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The meanings of Juz’ Tabarak the twentieth part of Qur'an PDF Print Email
Written by Administrator   
Friday, 19 October 2012 09:33
Article Index
The meanings of Juz’ Tabarak the twentieth part of Qur'an
Surah Al-Qalam
Surah Al-Haqqah
Surah Al-Ma^arij
Surah Nuh
Surah Al-Jinn
Surah Al-Muzzammil
Surah Al-Muddaththir
Surah Al-Qiyamah
Surah Al-Insan
Surah Al-Mursalat
END NOTE
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بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ 

PREFACE

 Click here to download the PDF version of this article

 

 

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ 

PREFACE

 

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

           

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

 

           

The honor of the Science of Tafsir is grand and the reward of spreading it is magnificent. We have attempted to translate into the English language the interpretation of the Thirtieth (29th) part of the Qur’an (Juz’ Tabaraka). We relied in our endeavor on precious books of interpretation in the Arabic language. One of which is Al-Bahr Al-Muhit, authored by Abu Hayyan Al-Andalusiyy. Another text is the interpretation of An Nasafiyy. We relied on both in compiling this interpretation of Juz’ Tabarak al Mulk the twenty ninth part of the Qur’an along with a precious document compiled by the Research Division of the Association of Islamic Charitable Projects.

           

 

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

 

 

INTRODUCTION

 

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

 

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

 

 

  1. The Torah, revealed in the Hebrew language to Prophet Musa (Moses)
  2. The Zabur, revealed in the Hebrew language to Prophet Dawud (David)
  3. The Injil, revealed in the Syriac language to Prophet ^Isa (Jesus)
  4. The Qur’an, revealed in the Arabic language to Prophet Muhammad, sallallahu ^alayhi wa sallam.

 

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

 

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

 

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

 

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

 

The overall layout of this book avoids word for word translation of an Ayah but rather consists of giving a general interpretation of the meanings of each individual verse (ayah), with a more detailed interpretation of each verse in the body of the book. Transliterated words are constructed as per the following transliteration system that has been adopted for this work:

 



 

Transliteration System

English

Arabic

 

English

Arabic

ء

 

T

ط

B

ب

 

DH

ظ

T

ت

 

^

ع

TH

ث

 

GH

غ

J

ج

 

F

ف

H

ح

 

Q

ق

KH

خ

 

K

ك

D

د

 

L

ل

DH

ذ

 

M

م

R

ر

 

N

ن

Z

ز

 

H

ه

S

س

 

W

و

SH

ش

 

Y

ي

S

ص

 

A

أ

D

ض

 

A

ءا

 

To represent the fathah

‘a’ after the letter

 

To represent the dammah

‘u’ after the letter

 

To represent the kasrah

‘i’ after the letter

 

To represent the mad by an alif

a’ after the letter

 

To represent the mad by a waw

u’ after the letter

 

To represent the mad by a ya

i’ after the letter

 

To represent the shaddah

the letter is doubled

 

 

 


[1] Family members.

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

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

The meanings of Juz’ Tabarak

 ترجمة معاني جزء تبارك

The twenty ninth part of the Qur’an

  من القرءان الكريم   الجزء التاسع والعشرون 

 

 

 

سورة الملك

 

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيم

 

تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ ﴿١﴾الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ ﴿٢﴾الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَّا تَرَىٰ فِي خَلْقِ الرَّحْمَـٰنِ مِن تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ ﴿٣﴾ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ ﴿٤﴾وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ ﴿٥﴾وَلِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيرُ ﴿٦﴾إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا وَهِيَ تَفُورُ ﴿٧﴾تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ ﴿٨﴾قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّـهُ مِن شَيْءٍ إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ ﴿٩﴾وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ ﴿١٠﴾فَاعْتَرَفُوا بِذَنبِهِمْ فَسُحْقًا لِّأَصْحَابِ السَّعِيرِ ﴿١١﴾إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ ﴿١٢﴾ وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ ﴿١٣﴾أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ ﴿١٤﴾هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِن رِّزْقِهِ ۖ وَإِلَيْهِ النُّشُورُ ﴿١٥﴾أَأَمِنتُم مَّن فِي السَّمَاءِ أَن يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ ﴿١٦﴾أَمْ أَمِنتُم مَّن فِي السَّمَاءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ ﴿١٧﴾وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ ﴿١٨﴾أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَـٰنُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ ﴿١٩﴾أَمَّنْ هَـٰذَا الَّذِي هُوَ جُندٌ لَّكُمْ يَنصُرُكُم مِّن دُونِ الرَّحْمَـٰنِ ۚ إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ ﴿٢٠﴾أَمَّنْ هَـٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ بَل لَّجُّوا فِي عُتُوٍّ وَنُفُورٍ ﴿٢١﴾أَفَمَن يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّن يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ ﴿٢٢﴾قُلْ هُوَ الَّذِي أَنشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۖ قَلِيلًا مَّا تَشْكُرُونَ ﴿٢٣﴾قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ ﴿٢٤﴾وَيَقُولُونَ مَتَىٰ هَـٰذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ ﴿٢٥﴾قُلْ إِنَّمَا الْعِلْمُ عِندَ اللَّـهِ وَإِنَّمَا أَنَا نَذِيرٌ مُّبِينٌ ﴿٢٦﴾فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَقِيلَ هَـٰذَا الَّذِي كُنتُم بِهِ تَدَّعُونَ ﴿٢٧﴾قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّـهُ وَمَن مَّعِيَ أَوْ رَحِمَنَا فَمَن يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ ﴿٢٨﴾قُلْ هُوَ الرَّحْمَـٰنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا ۖ فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُّبِينٍ ﴿٢٩﴾قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَن يَأْتِيكُم بِمَاءٍ مَّعِينٍ ﴿٣٠﴾

 

 

 

 

 

سورة الملك

Surah Al Mulk

 

It is also called الواقية المنجية which means the protector the rescuer, because it protects and rescues from the torture of the grave whoever makes it his habit to recite it.

Al Hakim reported the hadith and quoted it from the prophet, sallallahu ^alayhi wa sallam: من قرأها في ليلة فقد أكثر وأطنب which means whomever recited it in a day and a night has done a lot.

 

 

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

I begin with the name of Allah, the Merciful to believers and nonbelievers in the present life, the Merciful to believers in the Afterlife.

 

This verse (ayah) is called 'the basmalah.'  According to Imam ash-Shafi^iyy, the basmalah is one of the verses (ayahs) of the Fatihah without which the prayer is invalid.  Imam Malik and Imam Abu Hanifah do not consider the basmalah to be a verse (ayah) of the Fatihah[1].  Every chapter (surah) of the Qur’an starts with the basmalah except one: Surah Bara’ah[2].  Moreover, following the methodology of the Qur'an, it became the habit of the salaf [3]  and the khalaf[4]  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 takbir[5], 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] 

The preposition (al-jarr) and its object (al-majrur) in the word bismi (بسم) [ba(بَ) and ism (اسم) respectively] of the basmalah indicate either a verb such as abda’ (أبدأ) which means ‘I start’ or a noun such as ibtida'i (إبتدائى) which means ‘my starting.’  So bismillah (بسم الله) means ‘I start with the name of Allah’ or ‘my starting is with the name of Allah[8].

 

The word Allah (الله) is the Name of the Creator whose non-existence is impossible to be perceived in the mind.  Allah is the One and only deserving of all praises.  The name Allah (الله) is not derived from another root word[9]

 

تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ ﴿١﴾

[Al Mulk 67:01]  Glorified and Transcendent is He Who Controls and manages His Dominion and subjugates all existing things; and He has Power over all created things;-

The Ayah means Allah's Generosities are perpetual and He is Glorified and Transcends above being attributed with the attributes of the creation. He Owns, Controls and Subjugates the Dominion which includes the Heavens and Earths and what is in them and between them; the entire creation is subjugated by His Power and He does in His Dominion whatever He Wills and Rules over His Creations as He Wills and makes esteemed and degrades whomever He Wills and everything is in need of Him and every matter is easy for Him. Allah has Power over all created things and no one stops His Doings and nothing makes Him Powerless and nothing hinders His Decree and nothing prevents what He Gives.

الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ ﴿٢﴾

[Al Mulk 67:02] He who created Death and Life, that He may try you to show which of you is best in deed: and He is the Exalted Mighty One Who severely punishes the disobedient, and is all-Forgiving;-

The Ayah means Allah is the Creator of life and death; He Causes death and Gives life up to a pre-set time to whomever He Willed. He made this world an abode for life and cessation of being, and made the Hereafter an abode for recompense and everlastingness, so He may try you to show whether or not you fulfill His Orders and Prohibitions; thus it will appear from you that which He Knew in Eternity will occur from you, and accordingly will recompense your deeds, and it will appear from you that which reveals who among you is more and quicker in obedience and who is more sincere and correct. Sincerity is for the deed to be done seeking the reward from Allah alone and correctness is to conform to the Sunnah. Allah gave your life by which you are enabled to perform deeds and directed death at you which urge you to choose doing well over bad deeds since what comes after death is Resurrection and the inevitable recompense. Allah is Al-^Aziz that is the One who Defeats His enemies and has the Ultimately Exalted Might Whose Punishment is severe to those who disobey and oppose His Order. He is Al-Ghafur that is He Forgives the one who repents from his sins.

الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَّا تَرَىٰ فِي خَلْقِ الرَّحْمَـٰنِ مِن تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ ﴿٣﴾

[Al Mulk 67:03]He who created the seven heavens one above another: O son of Adam you will not see disproportion in the Creation of Ar-Rahman. So turn your vision repeatedly: do you see any flaw?

Allah  created and brought from nonexistence into existence seven skies one on top of another as confirmed in the Hadith of Al-'Isra' ( the Night Journey) reported by Al-Bukhari and Muslim. Al-Bukhari said at-tafawut means difference in its parts that result in incoherence. Hence the Ayah reflects the meaning that the son of Adam cannot see any contradiction, flaw or error in any of the creations of Allah Who is Wise and Mighty; this does not mean that the creations of Allah do not differ from one another in form and characteristics, rather the difference spoken of pertains to what negates the Wisdom of the Creator and Allah the Exalted is Wise and is clear from erring. 

Hamzah and Al-Kisa'iyy recited tafawwut with a double waw without alif and the rest recited tafawut.

Then Allah the Exalted ordered the sons of Adam to repeatedly look at His creations to take heed and appreciate the Power of Allah and established that the son of Adam cannot see any crevices or flaw. Abu ^Amr, Hamzah, Al-Kisa'iyy and Hisham recited hattara instead of hal tara.

ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ ﴿٤﴾ 

[Al Mulk 67:04]Turn your vision twice again: your vision will come back to you failing to see any flaw, tired and worn out.

Allah ordered the son of Adam to look twice because one might not see any flaw the first time, so Allah established that even if he looks twice or repeatedly still he will not detect any flaw; rather his vision will return toiled and tired without seeing fault or difference in the parts of the sky.

وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ﴿٥﴾  

[Al Mulk 67:05] And We (Allah) have adorned the lowest sky with glittering stars from which meteors separate and launch to drive away the eavesdropping devils, and have prepared for them in the Hereafter the torture of the Blazing Fire.

Allah beautified the sky which we see closest to Earth with stars that are illuminated and made out of them meteors that separate from them and shoot at the devils who eavesdrop. Allah has prepared a fervid Fire for the devils in the Hereafter other than being burnt with meteors in this world.

وَلِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيرُ ﴿٦﴾ 

[Al Mulk 67:06]For those humans and jinn who disbelieve in their Lord is the torture of Hell: and to such ending and return is indeed evil.

Allah has prepared for the blasphemers among the humans and jinn, in the Hereafter, the torture of Jahannam which is a greatly fervid blazing Fire; the Hadith that was narrated by At-Tirmidhiyy establishes that the Fire of Hell was lit for one thousand years until it turned red in color and one thousand years until it turned white in color and one thousand years until it turned black in color, so it is pitch black and dark. To end up in Hellfire is such an evil place to which the blasphemers return.

إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا وَهِيَ تَفُورُ ﴿٧﴾

[Al Mulk 67:07]When the blasphemers are cast therein, they will hear its terrible braying-like sound drawing in as it boils and blazes forth,

When the blasphemers are thrown into Jahannam similar to throwing logs in a great fire, they shall hear for Jahannam a terrible braying-like sound—similar to that of a donkey—drawing in strongly as a result of its fervent boiling.

﴿٨﴾ تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ

[Al Mulk 67:08] Almost bursting with fury toward the blasphemers: Every time a Group of them is cast therein, the Keeper-Angels will ask out of reprimand, "Did no Prophet come to warn you against such torture?"

Jahannam will be almost bursting with anger—a simile of its fervid boiling-- toward the blasphemers. With each batch of blasphemers thrown into Jahannam the Angels charged with jahannam called Azzabaniyah—Malik and his aids—will reprimand them by asking them whether or not a Messenger warned them in this world against the torture that they now encounter—thereby adding to their torture.

قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّـهُ مِن شَيْءٍ إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ ﴿٩﴾

[Al Mulk 67:09] The blasphemers will say: "Yes indeed; the Warners did come to us, but we belied them and said, 'Allah never sent down any Message to you: you are nothing but in a confused state of ignorance!'"

The blasphemers admit on the Day of Judgment that Allah the Exalted Has sent them Messengers who warned them against the situation they now encounter and also admit that they belied them. They told the Messengers sent to them, 'Allah has not revealed to you any of what you claim among promise of reward and threat of punishment and other than that'. Abu Hayyan said in his book of interpretation of Qur'an that the saying of Allah إِنْ أَنتُمْ إِلا فِي ضَلالٍ كَبِيرٍ could have two meanings: 1) The blasphemers address the Messengers who were sent to warn them first by belying them and denying that they received any revelation and second by accusing them of ignorance and of being in a state of utter confusion. 2) It is possible that the statement is made by the Angels in charge of torturing the blasphemers in Hellfire with which they address the blasphemers reprimanding them and informing them that they are now in a state of destructive torture that emanated from their misguidance in this life.

وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ ﴿١٠﴾

[Al Mulk 67:10] They will also say: "Had we but listened or used our mind, we should now not be among the occupants of the Blazing Fire or deserving perpetuity therein!"

The blasphemers, while in Hellfire, will say to the Angels in charge of keeping Jahannam, ' only if we had listened to the Messengers the way the seekers of truth would listen or had we used our minds to think about what the Messengers were saying we would not have been now in Hellfire deserving to be therein forever'. This ayah presents a proof that the accountability relies on the proofs hearing and mind offer and that both are binding proofs.

فَاعْتَرَفُوا بِذَنبِهِمْ فَسُحْقًا لِّأَصْحَابِ السَّعِيرِ ﴿١١﴾

[Al Mulk 67:11] They will then confess their blasphemy of belying the Prophets: but useless will be their confession and far will the occupants of the Blazing Fire be from the Mercy of Allah!

The blasphemers admit their blasphemy of belying the Messengers, but their admission will not help them and will not save them from the torture of Allah. The supplication will be made against the blasphemers who are doomed to Hellfire to be what they are, that is deprived and far from the Mercy of Allah. Abu Ja^far and Al-Kisa'iyy recited with a dammah on the Ha'.

إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ ﴿١٢﴾

[Al Mulk 67:12] As for the believers who fear their Lord in seclusion as they did openly, for them is Forgiveness and Paradise.

After Allah the Exalted mentioned the threat of torturing the blasphemers Allah mentioned the promise of reward for the believers. The believers who fear their Lord regarding the matters and situations of the Hereafter of which they had been informed, or they fear Him while they are away in seclusion from the eyes of the people, and believed in Him, and obeyed Him secretly as well as openly, they will be forgiven by Allah for their sins and will be rewarded Paradise.

وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ ﴿١٣﴾

[Al Mulk 67:13] And whether you conceal your speech or announce it, Allah certainly has complete knowledge, of the good and evil secrets of all hearts.

Allah addresses the people that whether they conceal or declare their speech Allah knows what is in their hearts among good and evil, hence, whatever they utter is known to Allah. The Ayah reveals that both matters, whatever said openly or kept hidden, are equally known to Allah.

Ibn Al-Jawziyy said that Ibn ^Abbas said: 'This Ayah was revealed about the blasphemers who associated partners with Allah. They used to slander the Messenger of Allah, sallallahu ^alayhi wa sallam, and Jibril would inform him about what they said, so they would tell one another to keep their saying concealed so that Muhammad's God would not hear.'

أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ ﴿١٤﴾

[Al Mulk 67:14] Should He not know, - that which He created? And He is the One Who Endows Generosities upon His slaves and nothing escapes His Knowledge.

The Ayah presents an interrogative that negates that Allah does not hear, thereby confirming that Allah the Exalted surrounds with His Knowledge the concealed and announced matters and what the creations reveal or hide. How could it be otherwise, knowing that Allah is the One who made things exist from a state of nonexistence, and He is the One who is Generous to His slaves secretly when they do not anticipate, and He is the One who knows the reality of all things and nothing is kept hidden from His knowledge.

هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِن رِّزْقِهِ ۖ وَإِلَيْهِ النُّشُورُ ﴿١٥﴾

[Al Mulk 67:15] Allah is the One Who has made the earth manageable for you, so walk through its tracts and eat the lawful Sustenance which He provides: but to Him you shall return and be resurrected for settlement of account.

Allah is the One who made the Earth manageable for the people to inhabit and be able to walk on it, dig wells, channel springs and rivers, construct buildings, plant seeds and trees and the like. Had Earth been a solid rock none of that would have been manageable. Allah ordered the people to walk through its tracts and it was said through its mountains and it was said through its sides. Al-Bukhari said, 'manakibiha ( مَنَاكِبِهَا) means its sides'. The underlying meaning is that Allah is the One who facilitated for you to walk through its mountains which reflect additional meaning of extreme facility. Also Allah ordered the people to eat from the lawful sustenance that Allah provides. Allah informs the people that they shall return to Him on the Day of Judgment and that they shall be resurrected from their graves to stand for account of their deeds and for recompense. Indeed they shall be questioned whether or not they were thankful to Allah for what He endowed upon them.

أَأَمِنتُم مَّن فِي السَّمَاءِ أَن يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ ﴿١٦﴾

[Al Mulk 67:16] Do you feel safe that Jibril who is in heaven will not cause earth to cave in underneath you and swallow you up and shake back and forth over you?

Allah scared the blasphemers of Makkah by addressing them that do you feel safe from Jibril who is in heaven, the Angel in charge of punishment, to not make Earth cave in under you and sink below just as it did underneath Qarun and underneath the people of Lut in their cities. Allah the Exalted with His Power causes the Earth to shake at the time of caving in until it throws the blasphemers downward and it becomes over them moving back and forth.

When explaining this Ayah the scholars of interpretation highlighted that Allah the Exalted is clear from being attributed with places, directions, bodily attributes and all attributes of the creations. Hence Allah is clear from residing in the sky, sitting on Al-^Arsh or any other place. Allah exists without a place or a direction. Al-Hafidh Al-^Iraqi, in his book Al-Amali, when explaining the Hadith:  

مَّن فِي الأَرْض َيرْحَمكُمْ مَّن فِي السَّمَاء  رْحَمُوا إِ 

Said: 'The other narration السَّمَاء أَهلُ reveals that the meaning of the ayah مَّن فِي السَّمَاء is the Angels.'

أَمْ أَمِنتُم مَّن فِي السَّمَاءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ ﴿١٧﴾

[Al Mulk 67:17] Or do you feel safe that Jibril Who is in Heaven will not send against you a violent wind that showers you with stones, so that you shall know—when knowing will not help-- how true was My(Allah’s)warning?

Moreover, Allah addressed them that do you feel safe from Jibril who is in Heaven, the Angel in charge of punishment, to not send against you from the sky a strong wind with stones as he did against the people of Lut and the people of the Elephant. Indeed, you blasphemers shall know, as you delve in torture and when knowing shall not help you, the consequence of the Warning of Allah and that you belied it and rejected Allah’s Messenger.

وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ ﴿١٨﴾

[Al Mulk 67:18] But indeed people before the blasphemers of Makkah belied the Messengers: then how truthful did they find the torture Allah that befell them?

The blasphemers of the previous nations, before those of Makkah, such as the people of Noah, ^Ad, Thamud, Lut, Madyan, and Pharaoh did belie the message of the Messengers and indeed did find the torture of Allah a true matter.

أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَـٰنُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ ﴿١٩﴾

[Al Mulk 67:19] Do the blasphemers not see the birds above them, spreading and folding in their wings? Nothing keeps them from falling except (Allah) Ar-Rahman: Indeed Allah knows all things.

After Allah the Exalted warned them against the caving in of Earth and the wind He cautioned them to take heed in the masterly creation of the birds. Has the blasphemers not seen how the birds fly in the air spreading and folding in their wings as they fly—as Al-Bukhari and Mujahid explained-- without falling down despite their heavy weights and large bodies? It is Allah's Power that protects them and keeps them from falling. Indeed Allah knows all things and nothing escapes His Knowledge.

