tashahhud of prayers, on the platform during the

Friday Prayer, in other occasions, and in the Qur’an.

It was said that wa rafa^na laka dhikrak ( ورف عن ا ل ك ذك رك [And we have made your

mentioning of high esteem])’ is in reference to the angels of the heavens. It was also

said that it means: ‘We have raised the esteem of mentioning your name by taking

the covenant from the Prophets and obligating them to believe in you and admit to

your merit’. Once one of the kings of the non-Arabs who had embraced Islam asked

those in his session, “Who is the greatest among the People?” One said, “You are.”

He said, “No, the greatest of all men is the one whom the mu’adhdhin mentions five

times every day.”

{فإن مع العسر يسرا} .5

And verily, with the hardship is an ease.


Someone might say

216

It is said that the ease comes ‘with’ the hardship, while actually it comes afterwards,

to express its closeness to the hardship, and to strengthen the hearts. The Hafidh Ibn

Hajar said in Al-Fath that Malik produced from the route of Zayd Ibn Aslam from the

route of his father, Aslam al-Âdwiyy, who was the Mawla1 of Ûmar Ibn al-Khattab,

that he wrote to Abu Ûbaydah, who is Âmir Ibn Âbdullah Ibn al-Jarrah, saying,

“Whatever hardship befalls a person, Allah gives him relief after it, and a single

hardship shall not overcome two reliefs. Al-Hakim said that this is confirmed about

Ûmar and Âliyy.” (End of the quotation from Fath Al-Bari). The meaning of the

ayah is that along with hardship and difficulties comes relief and ease.

{إن مع العسر يسرا} .6

Verily, with the hardship is an ease.

This is repetition to emphasize confirming that the relief shall occur. Furthermore, the

‘hardship’ is grammatically definite, while the ease is indefinite. When repeating the

definite word twice, one is referring to the same thing, however, to repeat the

indefinite word twice is to refer to two different things. Therefore, the meaning is

“with the hardship comes two eases”.

The Messenger of Allah suffered many hardships from the blasphemers, and then the

relief followed when Allah made him victorious over them.

Abu Ja^far recited the sin (س) with a dammah in both al-ûsur ( ر العس ) and yusur ( ريس )

{فإذا ف رغت فانصب } .7

So, when you are finished, endeavor,

1 Mawla has many meanings in the language. Among them is ‘master’, ‘sponser’, ‘slave’, ‘ex-slave’ and

‘servant’.


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Al-Bukhariyy said that Mujahid said that ‘fansab ( فانص ب [literally, it is a command to

stand])’ means ‘turn to your Lord with your need.’ Al-Qurtubiyy said that Ibn Âbbas

said that it means, ‘once you are done with your prayer, ‘fansab ( فانص ب)’ i.e.,

exaggerate in supplication and ask Allah for your need.’ Ibn Masûd said that if you

are done with your obligatory prayers, direct yourself to the optional night time

prayers.

{وإل ربك فارغب } .8

And be desireous of (the reward from) your Lord.

Mujahid said that it means ‘turn your intention and your preference to your Lord.’

The Hafidh Ibn Hajar mentioned Mujahid’s saying in Al-Fath from the route of Ibn

al-Mubarak in Al-Zuhd from the route of Sufyan from the route of Mansur from the

route of Mujahid.


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SURAH AT-TIN سورة التين

Makkiyyan, and it was said that Madiniyyan.


Meaning Ayah


1. By the fig and the olive,

(0)والتي والزي تون

2. And (by) Mount Sinai,

(2)وطور سيني

3. And (by) this secure city,

(3)مي أل وهذا الب لد ا

4. We have indeed created man in the

best form.

(4)نسان ف أحسن ت قومي إل لقد خلقنا ا

5. Then We return him1 to the lowest

of the low.

(5)ث رددناه أسفل سافلي

6. Except those who believe and do

righteous deeds for they shall have

continuous reward.

(6)منون ال ذين ءامن وا وعمل وا الص الات ف له م أج ر غي ر الإ

7. So after that, what makes you belie

the Religion?

ين بك ب عد بالد (7)فما يكذ

8. Is not Allah the greatest of judges?

(8)أليس الله بأحكم الاكمي

1 The term ‘ نسان إل ا (the human)’ is a general expression that accepts exception and exclusion (istithna’)


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THE EXPLANATION

{والتي والزي تون } .1

By the fig and the olive

Al-Bukhariyy said that Mujahid said that the figs and the olives that people eat are meant by

this ayah. Allah swore by them, just as He swore by the morning light, the city of Makkah,

the sun, the day and night, and other beneficial things He created. Allah swears by His Self

and by whatever He willed among His creations that have a certain status. However, Allah

prohibited us from swearing by other than Him.

{وطور سيني } .2

And (by) Mount Sinai

The Hafidh Ibn Hajar said in Al-Fath that Mujahid said that ‘wa tur ( وط ور)’ is ‘the mountain

(of)’ and ‘sinin ( س يني)’ is ‘the blessed Sina’ (س يناء)’. It could be called ‘Sayna (س يناء)’, which

is Sinai. It is the location which contains tur Sina’, which is the mountain upon which Allah

spoke to Musa. Musa heard the eternal and everlasting Speech of Allah, the eternal attribute

of His Self, which is neither a letter nor a sound1.

Âliyy, Sa^d Ibn Abi Waqqas, Abu al-Âliyah and Abu Mijlaz recited it wa turi sayna'a ( ط ورط ور ) Ibn Masûd and Abu ad-Darda' recited it turi sina'a .(س) with a fathah on the sin (س يناء .(س) with a kasrah on the sin (سيناء

{مي ألهذا الب لد او } .3

And (by) this secure city

1 It is valid to say that Allah is a ‘Mutakallim (speaker)’, and it is not valid to say that He is a ‘Natiq

(utterer)’. Allah did not ascribe to Himself utterance (nutq). He ascribed the kalam (speech) to Himself, as

well as the qawl (saying). These expressions refer to an eternal attribute confirmed to His self. Their

meaning is “mentioning (dhikr)” and “informing (ikhbar)”, not uttering with letters and sounds. Had His

speech been utterence, that would have come in the Qur’an. The mental evidence that He is ascribed with

speech is that had He not been, He would be dumb and mute (abkam), which is a deficiency and

imperfection. Deficiency and imperfection are impossible for Him. The textual proof for this attribute is

His saying: {(ميا موس تكل .<Allah spoke an (eternal) speech to Musa> {(وكم الل


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This refers to the blessed city of Makkah, which is a city safe for those who live in it, for

those who enter it, and for the birds and animals in it.

{ومي نسان ف أحسن ت ق إل لقد خلقنا ا} .4

We have indeed created man in the best form.

This is the object of the swear. The people in general are meant in this ayah. The meaning of

‘ahsani taqwim ( أحس ن ت ق ومي) is ‘in the best picture; image.’ This ayah is proof for the

invalidity of the theory of evolution. It is blasphemy to say the origin of man is an ape.

{ث رددناه أسفل سافلي } .5

Then We return him to the lowest of the low.

Then We shall bring some members of the human beings to ‘asfala safilin ( افلي أس فل س

[lowest of those who are low]) which is ‘the fire.’ It was said that ‘asfala safilin’ means ‘to

the lowest situation in ones life--which is becoming old after having been young and

becoming weak after having been strong.

ر منون الذين ء الإ } .6 {امنوا وعملوا الصالات ف لهم أجر غي

Except those who believe and do righteous deeds, for they shall have continuous reward.

This means those who believed and did the righteous deeds shall not be brought to the fire.

Ibn Âbbas said that ‘falahum ‘ajrun ghayru mamnun ( ف له م أج ر غي ر من ون)’ means ‘ They will

have a reward that is not lacking in anything.’ It was said that the meaning is ‘they shall

have an uninterrupted reward for their obedience and patience with being inflicted with the

calamity of old age and weakness.

بك ب عد بالدين } .7 {فما يكذ

So after that, what makes you belie the Religion?

Some said that this address is for the blasphemers in a manner which reprimands them and

discredits them. The meaning is ‘If you know that Allah created you in the best of shapes,

and that He shall return you to the lowest of your situations, and that He transfers you from

one state to another, then what makes you disbelieve in the Resurrection and the Judgment

thereafter? Moreover, Muhammad informed you about these matters’.


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{أليس الله بأحكم الاكمي } .8

Is not Allah the greatest of judges?

Al-Qurtubiyy said that the meaning is that Allah is the best of judges regarding creating (As-

Sun^)1, and in reference to all of His creations

2. It was said that the meaning is ‘the best of

all who judge.’

Abu Dawud and at-Tirmidhiyy narrated from Abu Hurayrah that he said that the Messenger

of Allah said that

فليقل بلى وأنا على ذلك من ( 8)تهى ال أليس اهلل بأحكم الاكمي من قرأ منكم والتي والزيتون فان>> <<الشاهدين

This means: << Let the one among you who recites Surah at-Tin say at the end of ayah 8,

'(Bala wa 'ana âla dhalika mina ashshahidin); Surely so, and I testify to that.' >>

1Abu Hanifah’s quote has already passed: “As for the (attributes of) doings, they are: at-takhliq (creating), at-

tarziq (providing), al-insha’ (creation; origination), al-ibda^ (creation; fashioning), as-sun^ (making), and

other than that among the attributes of doing.” 2 The meaning of Allah being ascribed with ‘wisdom (hikmah)’ is that things come into existence in accordance

with His will and knowledge. This is the meaning of {(ء خلقه سن ك شل ي أحل The one who perfected> {(ال

everything that He created>. When we attribute to Him the name Al-Hakim; the All-Wise, it means that

Allah makes everything as it is. From here we say that the creation of the blasphemer’s blasphemy is not

foolishness (safah). Al-Hakim as a name of Allah means the one who perfectly creates things. This perfection

does not mean that everything He created is large, strong or beautiful. It means that everything He created is

incompliance with His will and knowledge, even the small things, the weak things and the ugly things. The sky

and the mountains are no more of an indication of the power of Allah than the ants and the bees, despite that the

sky and the mountains are grand and strong, and the ants and bees are small and weak. Allah perfectly created

all of them, and hence is Al-Hakim (All-Wise).


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SURAH AL-ÂLAQ سورة العلق



Meaning Ayah


1. Recite, O Muhammad, in the name

of your Lord, the one who created,

(0)اق رأ باسم ربك الذي خلق

2. He created man from a blood clot.

(2)نسان من علق إل خلق ا

3. Recite, and your Lord is Most

Generous.

(3)كرم أل اق رأ وربك ا

4. the One Who taught (man to write)

with a pen,

(4)الذي علم بالقلم

5. He taught man what he knew not.

(5)نسان ما مل ي علم إل اعلم

6. Nay, surely the human certainly

transgresses,

(6)نسان ليطغى إل إن ا كال

7. Because he saw himself wealthy,

(7)أن رآه است غن

8. Verily, to your Lord is the Return

(back to life).

(8)ك الرجعى إن إل رب 9. How about the one who forbade

(9)أرأيت الذي ي ن هى 10. A slave (Muhammad) when he

turned to pray?

(01)عبدا إذا صلى

11. How about if he (Muhammad) was

on guidance,

(00)أرأيت إن كان على الدى 12. And enjoins God-fearingness?

(02)أو أمر بالت قوى

13. How about if he (Abu Jahl) belied

and turned away?

(03)أرأيت إن كذب وت ول 14. Does he not know that Allah sees?

(04)أمل ي علم بأن الله ي رى


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15. Nay! Certainly, if he does not

desist, We [Allah] shall drag him by

the forelock;

(05)لئن مل ي نته لنسفعن بالناصية كال

16. A lying, sinful forelock.

(06)ناصية كاذبة خاطئة

17. Let him call his crew,

(07)ف ليدع ناديه

18. We [Allah] will call the Zabaniyah.

(08)سندع الزبانية

19. Nay, Muhammad, do not obey him.

Prostrate and come close.

(09)تطعه واسجد واق ىب ال الك


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THE EXPLANATION

The Hafidh Ibn al-Jawziyy said “This is the first Surah of the Qur’an that was revealed and

this is the saying of most of the interpreters of the Qur’an1. Al-Bukhariyy narrated from the

route of Â’ishah that she said that at first, the Prophet, sallallahu âlayhi wa sallam,

received the good dream, and then the angel came to him and said

.{(3)كرم اق رأ وربك األ( 2)نسان من علق إلخلق ا (0)اق رأ باسم ربك الذي خلق }The first that was revealed of this Surah was up to the saying of Allah ( نس ان م ا مل ي عل م إل عل م ا )

(ayah 5). The rest of the Surah was revealed some time after that, as was mentioned by the

Hafidh Ibn Hajar in Al-Fath2.

{اق رأ باسم ربك الذي خلق } .1

Recite, O Muhammad, in the name of your Lord the One Who created.

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

created all the creations. An-Nasafiyy said that there is no direct object (mafûl) mentioned

for the verse, because the meaning is that Allah is the one from whom creating took place,

and to whom it is specific, and thus there is no creator besides Him.

{نسان من علق إلخلق ا} .2

He created man from a blood clot.

Allah created mankind from an âlaq ( عل ق), which is the plural of âlaqah (علق ة), and it

means the coagulated blood clot that has not dried. Âbdullah Ibn Masûd said that the

Messenger of Allah told us:

ربعي يوما نطفة، ث يكون علقة مثل ذلك، ث يكون مضغة مثل ذلك، أمه أإن أحدكم يمع خلقه ىف بطن >> <<و سعيدأه، وعمله وشقى بكتب رزقه، وأجل: ليه امللك فينفخ فيه الروح، ويؤمر بأربع كلماتإث يرسل

1 What is precise is that these are the first verses to be revealed, not the first Surah. The first complete Surah

revealed was Al-Fatihah, and the first of what was revealed after the revelation of the Qur’an was cut off for

some time is Al-Muddaththir. When one hears the difference among the scholars: What was the first revelation

of the Qur’an to the Prophet, Al-Âlaq, Al-Fatihah, or Al-Muddaththir? The Answer is that the first five verses

of Al-Âlaq are absolutely the first revelation unto the Prophet, the revelation had cut off for a period of time,

although the Prophet was still receiving revelation through Jibril. After that, the first to be revealed was from

Al-Muddaththir, and the Fatihah was the first complete Surah to be revealed. 2 The Qur’an was revealed in stages, not all at once…


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which means: <<The creation of one of you starts as a (mixture of the ejaculated fluids of

his parents) for forty (40) days in the womb of his mother, then it would be a thick

coagulated blood clot for the same duration, then a bite of meat for the same duration. Then

(after the body develops into the shape of a human), Allah sends the angel to blow the soul

into him and orders the angel with writing four (4) words: the person’s sustenance, his

deeds, his death time, and whether he will die miserable (a disbeliever) or happy (as a

believer).>> (Narrated by al-Bukhariyy and Muslim).

The nutfah (النطف ة) in the hadith is the sperm-drop from which man is created. The âlaqah

is a piece of meat (املض غة) is the small portion of a coagulated blood clot. The mudghah (العلق ة)

shaped as if it was bitten by ones teeth.

{اق رأ وربك األكرم } .3

Recite, and your Lord is the most generous.

The meaning entails a confirmation of the first ayah to start reciting, and informs that Allah

is most giving of bounty and is clear of any attributes of shortage. Al-Akram ( األك رم) is an

attribute that reflects an exaggerated meaning of generosity.

{الذي علم بالقلم } .4

the One Who taught (man to write) with a pen,

Allah imparted a significant knowledge on man: writing with the pen. This proves his Great

Generosity. Had it not been for writing, then both religious and worldy affairs would not

have been preserved properly. Had there not been anything to prove Allah’s wisdom but the

pen and script, it would have been sufficient. The first one to write using a pen was Prophet

Idris, sallallahu âlayhi wa sallam, as was narrated by Ibn Hibban.

{علم اإلنسان ما مل ي علم } .5

He taught man what he knew not.

Allah taught man that which he did not know, such as writing, different means of livelihood,

and other than those. It was said that what is meant by “al-‘insan ( اإلنس ان [the human])” here

is Prophet Muhammad, and the proof of this saying is Surah an-Nisa’, 113:


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206

{وعلمك ما مل تكن ت علم }

This ayah means: [Allah taught you, O Muhammad, that which you did not know.]

{إن اإلنسان ليطغى الك } .6

Nay, surely the human certainly transgresses,

The saying of Allah, “kalla (ك ال [Nay])”, is for scolding and reprimanding those who are

ungrateful to Allah for His endowments and they transgress, exceeding all bounds by sinning.

“‘Innal-‘innsana layatgha (إن اإلنس ان ليطغ ى [surely the human certainly transgresses])” is in

reference to Abu Jahl, who is Âmr Ibn Hisham. He attended the Battle of Badr fighting on

the side of the blasphemers. He was killed in that battle which took place the second year

after the Hijrah, as reported by Ibn Al-Mundhir from the route of Abu Hurayrah.

At-tughyan (الطغيان [transgression]) means ‘crossing all bounds by sinning.’

{أن رآه است غن } .7

Because he saw himself wealthy

This ayah means that once he saw himself having money and wealth, he thought that

sufficient. He thought he did not need to worship his Lord.

{إن إل ربك الرجعى} .8

Verily, to your Lord is the Return (back to life).

Ar-rujâ (الرجع ى) means ‘the returning’, as well as the time or place of return. This ayah

contains a threat for the transgrssor who thought he did not need to worship his Lord. As

well, the meaning contains humiliation for him because he will be resurrected, and he will

have to face the judgment in the Hereafter for his transgression.

9. & 10.

{أرأيت الذي ي ن هى}

How about the one who forbade

{عبدا إذا صلى}

A slave (Muhammad) when he prayed?


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The one meant by “al-ladhi yanha (ه ى is Abu Jahl, who ”([…the one who forbade] ال ذي ي ن

prevented the Messenger of Allah from praying in the mosque, as reported by Ibn Jarir from

the route of Ibn Âbbas.

11. & 12.

{أرأيت إن كان على الدى}

How about if he (Muhammad) was on guidance,

{أو أمر بالت قوى}

And enjoins God-fearingness?

The meaning is, O Abu Jahl, What if Muhammad has these good attributes? Would not the

one who prohibits his God-fearingness and prayer be destroyed?

13. & 14.

{أرأيت إن كذب وت ول }

How about if he (Abu Jahl) belied and turned away?

{أمل ي علم بأن الله ي رى}

Does he not know that Allah sees?

Abu Jahl is meant here, because he belied the Book of Allah and turned away from the belief.

Allah sees him and knows about all of his doings. This is scolding and a reprimanding Abu

Jahl.

15.

{بالناصية الئن مل ي نته لنسفع كال}

Nay! Certainly if he does not desist, We [Allah] shall drag him by the forelock;

Al-Bukhariyy narrated in his Sahih from the route of Ibn Âbbas that he said that Abu Jahl

said, “If I see Muhammad praying next to the Ka^bah, I shall step on his neck.” When the

news reached the Prophet, sallallahu âlayhi wa sallam, he said

<<لو فعل الخذته املالئكة>>


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This means: <<If he had attempted, the angels would have destroyed him.>> Allah’s saying

“kalla (ك ال [Nay; i.e. let him beware])” is scolding and reprimanding Abu Jahl and his likes

for prohibiting the worshippers of Allah from worshipping Allah.

The saying of Allah, “lanasfaâmm_binnasiyah ( بالناص ية النس فع )” means, ‘We [Allah] shall

order him to be strongly dragged in humiliation by his forelock.’ An-nasiyah (الناص ية) is the

forelock and ( الش ىءبس فعت ) is ‘to grab something and pull it strongly.’ Allah specified

mentioning the forelock because it was the habit of the Arabs to grab a person by his forelock

if they wanted to humiliate him. “An-nasiyyah (the forelock)” can also be used as an

expression to refer to the human being as a whole.

16.

{ناصية كاذبة خاطئة }

A lying, sinful forelock.

The saying of Allah “nasiyatin kadhibatin ( ناص ية كاذب ة)” means the owner of this forelock

(i.e., the person himself) is a liar and a sinner.

{ف ليدع ناديه } .17

Let him call his crew,

In mockery of Abu Jahl, the ayah reflects that Allah says: [Let him call on his companions

and tribe members for support.]

At-Tirmidhiyy and others reported from the route of Ibn Âbbas that the Prophet, sallallahu

âlayhi wa sallam, was praying and Abu Jahl came to him and said, ' have not I prohibited

you from doing that!?', so the Prophet scolded him and Abu Jahl replied, 'you do know that I

have the most numbers of people behind me.' Hence, the ayah was revealed.

{سندع الزبانية } .18

We [Allah] will call the Zabaniyah.

For Allah will call (order) the tough angels of torture to castigate them.


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{تطعه واسجد واق ىب ال الك } .19

Nay, Muhammad, do not obey him. Prostrate and come close.

This means that the matter is not like what Abu Jahl thinks, so heed him not (regarding his

prohibiting you from praying). Pray to Allah, and come closer to being accepted by Allah by

performing the obedience and worship.

Imam Abu Hanifah said in Al-Fiqh Al-Akbar:

“The closeness (qurb, ق رب) and farness (bu^d, بع د) when attributed to Allah do

not mean length or shortness of distance. Rather, it is a meaning pertaining to

one's being honored and accepted, or dishonored and not accepted by Allah.

The obedient person is close (qarib, قري ب) to Allah without a manner of being,

and the sinful person is far (baîd, بعي د) from Allah without a manner of being.

The “closeness”, “farness” and “approaching (iqbal)” in this sense applies to

the one supplicating Allah. Likewise one’s being close to Allah in Paradise

and standing before Allah are without a manner of being.”

This signifies that the honorable salaf cleared Allah from any manner of being, that is, from

any attribute of the creations. Iman Abu Sulayman al-Khattabiyy said, as was related about

him by the Hafidh al-Bayhaqiyy in his book, Al-Asma’ Was-Siffat, “What we and every

Muslim must know is that our Lord is clear of image and form because a picture requires a

manner of being and Allah and His Attributes are clear from any manner of being.”


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SURAH AL-QADR سورة القدر

Makkiyyan according to most scholars.

Madiniyyan according to ad-Dahhak and others.

Comprised of five (5) ayahs.

Meaning Ayah


1. We [Allah] have indeed revealed it

on the Night of Al-Qadr.

لة القدر (0) إنا أن زلناه ف لي

2. And what will make you,

Muhammad, know what the Night

of Al-Qadr is?

لة القدر (2) وما أدراك ما لي

3. (The worship on) the Night of Al-

Qadr is better than a thousand

months.

ر من ألف شهر لة القدر خي (3) لي

4. On that night, the Angels descend,

and (with them is) the (Holy) Soul,

(Angel Jibril), by Allah’s orders,

with every matter (irrevocably

decreed) .

م م ن ك ل أم ر الت ن زل الم ئكة وال روح فيه ا ب إذن رهب

(4)

5. There is peace in it until the dawn. (5) م هي حىت مطلع الفجر الس


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220

THE EXPLANATION

لة الق } .1 {در إنا أن زلناه ف لي

We [Allah] have indeed revealed it on the Night of Al-Qadr.

Al-Bukhariyy said that the pronoun (damir) “ha’ (ه [he/it])” in “anzalnahu ( أن زلن اه [We

revealed it])” refers to the Qur’an. The pronoun was used instead of the actual name to

glorify its status.

The plural pronoun ‘We’ was used to confirm that the One Who revealed the Qur’an is Allah

alone. The use of the plural pronoun (we) for the action of one (I) in the Arabic language is a

technique which ascertains and makes the action of one more confirmed1.

The Hafidh Ibn Hajar said in Al-Fath: "Ibn at-Tin said that the linguists say that this usage

is for glorification. The Glorified One uses it to glorify Himself and others use it to glorify

Him." Furthermore, he said that this is the mashhur2 saying.

Al-Hakim narrated in his Mustadrak from the route of Ibn Âbbas that he said that 'The

Qur’an was brought down in its entirety to the lower sky on the Night of Al-Qadr (Laylatul-

Qadr). Then it came down again over the course of twenty (20) years.' Al-Hakim said that

this narration is sahih according to the conditions of al-Bukhariyy and Muslim. The Qur’an

came down in its entirety from the Guarded Tablet to the lower sky on the Night of Al-Qadr,

which is a sublime night, which was the twenty-fourth (24th

) of Ramadan that year. After

that, Jibril, peace be upon him, brought the Qur’an down in parts to Muhammad. This night

was called Laylatul-Qadr (the Sublime Night) because of its “qadr”; high status, honor, and

grandeur.

لة القدر وم } .2 {ا أدراك ما لي

And what will make you, Muhammad, know what the Night of Al-Qadr is?

1 The scholars of nahw (syntax/grammar) said that the pronoun “nahnu (we)” in the Arabic language refers to:

“the speaker and someone with him, or the one who glorifies himself”. This means that it is linguistically

correct for an individual to refer to himself as “nahnu”, and this is also true in the English language. This is the

answer for anyone who claims that the Qur’an contradicts itself because it claims that Allah is one, yet it refers

to Him with the plural “nahnu; we”. Many of those who use this point aleady know the truth. They researched it

and easily found it, yet out of the sickness of their hearts they use it to throw doubt in the heart of a Muslim. 2 The mashhur saying is the saying which is adopted by most of the scholars.


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This ayah means: [What makes you know, O Muhammad, what the Sublime Night is?] As

such, it draws attention to its grand status and makes one long to feel its peace and goodness.

ر من ألف شهر } .3 لة القدر خي {لي

(The worship on) the Night of Al-Qadr is better than a thousand months.

What is meant by one-thousand (1,000) months is literally the number itself. That is, one-

thousand (1,000) months, or eighty-three and one-third (83 1/3rd

) years that do not contain a

Night of Al-Qadr in it. This was said by Abu Al-Âliyah ar-Riyahiyy, as mentioned by al-

Qurtubiyy. The reward of a good deed done on this night is more than the reward earned for

doing it for one-thousand (1,000) months.

م من كل أمر الت ن زل الم } .4 {ئكة والروح فيها بإذن رهب

On that night, the Angels descend, and (with them is) the (Holy) Soul, (Angel Jibril), by

Allah’s orders, with every matter (irrevocably decreed) .

The angels will descend on that night from every sky, and Jibril will descend with them. Ar-

Ruh ( ال روح [the Soul]) is Jibril, who is the most honorable of all angels. ‘Fiha (فيه ا [in it])’

refers to the Night of Al-Qadr. ‘Bi’idhni rabbihimm ( م by the permission of their] ب إذن رهب

Lord])’ means ‘by the orders of their Lord.’ ‘Min kulli ‘amr ( م ن ك ل أم ر [with every affair;

matter])’ means ‘with every matter Allah has decreed to happen during the entire coming

year starting by the Night of Al-Qadr.’

{م هي حىت مطلع الفجر الس } .5

There is peace in it until the dawn.

The Night of Al-Qadr is full of peace, goodness, and blessings. it is not correct to say that it

is categorically clear of evil all night long, until the dawn, because there is still evil existing

on that night, such as the blasphemy of the blasphemers, and the sins of the sinners. Some

said that it was said that this refers to the abundant salams passed to the believers from the

Angels that encounter them.

Al-Kisa'iyy recited ‘matliî ( ل عمط )’ with a kasrah on the lam. Ibn Kathir, Nafi^, Âsim, Abu

Âmr, Ibn Âmir and Hamzah recited matlaî ( مطلع) with a fathah on the lam.


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The scholars hold different opinions as to specifying which night is the Night of Al-Qadr.

One sign is that the sun on the following morning would be whitish with no rays. The

authentic saying is that it is during the last ten days of Ramadan which is the saying of ash-

Shafiîyy, Malik, al-‘Awzaîyy, Abu Thawr, and Ahmad. Their saying is due to the narration

of Al-Bukhariyy about the saying of Ibn Âbbas that the Prophet said:

<<التمسوها ف العشر األواخر من رمضان >>

This means, << seek the Night of Al-Qadr during the last ten days of Ramadan.>>

Âliyy, Â’ishah, and Ubayy Ibn Ka^b said that it is the twenty-seventh (27th

) night of

Ramadan. Some scholars said that Allah kept its exact time hidden so that the person would

endeavor with worship and obedience all the nights of the holy month of Ramadan.


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SURAH AL-BAYYINAH سورة ال ينة

(Surah Lam Yakun)

Madaniyan according to most scholars some said that Makkiyyan.


Meaning Ayah


1. Those who disbelieve, whether the

People of the Book or the

polytheists, were not to quit their

blasphemy until the Clear Evidence

came to them:

مل يك ن ال ذين كف روا م ن أه ل الكت اب والمش ركي (0)من فكي حىت تأتي هم الب ي نة

2. A Messenger from Allah reciting

pure pages.

لو صحفا مطهرة رسول (2)من الله ي ت

3. Containing straight writings.

(3)فيها كتب ق يمة

4. Nor did the people who were given

the Book separate until after the

Evidence came to them.

ن ب ع د م ا م وم ا ت ف رق ال ذين أوت وا الكت اب إال (4)جاءت هم الب ي نة

5. They have not been ordered except

to worship Allah sincerely,

dedicating religion for Him, on the

straight path of Ibrahim and

Muhammad, and to perform the

Prayer and pay the Zakat. That is

the straight Religion.

ين حن فاء الوما أمروا إ لي عبدوا الله ملصي له الدة وي ؤتوا الزكاة وذلك دين القيمة الويقيموا الص

(5)

6. Certainly, those who disbelieved,

whether the People of the Book or

the polytheists, are forever in the

fire of Hell. Those, they are the

most evil of creatures.

إن الذين كفروا من أهل الكتاب والمشركي ف نار (6)جهنم خالدين فيها أولئك هم شر ال ية

7. Certainly, those who believe and

do righteous deeds, they are the best of

the creatures.

(7)ال ية إن الذين ءامنوا وعمل وا الص الات أولئ ك ه م خي ر


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8. Their reward with Allah is Gardens

of Eden, beneath which rivers flow.

Allah accepted them and they will

be well pleased with Him. That is

for whoever feared his Lord.

م جن ات ع دن ت ري م ن تته ا هم ورض وا ألاج زاؤهم عن د رهب (8)عنه ذلك لمن خشي ربه ن ه ار خال دين فيه ا أب دا رض ي الل ه ع ن


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THE EXPLANATION

Imam al-Bukhariyy narrated from the route of Anas Ibn Malik that he said that the Prophet,

sallallahu âlayhi wa sallam, said to ‘Ubayy Ibn Ka^b:

وساى قال : ىي بن كعبأى أقال { 0}هل الكتاب أمل يكن الذين كفروا من : قرأ عليكأن أإن اهلل أمرى >> <<فبكى, نعم

This means: <<Allah ordered me to read (مل يك ن ال ذين كف روا م ن أه ل الكت اب) on you. ‘Ubayy

Ibn Ka^b said, “And Allah named me?” The Prophet said, “Yes.” So ‘Ubayy Ibn Ka^b

cried.>>

Hafidh Ibn Hajar said that ‘Ubayy Ibn Ka^b cried, either out of delight, or out of humbleness

and fear of falling short in thanking Allah for this endowment. Then he said that Abu Ûbayd

said that what is meant by reading on ‘Ubayy is for ‘Ubayy to learn the recitation from the

Prophet and to be well-rooted in it, and to establish the Sunnah of testing one's Qur’anic

recitation with the teachers. Also, it draws attention to the merit of ‘Ubayy and his

achievement in memorizing the Qur’an. Hence, it was not meant by the Prophet reading on

‘Ubayy that the Prophet learn anything from him.

Al-Qurtubiyy said in his Tafsir, “This hadith contains the rule of the scholar reading on the

student. Some said that the Prophet read on ‘Ubayy to teach humbleness to the people so that

no one would look down on learning and reading on one who is below him in status.

{مل يكن الذين كفروا من أهل الكتاب والمشركي من فكي حىت تأتي هم الب ي نة } .1

Those who disbelieve, whether the People of the Book or the polytheists, were not to quit

their blasphemy until the Clear Evidence came to them:

The ayah refers to (Ahlil-kitab [the People of the Book]); the Jews and Christians and the

‘mushrikin (املش ركي [associators; people who make partners {for God}])1’ refers to the idol

worshippers.

Munfakkina ( من فكي [dispersing; separating]) means ‘to quit their blasphemy.’

1 Technically, the Christians and the Jews are mushriks, because the mushrik is the one who worships

something instead of Allah. However, not every mushrik is a ‘kitabiyy’; a person with a (perverted) book.


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227

‘Hatta ta’tiyahumul-bayyinah ( حىت تأتي هم الب ي نة) means ‘until the evidence came to them.’ The

‘bayyinah (evidence)’ is Muhammad. The meaning is ‘until Allah sent Muhammad, who

showed them their misguidance and ignorance’. Then, some of the People of the Book and

the polytheists believed in him. The ayah shows the endowment of Allah on those who

believed among both groups in that Allah saved them from blasphemy by sending

Muhammad, sallallahu âlayhi wa sallam, as a prophet.

لو صحفا مطهرة } .2 {رسول من الله ي ت

A Messenger from Allah reciting pure pages.

‘Rasulum-minallahi ( رسول من الل ه [a messenger from Allah])’ refers to Muhammad, sallallahu

âlayhi wa sallam.

‘Yatlu suhufam-mutahharah ( ل و ص حفا مطه رة means ‘he recites the Suhuf [pages i.e. the (ي ت

Qur’an], from memory, and not from a book.'

“Mutahharah ( مطهرة [purified]) means the Qur’an is pure from doubt and fabrication.

{فيها كتب ق يمة } .3

Containing straight writings.

Contained in the journals of the Qur'an are valuable written matters, straight and clear of

deviation. The truth, as opposed to misguidance, is shown in its glorious ayahs.

{من ب عد ما جاءت هم الب ي نة الوما ت فرق الذين أوتوا الكتاب إ } .4

Nor did the people who were given the Book separate until after the Evidence came to them.

What is meant by ‘al-ladhina ‘utul-kitab ( ا الكت اب ال ذين أوت و [those who were given the book])’

are those who disbelieved among the Jews and the Christians. Al-Qurtubiyy said that in this

ayah, Allah specifically described the People of the Book with division instead of others,

although they are counted as blasphemers among other blasphemers, because it is thought

about them that they have knowledge. If they have split (when Muhammad came), those who

do not have a Book are moreso deserving of this desciption of division.


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228

“‘Illa mim-ba^di maja’athumul-bayyinah ( م ن ب ع د م ا ج اءت هم الب ي ن ة الإ [until after the Evidence

came to them])” means, 'until they received the clear evidence: Muhammad.' They used to

be united on Muhammad being sent; the Jews and the Christians were both expecting the

Last Prophet’s appearance, however, when Allah sent him, they denied his prophethood and

divided. Some blasphemed out of envy and transgression and some of them believed in the

Prophethood of Muhammad, sallallahu âlayhi wa sallam.

ين حن فاء ويقيموا الص الوما أمروا إ } .5 {ة وي ؤتوا الزكاة وذلك دين القيمة اللي عبدوا الله ملصي له الد

They have not been ordered except to worship Allah sincerely, dedicating religion for Him,

on the straight path of Ibrahim and Muhammad, and to perform the Prayer and pay the Zakat.

That is the straight Religion.

They were ordered in their Books, the Torah and the Injil, to worship Allah without any

partners. That is the meaning of ‘( لي عب دوا الل ه الإ [except to worship Allah]), sincerely and clear

of polytheism, worshipping Allah alone ( ملصي له).

Ad-din ( ين means ‘leaning away from all ’(حن ف اء ) means ‘the worship’ and ‘hunafa’a (ال د

religions but Islam.’ In Al-Mufradat, Ar-Raghib al-Asbahaniyy said that ‘al-hanf (الن ف)’ is

‘leaning away from misguidance to the straight path.’ ‘Al-hanif (الني ف)’ is ‘the one who

leans away.’ ‘Tahannaf (تن ف)’ is ‘for one to seek the straight path.’ The Arabs called

everyone who got circumcised or went to pilgrimage a hanif ( حنيفا).

‘Wa yuqimus-salata ( ويقيم وا الص الة [they establish the prayer])’ means ‘they perform the

obligatory prayers at their prescribed times.’ ‘Wa yu’tuz-zakata ( وي ؤت وا الزك اة [they give the

Zakah])’ means ‘they pay Zakat when it is due on them.’

Wa dhalika dinul-qayyimah ( وذل ك دي ن القيم ة [That is the straight Religion]) means ‘that

which they were ordered with is the Straight Religion.’ Az-Zajaj said that this is the Religion

of the Straight Path. Al-Qurtubiyy said that it could be said, ‘this is the Religion of the

Nation who is on the Straight Path’.

{ل ية إن الذين كفروا من أهل الكتاب والمشركي ف نار جهنم خالدين فيها أولئك هم شر ا} .6

Certainly, those who disbelieved, whether the People of the Book or the polytheists, are

forever in the fire of Hell. Those, they are the most evil of creatures.


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Allah ruled that the blasphemers of both groups will dwell everlastingly in Hellfire as Allah

said in Surah al-Ahzab, 64-65:

{(65)نصيا اليدون وليا و الخالدين فيها أبدا (64)إن الله لعن الكافرين وأعد لم سعيا}This ayah means: [Allah deprived the blasphemers from any goodness and prepared for

them a Hellfire in which they shall dwell forever and ever. They will not find a helper or

supporter.]

The nation of Prophet Muhammad, sallallahu âlayhi wa sallam, holds the Consensus that

Hellfire is everlasting, and the blasphemers will be in it forever. In his treatise, elucidating

the Creed of the Salaf, Imam Abu Ja^far at-Tahawiyy mentioned: Paradise and Hellfire are

created and do not annihilate; they do not come to an end.

Thus, without doubt, the saying of Ibn Taymiyah al-Harraniyy, that Hellfire will be

annihilated, is invalid. Ibn Qayyim al-Jawziyyah, a student of Ibn Taymiyah, confirmed this

saying of Ibn Taymiyah in his book, Hadi Al-Arwah Ila Bilad Al-Afrah. Ibn Hazm had said

in Maratib Al-Ijma^ in the Chapter on The Consensus of the Beliefs which Renders the One

who Oppose as a Blasphemer: “The People of Truth are in unanimous agreement that

Hellfire is true and is an everlasting abode of chastisement. It does not annihilate and its

occupants do not annihilate, without an end.”

Allah started by mentioning the People of the Book among other blasphemers because they

denied the Prophethood of Muhammad, and their crime is more enormous since they

disbelieved in him although they had (prior) knowledge of his Revelation.

The saying of Allah, “‘ula’ika hum sharrul-bariyyah ( أولئ ك ه م ش ر ال ي ة)” means ‘those are

the worst of all creatures’. The literal meaning is ‘the entire creations.’ It was also said that

the meaning could have been the worst among the blasphemers who were contemporaries of

the Prophet, sallallahu âlayhi wa sallam, because it is possible that some blasphemers of

previous nations, like Pharaoh and the killer of Salih’s she-camel were worse.

ر ال } .7 { ية إن الذين ءامنوا وعملوا الصالات أولئك هم خي

Certainly, those who believe and do righteous deeds, they are the best of the creatures.


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231

This ayah means those who believed and did righteous deeds are the best of the creatures.