أَمَّنْ هَـٰذَا الَّذِي هُوَ جُندٌ لَّكُمْ يَنصُرُكُم مِّن دُونِ الرَّحْمَـٰنِ ۚ إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ﴿٢٠﴾

[Al Mulk 67:20] O blasphemers, who is there as supporters who can stop and avert the torture from you if it comes, besides (Allah) Ar-Rahman? The blasphemers are but in delusion.

The Ayah presents an interrogative confirming and giving the address of: O blasphemers there are no supporters for you who can stop and avert the torture from you when it befalls you. Allah is the true supporter, but the blasphemers are drowning in delusion thinking that what they worship other than Allah will benefit or harm them or make them closer to Allah in acceptance.

أَمَّنْ هَـٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ بَل لَّجُّوا فِي عُتُوٍّ وَنُفُورٍ ﴿٢١﴾

[Al Mulk 67:21] O blasphemers, who are there that, can give you sustenance if Allah were to withhold His provision? No, the blasphemers persist in impiety and departure from the Truth.

O blasphemers no one can give you sustenance if Allah withholds the reasons of sustenance such as rain and vegetation. The blasphemers persist on their blasphemy and denial, although the truth stands out crystal clear, and arrogantly reject and depart from the truth.

أَفَمَن يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّن يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ ﴿٢٢﴾

[Al Mulk 67:22] Is then one who walks with his face lowered, better guided, - or one who walks looking ahead on a Straight path?

Allah the Exalted sets in this Ayah an example for both the believers and the blasphemers. Which of the two, the person who walks with his face lowered not looking ahead and right and left maintains a swift path free of pitfalls, or the one who walks headforemost looking ahead and right and left? This is what the blasphemer does, he indulges in blasphemy and sins in this world tripping over pitfalls one after another and in the Hereafter he shall be assembled dragged on his face. Whereas the believer sees his path clearly through adhering to the rules of the religion, thereby escaping the pitfalls, and will be a winner in the Hereafter.

Qunbul recited Siratin ( صِرَاطٍ ) with sin.

قُلْ هُوَ الَّذِي أَنشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۖ قَلِيلًا مَّا تَشْكُرُونَ ﴿٢٣﴾

[Al Mulk 67:23] O Muhammad say to the blasphemers: "Allah is the One Who has created you and your faculties of hearing, seeing, and understanding: little thanks it is you give.

Allah the Exalted ordered Prophet Muhammad to tell the blasphemers that Allah is the one who created you and created for you your ears, eyes and hearts with which you hear, see, and comprehend, but you give little thanks to Allah for His endowments.

Thanking Allah for His endowments entails not using them in sinning but to use them in a manner acceptable by Allah. But you blasphemers have not used these endowments in manners accepted by Allah; hence, you have not been thankful to Allah at all.

قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ ﴿٢٤﴾

[Al Mulk 67:24] O Muhammad say to the blasphemers: "It is Allah Who has spread you out through the earth, and to Him you shall be resurrected and assembled."

Allah the Exalted ordered Prophet Muhammad to tell the blasphemers that Allah is the one who spread them out on Earth and that they shall be resurrected on the Day of Judgment and be gathered from their graves for settlement of account and requital. The meaning encompasses that the One who has the Power to create you has the Power to resurrect you and thus it entails a refutation of those who deny the Resurrection and Assembly.

وَيَقُولُونَ مَتَىٰ هَـٰذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ ﴿٢٥﴾

[Al Mulk 67:25]The blasphemers mockingly ask: When will this promise of torture be fulfilled? - If you are telling the truth.

The blasphemers who deny the Resurrection and Assembly shall mockingly say: ' if you are truthful, when is the Day of Judgment and when the torture with which you are threatening us is.'

قُلْ إِنَّمَا الْعِلْمُ عِندَ اللَّـهِ وَإِنَّمَا أَنَا نَذِيرٌ مُّبِينٌ ﴿٢٦﴾

[Al Mulk 67:26] O Muhammad say: " Allah alone has the knowledge of the time of the Day of Judgment: I am only to warn you and plainly convey to you the laws."

 

Allah answered them by ordering Prophet Muhammad to tell the blasphemers that Allah alone knows the time of occurrence of the Day of Judgment, and that the Prophet only warns them against a severe torture for their blasphemy, and clearly conveys to them the rules of the religion.

فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَقِيلَ هَـٰذَا الَّذِي كُنتُم بِهِ تَدَّعُونَ ﴿٢٧﴾

[Al Mulk 67:27] When they see the torture on the Day of Judgment, grieved will be the faces of the blasphemers, and the Angels of torture will say to them: "This is the torture fulfilled, which you were calling for!"

On the Day of Judgment when the blasphemers see the promised torture close to them their faces will be grieved and blackened with sadness just like the one driven to be killed. The Angels in charge of torture will add to their grief by telling them that this is the torture you have been asking for and rushing to have—as per Ya^qub's recitation of (تَدعُونَ  ) with a single dal—or they will tell them face the torture that you have been lying about and believing that if you die you will not be resurrected—as per the recitation of the rest of the reciters of (تَدَّعُونَ) with a double dal.

قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّـهُ وَمَن مَّعِيَ أَوْ رَحِمَنَا فَمَن يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ ﴿٢٨﴾

[Al Mulk 67:28] O Muhammad say to the blasphemers: "Whether Allah causes me and the believers with me to die—as you aspire--, or if He bestows His Mercy on us, - yet who can rescue the blasphemers from a grievous torture?"

Allah ordered Prophet Muhammad to tell those among his people who associated partners with Allah and wished the death of the Prophet that do you see if Allah makes me and the believers with me die or keeps us alive and do not torture us, who then will protect you and avert from you the painful torture due to your blasphemy? The death or life of the Prophet and the believers does not rescue the blasphemers from the torture, hence you do not need to ask for a sooner occurrence of the torture and the Day of Judgment, rather their occurrence constitute a great hardship on you.

قُلْ هُوَ الرَّحْمَـٰنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا ۖ فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُّبِينٍ ﴿٢٩﴾

[Al Mulk 67:29] O Muhammad say: "He is (Allah) Ar-Rahman: We have believed in Him, and on Him we have relied: So, soon you will know-- as you encounter the torture-- which of us is in clear misguidance."

Allah ordered Prophet Muhammad to say: ' Allah is the One whom we worship and whom is clear from all non-befitting attributes and whom you are called upon to worship. We believed in Him, and we did not associate anything with Him, and we relied upon Him in all our affairs and He is the One Who truly Benefits and Harms. O you who associate partners with Allah, once you delve into the torture you shall realize who was misguided you or us?'

قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَن يَأْتِيكُم بِمَاءٍ مَّعِينٍ ﴿٣٠﴾

[Al Mulch 67:30] O Muhammad say to the blasphemers: "O people of Quraysh tell me if your water be some morning lost in the underground earth, who then can supply you with clear-flowing water except Allah? So how dare you deny that He will resurrect you?"

Allah ordered Prophet Muhammad to say to those who associated partners with Allah: ' tell me o people of Quraysh, if you wake up to find your water has sunk into Earth and you cannot reach it with your hands or lifting buckets, who else but Allah has the power to make visible water run in a manner accessible to the hands? So how could you deny that Allah has the Power to resurrect you?'

It was said that this Ayah was recited before an atheist so he said: ' the water can be fetched using shovels and axes', he lost his vision and became blind the same evening. We seek refuge with Allah from such daring remarks about Allah and His Ayas and we ask Allah to preserve for us our state of belief and to successfully end our lives and to admit us into Paradise along with the meritorious. Amin.

 

 

 


[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’an 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, (الله أكبر )

[6] Saying al-hamdu lillah, (الحمد لله).

[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.

[8] The strong saying is that the implication is a verb, because even when implying a noun, the noun acts as a verb.

[9] According to the strong, reliable saying.

 


سورة القلم

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ ﴿١﴾مَا أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ ﴿٢﴾وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ ﴿٣﴾وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ ﴿٤﴾فَسَتُبْصِرُ وَيُبْصِرُونَ ﴿٥﴾بِأَييِّكُمُ الْمَفْتُونُ ﴿٦﴾إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ ﴿٧﴾فَلَا تُطِعِ الْمُكَذِّبِينَ ﴿٨﴾وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ ﴿٩﴾وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ ﴿١٠﴾هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ ﴿١١﴾مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ ﴿١٢﴾عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ﴿١٣﴾أَن كَانَ ذَا مَالٍ وَبَنِينَ ﴿١٤﴾إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ﴿١٥﴾سَنَسِمُهُ عَلَى الْخُرْطُومِ ﴿١٦﴾إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ ﴿١٧﴾وَلَا يَسْتَثْنُونَ ﴿١٨﴾فَطَافَ عَلَيْهَا طَائِفٌ مِّن رَّبِّكَ وَهُمْ نَائِمُونَ ﴿١٩﴾فَأَصْبَحَتْ كَالصَّرِيمِ ﴿٢٠﴾فَتَنَادَوْا مُصْبِحِينَ ﴿٢١﴾أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَارِمِينَ ﴿٢٢﴾فَانطَلَقُوا وَهُمْ يَتَخَافَتُونَ ﴿٢٣﴾أَن لَّا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُم مِّسْكِينٌ ﴿٢٤﴾وَغَدَوْا عَلَىٰ حَرْدٍ قَادِرِينَ ﴿٢٥﴾فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ ﴿٢٦﴾بَلْ نَحْنُ مَحْرُومُونَ ﴿٢٧﴾قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ ﴿٢٨﴾قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ ﴿٢٩﴾فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ﴿٣٠﴾قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ ﴿٣١﴾عَسَىٰ رَبُّنَا أَن يُبْدِلَنَا خَيْرًا مِّنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ ﴿٣٢﴾كَذَٰلِكَ الْعَذَابُ ۖ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ ﴿٣٣﴾إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّاتِ النَّعِيمِ ﴿٣٤﴾أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ ﴿٣٥﴾مَا لَكُمْ كَيْفَ تَحْكُمُونَ ﴿٣٦﴾أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ ﴿٣٧﴾إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ ﴿٣٨﴾أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ ﴿٣٩﴾سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ ﴿٤٠﴾أَمْ لَهُمْ شُرَكَاءُ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِن كَانُوا صَادِقِينَ ﴿٤١﴾يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ ﴿٤٢﴾خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ ﴿٤٣﴾فَذَرْنِي وَمَن يُكَذِّبُ بِهَـٰذَا الْحَدِيثِ ۖ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ ﴿٤٤﴾وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ ﴿٤٥﴾أَمْ تَسْأَلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ ﴿٤٦﴾أَمْ عِندَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ ﴿٤٧﴾فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ الْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ ﴿٤٨﴾لَّوْلَا أَن تَدَارَكَهُ نِعْمَةٌ مِّن رَّبِّهِ لَنُبِذَ بِالْعَرَاءِ وَهُوَ مَذْمُومٌ ﴿٤٩﴾فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ ﴿٥٠﴾وَإِن يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ ﴿٥١﴾وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ ﴿٥٢﴾

 

 

 

سورة القلم

Surah Al-Qalam

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ 

ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ ﴿١﴾

[Al-Qalam 68:1] I (Allah) make adjuration by the Nun and by the pen with which the angels record the happenings that take place in this life and until the Day of Judgment.

Ibn Kathir, Nafi^, Khalaf by the way of Warsh, Abu ^Amr, Hamzah, Hafs recited with enunciating the Nun; that is with removing the Idgham of the Nun with the waw of the adjuration. Ibn ^Amir, al Kisai, Shu^bah, Khalaf and Ya^qub recited with making Idgham of the the Nun with the waw of the adjuration.

Nun. Allah knows best what He means by it and apparently it refers to the letter in the Arabic alphabet. Allah makes adjuration by the pen, due to the insurmountable benefits it presents, and by what the angels write (therewith) among all what happens in this life and until the Day of Judgment among death times, deeds, sustenance and other.

مَا أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ ﴿٢﴾

[Al-Qalam 68:2] O Muhammad, the grace of belief, prophet hood and other that your Lord endowed upon you does not render you mad.

O Muhammad, you are not insane, as the blasphemers falsely claim, for receiving the endowments of belief, prophet hood and other than that from your Lord. Ibn al-Mundhir related from Ibn Jurayj that he said: the blasphemers used to say to the prophet, sallallahu ^alayhi wa sallam, that he is an insane devil. Hence the Ayah was revealed to establish that you Muhammad are not insane for the grace of prophet hood and belief that Allah bestowed upon you. The endowments of Allah upon him are apparent, the complete articulation, complete mind, good reputation, clearance from non befitting attributes, praiseworthy manners; and this definitely exposes the fabrication of the blasphemers in their saying and refutes them. This ayah answers the saying of the blasphemers reported in surah al Hijr ayah 15 about the prophet, sallallahu ^alayhi wa sallam, that he is insane.

﴿٣﴾ وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ

[Al-Qalam 68:3] And most surely O Muhammad, you shall have a great reward from your Lord for your patience with the harm of the Mushriks, unfailing and never to be cut off; so do not let their saying (you are mad) stop you from calling the creations to the belief about Allah.

O Muhammad you shall indeed have a great reward from Allah for your patience with the harm of the blasphemers who associate partners with Allah; full rewards that shall never stop. Hence do not let their fabricated saying hinder you from inviting the people to believe in and worship Allah.

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ ﴿٤﴾

[Al-Qalam 68:4] And most surely O Muhammad, you adhere to the sublime manners with which Allah ordered you in the Qur’an.

Surely, O Muhammad, you have great manners and you adhere to them. Imam Muslim narrated in his book as-Sahih from ^A’ishah may Allah accept her deeds and from her father who said: "فإن خُلُق نبي الله صلى الله عليه وسلم القرءان": Indeed you have and adhere to the adorning manners with which Allah ordered you in the Qur’an.

فَسَتُبْصِرُ وَيُبْصِرُونَ ﴿٥﴾

[Al-Qalam 68:5] So Muhammad you shall see, and on the Day of Judgment the Mushriks of Makkah shall see (the promised threat of Allah.)

On the Day of Judgment you shall indeed know O Muhammad. The blasphemers among the people of Makkah who associate partners with Allah shall know too and realize Allah’s promise of punishment.

بِأَييِّكُمُ الْمَفْتُونُ ﴿٦﴾

[Al-Qalam 68:6] Which of you is afflicted with madness, the group of believers with whom you are or the group of the Mushriks.

It will be known on the Day of Judgment whether the one afflicted with insanity is with the group of believers with whom you belong, or with the group of blasphemers who associate partners with Allah.

إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ ﴿٧﴾

 [Al-Qalam 68:7] Verily your Lord best knows him who strayed from His way, and He best knows the followers of the right path. And on the Day of Judgment, Allah shall recompense each of them according to His knowledge.

O Muhammad Allah knows best who strayed away from His Religion and Allah knows best who are on the path of guidance. On the Day of Judgment Allah shall recompense each according to His eternal and everlasting knowledge.

فَلَا تُطِعِ الْمُكَذِّبِينَ ﴿٨﴾

[Al-Qalam 68:8] So do not obey, in any of what they demanded of you, those who deny the Truth revealed to you.

The prophet, sallallahu ^alayhi wa sallam, like all other prophets, is impeccable from committing blasphemy before and after prophet hood. Hence the address is to teach us to be steadfast to the true religion of Islam. So do not obey O Muhammadthe heads of Makkah who invited you to their religion and belied the revelation that descended upon you; and indeed he is impeccable from obeying them. The Ayah entails prohibition of following any of what they called him to, whether among leaving them alone in exchange for leaving him alone, for him to glorify part of the time what they worshipped other than Allah and part of the time to worship Allah, and other than that.

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ ﴿٩﴾

 

[Al-Qalam 68:9] They wish that you should compromise and be pliant so they (too) would compromise and be pliant.

The blasphemers wished O Muhammad that you depart some of the obedience that you do for their sake, so they may reciprocate and depart some of the wrong that they do lest you may be flexible with them and they be flexible with you.

وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ ﴿١٠﴾

[Al-Qalam 68:10] And do not obey any mean oath-monger men, swear-ers to false hood and despicable to themselves.

Do not obey O Muhammad any swear-er who exaggerates in swearing to falsehood, who is degraded and despicable in opinion and differentiating between matters. Some said it means do not obey any liar who is despicable to himself. Al-Hafidh Ibn Hajar said in his book ”Fath al-Bari in Explaining Sahih al-Bukhari”: “There is a difference in opinion regarding whom the Ayah was revealed about, it was said it was about al-Walid Ibn al-Mughirah as mentioned by Yahya Ibn Salam in his Interpretation. And it was said it was about al-Aswad ibn ^Abd Yaghuth as mentioned by Sunayd Ibn Dawud in his Interpretation. And it was said it was about al-Akhnas Ibn Shurayq as mentioned by as-Suhayli from the route of al-Qutaybi. The last two sayings were mentioned by at-Tabariyy who said: it was mentioned it was about al-Akhnas , and others claimed it was about al-Aswad but it was not about him, and others said it was about ^Abd ar-Rahman Ibn al-Aswad which is far fetched, because he was young at the time and he had embraced Islam and was mentioned to be among the companions”.

هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ ﴿١١﴾

 [Al-Qalam 68:11] Backbiter, going about with gossip to cause enmity.

Ibn ^Abbas said this is in reference to the backbiter, and back biting is mentioning about your Muslim brother, behind his back, that which is in him that he deslikes to be mentioned. Abu Dawud narrated in his book as-Sunan about Anas Ibn Malik who said: The Messenger of Allah sallallahu ^alayhi wa sallam said: “ When I was made to ascend to the sky I passed by people with brazen nails scratching their faces and chests, so I said, who are they O Jibril? He said, those are the ones who consume the flesh of the people and violate their honor”.

قال رسول الله صلى الله عليه وسلم: "لما عُرجَ بي مررتُ بقوم لهم أظفار من نحاس يخمشون وجوههم وصدورهم، فقلت: من هؤلاء يا جبريل؟ قال: هؤلاء الذين يأكلون لحوم الناس ويقعون في أعراضهم". 

And he is one who spreads tales for the purpose of causing enmity between them. Tale bearing is spreading the statements said to those concerned to cause enmity. The Messenger of Allah sallallahu ^alayhi wa sallam said: “ The tale bearer does not enter paradise along with the first batches”; narrated by al-Bukhari and  reported by Abu Dawud in his book as-Sunan.

قال رسول الله صلى الله عليه وسلم: "لا يدخلُ الجنة قتَّاتٌ"

مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ ﴿١٢﴾

[Al-Qalam 68:12] Hinderer of (all) good, transgressor beyond bounds, deep in sin,

It appears that the term good used here is in reference to goodness in general as was mentioned by Abu Hayyan It was said it means the money miser. And it was said the one who stops his off springs and tribesmen from embracing Islam telling them whomever embraces Islam I shall never benefit him in anything. According to most of the scholars this is in reference to Al Walid Ibn Al Mughirah.

Moreover, he is one who transgresses against the people doing them injustice, crossing the acceptable boundaries and delving in sins.

عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ﴿١٣﴾

 

[Al-Qalam 68:13] Violent and cruel, evil and reprehensibly base-

Moreover, he is one who is rough mannered and un-lovingly cold. And it was said one who drives and coerces people into what they hate through beating and imprisoning. And it was said one who is extreme in unjust altercation. And it was said one who is abhorrent  and base. And it was said one who exaggerates in eating , drinking, cruelty and injustice.

The meaning entails that over and above the degraded attributes that Allah attributed to him he also falsely claims that his father was from the tribe of Quraysh. Also it was said the meaning is that he is known for evil just as the goat is known by what hangs down from its ear and the throat. Al-Bukhari narrated in his book of as-Sahih about Ibn ^Abbas, may Allah accept both of their deeds, who said in interpreting the saying of Allah ﴿عُتُلٍّ بعدَ ذلكَ زنيمٍ﴾ : (Zanim: زنيمٍ) A man from Quraysh who has a dangle like the dangle of a goat. Also Al-Bukhari narrated in his book of as-Sahih about Harithah Ibn Wahb al-Khuza^I who said I heard the messenger of Allah say:

"ألا أخبركم بأهل الجنة، كلُّ ضعيف مُتَضَعّفٍ لو أقسم على الله لأبرَّه، ألا أخبركم بأهل النار كلُّ عُتُل جوَّاظ مُستكبر" 

Which means: Shall I tell you about the people of paradise! They are every weak and taken for granted as weak whom if he supplicates to Allah he will be answered. And shall Itell you about the people of Hell-Fire! They are every rough mannered and un-lovingly cold who is arrogant to believe in the Hereafter and who harms and drives and coerces people. Ibn Jarir narrated about Ibn ^Abbas who said, when [Al-Qalam 68:10] was revealed to the Messenger of Allah sallallahu ^alayhi wa sallam, we did not who was meant—referring to al Walid Ibn al-Mughirah—until the term (Zanim: زنيمٍ) in [Al-Qalam 68:13]was revealed, then we recognized him for having a dangle like the goat’s.