Nafi^ and Ibn Dhakwan from the route of Ibn Âmir read al-bariyyah ( ال ي ة) with the hamzah

in both ayahs, which is the original way. However, the jumhur, i.e., most of the scholars (ء)

read without the hamzah but instead they doubled the ya’ (ي).

م جنات عدن تري من } .8 هم ورضوا عنه ذلك ألتتها ا جزاؤهم عند رهب ن هار خالدين فيها أبدا رضي الله عن {لمن خشي ربه

Their reward with Allah is eternity in Gardens of Eden, beneath which rivers flow. Allah

accepted them and they will be well pleased with Him. That is for whoever feared his Lord.

Their reward from their Lord will be Paradise; the Gardens of Eden in which they will reside.

Paradise has rivers running underneath it, and therein they will dwell forever, for Allah has

accepted their deeds and has willed to reward them. They will be pleased with the reward of

Allah. This great and generous reward described by Allah and promised to the believers who

did the righteous deeds is indeed for the one who feared Allah in this world, secretly and

publicly, by performing what Allah obligated one with and refraining from what Allah

deemed sinful. And Allah knows best.


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SURAH AZ-ZALZALAH سورة الزلزلة

Makkiyyan according to Ibn Masûd and Jabir.

Maddiniyyan according to Ibn Âbbas.


Meaning Ayah


1. When the Earth is quaked its (most

violent) quaking,

(0)رض زلزالا ألإذا زلزلت ا

2. And the Earth brings out what is

within her,.

(2)رض أث قالا أل وأخرجت ا

3. And man asks, “What is (wrong)

with it?”

(3)نسان ما لا إل وقال ا

4. On That Day, Earth shall tell her

tales,

(4)ي ومئذ تدث أخبارها

5. For her Lord will have inspired her.

(5)بأن ربك أوحى لا

6. On That Day, people shall emerge

as groups to be made to witness

their deeds.

(6)ي ومئذ يصدر الناس أشتاتا لي روا أعمالم

7. So whoever has done an atom’s

weight of goodness shall see it,

را ي ره (7)فمن ي عمل مث قال ذرة خي

8. And whoever has done an atom’s

weight of evil shall see it.

(8)ومن ي عمل مث قال ذرة شرا ي ره


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232

THE EXPLANATION

An-Nasa'iyy in Fada'il Al-Qur'an, Al-Hakim and Ahmad narrated that a man asked the

Prophet to teach him the recitation of a comprehensive surah. The Prophet recited Surah Az-

Zalzalah in its entirety. The man said, ' I swear by the one (Allah) who sent you with the

truth, I shall not add anything beyond this Surah', and he left. The Prophet said

<< أفلح الرويل أفلح الرويل >>

This means, ' (If this man does so) he shall succeed, (if this man does so) he shall succeed.>>

{رض زلزالاألإذا زلزلت ا} .1

When the Earth is quaked its (most violent) quaking,

This is when the earth is made to shake severely. Muqatil said that it quakes as a result of the

power of Israfil's horn blast, until everything upon its surface breaks from the strength of the

quake. It will not calm down until it throws from itself the mountains, structures and trees.

Then it shakes and agitates and brings out what is buried in it.

As for the occurrence of this great quake, there are two (2) opinions. Most of the scholars

said that it takes place during this life, and it will be one of the signs of the nearing of the

Day of Judgment. Kharijah Ibn Zayd Ibn Thabit al-Ansariyy, one of the seven (7)

jurisprudents (scholars of fiqh), said that it is the shaking on the Day of Judgment.

Abu Al-Âliyah, Abu Îmran Al-Jawniyy and Al-Jahdariyy recited zalzalaha ( لزال از ) with a

fathah on the zay (ز).

{رض أث قالاألوأخرجت ا} .2

And the Earth brings out what is within her,

Al-Farra’ said that when the earth brings out what is in it of gold, silver, or dead things.

{نسان ما لاإلوقال ا} .3

And man asks, “What is (wrong) with it?”


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There are two sayings about this ayah: One is that al-insan ( نس ان إل ا ) refers to mankind,

including both believers and blasphemers. This is the saying of those who saw the quaking

as one of the signs of the nearing of the Day of Judgment.

The second is that al-insan ( نس ان إلا ) refers specifically to the blasphemer, as said by Ibn al-

Jawziyy in Nuzhat Al-A^yun An-Nawadhir and al-Farra’ in Maâni Al-Qur’an. This is the

saying of those who said that the great quake is the shaking of the Earth on the Day of

Judgment. This is because the believer knows about the Day of Judgment, so he does not

ask. But the blasphemer, who disbelieves in the Resurrection, asks, ‘What is the matter with

the Earth?’

{ي ومئذ تدث أخبارها} .4

On That Day, Earth shall tell her tales,

On the Day of Judgment the Earth shall tell her tales of what was done on her surface--both

the good and the evil. Allah makes her utter and bear witness on the slaves by spelling out

what they have done on her surface. For the God-fearing believers, Earth will testify to their

good deeds because their bad deeds will have been erased for them. For the blasphemer,

Earth will testify to his doings of iniquities, blasphemy, and sinning. He will not have even a

single good deed to which Earth might testify. The Muslims sinners are two (2) groups: For

one group, Earth will testify to their good deeds and their evil deeds. For the other, Allah

conceals their deeds, and Earth will not testify to what they have done on her surface. These

are the tales of Earth.

At-Tirmidhiyy, Ahmad, Al-Hakim and others narrated that the Messenger of Allah said

:قال, قالوا اهلل و رسوله أعلم,أتدرون ما أخبارها>> <<مة مبا عمل على ظهرها تقول عمل كذا و كذا يوم كذا و كذاأن تشهد على كل عبد و أخبارها أ

This means: << Do you know what her news is? They said, ' Allah and His Messenger know

best', he said, 'Her news is that she testifies about every slave, male or female, She says, “So-

and-so did such-and-such on such-and-such day”>>

{أوحى لابأن ربك } .5

For her Lord will have inspired her.


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234

Earth will tell her tales by inspiration and permission from Allah. Al-Bukhariyy said that it

can be said:‘awha laha (أوح ى ل ا)’ and “‘awha ilayha (أوح ى إليه ا)” and “waha laha (وح ى ل ا)”

and “waha ilayha (وح ى إليه ا)” all have the same meaning: “He inspired her”.’ From this

ayah, we know that Allah, at this time, creates a comprehension in Earth and makes her

knowledgeable of what has been done on her surface.

{أشتاتا لي روا أعمالم ي ومئذ يصدر الناس } .6

On That Day people shall emerge as groups to be made to witness their deeds.

This means the people will leave in groups the from station where they will be presented

with their deeds. One group heads right toward Paradise, and the blasphemers head left

toward Hellfire.

“Liyuraw ‘a^malahum ( لي روا أعم الم [so to be made to see their deeds])” means ‘so that they

see the result of their deeds.’ Hence, the meaning is that they leave in groups from the

station at which they were judged, to dwell in their residences in Paradise or Hellfire.

Abu Bakr As-Siddiq, Â'ishah and al-Jahdariyy recited liyaraw (ل يوا [so to see]), with a

fathah on the ya'.

را ي ره } .7 {فمن ي عمل مث قال ذرة خي

So whoever has done an atom’s weight of goodness shall see it,

This means that he will see the result of it; the reward for it.

{ومن ي عمل مث قال ذرة شرا ي ره } .8

And whoever has done an atom’s weight of evil shall see it.

The one who does an atom’s weight of evil shall see it and see the punishment for it.

“Mithqala dharratin ( مث ق ال ذرة)” in both verses, which means 'an atom's weight', presents the

technique of “mafhum al-khitab [what is understood from the expression]1”. It draws the

1 The scholars have documented what is called: “mafhum al-khitab”; “the implication of the address”. It is defined as everything that is understood from the address but is not explicitly stated therein. It has several

categories.


Someone might say

235

attention to that it is understandable from the text: whatever is above an atom’s weight,

whether plenty or little, will be seen.

Âbdullah Ibn Masûd said that these (two) are the wisest verses of the Qur’an. This was

narrated by Al-Qurtubiyy, who agreed with him. The Prophet mentioned these two veses and

called them “Al-Fadhdhah Al-Jamiâh (the singular, all-inclusive one)”, as mentioned in

Sahih Al-Bukhariyy. The Hafidh1 said that he named it “all-inclusive” because it includes all

the individual types of obedience and sins, and he named it singular because it exclusively

promotes all of this meaning. Any of the people of bliss who do some good as weightful as a

small ant will see it in his book of deeds, or it means that he will see the reward for his deeds.

This is the meaning because the blasphemer will not see any good in the Afterlife.”

As-Suyutiyy said in Al-Iklil: Both ayahs urge one to do good--whether perceived plenty or

little--and warns against doing plenty and/or little evil. In Al-Muwatta’ of Imam Malik he

said “It reached me that a needy person asked Â’ishah for food when she had grapes. She

told a person to give him one grape, so he looked at her in a wonder. She told him, “Do you

wonder? How many dharrah (atoms) do you see in this grape?”

Aban from Âsim recited yurah (يره [is shown it]) with a dammah on the ya' in both ayahs.

1 Ibn Hajar Al-Âsqalaniyy


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236

SURAH AL-ÂDIYAT سورة العاديات

Makkiyyan according to Ibn Masûd, Jabir and others.

Madiniyyan according to Ibn Âbbas, Anas, and others.


Meaning ahyA


1. By the panting steeds,

(0)والعاديات ضبحا

2. (By them), those that ignite sparks,

(2)فالموريات قدحا

3. (By them), the raiders at morn,

(3)فالمغيات صبحا

4. And at that time they raised the

dust.

(4)فأث رن به ن قعا

5. And at it they surrounded a group.

(5)ف وسطن به جعا

6. Indeed, the human is to his Lord

ungrateful.

(6)نسان لربه لكنود إل إن ا

7. And indeed He is a witness to what

he does.

(7)وإنه على ذلك لشهيد

8. And certainly for the love of wealth

he is surely intense.

(8)وإنه لب الي لشديد

9. And does he not know? When what

is in the graves is scattered,

(9)ب عثر ما ف القبور ي علم إذا الأف

10. And when what is in the chests is

collected,

(01)وحصل ما ف الصدور

11. On That Day, certainly their Lord

knows about them.

(00)إن رب هم هبم ي ومئذ لبي


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237

THE EXPLANATION

{عاديات ضبحاوال } .1

By the panting steeds,

Ibn Âbbas and Anas said that ‘al-âdiyat (العادي ات)’ means 'the horses that pant when they

gallop vigorously during attacks against the enemy for the sake of Allah.' Âliyy and Ibn

Masûd said that the ayah refers to the camels during the season of Pilgrimage.

Al-Farra’ said that: ‘ad-dabh (الض بح)’ is the sound of the breathing of the camels when they

run. Ibn Âbbas said that none of the animals pant except the horse, the dog, and the fox.

{ت قدحافالموريا} .2

(By them), those that ignite sparks,

When the horses gallop vigorously, they strike fire with their hoofs that spark out.

{فالمغيات صبحا} .3

(By them), the raiders at morn,

That is, the horses are used to launch a raid in the morning, because then the people would be

unalerted and unprepared. This was said by Fakhruddin ar-Raziyy.

{فأث رن به ن قعا} .4

And at that time they raised the dust.

Imam Al-Bukhariyy said it means ‘thereby raising the dust by it. An-Nasafiyy said that the

pronoun “bihi [by it]” refers to that said time, which is the morning.

{ف وسطن به جعا} .5

And at it they surrounded a group.


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That is, the horses carrying their riders reach the middle of the raided crowd, and encircle

them.

{نسان لربه لكنود إلا إن } .6

Indeed, the human is to his Lord ungrateful.

This ayah is the object of the swear, and it means that the blasphemer is ungrateful to his

Lord. Al-Bukhariyy said that ‘al-kanud (الكن ود)’ is 'the ungrateful. Ibn Âbbas said that what

is meant by al-insan (االنسان [the human]) here is the blasphemer.

{وإنه على ذلك لشهيد } .7

And indeed He is certainly witness to what he does.

It means Allah is the witness to his blasphemy. The underlying meaning is Allah’s promise

of punishing him for his blasphemy. This was said by Ibn Âbbas. However, Al-Hasan said

that ‘wa'inahu (وإن ه [and indeed he (is)])’ refers to 'the human being', meaning that the human

stands a witness to his own doings.

{ي لشديد وإنه لب ال } .8

And certainly for the love of wealth he is surely intense.

The meaning is that he has a great love for wealth. ‘Al-khayr (ال ي)’ here is 'wealth,' as said

by ar-Raghib al-Asbahaniyy and others. ‘Lashadid ( لش ديد [he is surely strong])’ means, 'he

has a strong love for money.'

{ي علم إذا ب عثر ما ف القبور الأف } .9

And does he not know? When what is in the graves is scattered,

That is, does not the aforementioned human being know? On the Day of Judgment, the

graves are opened and their inhabitants come out quickened by Allah.

{وحصل ما ف الصدور } .10

And when what is in the chests is collected,


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239

That is when the matters concealed inside the chests shall be exposed and sorted; the good

distinguished from the evil.

Abu Sulayman ad-Dimashqiyy said that if the blasphemer were to know what is prepared for

him on That Day, he would have become disinterested in blasphemy and embraced Islam.

{إن رب هم هبم ي ومئذ لبي } .11

On That Day, certainly their Lord knows about them.

That is, Allah knows about them, and nothing escapes His knowledge, neither on the Day of

Judgment nor on other days. Allah specifically mentioned the Day of Judgment because on

That Day Allah shall subject them to the results of their deeds. Hence, when these matters

mentioned in ayahs 9 and 10 happen, Allah shall subject them to the results of their deeds.


Someone might say

241

SURAH AL-QARIÂH سورة القارعة



Meaning ahyA

ن الرحيمبسم اهلل الرمح

1. The (Devestating) Striker.

(0)القارعة

2. What is the (Devestating) Striker?

(2)ما القارعة


the (Devestating) Striker is?

(3)وما أدراك ما القارعة 4. On That Day, the people will be

like moths scattered about,

(4)ي وم يكون الناس كالفراش المبثوث

5. And the mountains will be like

dyed wool.

(5)وتكون البال كالعهن المن فوش

6. As for the one whose balance of

(good) deeds was heavy,

(6)ث قلت موازينه فأما من 7. He shall be in acceptable living.

(7)ف هو ف عيشة راضية

8. And as for the one whose balance

of (good) deeds is light,

(8)وأما من خفت موازينه 9. His resort shall be an abyss (of 70

years).

(9)ه هاوية فأم

10. And what makes you know what it

is?

(01)وما أدراك ما هيه 11. (It is) a hot fire.

(00)نار حامية


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240

THE EXPLANATION

{القارعة } .1

The (Devestating) Striker.

Al-qariâh (القارع ة [the one that strikes]) is 'the Day of Judgment'. It is called as such because

it pounds on the hearts of the creatures with its dreadfulness and disasters. Al-qar^ (الق رع) is

'the strong pounding.'

{ما القارعة } .2

What is the (Devestating) Striker?

The ayah is a question intended to invoke dire fears in the hearts.

{وما أدراك ما القارعة } .3

And what makes you know what the (Devestating) Striker is?

Another question intended to aggrandize and glorify That Day because of its quality of

invoking fears.

{م يكون الناس كالفراش المبثوث ي و } .4

On That Day, the people will be like moths scattered about,

This Day, which pounds the hearts, occurs when the people will be like moths scattered

floundering in disorientation. Imam Al-Bukhariyy said that ‘kalfarashil-mabthuth ( ك الفراش means 'like the disarrayed locusts riding on top of one another,' likewise, the people ’(املبث وث

crowd, mingle and cross one another on That Day.

Îzzuddin Ibn Âbd As-Salam said that the way the blasphemers stumble into the Fire is

likened to moths falling into fire.

Al-mabthuth ( (املبثوث means 'scattered and spread out.'

{وتكون البال كالعهن المن فوش } .5

And the mountains will be like dyed wool.


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242

Imam Al-Bukhariyy said that ‘ka-lîhn (ك العهن [like dyed wool])’ is 'like the different colors

of the dyed wool.' Ar-Raghib Al-Asbahaniyy said that al-îhn (العه ن) is 'the dyed wool.' The

meaning is that the mountains will become like the dyed hand-fluffed wool. That is, the

mountains turn into tiny particles and dispurse.

{فأما من ث قلت موازينه } .6

As for the one whose balance of (good) deeds was heavy,

The one whose pan of good deeds outweighs his pan of bad deeds will succeed.

{ف هو ف عيشة راضية } .7

He shall be in acceptable living.

This person will lead a pleasing life, which is in Paradise.

{وأما من خفت موازينه } .8

And as for the one whose balance of (good) deeds is light,

The one whose pan of bad deeds outweighs his pan of good deeds will lose. The blasphemer

shall not have good deeds in the Hereafter; he will only have a pan of bad deeds.

{فأمه هاوية } .9

His resort shall be an abyss (of 70 years).

Qatadah said that such person will end up in fire; he shall drop in Hell despite the vast

distance to its bottom.

Fa'ummuhu (فأم ه [his mother]) here means, 'his residence,' or 'his dwelling place,' since he

will have no other resort or dwelling place. This name which literally means “mother” was

given to it because originally people resort to their mothers. It was said that it meant that he

will fall into Hellfire head first.

Ibn Masûd, Talhah Ibn Masraf, and Al-Jahdariyy recited Fa'immuhu (فام ه) with a kasrah on

the hamzah.


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243

{وما أدراك ما هيه } .10

And what makes you know what it is?

The original word is (م ا ه ى [what is it]) which is in reference to Hellfire (الاوي ة [the abyss]).

The ha’ (ه) was added to the original word for the purpose of stopping the recitation at the

word ma hiyah ( ما هيه) and preserving its final vowel.

Hamzah and Ya^qub recited mahia (م ا ه ى) with eliminating the ha’ (ه) when continuing the

recitation into the next ayah, and attaching the ha’ (ه) when stopping the recitation. The rest

of the reciters attached the ha’ (ه) in both cases. Az-Zajaj said that the ha’ (ه) in (هي ه) is

made part of the stopping of the recitation to show the fathah on the ya. Hence, when

stopping the recitation' we stop at hiyah ( هي ه) and when continuing the recitation we say hiya

narun (هى نار).

{نار حامية } .11

(It is) a hot fire.

Their dwelling place will be fire which is strongly ablaze and extremely heated to its utmost.


Someone might say

244

SURAH AT-TAKATHUR سورة التكاث

Makkiyyan

Comprised of eight (8) ayahs)

Meaning Ayah


1. O People, excessive accumulation

has preoccupied you

(0)ألاكم التكاث ر

2. You have even taken it to your visit

of the graves.

(2)حىت زرمت المقابر

3. Nay, soon you shall know.

(3)سوف ت علمون الك

4. Again, nay! Soon you shall know.

(4)سوف ت علمون الث ك

5. Nay, had you known with the

knowledge of certainty,

(5)لو ت علمون علم اليقي الك 6. , You shall certainly see Hell.

(6)لت رون الحيم

7. Again, surely you shall see it with

the eye of certainty.

(7) لت رون ها عي اليقي ث

8. Then, you shall be questioned on

That Day about the endowments.

(8)ث لتسألن ي ومئذ عن النعيم


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245

THE EXPLANATION

{ألاكم التكاث ر } .1

O People, excessive accumulation has preoccupied you

Ibn Âbbas said that it means 'piling up wealth and children'. Al-Bukhariyy narrated that as a

muâllaq hadith. The meaning is that you have been occupied from obedience to Allah by

taking pride in your pile of money and number of children.

Abu Bakr As-Siddiq, Ibn Âbbas, Ash-sha^biyy, Abu Al-Âliyah and Abu Îmran recited

'a'alhakum ( ل اكمأ أ [has it preoccupied you?]) with two separate hamzahs in a questioning

context. Âishah recited 'alhakum ( ل اكمءا ) with one extended hamzah also in a questioning

context.

{حىت زرمت المقابر } .2

You have even taken it to your visit of the graves.

That is, when you visit the graves you take pride in your deceased ancestors. You visit the

graves, counting your dead therein, to take pride in their large number.

It was said that the meaning is 'until you have died while engaged with your situation.' You

have now come to the graves as visitors and you shall leave from it to your dwelling places

in Paradise or in Hellfire, just as the visitor returns to his home.

Muslim narrated from Matraf, from his father, that he said, “I went to the Prophet, sallallahu

âlayhi wa sallam, while he was reciting ألاكم التكاث ر} }, he said

و أبليت أو لبست فأفنيت أكلت فأال ما إيقول ابن ءادم مال مال قال و هل لك يا ابن ءادم من مالك << >> مضيتأتصدقت ف

This means: << The son of Adam says, 'O my money, O my money.' The Prophet answers,

'O son of Adam do you benefit from your money except from what you have eaten and

excreted, and what you have worn and made ragged, and what you have paid in charity and

fulfilled?>>'

Imam al-Bukhariyy and Muslim narrated from the route of Anas that he said, “I heard the

Messenger of Allah, sallallahu âlayhi wa sallam, say:


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246

هله و ماله و يبقى عملهأهله و ماله و عمله فيجع أبعه يتبع امليت ثالثة فيجع اثنان و يبقى واحد يت >> >>

This means: <<Three things follow the funeral of the one who dies, and two of them return’.

His family, his wealth, and his deeds follow him, and his family and wealth return, while his

deeds remain.>>

{سوف ت علمون الك } .3

Nay, soon you shall know.

It means 'the successful course is not doing what you are doing, i.e., taking pride and piling

up children and wealth.' ‘Sawfa ta^lamun (س وف تعلم ون [you will know])’ means 'you shall

see the result of your doing once you die'.

{سوف ت علمون الث ك } .4

Again, nay! Soon you shall know.

This is a promise of torture after a preceeding promise of torture, repeated to emphasize the

chastisement.

{لو ت علمون علم اليقي الك } .5

Nay, had you known with the knowledge of certainty,

‘Kalla (ك ال [nay])’ is repeated again for scolding and ordering one to refrain. The meaning is

‘If you had known the matter with certitude, it would have occupied you from taking pride in

your deceased and piling up money’.

{لت رون الحيم } .6

Certainly, you shall see Hell.

‘Al-Jahim’ is one if the names of Hell. This is another promise of torture containing an

underlying swear. Al-Qurtubiyy said that the address is for the blasphemers who are doomed

to be in Hellfire.'

{ث لت رون ها عي اليقي } .7

Again, surely you shall see it with the eye of certainty.


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247

That is: 'you shall see with certitude the physical entity of Hellfire, because the âyn (ع ي

[self]) of something is the thing itself. It is also explained to mean, “You shall see Hell with a

sighting that is in and of itself certainty”.

Mujahid, îkrimah, Hamid and Ibn Abi Âblah recited laturawanna (ل ىون) and

laturawannaha (لىوهنا) with a dammah on the ta' and without a hamzah.

At-Tirmidhiyy narrated from Abu Barzah Al-Aslamiyy that he said that the Messenger of

Allah, sallallahu âlayhi wa sallam, said

ين اكتسبه و فيم أفناه و عن علمه فيم فعل فيه و عن ماله من أل عن عمره فيما أال تزول قدما عبد حىت يسبالهأما نفقه و عن جسمه فيأ

which means: <<On the Day of Judgment, the feet of the slave shall not move until he is

asked about his age; how he spent the years of his life, his knowledge; what he did with it,

his money; from where did he earn it, and on what did he spend it, and his body: on what did

he exhaust it.>>

Imam al-Bukhariyy narrated in his Sahih from the route of Âbdullah Ibn Âbbas that he said

that the Prophet, sallallahu âlayhi wa sallam, said that

<<نعمتان مغبون فيهما كثي من الناس الصحة و الفراغ >>

This means: <<There are two endowments about which many people are fooled: health and

free time.>>

{ث لتسألن ي ومئذ عن النعيم } .8

Then you shall be questioned on That Day about the endowments.

The apparent meaning is that one will be asked on the Day of Judgment about the luxuries in

general, i.e. every enjoyable matter, whether food, drink, housing, vehicles, safety, cold

water, health, free time, and everything which is considered among the enjoyments of this

life. The blasphemer will be asked as a measure of severe reprimand for not thanking Allah

and not performing At-Tawhid (clearing Allah from partners and from resembling the

creation). The believer will be asked about thanking Allah for His endowments; thanking

Allah entails not using any of the endowments that Allah bestowed upon one in committing

sins.


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248

SURAH AL-ÂSR سورة العص

Makkiyyan according to most of the scholars.

Comprised of three (3) ayahs.

Meaning Ayah


1. By Time,

(0)والعصر

2. Verily, man is certainly in a state of

loss,

(2)نسان لفي خسر إل إن ا3. Except those who believe and do

righteous deeds and advise one

another with the truth and they

advise eachother with patience.

وت واص وا ب الق ال ذين ءامن وا وعمل وا الص الات إال (3)وت واصوا بالص


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THE EXPLANATION

{العصر و } .1

By Time,

Al-Âsr (العص ر) means 'Ad-Dahr (time).' Allah swore by time because it contains various

wondrous matters and various changes, all of which signify the existence of the Creator. It

was said that it is a swear by ‘Salatul- Âsr (ص الة العص ر [the Mid-Afternoon Prayer])’, which

is the middle prayer of the day, according to the saying of most of the scholars. This is due

to the hadith narrated by Muslim and Ibn Majah:

>>شغلونا عن الصالة الوسطى صالة العصر<<This means: <<They occupied us from the Middle Prayer, the Prayer of Âsr.>>

{نسان لفي خسر إلن اإ } .2

Verily, man is certainly in a state of loss,

This is the object of the swear. ‘Al-insan (اإلنس ان [man])’ is the name of a kind: human

beings. What is apparently meant is the human beings in general, therefore it is permissible

to exclude from it; to make an exception.

‘Lafi khusr (لف ى خس ر [(is) certainly in a state of loss])’ means 'definitely loosing.' That is, in

terms of that they will be destroyed and punished.

3. ( الذين ءامنوا وعملوا الصالات وت واصوا بالق وت واصوا بالص الإ }

Except those who believe and do righteous deeds and advise eachother with the truth and

they advise eachother with patience.

‘Illal-ladhina 'amanu wa âmilus-salihat ال ذين ءامن وا وعمل وا الص الات إال) [Except those who

believed and did righteous deeds])’ means, 'except those who believe in Allah and the

Messenger and are obedient.'

The saying of Allah, ‘wa tawasaw bilhaqqi (وتواص وا ب الق [and advised one another with the

truth])’ means, 'they advised one another to adhere to the confirmed matter that cannot be

denied. That entails all goodness, such as the worship of Allah alone, being obedient to Allah,

and following His Books and Messengers.


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251

‘Wa tawasaw bissabr ( وتواص وا بالص [and they advised eachother with patience])’, means,

'and they advised one another to be patient with obeying Allah, with refraining from sins, and

to be patient with calamities'.

Muslim narrated in his Sahih that the Messenger of Allah, sallallahu âlayhi wa sallam, said

ابته سراء شكر فكان خيا له وإنصأ عجبا ألمر املؤمن إن أمره كل ه خي وليس ذلك ألحد إال للمؤمن إن>> <<صابته ضراء ص فكان خيا لهأ

This means: <<The situation of the believer is astonishing, for his situation entirely is

goodness, and this is not for anyone except the believer: If he encounters a delight, he is

thankful, and so that was goodness for him, and if he encounters a hardship, he is patient, and

this is goodness for him.>>

It was said about the meaning of this surah: If the human being lives a long time in this

world, he will suffer shortages and weaknesses, except the believers, for the rewards of the

deeds they did in their youth and vigor will be recorded for them.

It was narrated about ash-Shafiîyy that he said that this surah is sufficient for the people

who are mindful, for it contains the standards that if one fulfills them, one reaches the utmost

of his perfection. One of these standards is to know the true Religion, secondly to implement

accordingly, thirdly to teach the one who does not know it and fourthly to be patient with

learning it, implementing it and teaching it.

At-Tabaraniyy narrated in Al-Awsat from the route of Abu Madinah ad-Darimiyy (a

Companion): Two Companions of the Prophet used not to leave one another until one recites

on the other Surah al-Âsr until the end. The Hafidh al-Haythamiyy said that At-Tabaraniyy

narrated it in Al-Awsat and the chain of narrators qualify it as Sahih.

This shows that the Companions did things they saw as good even though they were not

mentioned in the Qur’an, the authentic Sunnah or the Ijma^ (the Consensus). This is why

Imam Muhammad Ibn Idris ash-Shafiîyy said that the innovated matters are of two kinds:

One innovated in contradiction of the Qur’an or the Sunnah or the practice of the

Companions or the Consensus, and such is the innovation of misguidance. The second is

what is innovated among the good matters that does not contradict any of the aforementioned

matters, and as such is an innovation which is not dispraised. Al-Bayhaqiyy narrated it.


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250

The same is signified in the hadith of Muslim from the route of Jarir Ibn Âbdullah al-

Bajliyy, that he said that the Messenger, sallallahu âlayhi wa sallam, said

جورهم شىء، أن ينقص من أجر من عمل هبا بعده من غي أجرها و أمن سن ىف اإلسالم سنة حسنة فله >>وزارهم أن ينقص من أووزر من عمل هبا من بعده من غي ومن سن ىف اإلسالم سنة سيئة كان عليه وزرها

<<شىء

This means, ' <<The one who innovates a good sunnah in Islam shall have its reward and the

reward of whoever performs that deed, without decreasing any of their rewards, and whoever

innovates an evil sunnah in Islam will have its sin and the sin of whoever practices it, without

decreasing any of their sins.>>'

An-Nawawiyy said that this hadith specifies the meaning of the other hadith of the Prophet,

sallallahu âlayhi wa sallam,

بدعة ضاللة كل مدثة بدعة و كل >> >>,

which literally would say “Every newly invented matter is an innovation, and every

innovation is misguidance”. He said that the meaning- when considering the other hadith-

would be: <<most of the innovations are the invalid and dispraised innovations of

misguidance>>. He said that this was elaborated upon in the Chapter on the Friday Prayer,

and that there he mentioned that innovations are of five kinds: obligatory, recommended,

forbidden, disliked, and permissible.


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252

SURAH AL-HUMAZAH سورة الهمزة

Makkiyyan.

Comprised of nine (9) ayahs.

Meaning Ayah


1. Woah to every talebearing

backbiter,

(0) ويل لكل هزة لمزة

2. Who accumulates wealth and

counts it.

ده الالذي جع ما (2) وعد

3. He considers that his wealth renders

him immortal.

(3) يسب أن ماله أخلده

4. Nay, he shall surely be thown into

the crushing pit of Hell.

(4) لي نبذن ف الطمة كال


the crushing pit of Hell is?

(5) ا أدراك ما الطمة وم

6. (It is) the kindled fire of Allah

(6) نار الله الموقدة

7. The one which becomes acquainted

with center of the hearts.

(7) فئدة أل الت تطلع على ا

8. Indeed, it shall be firmly shut on

them,

(8) ن ها عليهم مؤصدة إ

9. By stakes of iron poles.

دة (9) ف عمد مد


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253

THE EXPLANATION

{ويل لكل هزة لمزة } .1

Woah to every talebearing backbiter,

‘Al-wayl (الويل [woah])’ means, 'disappointment, chastisment, and destruction.'

Saîd Ibn Mansur narrated from Ibn Âbbas that ‘al-humazah (الم زة)’ is 'the one who spreads

tales to divide the brothers.'

Ar-Raghib said that ‘al-lumaz (اللم ز)’ is 'backbiting and tracking the shortcomings of others.'

‘Rajulun lammaz ( رجل ملاز )’ is 'one who excessively does that.'

ده الالذي جع ما} .2 {وعد

Who accumulates wealth and counts it.

The meaning is 'the one who accumulates wealth, counts it, and takes pride in its large

amount'. What is meant is to dispraise holding money back from spending in the ways of

Allah.

Ibn Âmir, Abu Ja^far, Hamzah, al-Kisa’iyy, Khalaf, and Rawh recited it with doubling the

mim (م) in ( ع ج ); however, the rest of them recited it with a single mim.

The jumhur (majority) recited Âddadah (ع دده) with a doubled dal and Abu Âbd Ar-Rahman

As-Sulamiyy, Al-Hasan and Ibn Ya^mar recited âdadah (ع دده) with a single dal. The first

means, 'gathered the money in preparation for the years to come'. The second means,

'gathered the money to pride oneself about its exorbitant amount.'

{يسب أن ماله أخلده } .3

He considers that his wealth renders him immortal.

That is, out of his ignorance, he thinks that his wealth will prevent him from death, so he

performs as if he will not die.

{لي نبذن ف الطمة الك } .4

Nay, he shall surely be thown into the crushing pit of Hell.


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254

Kalla (ك ال [nay])’ contains refuting the delusion of the blasphemer and forbidding him from

what he thinks; for his wealth shall not make him immortal. Rather, it will not even remain

for him. It might be inherited by the one whom he likes or whom he dislikes.

‘Layumbadhanna fil-hutamah ( ىف الطم ة لين ذن )’ means 'he shall be certainly thrown and

dumped into ‘al-hutamah (الطم ة [the Crusher])’, which is one of the names of Hell. It is

called as such because it crushes all that is dumped into it. It crushes the bones after

consuming the flesh.

Abu Bakr As-Siddiq, Ûmar Ibn Al-Khattab, Abu Âbd Ar-Rahman, Al-Hasan, Ibn Abi

Âblah and Ibn Muhaysin recited layunbadhanni (لينب ذان) with a kasrah on the nun and an

'alif was reported ,and it means, ' both his money and himself shall be thrown and dumped in

Hell.'

{وما أدراك ما الطمة } .5

And what makes you know what the crushing pit of Hell is?

This is a question meant to reflect the greatness of the dire consequences of Al-Hutamah

.Hell ;(الطمة)

{نار الله الموقدة } .6

(It is) the kindled fire of Allah

That is, Al-Hutamah (الطمة) is the fire fervidly ablaze.

{لع على األفئدة الت تط } .7

The one which becomes acquainted with center of the hearts.

This means the fire eats the flesh and skin, and will go inside their abdomens until it enters

their chests and reaches the center of their hearts and burns them. Nothing in the body of a

human being is gentler than the center of the heart, or more harmed by the slightest infliction

that touches it, How, then, would the situation be when the fire of Hell engulfs it?


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{إن ها عليهم مؤصدة } .8

Indeed, it shall be firmly shut on them,

Hellfire shall be vaulted on them. The blasphemers will despair of any hope to come out of

the Fire.

دة } .9 {ف عمد مد

By stakes of iron poles.

The Hellfire will be firmly locked and shut with al-âmad (العم د [poles]), which are stakes

that hold the gates in place. In Al-Misbah, ‘al-âmad (العم د)’ is the plural of ‘âmud (عم ود)’.

Abu Ûbaydah said that ‘Al-âmud (العم ود) is every rectangular pole made of wood or iron.'

The gates of the Fire shall be shut on them and bound by iron stakes so that the heat and

distress of the fire bounces back onto them. May Allah protect us. Amin.

Hamzah, Al-Kisa'iyy and Âsim, but not Hafs, recited it as ûmud (عم د) with a dammah on

the âyn and the mim.


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SURAH AL-FIL سورة الفيل

Makkiyyan.


Meaning Ayah


1. Did you see, O Muhammad, how

your Lord dealt with the People of

the Elephant?

(0) أمل ت ر كيف ف عل ربك بأصحاب الفيل

2. Did He not leave their scheme in

foil?

(2) أمل يعل كيدهم ف تضليل

3. And sent against them continuous

flights of birds,

را أبابيل (3) وأرسل عليهم طي

4. Launching at them stones from

‘Sijjil’.

(4) ت رميهم بجارة من سجيل

5. Then He made their body parts like

fodder digested and excreted.

(5) فجعلهم كعصف مأكول


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THE EXPLANATION

{أمل ت ر كيف ف عل ربك بأصحاب الفيل } .1

Did you see, O Muhammad, how your Lord dealt with the People of the Elephant?

Al-Bukhariyy (in his Sahih) said that Mujahid said that ‘alam tara ( ت ر ملأ [did you not see])

means 'have you not known?' The Hafidh Ibn Hajar in Al-Fath said that al-Farra’ said that

it means 'have you not been informed.'

The ayah refers to the story of the 'People of the Elephant.' Hafidh Ibn al-Jawziyy and others

among the scholars of interpretation of the Qur’an have said that when Abrahah Ibn as-

Sabbah al-Ashram, the King of Yemen before As-hamah an-Najashi, led his soldiers to

demolish the Ka^bah, he took an elephant with him. When he approached Makkah he

ordered his companions to raid people’s livestock. They captured a number of camels that

belonged to Âbdul Muttalib, who is Shaybah al-Hamad. Abrahah sent one of his soldiers to

deliver a message to Âbdul Muttalib, the sharif (cheif) of Makkah. Abrahah's message to

Âbdul Muttalib was, "I have not come to fight, but to demolish this house (the Ka^bah)."

The soldier entered Makkah and met Âbdul Muttalib and told him. "The king sent me to

inform you that he did not come to battle. Rather, he came to demolish this house (the

Ka^bah), and then he will leave.

Âbdul Muttalib said, "We shall not fight him and we do not have the manpower to do so.

We shall make the house accessible for him to carry out what he came for. This is the House

of God and His Khalil, Prophet Ibrahim, peace be upon him. If Allah willed to stop him, it is

His House and sacred place. And if He willed to make it accessible for Abrahah then, I

swear by God that we do not have the power to stop him." Then the messenger told him to

come with him to the King.

When Âbdul Muttalib went in to see Abrahah, Abrahah treated him royally and was

generous to him. Abrahah asked his interpreter to ask Âbdul Muttalib the reason for his

request to see the King. The interpreter asked him, so Âbdul Muttalib said, "My need is for

him to give me back the two-hundred (200) camels that he took from me during the raid.”

Abrahah told his interpreter to tell Âbdul Muttalib, “When I first saw you I was impressed,

but that has changed. I have come to demolish a house which is an embodiment of you and


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your forefathers' religion, and you have not talked to me about that. Rather, you are

concerned about some camels that I took away from you.” Âbdul Muttalib said, “I am the

lord of these camels. This house has a Lord Who will protect it.” Abrahah ordered for Âbdul

Muttalib's camels be returned to him.

Âbdul Muttalib returned to Makkah and ordered the tribe of Quraysh to spread out in the

various routes and mountaintops, out of the fear of the harm of the army when they enter

Makkah. Âbdul Muttalib went to the Ka^bah, held onto the door handle and said

يا رب ال أرجو لم سواكا يا رب فامنع منهم محاكا منعهم أن يربوا قراكا إن عدو البيت من عاداكا ا

“O Lord, I do not hope but for you to deal with them. So Lord, prevent them from harming

that which is in Your protection. The enemy of the House is Your enemy. Stop them from

destroying Your villages.”

Abrahah was ready to enter Makkah, but his elephant sat down refusing to move forward.

They tried to run him but it refused. They beat him, and he refused. They directed him

toward Yemen to return back. It stood up and ran. Likewise, they directed him toward the

countries of ash-Sham, and it did the same. They directed it toward the east and it did the

same. Then, they redirected the elephant toward the sacred territory, and it refused to move.