 أَن كَانَ ذَا مَالٍ وَبَنِينَ ﴿١٤﴾

[Al-Qalam 68:14] Do not obey him because he possesses wealth and numerous sons.

There are two meanings, the first is: do not follow who has such dispraised attributes because of his wealth, numerous sons and worldly riches. The second is: because he has wealth and numerous sons he belies the Quran.

إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ﴿١٥﴾

 [Al-Qalam 68:15] When our (Allah) revealed verses are recited to him, he says: Myths of the ancient people.

He says that about the Qur’an to redicule it’s verses and denies that it came from Allah.

سَنَسِمُهُ عَلَى الْخُرْطُومِ ﴿١٦﴾

[Al-Qalam 68:16] We will brand him on the nose with evident disgrace.

After Allah mentioned his base sayings and doings Allah referred to His threat of punishment and mentioned “We shall brand his nose with a mark showing the disgrace of  his entire livelihood in this life”. It was said he was cut by the sword on the nose during the battle of Badr that left a brand of disgrace that shall attach to him and never depart him.

إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ ﴿١٧﴾

[Al-Qalam 68:17] Surely we (Allah) have tried them as we tried the owners of the garden, who swore that they would certainly pick the fruits in the morning to deprive the poor,

(Allah) have tried the people of Makkah by bestowing on them wealth so they may be thankful and not spendthrift. But when they did and posed enmity against Muhammad (Allah) afflicted them with famine and drought, just as (Allah) tried the owners of the gardens who swore that they would certainly pick the fruits in the morning to deprive the poor from the recurrent charity their father before them offered.

وَلَا يَسْتَثْنُونَ ﴿١٨﴾

[Al-Qalam 68:18] And made no reservation of relying on the Will of Allah;

And when they attempted to act on it and pick the fruits in the morning they did not say “if Allah Wills”. Rather they decisively acted as if they absolutely control their affairs.

The story of the owners of the gardens: The scholars of interpretation mentioned that a man in Yemen who owned an orchard and was a believer following prophet Jesus (^Isa), peace be upon him. He used, at the time of harvest, to give away part of his fruits to the poor as a charity. When he died his three sons inherited him. One day they said we have little money and many children and our father used to give the charity when the money was plenty and the children were few; so we cannot do it anymore when our money is little and our children are plenty. Hence, they were determined to deprive the poor from the repeated charity and decided to pick the fruits early in the morning before any of the poor show up. But when they reached their orchard in the morning they found it had burned down and turned as black as the night.

فَطَافَ عَلَيْهَا طَائِفٌ مِّن رَّبِّكَ وَهُمْ نَائِمُونَ ﴿١٩﴾

[Al-Qalam 68:19] Then there came on the garden a fire from your Lord, which swept away all around, while they were asleep.

 A matter came from Allah that circled all over the orchard; This is in reference to the fire that Allah sent and entirely burned down the orchard when they were asleep.

فَأَصْبَحَتْ كَالصَّرِيمِ ﴿٢٠﴾

[Al-Qalam 68:20] So it burned down and became as black as the night.

So the orchard burned down and became as black as the night or as white as the morning clear without any trees.

فَتَنَادَوْا مُصْبِحِينَ ﴿٢١﴾

[Al-Qalam 68:21] As the morning broke, they cried out one unto another,-

The owners of the gardens when they woke up they called one another to proceed to the orchards. It was said their orchards became like black ashes.

أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَارِمِينَ ﴿٢٢﴾

 [Al-Qalam 68:22] Saying: Go early in the morning to your field if you would gather the fruits."

That is go early in the morning if you desire to pick the fruits.

فَانطَلَقُوا وَهُمْ يَتَخَافَتُونَ ﴿٢٣﴾

[Al-Qalam 68:23] So they went, while saying secretly one unto another in low tones,

They proceeded to their fields while whispering to one another so others do not hear them and know what they intended to do.

أَن لَّا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُم مِّسْكِينٌ ﴿٢٤﴾

 [Al-Qalam 68:24] "Let not a single indigent person enters upon you into the (garden) this day."

They whispered to one another do not enable any poor or indigent person enter into the gardens.

وَغَدَوْا عَلَىٰ حَرْدٍ قَادِرِينَ ﴿٢٥﴾

[Al-Qalam 68:25] And in the morning they went in with this purpose, having strong unjust resolve.

Hence they went in the morning to their gardens with a strong resolve to carry out a matter they planned secretly and embraced, thinking they have the complete autonomy to fulfill their plan. It was said that the reference in this Ayah is to the fact that they intended depriving the poor from a charity their father used to offer. And it was said the Ayah has other meanings. The term ﴿قادرينَ﴾  means Indeed they had the power within themselves and nothing was stopping them from reaching their fields. There is also a possibility that the term means ‘to make it remotely achievable’ in reference to that they made it difficult for the poor to achieve the charity their father used to give to them; the same as in the meaning of the term when it was used in the saying of Allah in Surah al-Fajr ﴿فقَدَرَ عليهِ رزقهُ﴾  . This last meaning was mentioned by Abu Hayyan.

فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ ﴿٢٦﴾

[Al-Qalam 68:26] But when they saw it burnt down, they said: “Lo! We have surely lost our way.”

When those people arrived in their field and saw it burnt down they did not recognize it and said O people we have lost our way; then they did recognize it and understand that they lost the crop as a punishment from Allah. It was said that it means they acknowledged that they strayed in waking up to the resolve of depriving the poor and indigent from the fruit and thus were punished for that.

بَلْ نَحْنُ مَحْرُومُونَ ﴿٢٧﴾

[Al-Qalam 68:27] "Indeed we are desolate and made to suffer privation of the fruits of our labour by depriving the poor!"

They said, rather O people we have been deprived the benefit and the fruits of our field due to our plan to deprive the poor and indigent from the charity of the fruit.

قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ ﴿٢٨﴾

[Al-Qalam 68:28] The best and most mindful of them said: "Did I not say to you, 'Why not glorify (Allah)?'"

The best and the one with the most sound mind among them said have I not tell you to clear Allah from all imperfection and thank Him for the endowments He bestowed upon you! He reprimanded them for not praising Allah and leaving out clearing Allah from evil doing; had they done that they would have submitted to his order of being kind to the indigent and followed in that the habit of their father. But when they overlooked remembering Allah and were determined to deprive the indigent Allah inflicted them with the loss of their fields. It was said the meaning entails:  Lest you had not leave out saying God Willing. It was also said the meaning entails : lest had you not leave out remembering Allah and repent from your ill intention; and when he blamed them they did return to remembering Allah and admit their injustice and initiated clearing Allah from all imperfection.

قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ ﴿٢٩﴾

[Al-Qalam 68:29] They said: Glorified is our Lord! Lo! We did injustice to ourselves and have been wrong-doers.

They said we praise Allah and clear Him from injustice regarding what He did to our fields. Ibn ^Abbas said: It means we repent to Allah from our sin for we did injustice to ourselves by depriving the indigent the fruits of our fields.

  فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ﴿٣٠﴾

 [Al-Qalam 68:30] Then they turned blaming one another.

They started blaming one another; one would say to the other: you suggested that opinion to us ; and the other would say to the next: you frightened us of poverty; and the third would tell another: you instigated us to gather wealth.

قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ ﴿٣١﴾

 [Al-Qalam 68:31] They said: Woe to us! Surely we have transgressed!

Then they said: woe to us we ought to be destroyed for indeed we have gone against the order of Allah by leaving out remembering Him and depriving the poor from their designated right.

 عَسَىٰ رَبُّنَا أَن يُبْدِلَنَا خَيْرًا مِّنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ ﴿٣٢﴾

[Al-Qalam 68:32] We turn to our Lord in repentance and beseech Him that He may give us instead a better garden than this.

Hopeful of receiving the relief and forgiveness from Allah they said: perhaps Allah would grant us a garden better than what we had and indeed we plead with Him to bestow it upon us. Nafi^ and Abu Ja^far and Abu ^amr recited " يُبَدّلنا " with a Fathah on the Ba’ and doubling the Dal.

Ibn Mas^ud said: “I was informed that they became sincere and Allah replaced their orchard by another called Al Hayawan that bear grapes a mule can carry only a single bunch of grapes”.

كَذَٰلِكَ الْعَذَابُ ۖ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ ﴿٣٣﴾

 [Al-Qalam 68:33] Such is the Punishment in this life; but greater is the Punishment in the Hereafter, if they did but know!

Such is the torture of this world with which Allah inflicted the owners of the garden by destroying what they had in a manner that turned their garden to burnt ashes; Indeed the torture of the Hereafter for those who disobey and blaspheme is far more colossal, and had they known that they would have refrained, repented and retracted their faults.

إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّاتِ النَّعِيمِ ﴿٣٤﴾

 [Al-Qalam 68:34] Surely the God fearing Righteous ones shall have with their Lord Paradise-gardens of bliss.

Allah informed us about what He prepared for the God fearing pious ones those who believe in Allah and His messenger and avoid associating partners with Allah and all other blasphemy and the God fearing one is the one is the one who fulfills what Allah obligated one with and abstains from what Allah made forbidden. For those God fearing ones Allah prepared the gardens of paradise of everlasting enjoyment and bliss; Allah said:

﴿إنَّ الذينَ ءامنوا وعمِلوا الصَّالِحاتِ إنَّا لا نُضِيعُ أجرَ مَنْ أحسنَ عملاً* أولئكَ لهُمْ جنَّاتُ عدنٍ تجري من تحتهمُ الأنهارُ يُحَلَّوْنَ فيها مِن أساوِرَ مِن ذهبٍ ويلبسونَ ثيابًا خُضْرًا من سُندسٍ وإستبرقٍ مُتَّكِئينَ فيها على الأرائكِ نِعْم الثَّوابُ وحَسُنَتْ مُرتَفَقًا﴾ 

The Ayah means: For them will be everlasting Gardens; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of finest silk and gold embroidery: reclining therein on raised couches. How Excellent the recompense is! and how goodly the resting place is!

The messenger of Allah, sallallahu ^alayhi wa sallam, said:

"إن أهل الجنة يأكلون فيها ويشربون ولا يتفلون ولا يبولون ولا يتغوطون ولا يتمخّطون" قالوا: فما بال الطعام؟ قال: "جُشاء ورشحٌ كرشح المسك، يُلهمون التسبيح والتحميد كما يُلهمون النَّفس" 

The Hadith means: The occupants of paradise eat and drink therein and do not spew out, urinate, defecate, and propel nasal discharge; they said what happens to the food eaten, he said: turns to an excretion and secretion similar to musk and they shall be brain-waved to glorify and praise Allah as they are brain-waved to breathe.

Also he said:

"ينادي مناد: إن لكم أن تَصِحوا فلا تسقموا أبدًا، وإن لكم أن تحْيَوْا فلا تموتوا أبدًا، وإن لكم أن تشبوا فلا تهرموا أبدًا، وإن لكم أن تنعموا فلا تبأسوا أبدًا، فذلك قوله عز وجل: ﴿ونُودوا أن تِلكُمُ الجنَّةُ أورِثتُمُوها بما كُنتم تعملون﴾ [سورة الأعراف] رواهما مسلم(1).

The Hadith means: A caller shall call out: you shall be everlastingly healthy and never get sick, and you shall be everlastingly alive and never die, and you shall be everlastingly youthful and never turn old, and you shall be in everlasting bliss and never be saddened, as it is mentioned in the saying of Allah:

﴿ونُودوا أن تِلكُمُ الجنَّةُ أورِثتُمُوها بما كُنتم تعملون﴾
The Ayah means: And it is cried unto the believers: This is the Paradise-garden. You have been made its heirs for your deeds of righteousness you used to do.

Both Hadiths were narrated by Muslim in his Sahih, the book of Paradise and its enjoyments.

أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ ﴿٣٥﴾

[Al-Qalam 68:35] Verily! Shall we (Allah) then treat The Muslim People of Faith like the Disbelieving People of Sin?

When the blasphemers said we shall be given in the Hereafter better than what you believers will be given, Allah exposed their lying informing us that in the judgment of Allah the believers who belived in their Lord and humbled themselves extremely in worship are unequal to the blasphemers. The statement is a negative interrogative that hinders the falsehood the blasphemers uttered and reprimands and threatens them.

مَا لَكُمْ كَيْفَ تَحْكُمُونَ ﴿٣٦﴾

[Al-Qalam 68:36] What is the matter with you? How do you make a false judgment?

Then Allah reprimanded them: what is this claim of yours?! This is another interrogative that denounces their claim, followed by a third interrogative denouncing their judgment. Thus the meaning establishes that how do you make such an invalid judgment! as if the matter of recompense rests with you, that you judge at your will that you shall have the same good rewards as the Muslims in the Hereafter; reflecting that this judgment emanates from an ill mind and twisted opinion.

أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ ﴿٣٧﴾

 [Al-Qalam 68:37] Or have you a scripture wherein you read and learn-

O people do you have a book sent unto you from Allah and brought to you by one of His messengers that you read in and learn, to validate your false claim equating, in status and reward, between the Muslims and the blasphemers?

إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ ﴿٣٨﴾

[Al-Qalam 68:38] That claims you shall have therein what you choose?

And that substantiates that you shall have in the Hereafter, as per your claim, that which you desire? Al-Mizzi doubled the Ta’ of تَخَيَّرون when recited attached to the preceding full madd.

أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ ﴿٣٩﴾

 [Al-Qalam 68:39] Or have you received from Us a covenant on oath, extending to the Day of Judgment, that you shall surely have what you ordain?

Or have you received from Allah a covenant on oath, extending to the Day of Judgment, that you shall surely have what you have judged?

سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ ﴿٤٠﴾

[Al-Qalam 68:40] Ask them O Muhammad which of them will vouch for that!

O Muhammad ask those blasphemers and tell them: who among you is a guarantor who pledges that you shall have of goodness in the Hereafter the same as the Muslims?!

 أَمْ لَهُمْ شُرَكَاءُ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِن كَانُوا صَادِقِينَ ﴿٤١﴾

[Al-Qalam 68:41] Or have they “partners in God hood” that substantiate what they ordain? Then let them produce their "partners", if they are truthful!

(Or have they “partners in God hood”) has two meanings. The first: do they believe that Allah has partners who in the Hereafter will equate them with the Muslims in reward and safety from punishment?! The statement “have they partners…” was attributed to them because as such they would have attributed partners to Allah.

The second: or they have people who share their opinion of equating between the Muslim and the blasphemer, and that they shall have the same goodness as the Muslims in the Hereafter?!

The order statement here: Then let them bring about their partners, reflect that it is undoable. The meaning is that no one says as they said, just as they do not have a book and have no covenant of oath from Allah and have no guarantor who guarantees that matter for them from Allah. Then let them bring about their "partners", to testify for them if they are truthful!

يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ ﴿٤٢﴾

 [Al-Qalam 68:42] On the Day of Judgment when there shall be a severe affliction, and they are ordered to prostrate themselves but are not able,-

When Allah invalidated their saying and established that it has no grounds what so ever, Allah informed us about the greatness of the Day of Judgment. So Allah told us:

﴿ يومَ يُكشفُ عن ساقٍ﴾

 That it is a day of severe and intense events involving settlement of accounts and thereupon reward and/or punishment. In the Arabic language if the battle intensifies one would say (كشفت الحرب عن ساق), as reported in Fath al-Bari, the explanation of Sahih al-Bukhari [13/428].

It is confirmed that the meaning of the Ayah was reported from the most skilled interpreter (Turjuman) of Qur’an ^Abdullah Ibn ^Abbas, who said: it (the Day of Judgment will reveal intense and severe events).

Al-Hakim narrated from the route of ^Ikrimah from Ibn ^Abbas who said: it is a day of distress and hardship.

 The people of falsehood among those Mushabihhah who liken Allah to the creations said Allah has a shin that He exposes on the Day of Judgment; Indeed Allah is greatly clear of such non befitting attributes.

Imam Abu Ja^far at-Tahawi, who is among the heads of the righteous salaf, in his creed which is the creed of Ahl as-Sunnah Wal Jama^ah, said: “Allah the Exalted is clear from being attributed with limits and boundaries and sides and organs”.

The blasphemers on that Day will be called upon, out of reprimand and not accountability, to prostrate, but they will not be able to, as if their backs are sheathed with iron. They shall be disabled to prostrate so they may be further saddened and remorseful for their negligence, when they had sound and functional organs and were ordered to be believers in this world and thus prostrate.

خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ ﴿٤٣﴾

[Al-Qalam 68:43] Their eyes will be gazed down, - humiliation will cover them; noticing that they had been summoned aforetime to prostrate themselves while they were sound and yet had refused.

The eyes of the blasphemers will be gazed down,- humiliation will cover them at a time when the believers will raise their heads high and their faces white when the faces of the blasphemers are black; noticing that they had been summoned by the messengers aforetime to prostrate themselves while they were sound and yet had refused.

فَذَرْنِي وَمَن يُكَذِّبُ بِهَـٰذَا الْحَدِيثِ ۖ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ ﴿٤٤﴾

[Al-Qalam 68:44] O Muhammad, Leave Me (Allah)  to deal with those who belie this Message. We shall gradually punish them by ways they do not perceive.

O Muhammad, it is enough reprisal on your part to leave to Allah dealing with those who belie the Qur’an, for Allah knows best what they deserve of punishment. This entails a severe threat to those who disbelieve in what the prophet, sallallahu ^alayhi wa sallam, brought regarding the Hereafter and other. Ibn al-Jawziyy said “some interpreters of Qur’an claimed that the Ayah was abrogated by the Ayah of the sword, however, if we establish that the meaning entails a severe threat and reprimand then the Ayah is not abrogated.” We (Allah) shall gradually one step at a time punish them by ways they do not perceive; Allah grants the sinners health and prosperity to which they submit and think they are favored over the believers, when in reality it is a reason for their destruction. Each time they sin Allah grants them an endowment and they turn forgetful and negligent of seeking forgiveness until they face the severe punishment.

وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ ﴿٤٥﴾

[Al-Qalam 68:45] And I (Allah) shall grant them a long waiting interval, yet surely My (Allah) punishment is severe.

Allah shall grant them a long time before the severe punishment befalls them. The punishment of Allah is indeed severe and strong.

أَمْ تَسْأَلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ ﴿٤٦﴾

[Al-Qalam 68:46] Indeed you have not asked a fee from them for inviting them to the religion, so that they refuse out of fear of being burdened with debt?

Is it the case O Muhammad, that you have demanded a fee of them for inviting them to the true religion, that they feel burdened with the pay back should they believe, and thus are discouraged to believe? This statement is a negative interrogative that means indeed you have not asked a fee of them in return for your advice that made them feel burdened, hence abstain from embracing the religion to which you have called them.

أَمْ عِندَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ ﴿٤٧﴾

[Al-Qalam 68:47] Or that the Guarded Tablet is in their hands, so that they can write down the Unforeseen?

A negative interrogative statement that means they do not have the Guarded Tablet that contains the Unforeseen at the control of their finger tips to write in it that which they say will happen!

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ الْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ ﴿٤٨﴾

 [Al-Qalam 68:48] So wait patiently for the Command of your Lord, and be not like Yunus the companion of the whale, when he supplicated while he was distressed with his people.

So Muhammad wait patiently for the judgment of your Lord which soon will come, and proceed to fulfill the orders of Allah, and do not let their disbelief in you and harming you discourage you from conveying what you were ordered to convey. The Ayah establishes that the Prophet and all the other prophets are impeccable from falling short in conveying the message from Allah. And do not be like Prophet Yunus who was imprisoned in the belly of the whale. The story of Prophet Yunus when he went to Iraq at the orders of his Lord to convey the message of Allah and invite the blasphemers to worship Allah alone and leave out worshipping idols, they rejected his call and rebelled against him and persisted on their blasphemy. Yunus remained patient with the harm with which they inflicted him while preaching them and calling them to Islam until he lost hope in face of their stubbornness and persistence to remain blasphemous. And he left their city thinking that he will not be blameworthy in Allah’s judgment for leaving before Allah orders him to do so. After prophet Yunus was faced by the calamity of being swollen by the whale for rushing out of the city prior to the orders of Allah he returned to his people and found them already had believed and he stayed with them teaching them the matters of the religion.

Benefit: Prophet Yunus left the city being dissatisfied with his people for disbelieving in him and persisting on their blasphemy. It is not permissible for one to believe that prophet Yunus left because he was dissatisfied with his Lord. It is blasphemous to be dissatisfied with Allah and it is blasphemous to believe that about prophet Yunus. Prophets are impeccable from blasphemy, enormous sins and small abject sins before and after prophet hood.

While in the belly of the whale, prophet Yunus made a supplication to Allah while full of dissatisfaction with his people for their blasphemy and for making him rush to leave them; he said : "لا إله إلا أنت سبحانك"  no one is God except You who is clear of all imperfection.