Then Allah sent birds from the sea side, each bird carrying three (3) stones; one in each foot

and one in the beak. Every stone was bigger than a lentil and smaller than a chickpea. On

each was written the name of its target, and when released, would strike its target's head,

penetrating into the brain. Abrahah's army was destroyed. They were unable to enter the

sacred territory. Al-Qurtubiyy said that the people of the Elephant were sixty-thousand

strong.”

Abrahah Ibn as-Sabbah became ill and his body fell apart, piece by piece. He did not die

until his chest gave way for his heart. Abu Yaksun al-Kindiyy (Abrahah’s minister) escaped

with a bird following him, until he reached an-Najashi and informed of what had happened.

Then, the bird struck him with the stone and he died between the hands of the King. By this

Allah showed how his companions were destroyed.

Some scholars said that the incident of the Elephant occurred, although before the Prophet's

birth and before the challenge (that he encountered), to ascertain the Prophet’s situation and

lay the grounds for his advent.


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The Prophet, sallallahu âlayhi wa sallam, was born in the Year of the Elephant, eight (8)

nights after the beginning of Rabi^ al-Awwal. It was also said that he was born twelve (12)

nights after the beginning of that month. May Allah raise his rank and the ranks of his Al and

Companions, honor them, be most generous to them, and protect his nation from what he

feared for them.

{أمل يعل كيدهم ف تضليل } .2

Did He not leave their scheme in foil?

‘Kaydahum (كي دهم [their scheme])’ is 'their scheming to destroy and ruin the Ka^bah.' ‘Fi

tadlil ( تض ليل ىف [in foil])’ means 'stopped and failed.' The meaning is that their scheming

failed to be fulfilled and they did not accomplish their goal.

{ا أبابيل وأرسل عليهم طي ر } .3

And sent against them continuous flocks of birds,

Al-Bukhariyy said in his Sahih: “Mujahid said that ‘Ababil (أبابي ل)’ means 'continuous and

gathered groups.' Hafidh Ibn Hajar said in Al-Fath: “Al-Farra said Ababil (أبابي ل) means

“has no similar example.” And other than that was said.

{ت رميهم بجارة من سجيل } .4

Launching at them stones from ‘Sijjil’.

Al-Bukhariyy said that Ibn Âbbas said that ‘min sijjil ( م ن س جيل)’ means, ' from clay and

stones.' The word sijjil (س جيل) is not originally an Arabic word. In Al-Qamus it is

mentioned: ‘min sijjil ( م ن س جيل )’ means, 'from records.' That is, from among what was

written for them to be tortured with. Allah said that (Surah al-Mutaffifin, 8-9)

{{9}م كتاب مرقو { 8}وما ادراك ماسجي } and as-sijjil (الس جيل) here has the same meaning as Sijjin (Hellfire). Al-Azhariyy said that

"This is the best and most confirmed of what I have seen.”

Abu Âbd Ar-Rahman as-Sulamiyy recited it as yarmihim (يرميهم) with a ya'.


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{كعصف مأكول فجعلهم } .5

Then He made their body parts like fodder digested and excreted.

That is, Allah made their dismembered and separated body parts similar to the leaves of

plants that have been eaten by the animals, digested, and then excreted from the body.


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SURAH QURAYSH سورة ق يش Makkiyyan, according to most scholars.

Comprised of four (4) ayahs.

Meaning Ayah


1. For that to which Quraysh became

accustomed,

(0) ف ق ريش اليإل

2. Their (endowed) custom of the

winter journey and the summer

(journey),

تاء والصيف الإي (2) فهم رحلة الش

3. Let them worship the Lord of this

House,

(3) ف لي عبدوا رب هذا الب يت

4. The One Who fed them after

hunger and made them feel safe

from fear.

(4) مهم من جوع وءامن هم من خوف الذي أطع


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THE EXPLANATION

{ف ق ريش اليإل} .1

For that to which Quraysh became accustomed,

Al-Bukhariyy said that Ibn Ûyaynah said that Li'ilaf (إلي الف) means, 'for the endowment I

[Allah] bestowed upon Quraysh.'

There are several sayings about the meaning of this verse:

1) According to a saying, the lam (ل), which is a ‘harf jarr (preposition)’, is linked to an

implied verb of astonishment. According to that, the meaning is, 'Be astonished about

that to which Quraysh has become accustomed’, as mentioned by al-Kisa’iyy and al-

Akhfash. Al-Bukhariyy said that Mujahid said that ‘Li'ilaf (إلي الف)’ means,' the people

of Quraysh have gotten accustomed to that (i.e., that trip), so it is not difficult for

them during the winter and the summer'. As if the meaning of the ayah is, 'be

astonished, for the people of Quraysh have gotten accustomed to the winter journey

and the summer journey and left out worshipping the Lord of this House.'

2) It was said that the lam (ل) is linked to what is mentioned in the previous surah, so

the meaning would be:

{ف ق ريش اليإل * فجعلهم كعصف مأكول }

'Allah made the People of the Elephant like the leaves of plants after being eaten and

excreted (i.e. He destroyed them), so that Quraysh prevails and maintains that to

which they were accustomed regarding taking the winter and summer journeys'.

3) It was also said that the meaning of this ayah is linked to what is after it. Then, the

meaning would be:

ف ق ريش اليإل وا رب هذا الب يت ف لي عبد

'Let the people of Quraysh worship the Lord of this House, for they were accustomed

to the two journeys'.

They were safe during both journeys. If a tribulation should face them, they would say we

are the people of Allah's Sacred Territory; hence they would not be afflicted with harm. The

two journeys were taken for trading, one during summer to ash-Sham, and one during the

winter to Yemen.


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Ibn Âmir recited li'ilaf ( الفإل ) without a ya' after the hamzah, and Abu Ja^far recited lilaf

( يالفل ) with an unvowelized ya', and without a hamzah.

Az-Zabidiyy mentioned in Taj Al-Ârus that the word ‘quraysh’ has ten (10) different

meanings, one of which is the tribe of Quraysh. Their great grand father is An-Nadr Ibn

Kinanah Ibn Khuzaymah Ibn Mudrikah Ibn Ilyas Ibn Mudar. Hence, everyone who is an

offspring of Mudar is a Qurashite from the offsprings of Kinanah and whoever falls before

him in the lineage.

تاء والصيف الإي} .2 {فهم رحلة الش

Their (endowed) custom of the winter journey and the summer (journey),

The meaning is that the tribe of Quraysh was safe from enemies in the sacred territory. The

sacred territory was an arid valley with no vegetation or trees. Quraysh lived on trading and

used to have two journeys every year, once to Yemen in the winter and once in the summer

to ash-Sham. If it were not for these two journeys, the valley would have been desolate. By

the grace of Allah on Quraysh, the two journeys they were accustomed to did not constitute a

hardship for them.

{ف لي عبدوا رب هذا الب يت } .3

Let them worship the Lord of this House,

Allah ordered them to worship Him and not to liken Him to the creations. For Allah

bestowed many endowments upon them.

‘Rabba hadhal bayt (رب ه ذا البي ت [the Lord of this House])’ is a reminder of Allah’s

endowment upon them, making the Ka^bah honorable.

{الذي أطعمهم من جوع وءامن هم من خوف } .4

The One Who fed them after hunger and made them feel safe from fear.

Allah is the one who fed them after inflicting them with starvation and gave them safety after

a dire fear of the people of the Elephant. Other than this has also been stated about the

meaning of this verse. Al-Qurtubiyy said, “The term is general.”


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SURAH AL-MAÛN سورة الماعون

Makiyyan, and it was said Madiniyyan.

Comprised of seven (7) ayahs.

Meaning Ayah


1. Have you seen he who belies the

Religion?

ين (0)أرأيت الذي يكذب بالد2. That is the one who shoves the

orphan,

(2)ي يدع اليتيم فذلك الذ 3. And does not command feeding the

indigent.

(3)يض على طعام المسكي الو

4. So severe torture shall be for those

who pray--

(4)ف ويل للمصلي

5. Those who are forgetful about their

prayer (and thus pray after the

prescribed time);

(5)تم ساهون الالذين هم عن ص

6. Those who show off to be seen,

(6)الذين هم ي راءون

7. And prevent the giving

(7)وين عون الماعون


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THE EXPLANATION

ين أرأيت الذي يكذ } .1 {ب بالد

Have you seen he who belies the Religion?

‘Yukadhdhibu bid-din ( means, 'the one who disbelieves ([he belies the Religion] يكذب بالدين

and denies the Judgment in the Hereafter, and the reward and/or punishment for ones deeds.'

The first part of the verse means, ‘Do you know who is the one who contradicts the

Religion? If you do not then his description is found in the second ayah’:

فذلك الذي يدع اليتيم } .2

That is the one who shoves the orphan,

Al-Bukhariyy said in his Sahih that Mujahid said that ‘yadu^û (ي دع [shoves])’ means to do

injustice to the orphan and to oppress him. Al-Qurtubiyy said that they used to not give

inheritance to women and children, saying, “The one who lunges with the spear and strikes

with the sword gets the money.”

{يض على طعام المسكي الو } .3

And does not command feeding the indigent.

That is, he does not urge feeding the needy, because he disbelieved in the reward and/or

punishment on the Day of Judgment. So, they did not feed the needy even though they were

able to, and they did not encourage it when they did not have the means. Hence, they did not

order feeding the needy. Rather, they would say as was revealed about them in Surah Yasin,

ayah 47:

عمهطأاهلل ءأنطعم من لو يشا } }

This ayah means: {Do we feed the one whom if Allah willed, He would have fed him?}

{ف ويل للمصلي } .4

Severe torture shall be for those who pray--


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‘Al-wayl ( .is the extreme torture ’( الويل

This verse is an example of the importance of knowing the rules of ‘waqf (stopping)’ and

‘ibtida (starting)’ when reciting the Book of Allah. It is recommended to pause at the end of

this verse, because the Messenger of Allah used to stop at the end of the verses, however, one

should not end his recitation here, because it corrupts the meaning. It is not meant that

whoever prays will be punished. This verse’s meaning is connected to the verse after it.

{تم ساهون الالذين هم عن ص } .5

Those who are forgetful about their prayer (and thus pray after the prescribed time);

Al-Bukhariyy said that Mujahid said that ‘Sahun ( س اهون [forgetful])’ means 'negligent of it.'

Hafidh Ibn Hajar said, “He is the one who performs the prayer outside its prescribed time.”

That is, without having an excuse such as traveling.

Ibn al-Jawziyy said, “This ayah was revealed about the hypocrites who do not hope for

reward for performing their prayers and do not fear punishment for leaving them out.

{الذين هم ي راءون } .6

Those who show off to be seen,

These are the ones who, when they were with the Prophet, sallallahu âlayhi wa sallam,

prayed insincerely, and when they were not with him, did not pray at all. Insincerity, (ar-

riya') (الري اء), is among the sins of the heart. It is intending by the good deeds, such as

prayers, fasting, and reciting Qur’an, to be praised and respected by people. Insincerity

removes the reward of the accompanying deed. If one removes the insincerity from his heart

and repents from it during the deed, he is rewarded for what he does after repentance. There

is no reward for any deed done for the sake of Allah if combined with insincerity.

In the hadith of Abu Dawud and An-Nasa’iyy from the route of Abu ‘Umamah Sudayy Ibn

Âjlan al-Bahiliyy:

اهلل أرايت رجال غزا يلتمس األجر و الذكر ما له؟ قال ال شىء له يا رسول: جاء رجل فقال>>ال شىء له ث قال له رسول اهلل إن اهلل ال يقبل من العمل إال ما كان خالصا له و : فأعادها ثالتا كل ذلك يقول

<<.ما ابتغي به وجهه


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This means "A man came and said, “O Messenger of Allah, how about a man who

participates in an invasion seeking reward (from Allah) and seeking reputation (among the

people)?" The Prophet said, “He earns nothing.” The question was repeated three (3) times

and each time the Prophet said, “He earns nothing.” Then the Prophet, sallallahu âlayhi wa

sallam, told him, << Allah does not accept of the deed except what was done sincerely for the

sake of Allah, wanting to be accepted and rewarded by Him alone.>>

{وين عون الماعون } .7

And prevent the giving

Al Bukhariyy said that Mujahid said that (al-maûn) (امل اعون) means, ' the good doings

entirely'. Some Arabs said that (al-maûn) (امل اعون) is the water, and Îkrimah said, ”The

maximum of it is paying the obligatory Zakah, and the minimum of it is lending things to

others.”

The Hafidh said in Al-Fath: “At-Tabariyy and al-Hakim reported from Mujahid from the

route of Âliyy the same as the saying of Îkrimah."


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SURAH AL-KAWTHAR سورة الكوث

Makkiyyan according to Ibn Âbbas, Madiniyyan according to Mujahid.


Meaning Ayah


1. We [Allah] have given you, O

Muhammad, (the River of) al-

Kawthar.

ناك الكوث ر (0) إنا أعطي

2. So, pray for the sake of your Lord,

and slaughter (sacrifices).

(2) وانر فصل لربك

3. For sure, your enemy, he is the one

who is cut-off.

(3) ب ت ر أل إن شانئك هو ا


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THE EXPLANATION

Al-Bazzar and others reported with a sahih chain of narration from the route of Ibn Âbbas

that he said that Ka^b Ibn al-Ashraf came to Makkah, so the people of Quraysh complained

to him about Prophet Muhammad. They said, 'Muhammad claims he is better than us, when

we are the tenders of the pilgrims, the water supply, and the keys to the Ka^bah.' Ka^b Ibn

al-Ashraf said, 'You are better than him, so Allah revealed to the Prophet

{ب ت ر أل إن شانئك هو ا} ,

which means: {For sure, your enemy is the one deprived of all goodness}.

ناك الكوث ر } .1 {إنا أعطي

Certainly, We [Allah] have given you, O Muhammad, (the River of) Al-Kawthar.

Al-Bukhariyy narrated from the route of Anas that the Prophet, sallallahu âlayhi wa sallam,

said

هذا الكوثر الذى : يل قالجا يا ذما ه: الدر اجملوف قلت قباب بينما أنا أسي ىف النة إذا أنا بنهر حافتاه>>دبة بن خالد هشك <<ذفرأمسك طينهو أ هعطاك ربك فإذا طيبأ

This means: <<As I was walking in Paradise, I came across a river having banks of carved

jewels. I said “What is this, O Jibril?” Jibril said, “This is the Kawthar that your Lord has

given you.” Its fragrance- or its clay (the narrator [Hadabah Ibn Khalid] doubted which way

the Prophet said it) is musk of sharp fragrance.>>

When asked about the saying of Allah:

ناك الكوث ر } {إنا أعطي

< Certainly, We [Allah] have given you, O Muhammad, (the River of) Al-Kawthar.>

Â’ishah said:

<<عطيه نبيكم شاطئاه عليه در جموف ءانيته كعدد النجوم من جهل قدره هتك سىهأهو هنر >>This means: <<It is a river that was given to your Prophet. Its banks are of carved jewels and

its cups are as numerous as the stars. The one who does not know its status will not be

covered by its benefit.>>'

One has to believe in the Basin, a place in which Allah prepared a drink for the occupants of

Paradise. They drink from it before they enter Paradise and after they cross the Sirat (the

Bridge to Paradise), after which they never feel thirsty. Therefore, when they drink in


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Paradise, they drink out of pleasure and not need. Two drains from Paradise pour the drink

into it. Al-Bukhariyy, Malik and others narrated that the Messenger of Allah said:

ي رب أقول أناولم اختلجوا دون فهويت ألأذا إيل رجال منكم حىت إفرطكم على الوض ليفعن نا أ>> <<حدثوا بعدكأصحاب يقول ال تدري ما أ

ورواه مالك بزيادة فاقول فسحقا فسحقا فسحقاThis means: <<I am your attendant at the Basin. Some men among you will be raised to me,

and as I bend to hand them a drink, they will be driven away, and I will say, “O my Lord,

they are my Companions,” The Lord will say, “You do not know what they have innovated

after you.”>> This is the text of al-Bukhariyy. Malik added in his narration: <<Then I say

damn them, damn them, damn them.>>

Muslim and Ahmad narrated from the route of Anas that he said, “The Prophet (seemingly)

took a nap1, and then raised his head smiling. When we asked him about the reason of his

smile he said that a surah was previously revealed to him, and he recited Surah Al-Kawthar

until the end. Then he asked, “Do you know what Al-Kawthar is?” We said, “Allah and his

Messenger know best,” he said:

لقيامة ءانيته عدد كواكب السماء مت يوم اأعطانيه رب عز و جل ف النة عليه خي كثي ترد عليه أهو هنر >> <<حدثوا بعدكأنك ال تدري ما إمت فيقال يل أنه من أقول يا رب أيتلج العبد منهم ف

This means: <<Certainly, it is a river, My Lord, the Mighty and Glorified, has given it to me

in Paradise. At it, there is plenty of goodness. My nation will come to it on Judgement Day.

Its cups are the number of the sky’s stars. Some of them fumble and are prevented from

drinking. So I would say, “My Lord, he is from my nation.” I would be told, 'You do not

know what they have innovated after you.'>>

This hadith gives the benefit of providing a clearer, more precise comprehension of the

scholars saying: “All of the Companions of the Prophet are âdl (upright)”. It is in the

context of their narration of the hadith of the Prophet, because none of them fabricate in this

regard. It does not mean that all the Companions were God-fearing and righteous. The

1 The Prophet does not receive the Qur’an while asleep. It is only revealed to him while being awake. Shaykh

Âbdullah agrees with the statement of As-Siyutiyy in Al-Itqan:

“ غفاء إغفاء نوم بل الحالة التي كانت تعتريه عند ةبل نقول نزلت في تلك الحالة وليس اإل

”الوحي

“… Instead we say that the Revelation descended upon him while in that situation, however, that ‘ighfa’ah’ was

not the unconsciousness of being sleep. Instead, it was the situation that happens to him upon the reception of

the Revelation. The Shaykh said that it was not sleep, it was a situation that appeared to be sleep.


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Prophet did not say that none of his Companions commits a sin and none of them will be

tortured in his grave. Rather, the hadiths report otherwise. Al-Bukhariyy and others narrated

that the Prophet, sallallahu âlayhi wa sallam, said about a servant assigned to carry the

Prophet's luggage during one of the raids: << ن ه ىف الن ارإ >> which means: <<He is in Hell.>>

He had stolen a cloth from the spoils and got killed by an arrow that struck him.

{فصل لربك وانر } .2

So, pray for the sake of your Lord, and slaughter (sacrifices).

This ayah means, 'Pray the Îd (Feast) Prayer and slaughter camels on that day as sacrifice to

your Lord.' Camels were a very precious commodity to the Arabs at the time of the Prophet.

The Muslims were ordered to slaughter them and offer their meat in charity to the needy

Muslims. This practice was contrary to the practice of those who do not enjoin feeding the

needy. Other meanings were said about the verse also.

{ب ت ر ألإن شانئك هو ا} .3

For sure, your enemy, he is the one who is cut-off.

Al-Bukhariyy said that “Ibn Âbbas said that (shani'aka) (ش انئك) is 'your enemy' and (al-

abtar) ( ىب األ ) is 'the one who is deprived of all goodness.' That is, 'the one who is cut off from

all that is good.'


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SURAH AL-KAFIRUN سورة الكاف ون

Makiyykan according to Ibn Masûd and Madiniyyan according to Ibn Âbbas.

Comprised of six (6) ayahs.

Meaning Ayah

الرمحن الرحيم بسم اهلل

1. Say, O Muhammad, "O you

blasphemers,

(0)قل ياأي ها الكافرون

2. I do not and worship what you

worship,

(2)أعبد ما ت عبدون ال

3. And you are not worshipers of

What I worship,

(3)د أن تم عابدون ما أعب الو

4. And I am not a worshipper of what

you worshipped,

(4)أنا عابد ما عبدمت الو

5. And you are not worshipers of

What I worship.

(5)أن تم عابدون ما أعبد الو

6. You have your (false) religion and I

have my (True) Religion."

(6)لكم دينكم ويل دين


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THE EXPLANATION

Abu Dawud, Ahmad, and others narrated from the route of Farwah Ibn Nawfal, from the

route of his father, that he said, ”The Messenger of Allah taught me something to say when I

retire to bed. He told me:

( هنا براءة من الشركإف ياأي ها الكافرون أقر ا )

’Recite ‘ya ayyuhal kafirun’ (i.e. Surah al-Kafirun), for it clears you from shirk (associating

partners with Allah.)

{قل ياأي ها الكافرون } .1

Say, O Muhammad, "O you blasphemers,

That is ‘Say, O Muhammad, to the kafirun (الك افرون [blasphemers])’. The kafirun here refer

to specific blasphemers: the people who asked the Prophet to worship their idols for one

year, and then they would worship his God for one year. Allah revealed this surah affirming

that this shall not happen. That was narrated by Ibn Abu Hatim from the route of Ibn Âbbas,

as mentioned by the author of Al-Fath.

Qul (ق ل [say]) shows the proof that he was ordered by Allah to say to them: 'ya ayyuhal

kafirun ( الك افرون ياايه ا )' (O blasphemers) right at their headquarters and gathering place. This

address humiliates them and proves that the Prophet, sallallahu âlayhi wa sallam, did not

give heed to them, for Allah is his protector.

{أعبد ما ت عبدون ال} .2

I do not and worship what you worship,

Al-Bukhariyy said it means, 'Now and for the rest of my life, I will not fulfill your request to

worship the idols that you worship.'

{أن تم عابدون ما أعبد الو } .3

And you are not worshipers of What I worship,

That is, you shall not worship Allah, now or in the future. Allah knew about them eternally

that they shall not believe.

{أنا عابد ما عبدمت الو } .4

And I am not a worshipper of what you worshipped,


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This is a repetition of the meaning contained in the previous ayah. This ayah corroborates

that those blasphemers will not achieve their greedy ambitions, will never embrace Islam,

will never believe and will die as blasphemers.

{أن تم عابدون ما أعبد الو } .5

And you are not worshipers of What I worship.

This is a repetition of the meaning contained in the third ayah and it corroborates the

meaning in ayah #3 and #4.

{لكم دينكم ويل دين } .6

You have your (false) religion and I have my (true) Religion."

The ayah contains a threat. Similar to that is the saying of Allah in Surah al-Qasas, 55:

عمالكمأعمالنا ولكم ألنا } }

which means, 'We have our deeds and you have yours'.

(Lakum dinukum) (لك م دي نكم [you have your religion]) means, 'you have your untrue religion

of associating partners with Allah, which you follow and implement. (Wa liya din) (ول دي ن)

means, 'I have the True Religion of Islam.' That is, you have your blasphemy of shirk

(associating partners with Allah) and I have my belief of clearing Allah of partners. This

represents the ultimate denial of their false belief.

This threat is similar to Surah al-Kahf, 29.

{فمن شاء ف لي ؤمن ومن شاء ف ليكفر }

<Whoever wants, let him believe, and whoever wants, then let him blaspheme>

This ayah does not mean that the one who chooses to be a believer is the same as the one

who chooses blasphemy. Rather, the meaning entails that the believer is rewarded and the

blasphemer will be tortured. The continuation of the ayah of Surah al-Kahf, 29

{عتدنا للظالمي نارا أحاط هبم سرادق هاإنا أ }

which means We have prepared for the blasphemers a fire that surround them.

Note that the scholars said that whoever says the two ayahs show that the one who chooses a

religion other than Islam is not blameworthy becomes a blasphemer. This is because he

would be belying the saying of Allah in Surah Al-Îmran, 85:


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ر ا} {خرة من الاسرين لم دينا ف لن ي قبل منه وهو ف اسالإلومن ي بتغ غي

This ayah means: Whoever chooses a religion other than Islam, it shall not be accepted from

him, and he shall be among the losers in the Hereafter.

Ya^qub recited the term ( دي ن) by confirming the ya’ (ى) whether in stopping at the term or

continuing with the recitation. Nafi^, Hisham, Khalaf fom the route of Al-Bazziyy and Hafs

recited the term (wa liya) ( ويل) with a fathah on the ya’ (ى).

It is worthwhile to note that the saying of Allah signifies that a belief system other than Islam

is called a religion even though it is wrong and invalid. The ayah means, ' O blasphemer, you

have your wrong and invalid religion and I have my true and valid religion, Islam.'


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SURAH AN-NASR سورة النص

Madiniyyan by consensus.


Meaning Ayah

الرحيمبسم اهلل الرمحن

1. When the help of Allah and the

Opening come,

(0) إذا جاء نصر الله والفتح

2. And you see the people enter the

Religion of Allah in batches,

(2) ورأيت الناس يدخلون ف دين الله أف واجا

3. Then by the praises of your Lord,

glorify (God) and seek His

forgiveness, for He never ceased to

be All-Forgiving.

(3) فسبح بمد ربك واست غفره إنه كان ت وابا


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THE EXPLANATION

Al-Qurtubiyy and others said that it is called the farewell Surah. Ibn Âbbas said that it is the

last Surah revealed to the Prophet, sallallahu âlayhi wa sallam, and it is reported in Sahih

Muslim that Ibn Ûmar said that this surah was revealed to Prophet during the Farewell

Pilgrimage, after which the Prophet lived for some eighty (80) days. Al-Bukhariyy and

others related from the route of Ibn Âbbas that the last ayah revealed to Prophet

Muhammad, sallallahu âlayhi wa sallam, was Ayah 281of Surah Al-Baqarah:

{ هم ال يظلمون ل اهلل ث توىف كل نفس ما كسبت وإواتقوا يوما ترجعون فيه }.

This ayah means: [And guard yourselves with God-fearingness in preparation for a day in

which you shall be returned to Allah (by returning to life). Then every soul shall be paid

back in full what it has earned, and they shall not encounter injustice.]

{إذا جاء نصر الله والفتح } .1

When the help of Allah and the Opening come,

Mujahid said that ‘An-nasr (النص ر [the support])’ is 'the help', and al-fath (الف تح [the opening])

is 'the opening of Makkah.' The Hafidh Âbdur-Rahman Ibn al-Jawziyy related in his

Interpretation that al-Hasan said that when the Messenger of Allah opened Makkah, the

Arabs said “Should Muhammad be victorious over the people dwelling in the sacred territory

whom Allah protected from the People of the Elephant, then know you have no power to

stand up to him.” So they embraced Islam in large batches, one after the other.

{ورأيت الناس يدخلون ف دين الله أف واجا} .2

And you see the people enter the Religion of Allah in batches,

After the opening of Makkah, the people started embracing Islam in large groups, one batch

after the other. Prior to that, people used to embrace the Religion one or two at a time.

Ahmad, in his Musnad, and Âbd ar-Razzaq, in his (Tafsir), narrated from the route of Abu

Hurayrah that he said that 'when Surah an-Nasr was revealed to the Prophet, he said

<< الكمة يانية اإليان يان. وألي قلوبا ةأتاكم أهل اليمن هم أرق أفئد>>

This means: <<The people of Yemen have come to you and they have thin and soft hearts.

The belief is Yemeni and the Wisdom is Yemeni>>. This is in al-Bukhariyy and Muslim.


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The people mentioned in the hadith are the ones about whom Ayah 54 of Surah al-Ma'idah

was revealed:

على الكافرين ياهدون ف سبيل اهلل و ال يافون عزة أذلة على املؤمني أت اهلل بقوم يبهم و يبونه أفسوف ي}{لومة الئم ذلك فضل اهلل يؤتيه من يشاء و اهلل واسع عليم

This means: [Allah will bring forth a people whom He accepts and they love Him. They are

humble with the believers, rough and proud over the blasphemers, and they perform Jihad

for the sake of Allah, not fearing the accusation of any blamer. That is the Generosity of

Allah, He grants it to whomever He wills. Allah fully knowledgeable of every detail, the All-

Knowing.]

Al-Hakim (in his Mustadrak) and Ibn Âsakir narrated that when the ayah was revealed, the

Prophet, sallallahu âlayhi wa sallam, pointed at Abu Musa al-Ashâriyy and said that << ه م <<.which means: <<They are the people of this man <<قوم هذا

Al-Qurtubiyy said in his Tafsir: that al-Qushayriyy said that the followers of Abu al-Hasan

al-Ashâriyy are his people because every time a people are attributed to a prophet, what is

meant is his followers. The Hafidh Ibn Âsakir said that when he mentioned this hadith << هم It is known by the intellectual proofs and the proofs of the fundamental texts that“ :<<ق وم ه ذا

no one among the offspring of Abu Musa al-Ashâriyy refuted the falsehood of the

innovators by irrefutable proofs from the Qur’an, Sunnah, Ijma^ (Consensus), and Qiyas

except Imam Abu al-Hasan al-Ashâriyy. The hadith of Abu Musa is a clear evidence of the

merit of Imam Abu al-Hasan al-Ashâriyy. He endeavored against the enemies of the truth

and defeated them. Imam Abu al-Hasan al-Ashâriyy shattered their words and gatherings

with irrefutable intellectual proofs and transmitted texts.”

We have mentioned this beneficial information because of its conformity to the honorable

ayahs. Also, to elucidate and introduce what many scholars have said, like the Hafidh al-

Bayhaqiyy, Ibn Hajar, the explainer of Al-Qamus, and the author of Ithaf As-sadah Al-

Muttaqqin. Az-Zabidiyy said in the second chapter: If the term ‘Ahlus-Sunnah Wal Jamaâh’

is used without restriction, then what is meant by it is the Ashâriyys and Maturidiyys.

{بمد ربك واست غفره إنه كان ت وابافسبح } .3

Then, by the praises of your Lord, glorify (God) and seek His forgiveness, for He never

ceased to be All-Forgiving.


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There are two sayings about the saying of Allah { فس بح بم د رب ك }. Ibn Âbbas said that it

means 'the prayer'. A group of interpreters said that it means 'the known Tasbih1.'

Pertaining the saying of Allah ‘wastaghfirhu innahu kana tawwaba {واس ت غفره إن ه ك ان ت واب ا}’

<and seek His forgiveness, for He never ceased to be All-Forgiving>, al-Bukhariyy narrated

from the route of Â’ishah that she said that after the Revelation of surah Al-Fath, the

Prophet, sallallahu âlayhi wa sallam, said the following Tasbih in every prayer that he

prayed: << م دك الله م اغف ر لربن ا وب س بحانك >> which means: <<O Allah, my Lord, You are

glorified from all non-befitting attributes and all praise is due to You. O Allah I seek your

forgiveness.>>

And in another narration from Â’ishah, she said that the Prophet used to say a lot in his

ruku^ (bowing) and sujud (prostration) the following Tasbih:

<< سبحانك اللهم ربنا وبمدك اللهم اغفر ل >>

This means the same as above. <<O Allah, my God and my Lord, You are glorified from all

non-befitting attributes and all praise is due to You. O Allah, I seek your forgiveness.>>

The Prophet, sallallahu âlayhi wa sallam, said the second Tasbih slightly different from the

first as a gesture of the permissibility of making ta’wil of the Qur’an. That is, inferring a

befitting meaning from the Qur’an. This hadith stands as proof that not every ta’wil of the

Qur’an is dispraised simply because it is named ta’wil. Rather, what is dispraised is the

ta’wils of the people of innovation like the Mu^tazilah who made ta’wil about the saying of

Allah in Surah al-Qiyamah, 22 & 23:

{(23)إل رب ها ناظرة ( 22)وجوه ي ومئذ ناضرة }They said that it means 'on That Day the faces will be waiting for the reward of their Lord.'

This ta’wil is dispraised because it opposes the text. Making ta’wil without a proper

indication for doing so is not permissible, as mentioned by az-Zarkashiyy in Al-Burhan Fi

Ûlum Al-Qur’an. Making ta’wil without a proper evidence for doing so is not permissible,

as said by Imam Fakhr ud-Din ar-Raziyy. As-Suyutiyy related and concurred with this saying

in his book, Al-Itqan Fi Ûlum Al-Qur’an, where he said, “These words of the Imam (Fakhr

ud-Din ar-Raziyy) should be sufficient to you.” In his aforementioned book, as-Suyutiyy

included a chapter containing ta’wil (inference) for some mutashabih ayahs of the Qur’an to

1 Tasbih means saying subhanallah (س حان هللا) which means, ' Allah is exalted and clearق of all non-befitting

attributes.


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clear Allah from all non-befitting attributes that might be suggested in the literal meanings of

the ayahs. For example, as-Suyutiyy mentioned Ibn Âbbas's ta’wil of Surah al-Qalam, 42: {عن ساق ي وم يكشف } .

Ibn Âbbas said that it means 'a day of distress and hardship', as related by al-Hakim. Adh-

Dhahabiyy concurred and judged it as Sahih.

He said, “Among them is the attribute of (فوقية) (aboveness), in the saying of Allah in Surah

al-Anâm, 18:

{وهو القاهر ف وق عباده }

<He is the Subdoer over His slaves> , and in Surah an-Nahl, 50:

{يافون رب هم من ف وقهم }

<They fear their Lord (who is majestically) above them>. It is the aboveness without a

direction (as-Suyutiyy said that because it is not permissible to attribute direction to Allah.

He is not a body and He exists as He always existed i.e., without a place). Pharaoh said that

as mentioned in Surah al-A^raf, 127:

{وإنا ف وق هم قاهرون }

which means: 'We are subdoers above them.' Definitely he did not mean he was above them

in place. (The end of as-Suyutiyy’s words of Al-Itqan.)

The ta’wil made by Ibn Âbbas of Surah al-Qalam, 42:

{ي وم يكشف عن ساق }

mentioned above also signifies that ta’wil is not categorically dispraised simply it is named

ta’wil. Rather, Ibn Âbbas's ta’wil is actually the trace of the blessing of the supplication that

the Prophet made for him. Al-Bukhariyy narrated the supplication that the Prophet made for

Ibn Âbbas in the following terminology:

<< اللهم علمه الكمة >>

which means: <<O Allah teach him the interpretation of the hadith.>> The terminology of

the Prophet's supplication reported by Ahmad and at-Tabaraniyy is

<< اللهم فقهه ىف الدين وعلمه التأويل >>

which means: <<O Allah make him knowledgeable about the Religion and teach him the

Science of Ta’wil.>> The Hafidh al-Haythamiyy in Majma^ Az-Zawa’id said that Ahmad

and at-Tabaraniyy narrated it with different chains and at-Tabaraniyy and al-Bazzar narrated

it with the following terminology:

<<اللهم علمه تأويل القرءان>>

which means: <<O Allah teach him the ta’wil of the Qur’an.>> Ahmad has two chains of

narrations, both qualify the hadith as Sahih.


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The Hafidh said in (Fath Al-Bari): Because of what we know about Ibn Âbbas’s knowledge

of Tafsir and jurisprudence of the Religion, it is obvious that the supplication of the Prophet

was answered. The truthfulness of all of that is shown in the ta’wil made by Ibn Âbbas of

Surah adh-Dhariyat, 47:

ناها بأيد والسماء } {ب ن ي .

He said that ‘bi'aydin ( بأي د)’ means 'biquwwah: strongly; with power' as al-Qurtubiyy related

in his Tafsir and Âliyy Ibn Abu Talhah related in his Sahifah (concise treatise) from Ibn

Âbbas.

Al-Bukhariyy said the following in his Sahih regarding this final verse of the Surah ‘Tawwab

when attributed to Allah means 'the All-Forgiving', and when attributed to the slave it ’(ت واب )

means 'the one who repents from sinning.' Then he narrated from Saîd Ibn Jubayr from Ibn

Âbbas that he said, “Ûmar used to let me sit in session with the older men of Badr. One of

them was conscious of the age difference between us and asked Ûmar, why do you let him

in with us when we have children his age? Ûmar replied, 'he belongs to the same source of

knowledge as yours.” One day Ûmar invited this man to sit with him and I see he brought

me in to make a point. Ûmar said that “What do you say about the saying of Allah in Surah

an-Nasr, 1:

{إذا جاء نصر الله والفتح } ?

One of them said 'Allah ordered us to praise Him and to seek His forgiveness if He makes us

victorious and enables us to open Makkah.' Others kept silent. Ûmar asked, “Is this what

you say, O Ibn Âbbas?” I said, ”No.” He said, ”What do you say?” I said, “It is the death

time of the Prophet, sallallahu âlayhi wa sallam, which Allah revealed to him. Allah said

{ ذا جاء نصر الله والفتح إ }

[When the victory of Allah and the opening of Makkah come about, this is the sign for your

death time.] and

{ ح بمد ربك واست غفره إنه كان ت واباسب ف }

[so make tasbih and praise Allah and seek forgiveness, for He is the All-Forgiving.' Ûmar

said, 'This is the meaning I know.'

The Hafidh Ibn Hajar said in Al-Fath: This hadith contains an obvious merit for Ibn Âbbas.

This merit is a trace of the blessings of the supplication made by the Prophet to Allah to

make Ibn Âbbas knowledgeable of ta’wil and jurisprudence, as mentioned earlier in the

Chapter of Knowledge. The hadith also contains the permissibility of making ta’wil of the

Qur’an utilizing the pertinent indications. Such a practice is only possible by those who are


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deeply and strongly rooted in knowledge. This is why Âliyy said, “…Or an understanding

of the Qur’an that Allah instills in a man.' (The words of the Hafidh in Al-Fath end here.)


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SURAH AL-MASAD سورة المسد



Meaning Ayah


1. (The deeds done by) Abu Lahab’s

hands have lost, and lost (he has).

(0) ت بت يدا أب لب وتب

2. His wealth has not benefitted him,

nor has his acquisition.

(2) ما أغن عنه ماله وما كسب

3. He will be burnt in a fire that has

flame.

(3) سيصلى نارا ذات لب

4. And his wife, (specifically) the

carrier of the firewood (of

instigation),

(4) وامرأته محالة الطب

5. Around her neck is a twisted iron

chain.

(5) ف جيدها حبل من مسد


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THE EXPLANATION

{ت بت يدا أب لب وتب } .1

(The deeds done by) Abu Lahab’s hands have lost, and lost (he has).

Imam Al-Bukhariyy said Tabab (تب اب) means ‘loss’ and tatbib (تتبي ب) means ‘destruction’.

As-Samin in Ûmdat Al-Huffadh said { ت ب ت ي دا أب ل ب وت ب } means: 'Abu Lahab shall be

continually in an entire loss.' The hands ( ني دا ) were specified in the ayah because they are

the tools of doing work. Allah said in Surah al-Hajj, 10:

مت يداك } {ذلك مبا قد

which means: [This is the result of what your hands have done]. One’s legs and tongue had

performed acts too, but were not mentioned.

Al-Bukhariyy narrated in his Sahih from Ibn Âbbas that he said that when Surah ash-

Shuâra', #214

( قربينذر عشيتك األأ و )

<Warn your close relavtives, O Muhammad>

was revealed, the Prophet, sallallahu âlayhi wa sallam, climbed Mount Safa and called out,

“O sons of Fihr, O sons of Âdiyy,” calling to the various clans of Quraysh until they

gathered and the one who could not come sent a representative to see what was happening.

Abu Lahab and Quraysh came. The Prophet, sallallahu âlayhi wa sallam, said

ال إنعم ما جربنا عليك :قالوا ؟كنتم مصدقيأن تغي عليكم أن خيال بالوادي تريد أخ تكم أيتكم لو أر أ>>فنزلت !؟لذا جعتناأتبا لك سائر اليوم :لب بوأفقال .ن نذير لكم بي يدي عذاب شديدإف :قال ,صدقا

<<{(2)ما أغن عنه ماله وما كسب ( 0)ت يدا أب لب وتب ت ب }

This means: << “Were I to inform you that enemy horses are in the valley ready to raid you,

would you believe me?” They said, “Yes, for we have not experienced from you other than

the truth.” He said “Then I am a warner that has come before a great torture.”