لَّوْلَا أَن تَدَارَكَهُ نِعْمَةٌ مِّن رَّبِّهِ لَنُبِذَ بِالْعَرَاءِ وَهُوَ مَذْمُومٌ ﴿٤٩﴾

[Al-Qalam 68:49] Were it not that mercy from his Lord had bestowed upon him, he would certainly have been cast down upon the bare land while he was blamed.

Were it not that mercy from Allah had bestowed upon him and his supplication was answered and his excuse accepted, he would certainly have been propelled out of the whales belly and cast down upon the bare land while he was blamed. However, he was forgiven prior to exiting the belly of the whale.

فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ ﴿٥٠﴾

[Al-Qalam 68:50] However, his Lord did choose him and make him among the Righteous.

Allah choose him and made him among those equipped with the most complete traits of righteousness, and it was said among the Prophets.

وَإِن يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ ﴿٥١﴾

[Al-Qalam 68:51] And those who disbelieve would almost harm you with their evil eyes when they hear the Message,-

The interpreters have two interpretations for this Ayah: the first : The blasphemers wanted to afflict the prophet with the evil eye and Allah protected him and revealed this Ayah. The second : It was said that the blasphemers look at the prophet with enmity that they tend to harm the prophet with their eyes. This Ayah contains a proof that the evil eye and its harm is a true matter; the prophet, sallallahu ^alayhi wa sallam, said: "العين حق" narrated by al-Bukhari: It means Inflicting harm by the eye is something that is confirmed to exist.

وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ ﴿٥٢﴾

[Al-Qalam 68:52] When it is nothing else than a sound guidance to creation.

The Qur’an contains preachments for jinns and humans. From it they deduce what is beneficial for them religiously and in the worldly matters. Hence the one who delivered it to humans and jinns and invited to it and recited to them how is it acceptable to say about him that he is insane; rather this testifies to the soundness of his mind and superiority of his status. Hence the one who attributes default and shortcomings to the prophet only reflects his own ignorance and disappointment; for the people of merit are recognized by their likes. It was said:

إذا لم يكن للمرء عينٌ صحيحةٌ *** فلا غَروَ أن يرتابَ والصبح مسفر 

 

This verse of poetry means:

 If one does not have a healthy eye then it is not strange that he doubts even when the daylight is well broken in.

  


سورة الحاقة

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

الْحَاقَّةُ ﴿١﴾مَا الْحَاقَّةُ ﴿٢﴾وَمَا أَدْرَاكَ مَا الْحَاقَّةُ ﴿٣﴾كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ ﴿٤﴾فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ ﴿٥﴾وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ ﴿٦﴾سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ ﴿٧﴾فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ ﴿٨﴾وَجَاءَ فِرْعَوْنُ وَمَن قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ ﴿٩﴾فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً ﴿١٠﴾إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ ﴿١١﴾لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ ﴿١٢﴾فَإِذَا نُفِخَ فِي الصُّورِ نَفْخَةٌ وَاحِدَةٌ ﴿١٣﴾وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً ﴿١٤﴾فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ ﴿١٥﴾وَانشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ ﴿١٦﴾وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ ﴿١٧﴾يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ ﴿١٨﴾فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ هَاؤُمُ اقْرَءُوا كِتَابِيَهْ ﴿١٩﴾إِنِّي ظَنَنتُ أَنِّي مُلَاقٍ حِسَابِيَهْ ﴿٢٠﴾فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ ﴿٢١﴾فِي جَنَّةٍ عَالِيَةٍ ﴿٢٢﴾قُطُوفُهَا دَانِيَةٌ ﴿٢٣﴾كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ ﴿٢٤﴾وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ ﴿٢٥﴾وَلَمْ أَدْرِ مَا حِسَابِيَهْ ﴿٢٦﴾يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ﴿٢٧﴾مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ ﴿٢٨﴾هَلَكَ عَنِّي سُلْطَانِيَهْ ﴿٢٩﴾خُذُوهُ فَغُلُّوهُ ﴿٣٠﴾ثُمَّ الْجَحِيمَ صَلُّوهُ ﴿٣١﴾ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ ﴿٣٢﴾إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّـهِ الْعَظِيمِ ﴿٣٣﴾وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ ﴿٣٤﴾فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ ﴿٣٥﴾وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ ﴿٣٦﴾لَّا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ ﴿٣٧﴾فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ ﴿٣٨﴾وَمَا لَا تُبْصِرُونَ ﴿٣٩﴾إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ﴿٤٠﴾وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ ﴿٤١﴾وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ ﴿٤٢﴾تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ ﴿٤٣﴾وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ ﴿٤٤﴾لَأَخَذْنَا مِنْهُ بِالْيَمِينِ ﴿٤٥﴾ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ ﴿٤٦﴾فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَاجِزِينَ ﴿٤٧﴾وَإِنَّهُ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ ﴿٤٨﴾وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ ﴿٤٩﴾وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ ﴿٥٠﴾وَإِنَّهُ لَحَقُّ الْيَقِينِ ﴿٥١﴾فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ ﴿٥٢﴾

 

 

 

 

  

سورة الحاقة

Surah Al-Haqqah

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

 

الْحَاقَّةُ ﴿١﴾

[Al-Haqqah 69:1] The sure Day of Judgment!

Al-Haqqah means the Day of Judgment. It was called Haqqah  حاقة from the word al-Haqq ath-thabit الحق الثابت, that is the confirmed book. This means that the happening of the Day of Judgment is confirmed beyond doubt.

مَا الْحَاقَّةُ ﴿٢﴾

[Al-Haqqah 69:2] What is the sure Day of Judgment!

Ma, is an article of interrogation posing the question “What is al-Haqqah?”. Knowing the truth of the Day of Judgment is not what is intended. Rather what is intended is magnifying its status and dire situation. Thereafter Allah expounded on its dire situations.

وَمَا أَدْرَاكَ مَا الْحَاقَّةُ ﴿٣﴾

[Al-Haqqah 69:3] O Muhammad, what would make you realize what the sure Day of Judgment is when you have not yet encountered it!

﴿وما أدراكَ﴾  Allah further reflected upon the dire situations of the Day of Judgment so He said, “O Muhammad what would make you know about its dire situations when the greatness of its status is beyond the grips of the creations?”

﴿ما الحاقةُ﴾ This is an additional magnification of the status  of the Day of Judgment and an exaggeration in showing its dire situations; the meaning therein being the Day of Judgment constitutes dire matters that have not been encompassed by any aforementioned descriptions and details.

كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ ﴿٤﴾

[Al-Haqqah 69:4] The tribes of Thamud and ^Ad disbelieved in the Stunning Day of judgment to come.

Allah the Exalted mentioned those who disbelieved by the Day of Judgment and said,”
﴿كذَّبتْ ثمودُ﴾”, i.e. the tribe of Thamud disbelieved and they are the people of our Master Prophet Salih, peace be upon him.

﴿وعادٌ﴾ Likewise the people of ^Ad disbelieved and they are the people of our Master Hud, peace be upon him.

﴿بالقارعةِ﴾They disbelieved by the Day of Judgment. Al-Qari^ah (القارعة), is one of the names of the Day of Judgment.

فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ ﴿٥﴾

[Al-Haqqah 69:5] As for Thamud, they were destroyed as a result of their disbelief by a roaring blast.

﴿فأمَّا ثمودُ فأُهْلِكوا بالطاغيةِ﴾  As to the tribe of Thamud they were destroyed as a result of their disbelief. And it was said they were destroyed by a roaring blast the severity and strength of which exceeded all other to an extent not a single heart of any one among them tolerated. Allah the Exalted said, ﴿إنَّا أرْسَلنا عليهم صَيحةً واحدةً فكانوا كَهشيمِ المُحْتَظر﴾  Surat al-Qamar. What is intended by telling these stories is to caution this nation against taking these previous nations as examples in committing sins so that they do not face severe consequences.

وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ ﴿٦﴾
[Al-Haqqah 69:6] And as for ^Ad, they were destroyed by a fierce roaring and cold burning wind,

﴿وأمَّا عادٌ فأُهلِكوا بريحٍ صرصرٍ﴾ As to ^Ad, they were destroyed by a roaring wind which is cold-burning wind called Addabur that burns just as fire. Some said a wind that has a severe sound. ﴿عاتيةٍ﴾  That is the wind was intensively roaring exceeding in severity and roar the known extent of blowing winds and cold. The people of ^Ad despite their strength and roughness they could not shield themselves from it by taking cover behind a structure or a mountain or hide in a hole because the wind used to wrench them out of their places and destroy them.

سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ ﴿٧﴾

[Al-Haqqah 69:7] Which He (Allah) made to rage against them for seven nights and eight days unremittingly, so that you might have seen the people therein dead as if they were the trunks of hollow palm-trees tumbled down!

﴿سَخَّرَها﴾ Allah directed that wind upon them and made it last continuously for seven nights and eight days uninterrupted and without losing vigor until it destroyed them: ﴿عليهم سبعَ ليالٍ وثمانيةَ أيَّامٍ حُسومًا﴾   . Also it was said it lasted for seven nights and eight days that are complete. ﴿فَتَرى القومَ﴾ One would see the people of ^Ad ﴿فيها﴾ in these nights and days ﴿صَرْعى﴾ dead as if they are stumps of fallen date trees and it was said like rotten stumps. Allah likened them to fallen stumps of date trees that have no tree heads, that has no apex because the wind used to lift the man in the air and drop him down busting their head and he remains a corpse without a head. Also in likening them to the palm trees there is a reference to how grand their bodies were.

فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ ﴿٨﴾

[Al-Haqqah 69:8] Do you then see any remnant of them?

﴿فَهَلْ ترى لهُم من باقية﴾ The ta’ in baqiyah is for exaggeration and the meaning is that, “Do you then see any remnant soul of them? Indeed you see none.”

وَجَاءَ فِرْعَوْنُ وَمَن قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ ﴿٩﴾

[Al-Haqqah 69:9] And Pharaoh, and the blasphemers before him, and the Cities of Lut that where Overthrown, committed blasphemy and Sin.

﴿وجاءَ فرعونُ ومَنْ قبلهُ﴾ Pharaoh and the blasphemous nations that came before him such as the people of Nuh and ^Ad and Thamud and the people of ﴿والمُؤتَفِكاتُ﴾ the four or five villages of Prophet Hud that turned upside down with its people on them, they all committed the ﴿بالخاطِئةِ﴾ enormity. That is committing the wrong doings of sinning and blasphemy and it was said the sins that they used to commit and it was said the enormous wrong doings. Abu ^Amr, Ya^qub and al-Kasa’iyy recited "ومنْ قِبَلَهُ" this word in Arabic with a kasrah on the qaf and a fathah on the ba’ and the remaining scholars of recitation recited with a fathah on the qaf and a sukun on the ba’.

فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً ﴿١٠﴾


[Al-Haqqah 69:10] And they disbelieved in their Messengers, so He (Allah) punished them with an abundant punishment.

﴿فَعَصَوا﴾ The people of Lut disobeyed their messenger ﴿رسولَ ربِّهم﴾ that is they belied their messenger Lut, peace be upon him. ﴿فأخَذَهُمْ﴾ Allah their Lord took them out. ﴿أخذةً رابيةً﴾ That is Allah took them out in a manner exceeded others in severity commensurate to the enormity of their sins.

إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ ﴿١١﴾

 [Al-Haqqah 69:11] We (Allah), when the water of Noah's Flood overflowed beyond its limits, carried you mankind up in the floating Ark,

﴿حَمَلْناكُم﴾ When the water of the flood rose 15 cubits above the highest mountain on earth Allah carried your great forefathers ﴿في الجاريةِ﴾ on board the Ark that was floating on water. That is, the Ark that our Master Nuh, peace be upon him, built upon the orders of Allah the Exalted and was ordered to go on board the Ark along with those who believed in him.

لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ ﴿١٢﴾

 [Al-Haqqah 69:12] So that We (Allah) may make this event of rescuing the believers a reminder to you and that remembering ear that should hear the tale may retain its memory and bear its lessons.

So we may render this action of rescuing the believers and destroying the blasphemers a lesson and an indication of the power of the Creator and His Wisdom and the perfection of His subjugation and Power. And the heedful ears will listen and retain the lesson that was brought from Allah so that they may spread it and think about it and implement accordingly.

فَإِذَا نُفِخَ فِي الصُّورِ نَفْخَةٌ وَاحِدَةٌ ﴿١٣﴾ 

[Al-Haqqah 69:13] And when the trumpet is sounded with a single blow,

Once Angel Israfil with certitude blows the horn, and he is the Angel assigned to blow the horn, the people will die. This is in reference to the first blow of the horn. After the second blow of the horn the people will be resurrected.

وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً ﴿١٤﴾


[Al-Haqqah 69:14] And the earth with the mountains shall be airborne and lifted up and pounded together to powder at one stroke,-

The Earth and the mountains shall be lifted from their places, that is the roaring wind will carry them or the angels or Allah with His Power without coming in contact nor touching; Imam Zayn al-^Abidin Ali ibn al Husayn ibn Ali, may Allah accept their deeds said, “You are the Glorified One and the One clear of all non befitting attributes, You are the One who is not touched and not felt and not grabbed.” Hence the Earth and mountains will bang against one another until they crumble down. And it was said the Earth will be flattened without any mountains or valleys, just like a flat piece of leather.

فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ ﴿١٥﴾

[Al-Haqqah 69:15] On that day shall the great Day of Judgment befall,

At such time the Day of Judgment takes place.

وَانشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ ﴿١٦﴾

[Al-Haqqah 69:16] And the sky shall split in bits, for that day it will be weak,

The sky will burst into cracks and open doors and the different parts of it will become visible. And at such time the sky will become weakened as a result of the cracks after it had been one strong solid structure.

وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ ﴿١٧﴾

 [Al-Haqqah 69:17] And the angels shall be on its sides thereof; and above them, that Day, eight shall carry your Lord's ceiling of paradise.

The angels at that time will be at the sides and edges of the sky. And eight of those angels shall carry the Throne of your Lord, that is the ceiling of Paradise, above their heads.

يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ ﴿١٨﴾

[Al-Haqqah 69:18] That Day you shall be brought to Judgment: not an act of yours that you hide escapes the knowledge of your Lord.

On the Day of Judgment you shall be presented for judgment before Allah and such presentation does not mean that Allah will learn that which He did not know about. Rather it means presenting the deeds and establishing the nature of the deeds to the people so that it would be known to all and they would be handed their journals and face the outcome. Allah knows everything about your doings. Hamzah and al-Kisa’iyy and Khalaf recited “la takhfa” with a ya’: “la yakhfa”.

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ هَاؤُمُ اقْرَءُوا كِتَابِيَهْ ﴿١٩﴾

[Al-Haqqah 69:19] Then as for him who is given his book in his right hand, he will delightfully say to his people: “Take, read my book!

‘Amma, is an article that introduces details. Allah gave details of what happens on the Day of Presentation. The believer who shall be given his journal of deeds with his right hand—an indication of safety—shall happily address his people, “Here, come and read my journal!” This means that when he reached the ultimate happiness upon knowing that he is among the saved ones as a result of being given his book with his right hand, he liked to announce that to others so that they would feel happy for him.

إِنِّي ظَنَنتُ أَنِّي مُلَاقٍ حِسَابِيَهْ ﴿٢٠﴾

[Al-Haqqah 69:20] I knew with certitude that my Account would reach me on the Day of Judgment!"

The term “dhanantu” in the ayah means, “I know with certainty.” Abu Hayyan in his book Al-Bahrul Muhit said it means, “Here, in this world, I know with certitude.” So adh-Dhann here was explained to mean “certainty.” Otherwise, if it was explained as “hesitation and doubt” as to whether one shall be presented with his deeds in the hereafter or not, then it would be blasphemy. Believing in the Resurrection and the Presentation of the Deeds is among the religious convictions that is obligatory upon one to believe in. Doubting about them is blasphemy. Belief is not established by doubting and hesitating. The believer has to be certain about the truthfulness of the Resurrection and the Presentation of the Deeds.

Hence, the meaning of the ayah is that “I have leaned, I have known with certainty in this world, that Allah the Exalted shall resurrect me and that it is undoubtedly confirmed that I shall be presented with my deeds in the hereafter and I have not denied the Resurrection.

فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ ﴿٢١﴾

 [Al-Haqqah 69:21] So we shall be in a life of bliss,

Hence the one who shall be given his book with his right hand shall be in a satisfactory state of livelihood in that he shall find the reward and be safe from punishment. The Messenger of Allah, sallallahu ^alayhi wassallam said in the hadith that was narrated by Muslim, “You shall be healthy and never be ill. And you shall be alive and never die. And you shall be youthful and never grow old. And you shall encounter enjoyments and never be miserable.”

فِي جَنَّةٍ عَالِيَةٍ ﴿٢٢﴾

[Al-Haqqah 69:22] In a Garden on high above the seven skies,

In Paradise, a place high above the seven skies and sublimed in rank and honor and structures, al-Bukhariyy narrated that the Messenger of Allah sallallahu ^ayahi wa sallam said, “In Paradise there is a tree that the riding person will walk in its shade 100 years and does not pass it.” And he also said, “In Paradise the believer shall have a tent 60 miles in length of a single excavated pearl” as narrated by Muslim. And he also said, “In Paradise there are 100 ranks that Allah prepared for the fighters for the sake of Allah, between each two ranks a distance similar to what is between the sky and the earth. So should you ask Allah for things? Then ask Him for al-firdaws because it is the middle and upper parts of al-jannah,” as narrated by al-Bukhariyy.

قُطُوفُهَا دَانِيَةٌ ﴿٢٣﴾

[Al-Haqqah 69:23] The Fruits whereof will hang low and near at hand in easy reach.

The fruits of Paradise are close to those who desire to pick from I; whether in the standing position or sitting or lying on a platform, the fruits will come to him. And likewise if he wished that it would come to his mouth, it will come to it. No distance will keep him from having these fruits.

كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ ﴿٢٤﴾

[Al-Haqqah 69:24] (And it will be said unto those therein): Eat and drink pleasantly, with full satisfaction; because of the good deeds that you did in the foregone days.

They shall be told gracefully, and not out of accountability, “eat and drink joyfully.” Paradise is an abode of generosity and giving and it is not an abode of accountability. There is no sadness in it. There is no harm. There is no distress. You shall not be harmed by what you eat or what you drink in Paradise and it will all be delicious to consume without having to defecate or urinate. In Paradise the is no saliva and no mucus. There is no weakness. There is no headaches. You shall be rewarded for what you had offered of good deeds in this world for your hereafter. And now these days of the world have passed and you are relieved of its hardships. It was reported about Ibn ^Abbas that he said:” this Ayah is about the reward of those who fasted in this world for the ske of Allah”.

وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ ﴿٢٥﴾

[Al-Haqqah 69:25] And as for him who is given his book in his left hand, he will sadly say: Oooh, would that I had not been given my book!

As to the one who shall be given his book with his left hand, and when he realizes his bad ending that was exposed to him, he shall wish not to have been given his book due to the abhorrent doings that he sees in it. Ibn Hibban narrated from the route of Abu Hurayrah that the Prophet, sallallahu ^alayhi wa sallam said, “One would be called upon and would be given his book with his right hand and his body would be elongated 60 cubits and his face will be white and a crown of sparkling pearls will be placed on his head. And he shall go to his companions who will say from far away, ‘O Allah, bless us by that.’ And when he reaches them he shall tell them, “bare the good tidings, every one among you shall have a crown similar to that. However, the blasphemer shall be given his book with his left hand. His face will be black and his body will be elongated 60 cubits to the length of Prophet Adam, and shall wear a crown of fire. And his companions shall see him and shall say, ‘O Allah deprive him.’ And he shall tell them, ‘Allah kept you deprived of goodness, every one of you shall have a crown similar to that.’”

وَلَمْ أَدْرِ مَا حِسَابِيَهْ ﴿٢٦﴾

[Al-Haqqah 69:26] "And that I had never known how bad my account stood!

And indeed he shall wish to not have learned about his deeds because he has no profit resulting from his deeds since all of his deeds are against him and not for him.

يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ﴿٢٧﴾

[Al-Haqqah 69:27] "Ah! I wish that Death I had died had made an end of me!

He shall wish that the death that he died in the world was the end of him; wishing that he was never resurrected to be presented with his deeds. In the world, he had hated death and it was the most thing he had hated then. But because he saw the severity of his status on the Day of Judgment and that it is more bitter then the death that he had faced, he wishes that he would die.

Al-Bukhariyy said the term “al-qadiyah” in the ayah refers to the first death that one dies, and that one would never be made alive after it. Muslim narrated in his Sahih from the route of Anas the son of Malek, may Allah accept his deeds, about the Prophet that he said, “Allah, tabaraka wa ta^ala, shall say to the one with the least torture in Hellfire: Had you had the entire world and what’s in it, would you have ransomed yourself out of this? He shall say yes, and Allah would say: I have ordered you much easier then that while you were still in the back of Adam that you do not associate partners with Me and you have disobeyed and insisted on associating partners with Me”.

مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ ﴿٢٨﴾

[Al-Haqqah 69:28] My wealth has availed me no protection from the punishment of my Lord!

The wealth that he owned in this world did not avert away from him any of the torture of Allah. The ayah could bare the meaning of an interrogative where the person would reprimand himself, asking while stunned that my money has not averted away from me any of the torture of Allah as was mentioned by Abu Hayyan.

هَلَكَ عَنِّي سُلْطَانِيَهْ ﴿٢٩﴾

[Al-Haqqah 69:29] My authority and power is gone away from me.

I have lost all matters that can substantiate my position, and my arguments that I used to use in this world have failed. It was also said that the meaning is that the things that I owned and my strength both have been lost by me.

خُذُوهُ فَغُلُّوهُ ﴿٣٠﴾

[Al-Haqqah 69:30] O stern Angels in charge of Hell-fire, seize him, and bind his hands to his neck in chains,

Allah shall say to the keepers of Hellfire: Take him, tie his hands to his neck with chains.

ثُمَّ الْجَحِيمَ صَلُّوهُ ﴿٣١﴾

[Al-Haqqah 69:31] "And cast him and burn him in the Blazing Fire.

Admit him and immerse him in the fire of Hell.

ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ ﴿٣٢﴾
[Al-Haqqah 69:32] Further insert him and thrust him into a very lengthy chain the measure whereof is seventy cubits.

And put him inside a great chain 70 cubits long; Ibn Juraij said by the measure of the Angels the extent of which is only known to Allah. The apparent meaning is that they put him inside a chain of a grand size. The cubits mentioned, Allah knows by what scale of measurement. And the longer the chain, the stronger the terror.

إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّـهِ الْعَظِيمِ ﴿٣٣﴾

[Al-Haqqah 69:33] Surely he did not believe in Allah, the Glorified,

Thereafter Allah mentions the reason for the torment of the blasphemer elucidating that the blasphemer does not believe in Allah who ordered His slaves with the belief and with leaving out worshiping idols. The one who leaves out the greatest rites of Allah upon His slaves, which is clearing Allah from all non befitting attributes and not associating anything with Allah, deserves the everlasting torture that does not stop in the hereafter. This is so because associating partners with Allah is the most enormous sin the slave commits and it is the sin which Allah does not forgive for whomever died while engaging in it. But Allah forgives whatever lesser than that for whomever He wills. As Allah mentioned in the glorious Qur’an that Allah does not forgive that one would associate partners with Him and forgives whatever lesser than that for whomever He willed, in Surat an-Nisa’.

The term “al-^Adhim” used in the ayah refers to the greatness of the status of Allah and that He is clear from all bodily attributes. Allah the Exalted is greater in status than all great ones.

وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ ﴿٣٤﴾

[Al-Haqqah 69:34] And would not urge the feeding of the poor!

The blasphemer who is doomed to the everlasting torture, the one who was given his book with his left hand, was not used to ordering feeding the poor and encouraging himself or others in this world to do so. The Ayah indicates that the blasphemer did not believe in the day of judgment when people used to feed the poor seeking reward in the Hereafter hence he had no incentive to feed the indigent ones. And this ayah gives a proof that depriving the poor of their livelihood needs is enormous. The scholars said that this ayah shows that the blasphemers are addressed by the religious laws in the sense that they shall be punished for leaving out prayers and zakat and what is similar, and for not refraining from the abhorrent and unlawful matters. But not with the meaning that they are ordered to perform these acts of worship while engaged in blasphemy because the worship from a blasphemer is not valid.

فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ ﴿٣٥﴾

[Al-Haqqah 69:35] Therefore he has not here this Day of Judgment a close friend to intercede for him or protect him from the punishment,

Hence, on this Day of Judgment the blasphemer shall not find any close relatives to avert from him the torture of Allah. Nor shall he find one to intercede for him and rescue him from the hardships he will be encountering.

وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ ﴿٣٦﴾

[Al-Haqqah 69:36] "Nor has he any food except the Ghislin-bloody puss from the washing of the blasphemers wounds,

And he shall not have any benefitting food except for the Ghislin-bloody puss, which is the fluid that flows out of the bodies of the blasphemers constituted of blood and puss. The puss being the blood which is mixed with the water that comes out of a wound.

لَّا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ ﴿٣٧﴾

[Al-Haqqah 69:37] Which none but the blasphemers eat.

It means only the blasphemers who intentionally sin eat that.

فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ ﴿٣٨﴾

[Al-Haqqah 69:38] But nay! I (Allah) swear by all that you see

 

Allah makes adjuration by the visible things among bodies and earth and the sky.

وَمَا لَا تُبْصِرُونَ ﴿٣٩﴾

[Al-Haqqah 69:39] And that which you do not see.

And Allah makes adjuration by what is not visible among Angels and souls. Hence Allah makes adjuration by all things.

إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ﴿٤٠﴾

[Al-Haqqah 69:40] Most surely, the Qur’an is the speech brought by an honored Messenger,

This Qur’an is the saying of an honorable messenger who is Muhammad, sallallahu ^alayhi wasallam. And it was said it is Jibril. The Qur’an is not authored by the Messenger, rather it was a revelation that Allah revealed to him. The people of truth said, the Kalam-Speech of Allah ta^ala, which is the Eternal and Everlasting Attribute of the Self of Allah, does not resemble the speech of the creations. It is not a letter or a sound or a language. The terms that were revealed to the Prophet Muhammad in the Arabic language were expressions indicating the Kalam-Speech of Allah. This ayah shows that clearly, for had the terms revealed to our Master Muhammad were the same as the Kalam-Speech of Allah ta^ala, Allah the Exalted would not have said, the Qur’an is a saying of an honorable Messenger.

وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ ﴿٤١﴾

[Al-Haqqah 69:41] And it is not the word of a poet; of no duration is that you believe;

This Qur’an is not the saying of a poet as you claim and it is not a form of poetry or its composition. Allah negated that the Qur’an is the saying of a poet. The poet is the one who composes rhymed words. What is meant by “of no duration,” is their lack of belief in the first place. In the sense that they do not believe in the Qur’an being revealed from Allah tabaraka wa ta^ala. Ibn Kathir and Ibn ^Amir from the route of Khalaf from the route of Ibn Dhakwan and Ya^qub recited “yu’minun wa yadhdhakarun” with a “ya’” instead of a “ta’” while doubling the “dhal.” So they recited “yu’minun” and “yadhdhakarun.”

Abu Hayyan explained, “of no duration”, is that when they will be asked about who created them, they shall admit Allah is the Creator.

وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ ﴿٤٢﴾

[Al-Haqqah 69:42] Nor is it the word of a soothsayer: of no duration is the admonition you receive.

The Qur’an is not the saying of a soothsayer as you claim because Muhammad sallallahu ^alayhi wasallam was not a soothsayer. The soothsayer is the one the devils come to him and convey to him what they overhear of the news of the angels who inhabit the skies, and so the soothsayer would tell the people what he heard from them. The methodology of the Prophet sallallahu ^alayhi wa sallam is contradictory to the methodology of the soothsayer in the sense that what he utters comprises dispraising the devils and degrading them. So how could it be that his utterance is a result of what the devils convey to him? They did not convey to him what comprises their own dispraise and cussing and degrading. And especially on one who discredits them and deprives them of goodness. Likewise the meanings that the Prophet conveyed contradict the meanings of the sayings of the soothsayers for they do not invite to proper manners and correcting the creeds and the deeds that are related to the beginning of the creation and their returning on the Day of Judgment, thus contrary to the meanings of the sayings of the Prophet sallallahu ^alayhi wasallam.

The meaning therein is that the blasphemers entirely disbelieve and do not take admonition from the Qur’an.

تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ ﴿٤٣﴾

 [Al-Haqqah 69:43] It is a revelation sent down from the Lord of the Worlds unto Muhammad.

The Qur’an is a revelation from Allah, the Lord of the worlds And this ayah followed the preceding ayah that the Qur’an is the saying of an honorable Messenger so that there would not be any confusion so that no one would think that it was composed by Jibril, rather the Qur’an was brought down by Jibril, peace be upon him, upon our Master Muhammad, sallallahu ^alayhi wa sallam.

وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ ﴿٤٤﴾

 [Al-Haqqah 69:44] And if a fabricator had fabricated in our (Allah) name some miniscule sayings,

And should a fabricator fabricate in our name some miniscule fabrications then we shall punish him. It was called miniscule to establish that it is degraded. Abu Hayyan stated that the preposition referring to the fabricator does not apply to the Prophet, sallallahu ^alayhi wasallam, because it is impossible that it would happen from him, and we prohibit even the simple assumption that it refers to the Prophet, sallallahu ^alayhi wasallam. This statement of Abu Hayyan ends.

لَأَخَذْنَا مِنْهُ بِالْيَمِينِ ﴿٤٥﴾

[Al-Haqqah 69:45] We (Allah) would certainly have seized him by the right hand and abolished his power,

Then we (Allah) shall take him by his right hand in degradation, just as when the ruler wants to punish someone would order that take him by the hand and severly punish him. The executioner usually takes the guilty who is sentenced to death by his right hand to severe his life by cutting the neck.

ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ ﴿٤٦﴾

[Al-Haqqah 69:46] And then severed his life by cutting off the artery of his heart.

Al-Bukhariyy said that Ibn ^Abbas said “al-watin” is the artery of the heart, and it is an artery of the heart that runs in the back until it attaches to the heart, and if it is cut off then the person dies. Hence the meaning, should the fabricator fabricate in our name we shall quickly take his life away.

فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَاجِزِينَ ﴿٤٧﴾
[Al-Haqqah 69:47] And not one of you could have blocked our punishment off from him.

Abu Hayyan explained that the preposition in the word “^anhu” apparently goes back to the fabricator, and it can also go back to the killing, which means no one among you--the people or the Muslims-- shall be able to block him from that and avert the punishment from him.

وَإِنَّهُ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ ﴿٤٨﴾

 [Al-Haqqah 69:48] But verily this is a Message for the Allah-fearing who perform the obligations and refrain from the prohibitions.

The Qur’an is the reminder for the pious who protect themselves from the torture of Allah by performing the obligations that Allah ordained and avoiding the prohibitions.

وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ ﴿٤٩﴾

[Al-Haqqah 69:49] And We (Allah) certainly know that there are amongst you those that reject and deny the Qur’an.

Allah knows that some of you people belie al-Qur’an. The ayah contains a threat of torture for those who belie al-Qur’an. Also the ayah contains a proof that Allah knew all about what existed and what shall exist and what does not exist and how the things that had not existed and how the things that do not exist would be had they existed.

وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ ﴿٥٠﴾

 [Al-Haqqah 69:50] And most surely, on the Day of Judgment, it is a great grief to the unbelievers.

The Qur’an shall be a source of remorse for the blasphemers on the Day of Judgment in the sense that they shall regret leaving out the believing in it due to the rewards that will bestow on those who believed in it. 

وَإِنَّهُ لَحَقُّ الْيَقِينِ ﴿٥١﴾

[Al-Haqqah 69:51] But verily the Qur’an is Truth of assured certainty revealed by Allah.

The Qur’an is certainly truly without any doubt that it is from Allah tabaraka wa ta^ala, and not authored by Muhammad or Jibril, peace be upon them. And the Qur’an contains truth, guidance and illumination.

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ ﴿٥٢﴾
[Al-Haqqah 69:52] Therefore-glorify the name of your Lord, the Great and clear Him of all non befitting attributes.

So clear Allah from shortcomings and evil and all non-befitting attributes, and thank Him for making you suitable to receive His revelation. This ayah contains the proof that the believer is ordered to clear his creator from the attributes of the creations, such as ignorance, powerlessness, place, bodily attributes, volume. Imam Ja^far at-Tahawiyy, who was one of the Salaf, said, Allah the Exalted is clear from boundaries and limits and sides and organs and instruments. The six directions do not contain Him, unlike the rest of the creations. This is the end of the statement of at-Tahawiyy.

Hence Allah the Exalted does not have a volume whether a big volume or a small volume, because all of that is among the attributes of the creations, and Allah the Exalted is clear from that.

 

 

 

 

 

 

 


سورة المعارج

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ ﴿١﴾لِّلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ ﴿٢﴾مِّنَ اللَّـهِ ذِي الْمَعَارِجِ ﴿٣﴾تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ ﴿٤﴾فَاصْبِرْ صَبْرًا جَمِيلًا ﴿٥﴾إِنَّهُمْ يَرَوْنَهُ بَعِيدًا ﴿٦﴾وَنَرَاهُ قَرِيبًا ﴿٧﴾يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ ﴿٨﴾وَتَكُونُ الْجِبَالُ كَالْعِهْنِ ﴿٩﴾وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا ﴿١٠﴾يُبَصَّرُونَهُمْ ۚ يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ ﴿١١﴾وَصَاحِبَتِهِ وَأَخِيهِ ﴿١٢﴾وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ ﴿١٣﴾وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ ﴿١٤﴾كَلَّا ۖ إِنَّهَا لَظَىٰ ﴿١٥﴾نَزَّاعَةً لِّلشَّوَىٰ ﴿١٦﴾تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ ﴿١٧﴾وَجَمَعَ فَأَوْعَىٰ ﴿١٨﴾ إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا ﴿١٩﴾إِذَا مَسَّهُ الشَّرُّ جَزُوعًا ﴿٢٠﴾وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا ﴿٢١﴾إِلَّا الْمُصَلِّينَ ﴿٢٢﴾الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ ﴿٢٣﴾وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ ﴿٢٤﴾لِّلسَّائِلِ وَالْمَحْرُومِ ﴿٢٥﴾وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ ﴿٢٦﴾وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ ﴿٢٧﴾إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ ﴿٢٨﴾وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ ﴿٢٩﴾إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ ﴿٣٠﴾فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَـٰئِكَ هُمُ الْعَادُونَ ﴿٣١﴾وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ ﴿٣٢﴾وَالَّذِينَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ ﴿٣٣﴾وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ ﴿٣٤﴾أُولَـٰئِكَ فِي جَنَّاتٍ مُّكْرَمُونَ ﴿٣٥﴾فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ ﴿٣٦﴾عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ ﴿٣٧﴾أَيَطْمَعُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ ﴿٣٨﴾كَلَّا ۖ إِنَّا خَلَقْنَاهُم مِّمَّا يَعْلَمُونَ ﴿٣٩﴾فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ ﴿٤٠﴾عَلَىٰ أَن نُّبَدِّلَ خَيْرًا مِّنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ ﴿٤١﴾فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ ﴿٤٢﴾يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ ﴿٤٣﴾خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۚ ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ ﴿٤٤﴾

 

 

 

 

 

 

 

 

 


سورة المعارج

Surah Al-Ma^arij

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ 

 

سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ ﴿١﴾

[Al-Ma^arij 70:1] An asker asked for the chastisement to befall the blasphemers;

One of the blasphemers who is Annadr Ibn Al Harith said: “If this is the truth revealed unto you then let the sky shower stones upon us or let a torture befall us”, as mentioned in Surah Al Anfal,32. Or it could be the prophet, sallallahu ^alayhi wa sallam, supplicated to Allah for the torure may befall the blasphemers. 

Abu Ja^far, Nafi^ and Ibn ^Amir, they recited “sa’ala” without a “hamzah”.

لِّلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ ﴿٢﴾

[Al-Ma^arij 70:2] Inevitably upon the disbelievers, which none can avert,

The torture was asked to befall the blasphemers. And it was said that the meaning of the ayah is that a suppliant made a supplication and requested a torture to befall the blasphemers. An-Nasa’iyy and others reported about Ibn ^Abbas, may Allah accept his deeds, that “sa’ala sa’ilun” is in reference to an-Nadir ibn Al-Harith, that he said, Oh Allah if that was the truth revealed from you, let the sky rain stones. So the ayah was revealed and an-Nadir was killed during the Battle of Badr.

Inevitably the torture shall befall them whether they asked for it or not; either in this world through killing, or in the hereafter because in the hereafter the torture shall befall them with no one to avert it from them. And Ibn Al Mundhir reported about al-Hasan who said, the ayah was revealed so the people would ask upon whom the requested torture shall befall, and Allah revealed upon the blasphemers with no one to avert it from them.

مِّنَ اللَّـهِ ذِي الْمَعَارِجِ ﴿٣﴾

[Al-Ma^arij 70:3] From Allah, Lord of the Skies; the Ascending paths of the angels.

Torture from Allah shall befall the blasphemers with no one to avert it from them. Allah is the Owner of the heavens wherein the angels have ascending paths from one sky to another. And it was said that Allah is the owner of the endowments and the giving.

تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ ﴿٤﴾

[Al-Ma^arij 70:4] The angels and Gabriel-the spirit ascend unto the skies—the places honored to Him-- in a Day the measure whereof is fifty thousand years:

The angels and Jibril, ^alayhissalam, ascend to the place honored by Allah which is the sky, the habitat of the angels. And the sky is a place wherefrom the blessings and the mercies descend.

Jibril was specifically mentioned immediately thereafter to highlight his honor and merit. And it was said the place is the ^Arsh--ceiling of Paradise. The ayah does not have the meaning claimed by those who attribute bodily attributes to Allah, who said that Allah resides on the Throne al-^Arsh, may Allah protect us from that, rather Allah the Glorified is clear from place and from direction. Using the preposition to (ila), does not necessitate the meaning that the angels end at a place where Allah is at. Allah ta^ala informed us about Prophet Ibrahim ^alayhissalam, that he said, I am going to the place where Allah ordered me to go, and he had gone from Iraq to the countries of ash-Sham. Definitely Allah the Glorified was not in the countries of ash-Sham since the definite clause established that Allah is clear of directions and of places. Rather the preposition “ila rabbi” designates the honor of the place pursued. And likewise the meaning in the term “ilayhi”, in the previous ayah. Al-Kasa’iyy recited “ya^ruju” with a “ya’” instead of a “ta. ’”

Allah made the length of the Day of Judgment fifty thousand years long by the measure of the years of this world; that is from the time of resurrection until the account of one is settled. This lengthy duration is applicable to the blasphemer but not the believers who to them the duration will be similar to the duration between Dhuhr and ^Asr prayer times. It was said that the meaning of the ayah is that the angels ascend from the lower end of the Earth to the ceiling of Paradise in a day that would have been fifty thousand years long had someone other than them would have ascended. Also it was said that on the Day of Judgment there will be fifty stations the waiting duration at each will be one thousand years.

Imam Ahmad narrated from the route of Abu Sa^id al-Khudriyy, may Allah accept his deeds, who said, the Messenger of Allah, sallallahu ^alayhi wa sallam was asked and so he said: by Allah who owns my soul, that day shall be lessened for the believer in such a way that it would be less than an obligatory prayer that he was obligated to perform in this world. Also, Imam Ahmad narrated from the route of Abu Sa^id al-Khudriyy, may Allah accept his deeds, that the Messenger of Allah, sallallahu ^alayhi wa sallam said, on the Day of Judgment the blasphemer shall be confronted with a day the length of which is fifty thousand years by the measure of the doings in this world, and the blasphemer shall see Hellfire and believe that it shall capture him when he is still forty thousand years in walking distance away from it.

فَاصْبِرْ صَبْرًا جَمِيلًا ﴿٥﴾

[Al-Ma^arij 70:5] But be patient O Muhammad and endure the harm of the unbelievers and let it not stop you from conveying the Message.

The statement of Annadr Ibn Al Harith whereby he asked for the torture to descend was a manner of mockery and belying the revelation which disturbed the messenger of Allah, sallallahu ^alyhi wa sallam.  The Aya orders the prophet to be patient the kind of patience which is tireless and free of protest to other than Allah. Hence the ayah means, be patient with the harm of those blasphemers who associate partners with Allah and don’t let their harm discourage you from conveying the message that Allah ordered you to convey to them.

Ibnul Jawziyy said, the interpreters mentioned that tireless patience came down before the order to fight came about, and then it was abrogated by the Ayah of as-Sayf, that is the ayah that carries the orders of fighting. This was claimed by some and among them Ibn Zayd.

إِنَّهُمْ يَرَوْنَهُ بَعِيدًا ﴿٦﴾

[Al-Ma^arij 70:6] The unbelievers see the Day of Judgment indeed as a far-off event that will not occur:

Those who associate partners with Allah see the torture of the Day of Judgment as impossible to happen. And Allah informed that they see that day very distant because they disbelieved in it and they denied the resurrection after death, and they denied the reward and the punishment.

وَنَرَاهُ قَرِيبًا ﴿٧﴾

[Al-Ma^arij 70:7] While We (Allah) behold it quite near and certainly will occur:

The “nun-We” refers to Allah glorifying Himself, and the meaning is that We, Allah, know that it is close, that is the happening of the Day of Judgment will inevitably happen and everything else that is due to happen is close.

يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ ﴿٨﴾

[Al-Ma^arij 70:8] The Day that the sky will be like murky sediment of olive oil,

On that day the sky shall be like the murky sediment of olive oil and it was said like the colorful meltdown of silver.

وَتَكُونُ الْجِبَالُ كَالْعِهْنِ ﴿٩﴾

[Al-Ma^arij 70:9] And the mountains shall be like clumps of flakes of many colored wool

And the mountains shall be like the clumps of wool of different colors, because the mountains have different colors so if it was demolished and blown into the atmosphere, it would resemble the clumps of wool when the wind blows it around. Allah likened it to the wool in reflection of its weakness and softness. And it was said Allah likened it to the wool in terms of its lightness and movement.

وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا ﴿١٠﴾

[Al-Ma^arij 70:10] And On that great Day, no friend will ask after the affairs of a friend for being occupied with his own,

On that day a relative shall not ask about his relative due to being occupied by his own affairs due to the severity and dire matters that occur on that Day. The saying of Allah tabaraka wa ta^ala in Surat ^Abasa reflect the meaning that on that Day the person shall fly from his brother and mother and father and companion and children; each one of them on that Day shall be occupied by his own affairs.

Al Baziyy and Al Burjumiyy said it means a relative shall not be held accountable for his relative and shall not be tortured for his sins.

Abu Ja^far recited “wala yus’al” with a “damma” on the “ya’”.

يُبَصَّرُونَهُمْ ۚ يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ ﴿١١﴾

[Al-Ma^arij 70:11] Though they will be given sight of each other. The blasphemer man will long to be able to ransom himself from the punishment of that Day by sacrificing his children,

On that Day they shall see them, that is the man shall see his father and his brother and his relative and his tribe and shall not be able to ask them nor talk to them due to being occupied by his own affairs. The blasphemer shall wish that he would be ransomed from the torture of the Day of Judgment by his children, the most dear to his heart among his relatives in this world, and he would not be able to.

وَصَاحِبَتِهِ وَأَخِيهِ ﴿١٢﴾

[Al-Ma^arij 70:12] And by his spouse and his brother,

And by his wife and his brother.

وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ ﴿١٣﴾

[Al-Ma^arij 70:13] And by the nearest of his kinsfolk who gave him shelter,

And by his tribe that embrace him and he resorts to it.

وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ ﴿١٤﴾

[Al-Ma^arij 70:14] And by all those that are on earth, (wishing) then (that) this might redeem him.

And wish to be ransomed by all of those on earth among the people so that he would be safe from the torture of Allah. That is the blasphemer would wish that he would be able to ransom himself by any of those and had he been able to do it he would have done it.

Allah the Glorified started by mentioning the children, then the wife, then the brother to let it be known to His worshippers that due to the severe hardships that will befall the blasphemer on that Day, had he found a way to ransom himself by the most beloved people to his heart in this world and the closest to him in kinship, he would have done so.

Ibnu Hibban narrated from the route of ^Uqbah ibnu ^Amir, he said, I have seen the Messenger of Allah, sallallahu ^alayhi wasallam, say: “the sun shall come close to Earth and the people shall sweat, some of them their sweat will reach their ankles and some to half their shins and some to their knees and some to the mid thighs and some to the waist and some to the necks and some to the middle of their mouths, and he made a gesture with his hand bridling his mouth” and he said, “I have seen the Messenger of Allah, sallallahu ^alayhi wasallam, make such a gesture, and for some their sweat will cover them, and he made the gesture with his hand to signify that.”

Ibnu Hibban narrated also from the route of ^Abdullah ibnu Mas^ud may Allah accept his deeds, that the Messenger of Allah, sallallahu ^alayhi wasallam, said, the blasphemer shall be bridled by the sweat on the Day of Judgment, so he will say: Oh Allah relieve me even if You place me in Hellfire.

So this would be the status of the blasphemer who shall call out so that Allah will admit him into Hellfire as a result of the severity of what happens on that lengthy day of distress and agony when he stands to settle his account. So how would it be if he enters the fire of Hell? As to the pious believer, Allah shall shade him in the shade of al-^Arsh, when that will be the only shade. We ask Allah for safety in this world and in the hereafter.

كَلَّا ۖ إِنَّهَا لَظَىٰ ﴿١٥﴾

[Al-Ma^arij 70:15] By no means will he be redeemed! For surely he would encounter the fervid Fire of Hell!-

Surely the wishes of the blasphemer to be ransomed shall not be fulfilled and he shall not escape the torture of Allah for Allah has prepared for the blasphemer on the Day of Judgment a fervid fire.

نَزَّاعَةً لِّلشَّوَىٰ ﴿١٦﴾

[Al-Ma^arij 70:16] Plucking out the skin of his head right to the skull!-

A fire that will pluck out the skin on the head of the blasphemer then restores it again. It was said that would pluck out the extremities of the blasphemer such as the hands and the feet. The meaning of the ayah contains that the intensity of the fire plucks out the extremities of the body and then those extremities would be recreated again continuously without an end.

Most of the scholars recited “nazza^atun” with a “damma” which means the fire is the one that affects the plucking and Hafs recited “nazza^tan” with a “fathah.”

تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ ﴿١٧﴾

[Al-Ma^arij 70:17] It calls with words, him who blasphemed and turned and fled from truth, and claims him as the bird claims the seeds,

Allah creates the power of speech in the fire as well as in the body parts and the fire will invite to it those who turned away in this world from believing in Allah and His Messenger and being obedient. And the call of Hellfire would be, “come to me o one who associates partners with Allah, o blasphemer,” and thus would capture them as the bird picks the grains.

وَجَمَعَ فَأَوْعَىٰ ﴿١٨﴾

[Al-Ma^arij 70:18] And amassed wealth then hoarded it and did not spend it in the ways of Allah.

And likewise would invite those who compiled wealth into their own containers and abstained from spending it in the ways of Allah.

إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا ﴿١٩﴾

[Al-Ma^arij 70:19] Surely man is created of an anxious miserly temperament

Certainly the human being was created miserly attached to wealth. And the explanation of this ayah comes in the the explanation of the following ayah.

إِذَا مَسَّهُ الشَّرُّ جَزُوعًا ﴿٢٠﴾

[Al-Ma^arij 70:20] Being greatly impatient when evil afflicts him

If man was afflicted with evil he would be greatly scared and impatient.

وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا ﴿٢١﴾

[Al-Ma^arij 70:21] And miserly when good befalls him

And when goodness befalls the human being and becomes wealthy would be stingy and not spend his wealth in the ways of Allah.

The Messenger of Allah, sallallahu ^alayhi wasallam said, “one of the most evil things a man encounters is being impatient when afflicted with hardships and evil and miserly with his wealth he doesn’t spend it in the ways of Allah.” This hadith was narrated by Abu Dawud and others. And al-Hafidh, the Jurisprudent, Muhammad Murtada az-Zabidiyy, the Hanafiyy scholar, may Allah endow His mercy upon him said in his book Sharh al-‘ihya’, the meaning of “one of the most evil things a man encounters” that is among his ill manners, and “Shuhhun Hali^” means miserly, very careful with his money, and “al-jaza^” means scared that it would be lost and “jubnun khali^” a cowardice that plucks his part away out of fear of the rest of the creation. Imam al-^Iraqi said this hadith of the Propeht was narrated by Abu Dawud from the route of Abu Hurayrah with a good chain of narration. This hadith was also narrated by al-Bukhariyy in his book at-Tarikh and al-Hakim in his book an-Nawadir and ibn Jarir in his book at-Tahlil and al-Bayhaqiyy in his book ash-Shuyu^. And ibn Tahir said it has a continuous chain of narration. This is the end of the statement of az-Zabidiyy.

إِلَّا الْمُصَلِّينَ ﴿٢٢﴾

[Al-Ma^arij 70:22] Save those believers who pray,

However those who are believers and pray are excluded from that.

الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ ﴿٢٣﴾

[Al-Ma^arij 70:23] Those who remain steadfast to their prayer at its designated times;

They are the believers who are excluded and Allah attributed the good attributes of being patient to them. The meaning excluded are those who obey Allah in what Allah ordained obligatory upon them such as the prayers that they consistently perform at the prescribed times and do not leave it out.

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ ﴿٢٤﴾

[Al-Ma^arij 70:24] And those in whose wealth are the obligatory Zakat; the acknowledged right of Allah.

Those who pay, out of their money, the Zakat due on them.

لِّلسَّائِلِ وَالْمَحْرُومِ ﴿٢٥﴾

[Al-Ma^arij 70:25] For the needy who asks and him who is prevented by his self pride and dignity from asking;

They pay it for the needy person who asks out of poverty and for the needy whose dignity prevents him from asking and it was said other than that.

وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ ﴿٢٦﴾

[Al-Ma^arij 70:26] And those who believe in the Day of Judgment,

They are the believers who believe firmly in the Day of Judgment, that is, they believe in the Resurrection and the Assembly and the Reward and the settlement of accounts.

وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ ﴿٢٧﴾
[Al-Ma^arij 70:27] And those who are fearful of the chastisement of their Lord—thus do the obligations and refrain from the prohibitions.

They are the believers in this world who feared the torture of Allah so they were steadfast in performing the obligations and do not cross the boundaries.

إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ ﴿٢٨﴾

[Al-Ma^arij 70:28] Surely the chastisement of their Lord is (a thing) not to be felt secure of—and are floating between fear of chastisement and hope for mercy.

No one is ought to feel entirely safe of the punishment of Allah, rather one ought to be in a state in between being fearful and being hopeful; fearful of the torture of Allah and hopeful of the mercy of Allah.

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ ﴿٢٩﴾

[Al-Ma^arij 70:29] And those who guard and preserve their private parts and chastity,

They are the ones who protect their private parts from the prohibitions such as adultery and the like. Al-Bukhariyy narrated in his book of as-Sahih about the Messenger of Allah, sallallahu ^alayhi wasallam, that he said, “the one who guarantees to me what is in between his jaws, that is the tongue, and what is between his legs, that is the private parts, I shall guarantee Paradise for him.”

إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ ﴿٣٠﴾

[Al-Ma^arij 70:30] Except with their wives and the women whom their right hands possess,- for then they are not to be blameworthy,

That is except for the women that Allah made lawful for them among the wives and the slave woman. Hence with such woman he is not blameworthy for enjoying them through sexual intercourse and other.

فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَـٰئِكَ هُمُ الْعَادُونَ ﴿٣١﴾

[Al-Ma^arij 70:31] But those who seek to trespass beyond this; those are they who are transgressors;

As to those who seek beyond that, having sexual intercourse with other than the wife or the slave woman, they are the ones who are unjust and cross the boundary of what is halal to what is haram.

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ ﴿٣٢﴾

 [Al-Ma^arij 70:32] And those who honor their trusts and are faithful to their covenant with Allah,-

They are the people who stand by the matters with which they have been entrusted whether sayings or doings or convictions or matters with which they are entrusted by others. Included in that is doing all the obligations and leaving out the prohibitions so one ought to fulfill all of that. And by safekeeping the things with which others have entrusted them. And they keep the promises that they make to Allah, they do not waist it, rather they perform it and implement it as Allah ordained and as Allah made obligatory upon them. Ibn Kathir alone recited “bi’amanatihim” that is without the “alif.”

وَالَّذِينَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ ﴿٣٣﴾

[Al-Ma^arij 70:33] And those who are upright and carry out firm in their testimonies,

They are those who do not hold back their testimonies, rather they testify before the judges, without bias toward a relative or a descendant of the prophet or a strong person against a weak one, in a precise unchanged manner. This testimony is among the entrusted matters and it was specifically mentioned because of its merit because the rights of people are safe-kept through it and leaving it out would waste the rights of people.

Ibn Kathir and Nafi^ and Abu Amr and Ibn ^Amir and Hamzah and al-Kasa’iyy and Abu Bakir from the route of ^Asim they recited “bishahadatihim” and Hafs from the route of ^Asim recited “bishahadatihim” with an “alif”.

وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ ﴿٣٤﴾

[Al-Ma^arij 70:34] And those who are attentive and keep a guard on performing their prayer,

The prayer was mentioned again to highlight its importance. They are those who perform the five obligatory prayers at their due times while fulfilling their conditions and integrals and recommendations.

أُولَـٰئِكَ فِي جَنَّاتٍ مُّكْرَمُونَ ﴿٣٥﴾

[Al-Ma^arij 70:35] These will dwell in the Gardens of Bliss, honored.

Those who are attributed with such attributes they shall be in the gardens of Paradise enjoying the generosities that Allah will endow upon them.

فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ ﴿٣٦﴾

 

[Al-Ma^arij 70:36] O Muhammad Now what is the matter with the Unbelievers that they rush in disbelief madly around you,

Therefore what is the matter with those who disbelieve in you o Muhammad, who rush to belie you? And it was said they rush to hear from you so that they may hold you at fault and mock you. And it was said they rush to you stretching their necks, gazing at you, the manner the enemies would look.

عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ ﴿٣٧﴾

[Al-Ma^arij 70:37] On to your right hand and on the left, in circles and groups?

Those blasphemers come from the right side of the Prophet and from his left side in separated circles and in sessions of larger groups turning away from you and from the Book of Allah.

أَيَطْمَعُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ ﴿٣٨﴾


[Al-Ma^arij 70:38] Does every man of them desire that he should be made to enter the garden of bliss similar to the believers?

Is it the case with these blasphemers that each and every man of them aspires to enter Paradise and enjoy it as the Muslims will do?

كَلَّا ۖ إِنَّا خَلَقْنَاهُم مِّمَّا يَعْلَمُونَ ﴿٣٩﴾

[Al-Ma^arij 70:39] By no means! For We (Allah) have created them out of the sperm- chewed like bite of meat-clot, they know! lo the garden of bliss is due upon proper belief.

Definitely they shall not enter Paradise.

They do know that they are created from the sperm that turn into a chewed like bite of meat that turned into a clot just as the rest of their humankind were created. Hence they do not have a merit by which they deserve Paradise, rather Paradise is earned through belief and doing good deeds and the mercy of Allah the Exalted.

فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ ﴿٤٠﴾

[Al-Ma^arij 70:40] Indeed, I swear by the Lord of the Eastern rising-places and the Western setting-places of the sun that We (Allah) are powerful-

I do make adjuration by the Lord of the eastern rising places and the western setting places of the sun of every day. We (Allah) have the power to destroy them.

عَلَىٰ أَن نُّبَدِّلَ خَيْرًا مِّنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ ﴿٤١﴾

[Al-Ma^arij 70:41] And can replace them by others better than them. And we (Allah) are not to be defeated and overcome.

Allah said what means:We (Allah) have the power to destroy them and to create others who are better than them who will be more obedient to Allah. And indeed we are not powerless to destroy them and exchange them with others better than them. Indeed nothing escapes our power and we are not powerless to carry out any matter that we will.

فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ ﴿٤٢﴾

[Al-Ma^arij 70:42] Therefore leave them alone to plunge in vain talk and play about, until the Day of Judgment when they encounter that Day of theirs with which they are threatened with torture;

So leave these liars alone to plunge and fiddle with the matters of their world until such a time when they face the torture that they were promised on the Day of Judgment. Ibn Al Jawziyy said some scholars of interpretation said this ayah is abrogated by the ayah of as-Sayf, the Sword. And should we say that this ayah contains the threat of Allah with the torture of the Day of Judgment, then there is no grounds for abrogation.

يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ ﴿٤٣﴾

[Al-Ma^arij 70:43] The day when they come forth from the graves in haste, as if they were rushing to the post of their idols.

It is the day when they shall exit their graves quickly when they hear the final sounding of the horn to answer the caller. The meaning therein is that they shall exit their graves quickly to the place of assembly as if they are rushing to the idols that they used to worship. Again, the meaning of the ayah is that they shall exit their graves quickly, rushing to the caller just as they used to rush to the idols that they used to worship to touch them. The people of the era of ignorance used to come to such idols to aggrandize them and worship them.

خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۚ ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ ﴿٤٤﴾
[Al-Ma^arij 70:44] Their eyes cast down; disgrace covering them all over! Such is the Day which they are promised.

They shall come, lowering their gazes without looking up because of the torture of Allah that they expect troubled and burdened with disgrace on the Day of Judgment, the day they disbelieved will come, on which they were promised the torture.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


سورة نوح

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

إِنَّا أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ ﴿١﴾قَالَ يَا قَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُّبِينٌ ﴿٢﴾أَنِ اعْبُدُوا اللَّـهَ وَاتَّقُوهُ وَأَطِيعُونِ ﴿٣﴾يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ إِنَّ أَجَلَ اللَّـهِ إِذَا جَاءَ لَا يُؤَخَّرُ ۖ لَوْ كُنتُمْ تَعْلَمُونَ ﴿٤﴾قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا ﴿٥﴾فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا ﴿٦﴾وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا ﴿٧﴾ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا ﴿٨﴾ثُمَّ إِنِّي أَعْلَنتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا ﴿٩﴾فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا ﴿١٠﴾يُرْسِلِ السَّمَاءَ عَلَيْكُم مِّدْرَارًا ﴿١١﴾وَيُمْدِدْكُم بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارًا ﴿١٢﴾مَّا لَكُمْ لَا تَرْجُونَ لِلَّـهِ وَقَارًا ﴿١٣﴾وَقَدْ خَلَقَكُمْ أَطْوَارًا ﴿١٤﴾أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّـهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا ﴿١٥﴾وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا ﴿١٦﴾وَاللَّـهُ أَنبَتَكُم مِّنَ الْأَرْضِ نَبَاتًا ﴿١٧﴾ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا ﴿١٨﴾وَاللَّـهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا ﴿١٩﴾لِّتَسْلُكُوا مِنْهَا سُبُلًا فِجَاجًا ﴿٢٠﴾قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِي وَاتَّبَعُوا مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلَّا خَسَارًا ﴿٢١﴾وَمَكَرُوا مَكْرًا كُبَّارًا ﴿٢٢﴾وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا ﴿٢٣﴾وَقَدْ أَضَلُّوا كَثِيرًا ۖ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا ضَلَالًا ﴿٢٤﴾مِّمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُم مِّن دُونِ اللَّـهِ أَنصَارًا ﴿٢٥﴾وَقَالَ نُوحٌ رَّبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا ﴿٢٦﴾إِنَّكَ إِن تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا ﴿٢٧﴾رَّبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَن دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا ﴿٢٨﴾

 

 

 

 

 

 

 

 

 

 

سورة نوح

Surah Nuh

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

 

إِنَّا أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ ﴿١﴾

 [Nuh 71:1] We (Allah) sent Noah to warn his People and Command them to worship Allah: That is warn your people before there come upon them a painful punishment.

Allah sent Prophet Nuh to call his people to worship Allah the Exalted and leave out worshipping the idols. Nuh is the first Prophet that was sent to the blasphemers but he is not absolutely the first prophet, rather the first prophet is Adam, peace be upon him. Allah ordered Nuh to scare them and warn them before the torture of Allah, in Hellfire in the Hereafter or drowning them by the flood, befalls them. It was said, warn them in general about the severe torture that will befall them if they do not believe.

قَالَ يَا قَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُّبِينٌ ﴿٢﴾

[Nuh 71:2] He said: "O my People! I am to you certainly a Warner that painful punishment will befall you for your blasphemy, clear and open:

Nuh was ordered to frighten his people and warn them about the torture of Allah to beware that it befalls them because of their blasphemy, and that his warning to them stands crystal clear. It was said that it means I show you the message of Allah in a language that you know very well.

أَنِ اعْبُدُوا اللَّـهَ وَاتَّقُوهُ وَأَطِيعُونِ ﴿٣﴾

 [Nuh 71:3] That you should worship Allah and be God-fearing and obey me for I am the Messenger sent to you:

Worship Allah alone and do not associate anything with him and obey His orders and avoid sinning and obey me in what I order you and forbid you, for I am the Messenger of Allah sent to you. Ibn Kathir, Nafi^, Ibn ^Amr, and al-Kisa’iyy recited “anu^budullaha” with a damma on the nun.

This ayah contains the order of Allah to his slaves to clear Allah of all non befitting attributes and to obey Him. Thus, this ayah contains refutation of those who embrace the notion of the freedom of creed, those who claim that should a human being want to worship a dog or a pig or deny the existence of Allah, that he is entitled to that, may Allah protect us from that. And this is an invalid claim that no one with a sound mind would accept. A person might choose to be a blasphemer but he is definitely accountable for that and will suffer the consequences.

يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ إِنَّ أَجَلَ اللَّـهِ إِذَا جَاءَ لَا يُؤَخَّرُ ۖ لَوْ كُنتُمْ تَعْلَمُونَ ﴿٤﴾

[Nuh 71:4] He (Allah) will forgive you the sins you have committed prior to believing and grant you a delay up to your appointed death-term; surely the term of Allah when it comes is not postponed; if you but knew the consequences of dying with blasphemy!