Abu Lahab said, ”May you loose [Tabban laka ( تب ا ل ك)] the rest of the day, is this why you

gathered us?” So the ayahs:

{(2)غن عنه ماله وما كسب ما أ ( 0)ت بت يدا أب لب وتب }

were revealed.>>

Abu Lahab is Âbd al-Ûzza Ibn Âbd al-Muttalib, the uncle of the Prophet. His wife is the

one-eyed Umm Jamil, the sister of Abu Sufyan Ibn Harb.


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Al-Hakim narrated in Al-Mustadrak (adh-Dhahabiyy concurred and qualified as Sahih) that

Lahab, the son of Abu Lahab, used to insult the Prophet. The Prophet, sallallahu âlayhi wa

sallam, supplicated to Allah, saying :<< الله م س لط علي ه كلب ك>> which means: <<O Allah,

unleash Your dog on him.>> Lahab went out in a caravan to ash-Sham and settled in a place.

He said, 'Certainly I fear Muhammad’s supplication.' The people said, ‘Nay,’ and they put

down their luggage around him and sat to guard him. Soon after that a lion came, snatched

Lahab, and took him away.

The Hafidh Ibn Hajar said that 'Abu Lahab was mentioned in the Qur’an by his nickname

instead of his given name (Âbd al-Ûzza [the slave of Ûzza]) because he was more known

as (Abu Lahab), and because his birth name is linked to the name of an idol, so it was

avoided in the Book of Allah. Then he said 'Abu Lahab died after the battle of Badr which he

did not attend. Rather, he sent a replacement in his stead. However, when he heard what

happened to Quraysh he died of misery.

Ibn Kathir alone recited lahb (لب) with a silent ha'.

{ما أغن عنه ماله وما كسب } .2

His wealth has not benefitted him, nor has his acquisition.

The wealth Abu Lahab gathered, and his gain of fame, shall not take the torture of Allah

away from him. Mujahid said that the children and the man's offspring are included in the

term ‘kasab (كس ب [he acquired])'. Hence, Abu Lahab's children and offspring, also, shall

not take the torture of Allah away from him.

{سيصلى نارا ذات لب } .3

He will be burnt by a fire that has flame.

Abu Lahab shall burn in a strong fire that has a blazing flame.

{وامرأته محالة الطب } .4

And his wife, (specifically) the carrier of the firewood (of instigation),

Abu Lahab's wife was Umm Jamil, the daughter of Harb, the sister of Abu Sufyan Ibn Harb

(the son of Harb), who is the father of Muâwiyah. Al-Bukhariyy said that Mujahid said that


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Hammalatal hatab (محال ة الط ب [the carrier of firewood]) means, 'she spreads the tales to

cause enmity.' The Hafidh Ibn Hajar said that Saîd Ibn Mansur related from the route of

Muhammad Ibn Sirin that he said that the wife of Abu Lahab used to talebear to the

mushriks, the blasphemers who associate partners with Allah, about Muhammad and his

Companions.'

Al-Farra’ said that she used to tale-bear and instigate issues to incite enmity among them,

and this action gave her the name ‘Hammalatal hatab (محال ة الط ب)’, which literally means

‘the carrier of the crackling wood for fuel’. Also, other than that was said.

{دها حبل من مسد ف جي} .5

Around her neck is a twisted iron chain.

Al-Îzz Ibn Âbd as-Salam said that it means “On the Day of Judgment, around her neck

an iron chain, seventy (70) cubits in length, and it will (حبل من مسد) there will be (ف جيدها)

be twisted (مسد).”

Al-Qurtubiyy said that the ruling that Abu Lahab and his wife will remain everlastingly in

Hellfire is contingent upon them remaining in a state of blasphemy until they die. When they

in fact died as blasphemers, what the Prophet had foretold came true. Thus this 'ayah

contains a miracle for the Prophet, sallallahu âlayhi wa sallam.


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SURAH AL-IKHLAS سورة اإلخالص

Makkiyyan, according to Ibn Masûd and others.

Madiniyyan in the one of the two sayings of Ibn Âbbas, and others said that also.

Comprised of four (4) ayahs.

Meaning Ayah


1. Say (O Muhammad), “It is (that)

Allah is one,

(0) قل هو الله أحد

2. Allah is the independent Master to

whom is the resorting.

(2) الله الصمد

3. He did not beget and He was not

begotten.

(3) مل يلد ومل يولد

4. And there was never for Him any

similar.

(4) ومل يكن له كفوا أحد


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THE EXPLANATION

Al-Bukhariyy, Abu Dawud, an-Nasa'iyy and others narrated that a man woke up at night to

pray and repeatedly recited Surah al-Ikhlas in his prayer. He informed the Prophet about

that, so the Prophet said:

<< هنا لتعدل ثلث القرءان إوالذى نفسى بيده >>,

which means, << I swear by Allah, the one who controls my self, certainly it (Surah al-

Ikhlas) is equivalent to one third (1/3rd

) of the Qur'an>>. This may mean that the reward for

its recitation is like the reward of reciting one third of the Qur’an, or that its subject is one

third of the Qur’an’s major subjects: creed, rules and admonishment.

At-Tirmidhiyy and al-Hakim narrated from the route of Ubayy Ibn Ka^b that the mushriks

said, “O Muhammad, give us a genealogy of your Lord,” so Allah revealed Surah al-Ikhlas.

The Prophet said { قل هو الله أحد} (0) {الله الصمد } (2) , He is the One Who is needed by all

and needs none, He does not beget children and is not begotten and none is similar to Him in

anyway. Because everything which is begotten is going to die and everything that dies is

inherited and Allah does not die and is not inherited. The Prophet, sallallahu âlayhi wa

sallam, said } { ومل يكن له كفوا أحد , i.e., “He has neither equal nor similars and absolutely

nothing is like Him by anyway.” Al-Hakim classified it as Sahih and adh-Dhahabiyy

concurred.

The Hafidh Ibn Hajar said in Al-Fath: “Imam Al-Bayhaqiyy reported in Al-‘Asma’ Was-Sifat

with a hasan chain from Ibn Âbbas that the Jews came to the Prophet and said, “Describe

for us your Lord, the One whom you worship,” so Allah revealed { قل هو الله أحد} (the entire

Surah,) and the Prophet, sallallahu âlayhi wa sallam, said that << هذه صفة رىب عز و جل >>

which means, <<This is the attribute of my Lord, the Exalted.>>

{قل هو الله أحد } .1

Say (O Muhammad), “It is (that) Allah is one,

It is said that the pronoun ‘Huwa ( ه و [he/it])’ is “damir ash-sha’n”; the pronoun that refers to

the situation or the case at hand. According to that, the meaning is, “O Muhammad, say, “It

(the issue that you ask me about, O Jews) is: Allah is one… etc.”

It is an obligation on every Muslim to know that Allah is clear of having a partner, clear of

resembling others, and clear of having parts. These three meanings are included when we say

that Allah is attributed with oneness.


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Al-Bukhariyy said that (رحد) means 'One.' Allah is One1 in that He has no partner, no

similar, no manager. Nothing is like Him and He is not similar to anything and He is the

Creator of everything. Some people say that the devil stands opposite to Allah by saying

that Allah represents good and the devil represents evil. Some believe that Allah resides

in Paradise while the devil resides in Hellfire. There is no one standing opposite to Allah.

He is clear of opposites and similars. He is exalted from having contenders or equals. No

one prevents His destining, delays His ruling or overcomes His will. No one can defeat

Allah because everything is under His control. The Prophet said that The Qadariyyah

make the devil equal to Allah because they believe that he creates the evil. All of this is

the meaning of the saying of At-Tahawiyy:

مره أ

ب لحكمه، ول غالب ل ندأد، ل رأد لقضائه، ول معقأ

ضدأد وألأ

.وهو متعال عن أل

“He is (emphatically) exalted beyond similars who oppose him. No one can repel His

creating, no one can delay His decree, and no one can overcome His doing.”

The mental evidence that Allah is one is that had He not been one, He would be more than

one, and if there were another creator, the world would not have order. However, the world

has order, therefore, Allah is one. There would be no order, because it would be mentally

possible for those creators to differ in their decree and management of things, for the Creator

has no obligations, and must necessarily be alive, powerful, knowledgeable, willing and

choosing. If both or all of them can choose, then it is valid for them to differ in their choice,

because none is compelled to comply with the other, or else all would be forced and

compelled, and the forced, compelled one cannot be God.

When we say that Allah’s knowledge is one, we mean that it does not increase, decrease, or

accept divisibility. His power is one power that is related to everything. The attribute of

knowledge when referred to us is one attribute which increases and decreases, and the same

is the case for our power and our doings; they increase and decrease. We may perform more

doings and then produce less doings. Oneness in reference to Allah means that He is one

without partners and cannot be added to.

1 One when attributed to Allah does not mean a number; rather it means Allah does not have with Him partners,

similars or managers.


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In his book Sharh Kitab At-Tawhid of Sahih Al-Bukhariyy, the Hafidh Ibn Hajar said,

“Ahlus-Sunnah explained the ‘Tawhid (oneness)’ by negating likening Allah to the creations

and negating the nonexistence of Allah and His attributes. Al-Junayd said, as reported by

Abu al-Qasim al-Qushayriyy:

(القدمي من احملدث التوحيد إفراد ) This means, 'Tawhid is distinguishing the eternal from the event.' Abu al-Qasim at-

Tamimiyy said in the book Al-Hujjah: “at-Tawhid (التوحي د) is the gerund (masdar) form of

wahhada yuwahhidu ( (وحد، يوحد , and the meaning of “wahhadtu Allah (وح دت اهلل [I made

{i.e. confirmed}Allah to be one])”, is 'I believe that Allah is the One and only God, there

is neither equal nor similar to Him in His Self and His Attributes.' It was said that the

meaning of “wahhadtuhu (وحدت ه [I made; confirmed Him to be one])”, is 'I knew that He

is the One who is clear of having partners or similars in His Self and in His Attributes.'

Ibn Battal said included in the explanation of the chapter is that Allah is not a body

because the body is made of composed things.

Imam Al-Bukhariyy introduced the Chapter of Tawhid in his Sahih with the words: “This

chapter shows the reports about the Prophet calling his nation to have the conviction of

tawhid about Allah.”

The author of Lisan Al-Ârab said that Tawhid is to believe that Allah is one with no

partners. (This is the end of the words of Ibn Hajar.)

The Prophet, sallallahu âlayhi wa sallam, called the people to the conviction of tawhid and

taught them the matters of the belief and the rules of the Religion, showing them what their

Lord sent down to them. Ibn Majah narrated in his Sunan from the route of Jundub Ibn

Âbdullah that he said, “We were with the Prophet as strong youth nearing adolescence and

we learned the matters of the belief before learning the Qur’an. Then we learned the Qur’an

and that strengthened our belief.” The chain of narration of this hadith is Sahih as mentioned

by the Hafidh al-Busiriyy in Misbah Az-Zujajah.

It is mentioned in the book, Al-Bayan Wat-Tahsil that Imam Malik Ibn Anas said “I heard

that Abu Musa al-Ashâriyy wrote to Ûmar Ibn al-Khattab that certain men have learned the

recitation of the Qur’an.” Ûmar wrote him back, “Reward them and generously give them

bounties.” Abu Musa later wrote him, “When we did that, the people hastened to learn the

recitation so that seven hundred have finished learning the recitation of the Qur’an.” Ûmar


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wrote to him, "(Now) leave the people alone (without pay for learning the Qur’an), for I fear

they read the Qur’an and not learn the rules of the Religion contained therein." Imam Malik

said that Ûmar said that out of fear that the people would make unsound ta’wil (inference)

of the Qur’an. The Judge Muhammad Ibn Rushd said that what he (Ûmar) said is clear,

because it is more important to become knowledgeable about the Qur’an by learning its

rules, Hududs, Mufassal (detailed text), Mujmal (non-detailed texts), Khas (specific texts),

Âmm (general texts), Nasikh (abrogating texts), and Mansukh (abrogated texts) than to

memorize most of the Qur’an. So the one who memorizes most of the Qur’an without being

knowledgeable about it and without knowing any of its meanings is like the donkey that

carries a load of journals1.

Âbdullah Ibn Ûmar labored for eight (8) years to learn Surah al-Baqarah, because he

learned it by learning the rules of Fiqh and the meanings contained in its verses, and

Allah is the One Who guides to the acceptable deeds.

Imam Al-Bayhaqiyy said in Al-‘Asma’ Was-Sifat when he explained the Glorious Names of

Allah in the Chapter of mentioning the Names that Clear Allah from Resembling the

Creations, “Among the names is Al-‘Ahad (األح د [the One]). Al-Halimiyy said that it means

that He is the One to Whom there is no similar nor equal. Likewise, Al-Wahid (الواح د) means,

1 In Al-Itqan, As-Siyutiyy conveys that An-Nahhas narrates with his chain of narration back to Al-Qasim

Ibn Âwf Al-Bakriyy, that he heard Ibn Ûmar saying:

حدنا ليؤتى أإليمان قبل ألقر أ

ن يوقف عنده لقد عشنا برهة من دهرنا وإن أأ

لها وحرأمها وما ينبغي أ ن وتنزل ألسورة على محمد فنتعلم حالآ

أ ما بين فاتحته إلى خاتمته ما يدر

أن قبل أإليمان فيقرأ

آحدهم ألقرأ

أينا أليوم رجال يؤتى أ

أن أليوم ولقد رأ

آنتم ألقرأ

أمره منها كما تتعلمون أ

آي ما أ

ن يوقف عنده منهأ

ول زأجره ول ما ينبغي أ

“(By Allah), We lived for a time in our lives when the individual among us would be given the

belief before the Qur’an. The Surah would be revealed to Muhammad, and we would learn its

halal and its haram, and what should be stopped upon (while reciting), just as you are learning

the Qur’an today. And (by Allah), today we have seen men, the individual among them would be

given the Qur’an before the belief, and he would recite what is between his Fatihah and the end of

his recitation without knowing its orders, its prohibitions, and where it is necessary for him to stop

when reciting.”

As-Siyutiyy said, “Al-Bayhaqiyy narrated this in his book As-Sunan.” Ibn Ûmar’s statement, “We lived

for a time in our lives,” is an indication that this is the consensus of the Companions. There is a small

booklet attributed to a deviant Wahhaabiyy man named Âbdu-l-Âziz Ibn Âbdullah Ibn Baz called The

Important Lessons for the Muslim Ummah. In it, he says that the first lesson is memorizing the opening

Surah of the Qur'an, and the second lesson is learning the meaning of the Shahadah. This is a direct

contradiction of the Sunnah, and whoever contradicts the Sunnah is rejected, especially in the fundamentals

of the Religion.


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'He is the One to Whom there is no partner nor numbers.' This is why Allah called Himself

by that name when He attributed to Himself:

(4) {ومل يكن له كفوا أحد }( 3) {مل يلد ومل يولد }As if the saying of Allah: Lam yalid wa lam yulad { يل د ومل يول د مل} [He did not beget

and was not begotten] is explanation of ‘Ahad (أح د [one])’, The meaning is 'nothing

branched from Him, and He is not branched from anything.'

Allah, the Exalted, is clear from bodily attributes and manners of being. In conformity with

that, Imam Abu Sulayman al-Khattabiyy said in A^lam Al-Hadith Sharh Al-Bukhariyy,

“What is incumbent upon us and upon every Muslim is to know that Allah is not a picture

nor a form, because a picture requires a manner of being of which Allah and His Attributes

are clear.” He said in the book of his own compilation, Sha’n Ad-Duâ’, “The difference

between Al-Wahid (الواح د) and Al-Ahad ( ح داأل ) is that Al-Wahid (الواح د) is 'the One and only

in His Self with no similar,' and Al-Ahad ( ح داأل ) is 'the One and only in meaning which none

share with Him.'

Imam Abu Hanifah said 'Allah is One- not as in numbers, but meaning that there is no partner

with him.' Hence, there is no partner with Allah in His Self or in His Attributes. No one has

an attribute similar to Allah, for nothing is like Him in anyway. The saying, ‘mahma

tasawarta bibalika fallahu bikhilafi dhalika ( means ’( ب الف ذل كهللمهم ا تص ورت ببال ك ف ا

"Whatever you imagine in your mind, Allah is different from it." This statement was said by

Thawban Ibn Ibrahim Dhun-Nun al-Misriyy, who is among the prominent people who

narrated from Malik.

The Hafidh Ahmad Ibn Salamah at-Tahawiyy, in his Treatise on the Creed in which he spoke

about the creed of the Salaf said “Allah is clear from limits, ends, sides, organs, instruments,

and unlike all creations the six directions do not contain him.” And he said “The one who

attributes to Allah any of the attributes of the creations is a blasphemer.” Imam at-Tahawiyy's

statement is very clear to anyone who is even slightly mindful.

The ayah was recited (Ahadun-illahus-Samad) with tanwin, (Ahadu-llahu) with dammah on

the dal and without tanwin, and (Ahad Allahu) with a silent dal. Ibn Al-Jawziyy said that,

“The best is the first--(Ahadun-illahus-Samad) with tanwin with a dammah.”

{الله الصمد } .2

Allah is the independent Master to whom is the resorting.


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Al-Bayhaqiyy said in Al-‘Asma’ Was-Sifat: Al-Halimi said that it means 'the One whom

people seek for their needs.' He is the One to whom all the creatures are in need and He does

not need anything. Imam Al-Bukhariyy said in his Sahih: Abu Wa’il said “He is the As-

Sayyid (الس يد [the master]) who needs none.” Abu Wa’il is the brother of Ibn Salamah. He

narrated from Ûmar, Âliyy, Âmmar, and al-A^mash and others narrated from him.

Al-Bayhaqiyy narrated in Al-Asma’ Was-Siffat by his chain to Ibn Âbbas that he said that

“As-Samad (الص مد) means, 'the One who has no ‘jawf (cavities; emptiness; open space),' and

we narrated this saying from the route of Saîd Ibn al-Musayyab, Saîd Ibn Jubayr, Mujahid,

al-Hasan, as-Suddi, Addahhak and others.” The meaning is that Allah is not like mankind.

He is not like any of His creations.

3. {مل يلد ومل يولد }

He did not beget and He was not begotten.

Imam Al-Bukhariyy narrated the Qudsiyy hadith:

عيده كما أن لن إن يقول أياي إما تكذيبه أله ذلك نكذبن ابن ءادم و مل يكن له ذلك و شتمن و مل يك<< >>حدأولد و مل يكن يل كفوا أنا الصمد الذى مل الد و مل أن يقول اتذ اهلل ولدا و أياي إما شتمه أته و أبد

This means: <<The son of Adam belied Me, and he was not entitled to that. He cursed Me,

and he was not entitled to that. He belies me by saying that I shall not recreate him as I have

created him the first time. He curses Me by saying that Allah took a son for Himself while I

am the master to whom is the resorting, and hence I need none (As-Samad [الص مد]), the One

Who did not beget, nor am I begotten, and there is none equal to Me.>>

Hafidh Ibn Hajar said in Fath Al-Bari that since Allah’s existence is an intellectual

necessity1, His existence is eternal without a beginning, He existed before the existence of

things and every begotten child is a creation, then He is clear from begetting children. And

since none of His creations is similar to Him or equal to Him, He is clear from having a

companion that delivers and hence He is clear from being begotten. This meaning is

contained in the saying of Allah in Surah al-Anâm, 101:

1 The sound mind deduces and only accepts that this universe has a creator who is Alive, Willing and

knowledgeable and does not resemble any of the creations.


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{أى يكون له ولد ومل تكن له صاحبة }

<<From where would He have a child when He has no wife?>>.

Hence, the saying of Allah: {مل يل د ومل يول د } negates that Allah is attributed with bodily

attributes, that something detaches from Him or attaches to Him, and that He combines with

something.

4. { يكن له كفوا أحد ومل }

And there was never for Him any similar.

Hafidh Ibn Hajar said that the meaning of the ayah is, 'no one is similar to Him.' Allah has no

similar in any way. Al-kuf' ( ءالكف ) means 'the similar.' Allah revealed this explicit verse that

clears Him from resemblance to the creations in anyway. Anyone who claims that Allah is

like His creations has belied this verse. If someone believes that Allah has a body, whether

big or small, or if he believes that Allah is or has a soul, then he has likened Allah to the

bodies and the souls. If he believes that Allah inhabits the skies then he likened Him to the

Angels. If he believes that Allah spreads in all directions, then he likened Him to the air. If he

believes that Allah enters bodies, then he likened Him to the souls and the jinn. Allah does

not resemble the creatures with souls or the creatures without souls. If he believes that Allah

changes, then he likened Him to all creations. Had changing and developing been possible to

attribute to Allah, He would have been in need of someone to change Him. If he believes that

Allah sits, then he likened Allah to the humans and the animals, including the insects. He

would be saying that Allah has an upper part, a lower part and buttocks. If someone believes

that Allah is a light or darkness, then he has likened Allah to the light and the darkness. At-

Tahawiyy said:

نه بصفاته أ

بصر هذأ أعتبر، وعن مثل قول ألك فار أنزجر، وعلم أأ

ومن وصف هللا بمعنى من معاني ألبشر فقد ك فر، فمن أ.ليس كالبشر

“Whoever ascribes to Allah a meaning among the meanings that pertain to the humans has

blasphemed. Whoever looks into this takes warning, refrains from the sayings of the

blasphemers, and knows that He, being attributed with His attributes, does not resemble the

humans.”

An-Nasafiyy said:

“His saying:

{(هو هللا)}


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<He is Allah>,

is a sign that He is the creator of the things and their originator

(faatir). Included in that is His ascription of being powerful and

knowledgeable, because the creation requires power and knowledge

for the fact that it occurs with the ultimate degree of perfection,

harmony and order. And in that is His ascription of being alive,

because the one ascribed with power and knowledge must be

ascribed with life. In that is an attribution with hearing, sight, will,

speech and other attributes of perfection, for had He not been

ascribed with them, He would be ascribed with their opposites,

which are imperfections. That is the indication of eventuality, and

thus ascribing the Eternal with that is impossible. His Saying:

{(أ حد)}

<(He is) One>

is an ascription of oneness and a denial of partnership, and that He

exclusively is attributed with giving existence to the non-existent,

and that He is the only one who knows (all of) the hidden matters.

His saying:

{(الصمد)}

<The Independent Master needed by all>

is an ascription that (in reference to being in need or being needed),

He is only needed, and if He is not ascribed accept with being

needed, then He is absolutely self-sufficient, not in need of anyone,

and everything is in need of Him. His saying:

{(مل يدل)}


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<He did not procreate>

is a denial of resemblance and typicality. His saying:

{(و مل يودل)}

<and He was not born>

is a negation of eventuality and an ascription with eternity and

begininglessness. His saying:

{(و مل يكن ل كفوا أ حد)}

<There was never for Him any equivalent>

is a negation that anything resembles Him.”

Imam Al-Bukhariyy narrated from the route of Abu Saîd al-Khudriyy that a man heard

another man recite { د ق ل ه و الل ه أح} (the entire surah) repeatedly. The next morning that

man went to the Prophet and told him this, as if insinuating that what the man recited was too

little, the Prophet said

>>هنا لتعدل ثلث القرءان إ<<This means: It is equivalent (in reward) to one-third of the Qur’an. The Hafidh, Ibn Hajar

said that :(yataqalluha) (يتقال ا) with doubling the lam ( ل) its original form is (يتقالله ا) which

means 'believing it is too little' and what the man meant by his words is that the recitation

was too little and not belittling the ayah itself.

Imam Al-Bukhariyy mentioned in the Book of Al-Adhan, the Chapter of Combining Two

Sunnahs in One Rakâh, that in a hadith a man told the Prophet, 'I love it' meaning he loves

the Surah Al-Ikhlas. The Messenger of Allah told him:

دخلك النةأحبك إياها >> >>

This means :<< your love for it admitted you to Paradise.>>

Muslim narrated that the Prophet said


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{قل هو الله أحد }ثلث القرءان قال أف ليلة ثلث القرءان قالوا و كيف يقر أن يقر أحدكم أيعجز أ >> تعدل <<انثلث القرء

This means: <<Is one of you unable to recite one-third (1/3rd

) of the Qur’an in one night?

They said, “How can one read one-third (1/3rd

) of the Qur’an in one night?” The Prophet said

{قل هو الله أحد } is equivalent to one-third (1/3rd

) of the Qur’an.>>

Abu Dawud, at-Tirmidhiyy, and an-Nasa’iyy narrated from Âbdullah Ibn Khubayb al-

Ansariyy (in the terms of Abu Dawud), that he said, “We went out on a dark and rainy night

seeking the Prophet so that he prays for us. When we found him, the Prophet said, 'Say (Qul

.and I did not say anything ”,(ق ل , Qul) but I did not say anything. Then he said, “Say ,'(ق ل ,

Then he said, “Say (Qul , ق ل).” I said that “O Messenger of Allah, what should I say?” He

said

تكفيك من كل شىء و املعوذتي حي تسي و حي تصبح >> {قل هو الله أحد } >>

This means: <<Say { ق ل ه و الل ه أح د} and the two Surahs, al-Falaq and an-Nas at night and

in the morning. It is enough to protect you from everything.>>

Imam Al-Bukhariyy narrated in the Book of Medicine, the Chapter of An-Nafth in Ruqyah

from Â’ishah that she said that when the Prophet retired to bed, he made an-nafth (he gently

blew without wetness and with a little noise) in his hands after reciting { ق ل ه و الل ه أح د} and

the two Surahs, al-Falaq and an-Nas, then he wiped his hands over his face and whatever he

could reach of his body. When he got ill he ordered me to do that for him. Imam al-

Bukhariyy mentioned in the Chapter of Ar-Ruqa Bil Qur’an and Al-Muâwidhat from Lady

Â'ishah that the Prophet, sallallahu âlayhi wa sallam, after reciting the three surahs, used

to make An-nafth (blow gentle air on himself) in the illness in which he died, and when he

became overwhelmed by his illness she used to blow the gentle air after reciting the three

Surahs on him, and use his hand to wipe on him for the blessings of his hand.

IMPORANT NOTE: Lady Â’ishah referred to the blessings contained in the hands of the

Prophet. This reflects the belief of the Companions in the blessings of the body of the

Prophet, a matter contrary to the ill conviction of the Wahhabiyy movement, those who deny

tawassul (asking Allah for good things by something or someone, such as to ask Allah for

something by virtue of a good deed, or even by virtue of the Prophet, sallallahu âlayhi wa

sallam.)


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SURAH AL-FALAQ سورة الفلق

Makkiyyan according to Jabir and Âta’ and others and

Madiniyyan according to one of the two sayings of Ibn Âbbas.


Meaning Ayah


1. Say, O Muhammad, I seek refuge

with the Lord of the Dawn.

(0) قل أعوذ برب الفلق

2. From the evil of what He created.

(2) من شر ما خلق

3. And from the evil of nightfall when

the darkness settles,

(3) ومن شر غاسق إذا وقب

4. And from the evil of those

(witches) who blow (gently) on

knots,

(4) ومن شر الن فاثات ف العقد

5. And the evil of the envious one

when he practices envy.

(5) ومن شر حاسد إذا حسد


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THE EXPLANATION

Muslim, At-Tirmidhiyy, An-Nasa'iyy and Ahmad narrated that the Messenger of Allah said

that

<<املعوذتي , أنزلت علي ءايات مل أر مثلهن>> This means, ' Revealed to me are verses of the Qur'an that I have not encountered similar to

them: the muâwidhatayn ( Surah Al-Falaq and Surah An-Nas).'

{قل أعوذ برب الفلق } .1

Say, O Muhammad, I seek refuge with the Lord of the Dawn.

Imam Al-Bukhariyy said that Mujahid said that ‘al-falaq (الفل ق)’ means 'dawn', and ‘qul ( ق ل)

means 'say'. That is, “O Muhammad, say, aûdhu ( ذأع و )”, which means 'I seek refuge'. The

refuge is sought with Allah, the Lord of the Dawn. The dawn was mentioned because is an

obvious creation and an evident sign of the power of Allah.

{من شر ما خلق } .2

From the evil of what He created.

Hafidh Ibn Hajar said about al-Bukhariyy’s book of Al-Qadar of his Sahih: Al-Bukhariyy

points out that this ayah refutes those who claim that the slave creates his own actions. Had

the evil from which one is ordered to seek refuge with Allah been ones own creation, it

would have been meaningless for the committer to seek refuge with Allah from that evil.

Because it is only valid to seek refuge with the One Who has the Power to remove that

matter sought of with him.

This verse refers to seeking refuge from all types of evil, including the specific types that will

follow. In the next three verses, Allah mentioned three specific types of evil after generally

including all types evil, and that is to show that those three are especially evil.

Ibn Ya^mar recited khuliqa ( خل ق [was created]) with dammah on the kha' ( خ) and a kasrah

on the lam (ل ).


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{ومن شر غاسق إذا وقب } .3

And from the evil of nightfall when the darkness settles,

Imam Al-Bukhariyy said that Mujahid said that the ‘ghasiq (غاس ق)’ of the night is 'when the

sun sets.' Ar-Raghib said in Al-Mufradat that this is an expression of the calamities that

occur at night like at-tariq ( قر الط ا ), which is the calamity that befalls at night. Al-Qurtubiyy

said that at night the beasts come out of the woods, and the harmful creatures come out from

their places, and the people of evil and menace spread out.

At-Tirmidhiyy narrated that the Messenger of Allah looked at the moon and said to Â'ishah:

<< استعيذى باهلل من شره فإنه الغاسق إذا وقب >>

Which means, << Seek refuge with Allah from its evil, for it is the ‘ghasiq idha waqab’ (the

evil that comes with nightfall.)>>

{ومن شر الن فاثات ف العقد } .4

And from the evil of those (witches) who blow (gently) on knots,

‘An-naffathat (النفاثات [the blowers])’ refers to the female sorcerers. ‘Naffathat (نفاث ات)’ is the

plural of ‘naffathah (نف اث ة)’ an exaggerated adjective, as mentioned by as-Samim al-Halabiyy.

It is mentioned in Al-Mufradat that an-nafth (النف ث) is blowing gently with a little saliva, but

it is less than spitting. The meaning of the verse is, [Also I seek refuge with Allah from the

evil of the female sorcerers that blow gently little saliva on the knots of a thread as they read

on them].

{ا حسد ومن شر حاسد إذ } .5

And from the evil of the envious one when he practices envy.

This ayah refers to the envious person when he reveals his envy. Envy is to hate the bliss for

other Muslims, feel burdened about it, to wish it is removed from them- and to act on that

feeling accordingly. This includes whether the endowment is of a material or religious

context. The envy of the envious is not effective unless he reveals it, for instance, by

scheming to have the bliss removed from that Muslim in a harmful manner. Practicing his

feeling of envy may be by buring down another’s home, or otherwise striving to make him

lose his endowment. However, if he does not reveal his envy then the envious one is the only


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one harmed by his envy, because he feels distressed for the endowment that the other

Muslims have.

It was said that envy was the first sin committed in Paradise: The sin of Iblis when he was

envious of Prophet Adam. Envy was also the first sin committed on earth. Cain was envious

of his brother, Abel. His envy led him to kill his brother.


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SURAH AN-NAS الناسسورة

Makkiyyan according to Jabir, Âta’, and others and

Madiniyyan according to one of the two sayings of Ibn Âbbas.

It is the same as the one before it because both were revealed together.

Comprised of six (6) ayahs.

Meaning Ayah


1. Say, O Muhammad, I seek refuge

with the Lord of mankind.

(0)قل أعوذ برب الناس

2. The King of mankind,

(2)ملك الناس

3. The God of mankind,

(3)إله الناس

4. From the evil of the withdrawing

whisper;

(4)من شر الوسواس الناس

5. The one who whispers to the hearts

of the people,

(5)الذي ي وسوس ف صدور الناس

6. Among jinns and mankind.

(6)من النة والناس


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THE EXPLANATION

{قل أعوذ برب الناس } .1

Say, O Muhammad, I seek refuge with the Lord of mankind.

Qul ( ق ل) means 'say', i.e., O Muhammad, say ‘aûdhu (أع وذ)’ which means 'I seek refuge'. ‘Bi

Rabbin-nas ( رب الن اسب [with the Lord of the people])’ means, 'with Allah the Lord of

mankind.' Lord of Mankind is the Owner and Creator of mankind. Al-Îzz Ibn Âbd as-

Salam said that when Allah ordered us to seek refuge from the evil of the devil, He informed

us that it is Allah with Whom we seek refuge.

{ناس ملك ال} .2

The King of mankind,

Since there are kings among mankind, Allah mentioned that He is the King of all mankind.

{إله الناس } .3

The God of mankind,

And since among mankind there are some who unrightfully worship other than Allah, Allah

made it known that He is the God of mankind. That is, He is the One Who controls

everything and He is the one who owns everything. He raises the status of whomever He

willed and degrades whomever He willed. He is the only One Who is worshipped rightfully.

No one deserves to be worshipped but Him. Worship is the extreme humbling of oneself with

the ultimate level of humbleness, the maximum amount of humility and extent of

subjugation. The great linguist and astute Imam, the honorable Taqiyyud-Din Âliyy Ibn Âbd

al-Kafi as-Subkiyy said in Al-Fatawa: Worship is the utmost submission and humbling

oneself.

{من شر الوسواس الناس } .4

From the evil of the withdrawing whisper;


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That is, from the evil of the one who whispers, who is the devil. In this ayah, the devil was

called “Al-Waswas (the whisper)” as a signal to what he does the most. This is similar to

what Allah said about the son of Noah:

<( ر صالح إنه عمل غي )>

<He is a bad deed>.

He was described with his frequent act. ‘Al-waswasah (الوسوس ة [whispering])’, 'is the talk to

oneself.' Imam Al-Bukhariyy said that Ibn Âbbas said about ‘Al-waswas ( الوس واس ) [the

whisper]’: 'When the child is born, the devil awaits him. If the name of Allah is mentioned

the devil departs, and if Allah is not mentioned the devil establishes himself over the child's

heart.' Ar-Raghib said that the ayah

means: I seek refuge with Allah from the devil who withdraws in {الن اس من شر الوس واس }

humiliation whenever Allah is mentioned.

{الذي ي وسوس ف صدور الناس } .5

The one who whispers to the hearts of people,

As-Sudur (الص دور [the chests/breasts]) in this ayah means 'the hearts.' Al-Îzz Ibn Âbd as-

Salam said that Yuwaswisu (يوس وس [he whispers])’ means that calls to his obedience by that

which reaches into the hearts. Imam Muslim and Ahmad (in his Musnad), and the terms are

that of Imam Muslim, narrated from the route of Sufyan that the Messenger of Allah,

sallallahu âlayhi wa sallam, said

ياك يا إد و ل به ق ينه من الجن و ق ينه من المالئكة قالوا و ال و قإحد رما منكم من >>ال بخي إم ني أسلم فال يأعانني عليه فرن هللا رال إياى إرسول هللا قال و >>

This means: <<Each and every one of you has been assigned a companion from the jinns

and a companion from the angels. They said, 'Also you, O Messenger of Allah?' He said

that, 'Even me, however, Allah empowered me over him (the devil), so he embraced Islam,

and he only orders me with goodness.'>>

It is important to note that it is not permissible for anyone to believe that the devil enters

and/or possesses any of the Prophets' bodies.

{من النة والناس } .6

Among jinns and among mankind.


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Al-jinnah (الن ة) is the jinns. The Jinn is a creation of Allah made from fire. They have minds

and are males and females. They may live for hundreds of years. The Religion of Islam is

also directed towards them. Some of them are Muslims, but most are blasphemers-and those

are the jinns referred to as devils. The father of all jinns is Iblis, and he is the head of the

devils.

Ibn al-Jawziyy said that there are two sayings regarding the meaning of this ayah:

The first is that it is a clarification of ‘the people’ mentioned in the fifth ayah: those to whom

the devil whispers. He whispers into the hearts of ‘an-nas ( الن اس [the people])’, which include

the people among the jinn, and the people among the humans.

Here, Allah called the jinns ‘nas (ن اس [people])’, as He called them ‘rijal (رج ال [men])’ in

Surah al-Jinn, 6:

{ ي عوذون برجال من الن }

<They seek refuge with men among the jinn>.

Allah also called them a ‘nafar (نفر [group/squad])’ in Surah al-Jinn, 1:

{ استمع ن فر من الن }

<A group of Jinn listened>.

This is the saying of al-Farra’, and according to it, the word ‘al-waswas ( الوس واس)’ means the

devil whispers to the jinn as he whispers to mankind.

The second saying is that this verse is clarification of who is the devil from whom one seeks

refuge:

Al-waswas ( الوسواس [the whisper]) in the verse:

{ناس من شر الوسواس ال } .

From the evil of the withdrawing whisper;

is the devil himself, as previously mentioned. He is a jinn that calls the hearts of mankind to

his obedience. He is the jinn mentioned in this sixth verse:

{من النة }

Among jinns


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Thus, the meaning is: “from the evil of al-waswas ( الوس واس)- who is among the jinns”.

Moreover, however, the saying of Allah after that, ‘an-nas } والن اس [the people] { is

linguistically in conjunction with ‘al-waswas { الوس واس} ; the jinn devil’. Thereby, the

meaning would be: ‘I seek refuge with Allah from the evil of ‘al-waswas ( الوس واس [the jinn])’

and the evil of ‘an-nas ( الن اس [the human])’. It is as if Allah ordered us to seek refuge from

the jinns and mankind. This is the saying of az-Zajjaj.

Qadi Îyad said, “Chapter: Know that the Nation unanimously agree that the Prophet,

sallallahu âlayhi wa sallam, is impeccable from the devil and is protected from him, both in

all things harmful in the body and all whisperings in thoughts.” Then he said in the following

chapter, “As for the sayings of the Prophet, sallallahu âlayhi wa sallam, the proofs stand

clear by virtue of his miracles that he is truthful. The nation hold the Consensus that

pertaining to the matters that can only be known through conveyance, the Prophet, sallallahu

âlayhi wa sallam, is impeccable from conveying them contrary to what they are whether

intentionally, purposely, forgetfully, or erroneously.”


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END NOTE

Translated by Riad Nachef, the slave of Allah, who longs for the Mercy and Forgiveness of

Allah. Completed this Thursday the 25th

day of March, 1999 at six o’clock PM after Âsr in

Lexington, Kentucky. I Praise Allah, the Lord of the Worlds, who enabled me to start this

endeavor and to bring it to a conclusion. May Allah raise the rank of Prophet Muhammad,

the Seal of all the Prophets and Messengers and his pure family members and genuinely

meritorious companions.

May Allah make this work of widespread benefit and a reason for me to escape

Hellfire and be admitted to Paradise.

Amin.

Documents

The Jeweled Interpretation of Juz' Âmma - Meetupfiles.meetup.com/1474448/Juzu' Âmmah Tafsir.pdf · The Jeweled Interpretation of Juz' Âmma Tafsir Juz' Âmma Someone might say 9