The answer statement to the aforementioned orders, namely worshipping Allah and obeying His orders and being obedient to Him, is established here. The answer statement is should you do that then Allah will forgive some of your sins because the belief erases the sins that came before, that is Allah will forgive your past sins until the time you have become believers. Allah, tabaraka wa ta^ala, shall delay you until a specific preset death time known to Allah, that does not increase nor decrease. Allah knew with His eternal knowledge who shall die as a believer and who shall die as a blasphemer, and when the death times of the slaves are. And when the death time comes it cannot be delayed by torture or otherwise.

Allah attributed the specified death time to Himself because He is the One who willed and confirmed it. Sometimes the death time can be attributed to the people, such as in the saying of Allah in Suratun An Nahl: “should their death time arrive”, which means: if their death times come. Because this is a death time that is set to befall them. The Ayah addresses them that had you known what will befall you of remorse and regret when your life ends, you would have believed.

قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا ﴿٥﴾

[Nuh 71:5] He said: O my Lord! Surely I have called my people to your worship relentlessly by night and by day!

When Nuh, peace be upon him, delivered the message to his people, and they disobeyed him, and turned away from what he brought them from Allah, he said O Allah I have called my people diligently during the day and the night, that is at all times, to clear you from all non befitting attributes and to worship you and I warned them about your severe punishment.

فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا ﴿٦﴾

[Nuh 71:6] "But my call only increases their flight from the Right path”.

My calling them to the truth with which you have sent me to them was reciprocated by them by standing farther from the belief. A man used to bring his son over to Nuh and tell him be cautious of this person for my father cautioned me against him.

وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا ﴿٧﴾

[Nuh 71:7] And whenever I have called them to worship you (Allah) so you may forgive them, they put their fingers in their ears, cover themselves with their garments, and stubbornly persist and are puffed up with arrogance:

Each time I called them to clear you (Allah) from all non befitting attributes and be obedient to You and disown themselves from worshipping all but You so that it would be a reason for them to repent and thus to be forgiven, they would stick their fingers into their ears so that they may not hear me calling them to worship You. And they covered their faces with their clothes so that they do not see the Prophet of Allah, Nuh, peace be upon him, out of disliking and hating to hear the advice and seeing the person who is giving the advice. And they insisted to stay as blasphemers and they did not repent. And they were extremely arrogant to accept the truth.

ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا ﴿٨﴾

[Nuh 71:8] Then surely I called to them aloud.

Thereafter I have called them to that with which you have ordered me publicly and overtly without concealing anything.

ثُمَّ إِنِّي أَعْلَنتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا ﴿٩﴾

[Nuh 71:9] Further I have spoken to them in public and secretly in private,

I have repeatedly called them publicly and secretly and in seclusion. Hence Prophet Nuh exaggerated in calling them and used a variety of methods in calling them, secretly sometimes and openly sometimes, and sometimes both secretly and openly. This is what the one who calls to Allah diligently does.

فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا ﴿١٠﴾

[Nuh 71:10] Then I said, Ask forgiveness of your Lord, surely He (Allah) is the most Forgiving:

Prophet Nuh, peace be upon him, ordered his people to embrace Islam. He told them “o people seek the forgiveness from your Lord by quitting the blasphemy that you are engaged in, through believing in Allah alone, who is the only One who deserves godhood, and by believing in Nuh, being the Prophet of Allah and His Messenger to you, by uttering the two Testifications of Faith. Hence, what is meant by seeking forgiveness here, is not simply to say by the tongue I seek the forgiveness of Allah, because the people of Nuh were associating partners with Allah, and it is not valid from a blasphemer to utter statements of forgiveness while engaged in the state of blasphemy. Indeed Allah is the One who forgives the sins for those who come to Him in repentance from their sins.

يُرْسِلِ السَّمَاءَ عَلَيْكُم مِّدْرَارًا ﴿١١﴾

[Nuh 71:11] He (Allah) will let loose the sky for you and will send down rain to you pouring in abundance;

Allah is the One who sends upon you abundant rain water from the sky.  

وَيُمْدِدْكُم بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارًا ﴿١٢﴾

 [Nuh 71:12] And will Give you increase in wealth and sons; and bestow on you gardens and bestow on you rivers of flowing water.

And He (Allah) is the One who gives you plenty of money and children and bestows upon you orchards and running rivers from which you irrigate your farms and orchards.

مَّا لَكُمْ لَا تَرْجُونَ لِلَّـهِ وَقَارًا ﴿١٣﴾

 

[Nuh 71:13] What is the matter with you that you fear not the Greatness and Power of Allah?

So what is the matter with you that you do not fear the Greatness of Allah and His Power to punish you? It was said the verse means, what is the matter with you, you do not hope a reward from Allah and you do not fear His punishment.

وَقَدْ خَلَقَكُمْ أَطْوَارًا ﴿١٤﴾

[Nuh 71:14] And indeed He (Allah) has created you through the various grades of the sperm clot --chewed like bite of meat--,

And Allah is the One who created you one phase after another. One phase as a sperm and a phase as a clot and a phase as a chewed like bite of meat and a phase as bones and then Allah covered the bones with flesh and created it. So great is Allah, so glorified is Allah, the One who is the best to carry out His Will.

أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّـهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا ﴿١٥﴾

[Nuh 71:15] Do you not see how Allah has created the seven skies in harmony one above another,

Haven’t you looked and thought and took heed how Allah created seven skies, one on top of another?

وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا ﴿١٦﴾

[Nuh 71:16] And made the moon therein a luminous light, and made the sun as a glorious Lantern?

And created in the lower sky the moon, its face toward the skies and its back toward the earth, illuminating to the occupants of the skies and illuminating to the occupants of the earth. And Allah created the sun, its face toward the skies and its back toward the earth, as an illuminating lantern for the occupants of earth so they may go about their livelihoods. Allah likened the sun to a lantern in that it removes the darkness of the night from the face of earth, just as the lantern removes it from its surroundings.

وَاللَّـهُ أَنبَتَكُم مِّنَ الْأَرْضِ نَبَاتًا ﴿١٧﴾

[Nuh 71:17] And Allah has created you and produced you from the earth growing gradually,

Allah who has power over all things, is the One who raised you and created you. He raised Adam, peace be upon him, from the earth and his offspring came from Adam. Hence, it is valid that all of them were raised from the earth. This ayah signifies that the human being is similar in a particular sense to the plants in that the starting and the raising of the human being is from the soil. However, the human being has additional attributes over that which the plants have.

ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا ﴿١٨﴾

[Nuh 71:18] Then He (Allah) makes you die and returns you into the (earth), and brings you forth again a new forth bringing at the Resurrection?

Then Allah shall return you back as soil, as you were, to the earth when you die and get buried. And indeed Allah shall take you out of the earth on the Day of Judgment by resurrecting you, the same way as you were in this world.

وَاللَّـهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا ﴿١٩﴾

 [Nuh 71:19] And Allah has made the earth for you a wide expanse as a spread out carpet so you may easily live on,

Allah, the Exalted, made the earth flattened, turning and tossing on it as the man turns and tosses on his carpet.

لِّتَسْلُكُوا مِنْهَا سُبُلًا فِجَاجًا ﴿٢٠﴾

[Nuh 71:20] And you may go about therein, in spacious wide paths.

So that you may follow broad pathways on it.

قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِي وَاتَّبَعُوا مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلَّا خَسَارًا ﴿٢١﴾

[Nuh 71:21] Noah said: "O my Lord! They have disobeyed my call to worship you, and followed their leaders whose wealth and children have added to them nothing but loss.

When they insisted on disobeying Nuh and they treated him using ugly words and actions, Nuh said: O my Lord, they have disobeyed me in that which I have ordered them to. They did not accept my call to them, to believe in you and that I am your Messenger. And they followed instead their common and low leaders and rich ones among them, those whom their blasphemy and money did not make them increase in anything except misguidance in this world and destruction in the hereafter.

The people of Madinah and Ibn Amr and ^Asim, recited wawaladuhu with a fathah on the lam and the waw. And the rest recited wawulduhu with a damma on the waw and a sukun on the lam. And both bear the same meaning.

 وَمَكَرُوا مَكْرًا كُبَّارًا ﴿٢٢﴾

[Nuh 71:22] And they have planned a tremendous scheme.

So they were deceptive by being swindlers about the religion. And animosity toward Nuh, peace be upon him, and instigating the low people to harm him, and blocking the people away from believing in him and leaning toward him and hearing from him. Their deception indeed was great.

وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا ﴿٢٣﴾

[Nuh 71:23] And they have said to each other: By no means leave your gods: Abandon neither Wadd nor Suwa^, neither Yaguth nor Ya^uq, nor Nasra;-

The leaders told their followers or some of them told others, do not leave out worshipping your idols, so do not quit, neither Wadd (an image of man) and Suwa^ (an image of a woman) and Yaghuth (an image of a lion) and ya^uq (an image of a horse) and Nasra (an image of a falcon), these are names of righteous people who lived in the era between Adam and Nuh, peace be upon them. When they died they had followers who followed their example and their methodology in worship. So Iblis whispered to them that establish in your circles statues for them and call them by their names to be more encouraging to you for worship, so they did. Then people came after them and Iblis told them, the people who were before you used to worship these pictures and at such time the knowledge of the religion became nonexistent.  Hence the start of worshiping idols was from that time, and Nuh was the first Messenger whom Allah sent to the blasphemers.

These idols that existed at the time of the people of Nuh spread among the Arabs afterwards. As to Wadd it used to be for the people of Kalb. And as to Suwa^, it was for the people of Hamadan. As to Yaghuth it was for the people Madhhij. As to Ya^uq it was for the people of Murad. And as to Nasra it was for the people of Himyar.

Nafi^ and Abu Ja^far recited Wuddan with a damma on the waw and the rest with a fathah on the waw.

وَقَدْ أَضَلُّوا كَثِيرًا ۖ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا ضَلَالًا ﴿٢٤﴾

[Nuh 71:24] And indeed their leaders have led astray many; and grant O Allah no increase to the wrong-doing blasphemers but in straying, for insisting on worshipping their idols."

Those leaders have misguided many of their followers and of the public. This ayah is about Nuh telling about the misguidance that came about as a result of their hands.

And when he informed that they engaged in a lot of misguidance, he made a supplication to Allah that, O Allah seal the hearts of those who associated partners with You, who worshiped the idols so that they do not find the truth. And this means that Nuh knew before hand by revelation that they shall not believe.

مِّمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُم مِّن دُونِ اللَّـهِ أَنصَارًا ﴿٢٥﴾

[Nuh 71:25] Because of their blasphemy and sins they were drowned in the flood, and then made to enter the Fire: and they did not find any helpers other than Allah.

As a result of their sins and associating partners with Allah, they were drowned in the flood and they were admitted into the burnt by fire. The burning after being drowned by the flood is a proof of the torture in the grave. This is an expression about the future using the past tense as a reflection that certainly it is going to happen. Or else the meaning is that in reference to the blasphemers being subjected to the fire in the morning and the evening, as Allah stated in surat Ghafir. Those people shall not find supporters other than Allah to support them and avert from them the torture of Allah.

Abu Amr reciting mimma khatayahum, instead of khati’ahum.

وَقَالَ نُوحٌ رَّبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا ﴿٢٦﴾

 

[Nuh 71:26] And when Noah knew from Allah they will die in blasphemy, said: "O my Lord! Leave not of the Unbelievers, a single one on earth!

Nuh said, O Allah do not leave wandering on the face of the earth any of the blasphemers.

إِنَّكَ إِن تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا ﴿٢٧﴾


[Nuh 71:27] For surely if you leave any of them they will lead astray your slaves, and will not beget any but wicked, immoral, ungrateful children who will blaspheme once accountable.

O Allah, should you leave the blasphemers alive on the face of the earth and do not destroy them with a torture from you, they shall call your slaves to misguidance and they shall only give birth to those who will be blasphemers once they attaint the age of accountability. Nuh said that because he tested them and tried them and learned their habits for he lived among them 1.000 years less 50. Also, Nuh made a supplication against them after Allah revealed to him as in the ayah in Surat Hud, that no one among your people shall believe beyond those who have already believed.

رَّبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَن دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا ﴿٢٨﴾


[Nuh 71:28] "O my Lord! Forgive me, my believing parents, all who enter my mosque in Faith, and all believing men and believing women: and do not increase the unjust blasphemers but destruction!

O Allah forgive me and my parents, both of them were believers, his father’s name was Lamak and his mother’s name was Shamkha’. And forgive those who have entered my mosque as a believer, and forgive the male and the female believers .  It was said forgive those who have entered my house, and it was said those who have embarked his ark.  And O Allah only increase the blasphemers with destruction and Allah answered his supplication and destroyed them.

Ibn ^Abbas said:” Nuh made two supplications, one against the blasphemers and one for the believers. His supplication against the blasphemers was answered,  hence it is impossible that his supplication for the believers would not be answered.

 Hafs from the route of ^Asim recited baytiya with a fathah on the ya’.

 

 

 

 

 

 

 

 

 

 

 


سورة الجن

 

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا ﴿١﴾يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ ۖ وَلَن نُّشْرِكَ بِرَبِّنَا أَحَدًا ﴿٢﴾وَأَنَّهُ تَعَالَىٰ جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا ﴿٣﴾وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّـهِ شَطَطًا ﴿٤﴾وَأَنَّا ظَنَنَّا أَن لَّن تَقُولَ الْإِنسُ وَالْجِنُّ عَلَى اللَّـهِ كَذِبًا ﴿٥﴾وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا ﴿٦﴾وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّـهُ أَحَدًا ﴿٧﴾وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا ﴿٨﴾وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا ﴿٩﴾وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَن فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا ﴿١٠﴾وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَائِقَ قِدَدًا ﴿١١﴾وَأَنَّا ظَنَنَّا أَن لَّن نُّعْجِزَ اللَّـهَ فِي الْأَرْضِ وَلَن نُّعْجِزَهُ هَرَبًا ﴿١٢﴾وَأَنَّا لَمَّا سَمِعْنَا الْهُدَىٰ آمَنَّا بِهِ ۖ فَمَن يُؤْمِن بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا ﴿١٣﴾وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ ۖ فَمَنْ أَسْلَمَ فَأُولَـٰئِكَ تَحَرَّوْا رَشَدًا ﴿١٤﴾وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا ﴿١٥﴾وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا ﴿١٦﴾لِّنَفْتِنَهُمْ فِيهِ ۚ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا ﴿١٧﴾وَأَنَّ الْمَسَاجِدَ لِلَّـهِ فَلَا تَدْعُوا مَعَ اللَّـهِ أَحَدًا ﴿١٨﴾وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّـهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا ﴿١٩﴾قُلْ إِنَّمَا أَدْعُو رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا ﴿٢٠﴾قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا ﴿٢١﴾قُلْ إِنِّي لَن يُجِيرَنِي مِنَ اللَّـهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَدًا ﴿٢٢﴾إِلَّا بَلَاغًا مِّنَ اللَّـهِ وَرِسَالَاتِهِ ۚ وَمَن يَعْصِ اللَّـهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا ﴿٢٣﴾حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا ﴿٢٤﴾قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا ﴿٢٥﴾عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا ﴿٢٦﴾إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا ﴿٢٧﴾لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا ﴿٢٨﴾

 

 

 

 

 

 

 

 

سورة الجن

Surah Al-Jinn

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

 

قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا ﴿١﴾

 [Al-Jinn 72:1] Say O Muhammad to the people: It has been revealed to me that a handful of Jinns listened to my recitation of the Qur'an. They said to their own, 'We have really heard a marvelous Recital of Qur'an!

Say O Muhammad to your nation Allah has revealed to me that a group of 3 to 10 jinns—a creation whom Allah created from pure fire, unseen by people has listened to my recitation of the Qur’an. Upon their return to their people the jinns told them we heard from Muhammad a recitation of an eloquent Qur’an unparalleled in articulation, accurate meanings, and rich admonishment and different from the rest of the books.

This verse indicates that the prophet, sallallahu ^alayhi wa sallam was sent to the jinns as well as to the people and that the jinns are accountable and they hear what we say and the believer among them invites his own tribe to become believers.

Denying the existence of jinns revokes ones belief and takes one out of the religion, due to belying what the Lord of the worlds has told about them.
يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ ۖ وَلَن نُّشْرِكَ بِرَبِّنَا أَحَدًا ﴿٢﴾

[Al-Jinn 72:2] 'It gives guidance to righteousness and the right path, and we have believed therein: we shall not associate in worship any of the creations with our Lord.

Those jinns said: The Qur’an guides to the truth, righteousness, clearing Allah from associates, and belief. Since believing in Qur’an entails believing in Allah and that He is the only one who deserves to be worshipped and He is clear from having associates, Indeed we shall not include any associates with our Lord.

وَأَنَّهُ تَعَالَىٰ جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا ﴿٣﴾

[Al-Jinn 72:3] And we believe that He - exalted be the glory of our Lord! - has taken neither wife nor son,

Allah the exalted is glorified and is clear from taking a wife or a son. Contrary to what the blasphemers among humans and jinns say, Allah has taken neither a wife nor a son; He is clear of partners, He did not beget and is not begotten and nothing is similar to Him. Allah said in Surah ashshura:

﴿ليسَ كمثلهِ شيءٌ وهوَ السميعُ البصيرُ﴾ [سورة الشورى].

The verse means: Nothing is similar to Him in any way. Indeed He is attributed with Hearing and Sight.

وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّـهِ شَطَطًا ﴿٤﴾

[Al-Jinn 72:4] And that the ignorantly foolish amongst us used to utter extravagant lies against Allah by associating partners with Him:

The jinns proceeded to say that the ignorant among them, or Iblis, being the most foolishly ignorant, uttered blatant animosity, injustice and lies about Allah when they claimed He has taken a wife and a son.

وَأَنَّا ظَنَنَّا أَن لَّن تَقُولَ الْإِنسُ وَالْجِنُّ عَلَى اللَّـهِ كَذِبًا ﴿٥﴾

[Al-Jinn 72:5] And that we thought that men and jinns did not utter a lie against Allah, so we believed their lies until we heard the Qur’an and realized their lies, and believed what is right:

We thought that men and jinn did not dare to utter a lie against Allah by attributing to Him a wife and a son, hence , we believed their lies until we learned they were lies when we listened to the Qur’an.

وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا ﴿٦﴾

[Al-Jinn 72:6] And indeed O Muhammad individuals of humankind used to seek the protection of individuals of the jinn, so that they increased them in wrongdoing against Allah;

During the era of ignorance some men among the Arabs when they wanted to sleep the night in a valley during their travel, they used to call out: I seek refuge with the master of this valley—wanting the head jinn-- from the harm of his low people. As a result the jinns increased in wrongdoing. Or the meaning could be that the jinns made the humans increase in wrongdoing for seeking refuge with them.

وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّـهُ أَحَدًا ﴿٧﴾

[Al-Jinn 72:7] And that the human blasphemers thought as you jinns thought, that Allah would not send any messenger to prove them wrong:

The blasphemers among the humans from the tribe of Quraish thought, as the jinns thought, that Allah would not send any messenger to establish the case against them.

وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا ﴿٨﴾

[Al-Jinn 72:8] And that we sought to reach heaven to eavesdrop, but we found it filled with strong guarding angels and flaming meteors.

The jinns would say we aspired and sought to reach the heaven to eavesdrop, but we found the heavens filled with strong angels guarding it and we found lustrous meteors targeting the jinns who are attempting to eavesdrop.

وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا ﴿٩﴾

[Al-Jinn 72:9] And we used before to sit in some of the hidden places high in the sky to steal a hearing; but any who listen now, after sending the messenger, will find a flaming fire watching him in ambush.

The jinns say we used, before the revelation of the prophet, sallallahu ^alayhi wa sallam, to find parts of the heaven clear of guards and meteors and we used to eavesdrop. However, now after the revelation, we find lustrous meteors chasing us away. Most of the scholars hold the opinion that this targeting of the jinns did not take place before the revelation of prophet Muhammad, sallallahu ^alayhi wa sallam. Also it was said that the flaming meteors used to target the jinns during the era of ignorance, i.e. before the revelation, but they used to eavesdrop some of the time, but after the revelation they were completely stopped from eavesdropping.

وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَن فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا ﴿١٠﴾

[Al-Jinn 72:10] And that we know not whether evil is meant for those who are on earth if they belie the messenger or whether their Lord means to bring them good if they believe and follow the messenger.

The jinns say we do not know whether, by sending the messenger, evil is meant for those on earth who will be destroyed for belying and disbelieving the messenger, or it will bring them good for believing the messenger and being obedient. It was said the meaning is that we do not know whether, by disallowing us to eavesdrop, evil is meant for those who are on earth or to bring them goodness and mercy.

 وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَائِقَ قِدَدًا ﴿١١﴾

[Al-Jinn 72:11] There are among us some who are righteous believers, and others of us are below that: We are sects having divergent paths.

The jinns say there are among us pious and meritorious believers, and others of us are less than that; the meaning could be others of us are not pious: we are of different sects having divergent paths.

 وَأَنَّا ظَنَنَّا أَن لَّن نُّعْجِزَ اللَّـهَ فِي الْأَرْضِ وَلَن نُّعْجِزَهُ هَرَبًا ﴿١٢﴾

[Al-Jinn 72:12] And that we certainly know that we cannot escape the Will of Allah in the earth, nor can we escape His Will by flight to the sky:

The jinns say we hold the conviction that we cannot escape the will of Allah no matter where we are on earth, and no matter if we attempt to escape to heaven.

وَأَنَّا لَمَّا سَمِعْنَا الْهُدَىٰ آمَنَّا بِهِ ۖ فَمَن يُؤْمِن بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا ﴿١٣﴾

[Al-Jinn 72:13] 'And as for us, since we have listened to the Guidance, we have accepted it: and any who believes in his Lord has no fear, either of a short reward or of any injustice.

'And as for us, since we have listened to the Qur’an, we have believed in it: and any who believes in his Lord has no fear, on the Day of Judgment, either of any of his rewards lessened or his sins increased or of any injustice. The Ayah stands proof that the deeds are not part of belief.

وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ ۖ فَمَنْ أَسْلَمَ فَأُولَـٰئِكَ تَحَرَّوْا رَشَدًا ﴿١٤﴾

[Al-Jinn 72:14] 'Amongst us are some who believed in Allah and His Messenger, and some of us are the blasphemers who deviate from the truth; so whoever submits, these aim at the right way:

'Amongst us are the Muslims who believed in Allah and His Messenger Muhammad, sallallahu ^alayhi wa sallam, and some of us are the blasphemers who deviate from the true path; so whoever believes, these aim at the right path:

وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا ﴿١٥﴾

 [Al-Jinn 72:15] And as to the blasphemers who deviate, they are firewood to fuel hell-fire.

As to the blasphemers who deviate from the true path among the jinns, they are the fuel of hell-fire. The ayah is a proof that the blasphemers among the jinns shall be tortured in hell-fire. If one says how can that be when they are creatures of fire, it would be said that their nature changes just as the human was created from soil and his nature changed. As to the manner of their reward we do not have an answer.

 وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا ﴿١٦﴾

[Al-Jinn 72:16] And Allah's Message is: "If the blasphemers should keep to the right way, We (Allah) would certainly have given them to drink of abundant water,

And Allah's Message is: "If the blasphemers should keep to the right way of Islam, We would certainly have given them to drink of abundant water, i.e. we would have given them plenty of sustenance.

لِّنَفْتِنَهُمْ فِيهِ ۚ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا ﴿١٧﴾

[Al-Jinn 72:17] So that We (Allah) might try them with respect to it; and whoever turns aside from the Qur’an of his Lord, He (Allah) will make him enter into an afflicting ever-growing torment.

So that We (Allah) might try them to show whether or not they will be thankful; and whoever turns aside from the Qur’an, from worshipping his Lord and from clearing Allah from all non befitting attributes, He (Allah) will make him suffer an afflicting ever-growing torment.

وَأَنَّ الْمَسَاجِدَ لِلَّـهِ فَلَا تَدْعُوا مَعَ اللَّـهِ أَحَدًا ﴿١٨﴾

[Al-Jinn 72:18] "And the places built to worship Allah are honored to Allah: so do not associate anyone along with Allah and clear Him (Allah) of all non befitting attributes.

And the mosques built to worship Allah are honored to Allah: so do not associate anyone along with Allah and clear Him of all non befitting attributes. It was said the knees and hands and forehead that one uses to prostrate in prayers are called Masajid.

قرأ ابن كثير ونافع وأبو عمرو وابن عامر: "نَسْلُكهُ" بالنون، وقرأ عاصم وحمزة والكسائي بالياء.

Ibn Kathir, naïf^, Abu ^amr and Ibn ^Amer recited"نَسْلُكهُ"with the letter “nun”. ^Asem, Hamzah and al kasa’iyy recitedيَسْلُكهُ" with the letter “ya’”.

وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّـهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا ﴿١٩﴾

[Al-Jinn 72:19] And that when Muhammad the slave of Allah stood up praying the Dawn prayer, reciting Qur’an and worshipping Allah, the human or jinns crowded him eager to listen.

And that when Muhammad the slave of Allah stood up praying the Dawn prayer, reciting Qur’an and worshipping Allah, the human or jinns crowded him eager to listen to the Qur’an. Allah addressed the prophet by the most beloved names to the prophet ‘the slave of Allah”. Or the meaning of the verse is that the Arabs gathered supporting one another to revoke the truth.

Most of the scholars recited"لِبَدًا"with a kasrah on the letter “lam” . Hisham from the route of Ibn ^Amer and Ibn Muhaysin recited"لُبَدًا" with a dammah on the “lam”.

قُلْ إِنَّمَا أَدْعُو رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا ﴿٢٠﴾

[Al-Jinn 72:20] Say unto them, O Muhammad: I only worship my Lord, and I do not associate any one with Him: Such is not strange to warrant you being crowded, but worshiping other than Allah is

Say unto them, O Muhammad: I only worship my Lord, and I do not associate any one with Him: Other than ^Asim and Hamzah explained that such is not strange to warrant you, jinns or humans, being crowded in surprise, but worshiping other than Allah is. Or the meaning of the verse could be such is not strange to warrant you crowded in hostility.

قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا ﴿٢١﴾

[Al-Jinn 72:21] Say: It is not in my power to deliver harm or benefit to you, for Allah is the true creator of harm and benefit:

Say: It is not in my power to deliver harm or benefit to you, for Allah is the true creator of harm and benefit: Allah guides whomever He wills and makes misguided whomever He wills.

قُلْ إِنِّي لَن يُجِيرَنِي مِنَ اللَّـهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَدًا ﴿٢٢﴾

[Al-Jinn 72:22] Say: Surely neither you jinns nor anyone else can protect me against Allah, nor can I find any refuge beside Him:

Say: Surely neither you jinns nor anyone else can protect me against the torment of Allah if I sin, nor can I find any refuge beside Him: Ibn Jarir reported from the route of Hadramiyy that it was mentioned to him that a jinn among the prominent ones with great following said Muhammad seeks protection and I will Protect him, so Allah revealed to the prophet to say that “No one will provide refuge for me beside Allah”.

إِلَّا بَلَاغًا مِّنَ اللَّـهِ وَرِسَالَاتِهِ ۚ وَمَن يَعْصِ اللَّـهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا ﴿٢٣﴾

[Al-Jinn 72:23] Mine is to convey to you the Truth from Allah, and His messages; for any that disobey Allah and His Messenger and reject the belief,- for them is Hell: they shall dwell therein for ever.

I cannot but convey to you precisely without altering the Truth from Allah, and His messages, otherwise I will not find refuge beside Allah; for any them who disobey Allah and His Messenger and reject the belief,- is Hell: they shall dwell therein for ever. This verse discredits Ibn Taymiyah and his pupil Ibn Qayyim al Jawziyyah who claimed that Hell-fire will come to an end.

حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا ﴿٢٤﴾

[Al-Jinn 72:24] Until when the blasphemers see with what they are threatened, but then they will know for certain who is weaker in allies and fewer in number, the believers or they;

The blasphemers will maintain their position until they see the torment of Allah, but then they will know for certain who is weaker in allies and fewer in number, the believers or they; the blasphemer then will not have a supporter and the believer then will be supported by Allah, the angels and the prophets.

قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا ﴿٢٥﴾

[Al-Jinn 72:25] Say O Muhammad, to the disbelievers: I know not whether the Punishment and Day of Judgment which you are promised is near, or whether my Lord will appoint for it a distant term.

Say O Muhammad, to the disbelievers who associate partners with Him: I know not whether the Punishment and Day of Judgment which you are promised is near, or whether my Lord will appoint for it a distant term.

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا ﴿٢٦﴾

[Al-Jinn 72:26] He (Allah) alone knows the Unforeseen, so He (Allah) does not reveal His unforeseen matters to any; I only know of it that which Allah informed me about,-

Allah alone knows the Unforeseen, so He does not reveal His unforeseen matters to any of His creations; I, Muhammad, only know of it that which Allah informed me about,-

إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا ﴿٢٧﴾

[Al-Jinn 72:27] However, it is to Allah whom He chooses as a messenger and what to inform him, for surely He (Allah) makes a guard among the angels to go before him and a guard behind him to protect him against the jinns:

However, Allah chooses whomever He willed as a messenger and informs him whatever He willed of the unforeseen so when he tells others about it would stand as a miracle for him. As to the waliyy-(righteously pious) when he informs about unforeseen things it is due to a vision-firasah and not out of definite knowledge that it will take place.

  For surely Allah makes a guard among the angels to go before the messengers and a guard behind them, that is guards from all directions, to protect them against the jinns so they may convey their messages.

لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا ﴿٢٨﴾

 [Al-Jinn 72:28] So that Allah makes known what He eternally knows that the messengers before him have truly brought and conveyed the Messages of their Lord: and Allah encompasses what is with the messengers and the angels, and He has perfect knowledge of the number of all things.

So that Allah makes known what He eternally knows that the messengers before him have truly brought and conveyed the Messages of their Lord: and Allah encompasses what is with the messengers and the angels, and He has perfect knowledge of the number of all things, rain drops, sand particles, leaves, cracking of waves. Indeed Allah knows what the messengers carry of what He revealed to them and that they deliver the message at the times and to the peoples Allah eternally willed.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


سورة المزمل

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

يَا أَيُّهَا الْمُزَّمِّلُ ﴿١﴾قُمِ اللَّيْلَ إِلَّا قَلِيلًا ﴿٢﴾نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا ﴿٣﴾أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا ﴿٤﴾إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا ﴿٥﴾إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا ﴿٦﴾إِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيلًا ﴿٧﴾وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا ﴿٨﴾رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَـٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا ﴿٩﴾وَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا ﴿١٠﴾وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا ﴿١١﴾إِنَّ لَدَيْنَا أَنكَالًا وَجَحِيمًا ﴿١٢﴾وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا ﴿١٣﴾يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ وَكَانَتِ الْجِبَالُ كَثِيبًا مَّهِيلًا ﴿١٤﴾إِنَّا أَرْسَلْنَا إِلَيْكُمْ رَسُولًا شَاهِدًا عَلَيْكُمْ كَمَا أَرْسَلْنَا إِلَىٰ فِرْعَوْنَ رَسُولًا ﴿١٥﴾فَعَصَىٰ فِرْعَوْنُ الرَّسُولَ فَأَخَذْنَاهُ أَخْذًا وَبِيلًا ﴿١٦﴾فَكَيْفَ تَتَّقُونَ إِن كَفَرْتُمْ يَوْمًا يَجْعَلُ الْوِلْدَانَ شِيبًا ﴿١٧﴾السَّمَاءُ مُنفَطِرٌ بِهِ ۚ كَانَ وَعْدُهُ مَفْعُولًا ﴿١٨﴾إِنَّ هَـٰذِهِ تَذْكِرَةٌ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا ﴿١٩﴾إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِّنَ الَّذِينَ مَعَكَ ۚ وَاللَّـهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۙ وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّـهِ ۙ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّـهِ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّـهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّـهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَاسْتَغْفِرُوا اللَّـهَ ۖ إِنَّ اللَّـهَ غَفُورٌ رَّحِيمٌ ﴿٢٠﴾

 

 

 

 

 

 

 

 

 

 

 

سورة المزمل

Surah Al-Muzzammil

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ 

 

يَا أَيُّهَا الْمُزَّمِّلُ ﴿١﴾

[Al-Muzzammil 73:1] O you Muhammad who have wrapped up in your garments!

O you Muhammad who have wrapped up in your garments at night while asleep


قُمِ اللَّيْلَ إِلَّا قَلِيلًا ﴿٢﴾

[Al-Muzzammil 73:2] Rise to pray the night long, save a little,-

Rise O Muhammad to pray the night long, save a little so your body would relax,- Lady ^A’ishah, as reported in Sahih Muslim,  said that at first the night prayer was obligatory until a year later after this order in this Surah was revealed.  As reported by al Hakim in al Mustadrak, ^A’ishah said they prayed as such for a year until their feet were swollen, then Allah revealed the latter part of the surah making the night prayer optional. The same was reported by Ibn Jarir about Ibn ^Abbas.

نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا ﴿٣﴾

[Al-Muzzammil 73:3] Pray Half of the night,- or a little less,

Pray O Muhammad Half of the night,- or a little less than that up to one third of it.

أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا ﴿٤﴾

[Al-Muzzammil 73:4] Or add to it up to two thirds of the night, and slowly articulate reciting the Qur’an and be pensive about its meanings,-

Or add to that up to two thirds of the night, and carefully articulate reciting the Qur’an while observing the rules of recitation with which one is obligated and be pensive about its meanings; the prophet was given the choice among three options to pray exactly half of the night or less than that or more than that up to two thirds of the night. From this Ayah the jurisprudents deduced that if one admits that he owes another one thousand dirhams less a little then he is obligated to pay him more than half.- At-Tirmidhiyy narrated in his book of sunan from the route of ^Abdullah Ibn ^Amr from the route of the Prophet, sallallahu ^alayhi wa sallam, who said: The person who memorized the Qur’an would be told in the hereafter recite, as you did recite in the world, and rise and your status would be where you stop reciting.

إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا ﴿٥﴾

 [Al-Muzzammil 73:5] Soon shall We (Allah) send down and charge to you the Qur’an; a Message weighty with its rules and judgments.

Soon shall We send down and charge to you the Qur’an; a Message weighty with its meanings and rules and judgments upon those accountable or upon the hypocrites. It was said it was weighty on the prophet, as al Bukhariyy reported that ^A’ishah said that she saw the prophet sweating on extremely cold nights and feeling heavy weight upon him as the revelation descended on him. It was said that it would be weighty on the scale on the day of Judgment.

إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا ﴿٦﴾

[Al-Muzzammil 73:6] Surely praying by night is more difficult and is most potent for governing the soul and most suitable for proper recitation.

Surely praying by night is more difficult and is most potent for governing the soul and most suitable for proper recitation. The scholars hold different opinions about the night prayer It was said it is between Maghrib and ^Isha’ and some said the entire night and some said praying after waking up at night.

Ibn ^Amer and Abu ^Amr recited "وِطَاءً"  with a kasrah on the “ta’”. Ibn Muhaysin recited"وَطَاءً"  with a fathah on the “ta’”.

إِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيلًا ﴿٧﴾

[Al-Muzzammil 73:7] Surely you have in the day time a prolonged span for your sleep, rest and errands.

Surely you have in the day time a prolonged span for your sleep, rest and errands, so give yourself ample time at night for worshipping your lord.

وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا ﴿٨﴾

[Al-Muzzammil 73:8] But keep O Muhammad performing the acts of remembrance of your Lord and completely devote yourself to worship Him whole-heartedly.

But keep O Muhammad performing the acts of remembrance of your Lord, day and night, which entail completely devoting yourself to worship Him whole-heartedly hoping for goodness from Him alone.

رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَـٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا ﴿٩﴾

[Al-Muzzammil 73:9] Allah is the Lord of the East and the West: there is no God but He: rely upon Him therefore for all of your Affairs.

Allah is the creator of the East and the West and what is in between: there is no God who deserves to be worshipped but He: therefore you have no excuse to not resort to Him and rely upon Him for all of your Affairs.

وَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا ﴿١٠﴾

[Al-Muzzammil 73:10] And bear with patience what the blasphemers utter and put up with their harm, and avoid and part from them and do not attack them.

And bear with patience what the blasphemers utter about Me regarding having a wife and a son and about you regarding being a sorcerer and a poet and put up with their harm, and avoid and part from them and do not attack them. It was said the verse was abrogated by the verse allowing fighting.

وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا ﴿١١﴾

[Al-Muzzammil 73:11] And leave the blasphemers to Me (Allah): those in possession of ease and comfort in this life; who yet deny the Truth; and bear with them for a short duration.

And leave the blasphemers to Me(Allah): those in possession of ease and comfort in this life; who yet deny the Truth; and I shall save you their burden, and bear with them for a short duration; Lady ^A’ishah said that shortly after the battle of Badr took place.

إِنَّ لَدَيْنَا أَنكَالًا وَجَحِيمًا ﴿١٢﴾

[Al-Muzzammil 73:12] Surely We (Allah) have for the blasphemers in the Hereafter heavy fetters to bind them and a raging fire to burn them,

Surely We (Allah) have for the blasphemers in the Hereafter heavy and great fetters to bind them, and it was said fetters of iron, and a raging fire to burn them,

وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا ﴿١٣﴾

[Al-Muzzammil 73:13] And Ghislin-food that chokes and a painful punishment,

And Ghislin-food, zaqqum-food and dari^-food that captures the throat and chokes and a painful punishment. This verse is a proof that the torture of the blasphemers in the hereafter is physical and not allegoric,

يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ وَكَانَتِ الْجِبَالُ كَثِيبًا مَّهِيلًا ﴿١٤﴾

[Al-Muzzammil 73:14] On the day of judgment when the earth and the mountains shall quake, and the mountains become a heap of sand poured out and flowing down.

On the day of judgment when the earth and the mountains shall quake and rock underneath all those on top of it , and the mountains turn from being solid to a heap of sand poured out and flowing down.

إِنَّا أَرْسَلْنَا إِلَيْكُمْ رَسُولًا شَاهِدًا عَلَيْكُمْ كَمَا أَرْسَلْنَا إِلَىٰ فِرْعَوْنَ رَسُولًا ﴿١٥﴾

[Al-Muzzammil 73:15] Surely We (Allah) have sent to you Muhammad as Messenger, to be a witness concerning you, as We (Allah) sent Musa a messenger to Pharaoh.

Surely We (Allah) have sent to you, the people of makkah, Muhammad as Messenger, to be a witness concerning conveying the message to you and of who believed and who disbelieved, as We (Allah) sent Musa a messenger to Pharaoh.

فَعَصَىٰ فِرْعَوْنُ الرَّسُولَ فَأَخَذْنَاهُ أَخْذًا وَبِيلًا ﴿١٦﴾

[Al-Muzzammil 73:16] But Pharaoh disobeyed and belied that messenger; so We seized him with a heavy Punishment. But Pharaoh disobeyed and belied the messenger who was sent to him ;

 So We (Allah) seized him with a heavy and great Punishment. Pharoah and Musa where specified here because their news were spread among the people of Makkah who were neibhours to the Jews.


فَكَيْفَ تَتَّقُونَ إِن كَفَرْتُمْ يَوْمًا يَجْعَلُ الْوِلْدَانَ شِيبًا ﴿١٧﴾

[Al-Muzzammil 73:17] Then how, if you blaspheme, will you protect yourselves on the Day of Judgment which will turn the hair of children grey,

Then how, if you blaspheme in this life, will you protect yourselves on the day of judgment which will turn the hair of children grey; a simile of great distress . Qatadah said they will not be able to protect themselves with anything,

السَّمَاءُ مُنفَطِرٌ بِهِ ۚ كَانَ وَعْدُهُ مَفْعُولًا ﴿١٨﴾
[Al-Muzzammil 73:18] Whereon the sky will be cleft asunder? His (Allah) Promise of the advent of the Day of Judgment must be accomplished and is ever brought to fulfillment.

Where on that day of great fear the sky will be cleft asunder and Allah’s Promise of the advent of the Day of Judgment will be accomplished, because the promise of Allah is surely fulfilled.

إِنَّ هَـٰذِهِ تَذْكِرَةٌ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا ﴿١٩﴾

[Al-Muzzammil 73:19] Verily the Qur’anic verses are a Reminder and Admonition: therefore, whoso will—yet accountable--, let him take the straight path of belief to his Lord!

Verily the Qur’anic verses are a Reminder and Admonition: therefore, whoso willed—yet accountable--, let him take the straight path of belief to his Lord! Abu Hayyan commented that “whoso willed” does not refer to freedom of choice, rather it reflects the promise of reward and threat of punishment by Allah.   

إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِّنَ الَّذِينَ مَعَكَ ۚ وَاللَّـهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۙ وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّـهِ ۙ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّـهِ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّـهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّـهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَاسْتَغْفِرُوا اللَّـهَ ۖ إِنَّ اللَّـهَ غَفُورٌ رَّحِيمٌ ﴿٢٠﴾

 [Al-Muzzammil 73:20] Surely O Muhammad your Lord knows that you pass in prayer less than two-thirds of the night, and pray half of it, and a third of it, and also a party of those believers with you; and Allah sets and knows the measures of the night and the day. He knows the times you pray and the times you sleep, so He has mercifully eased the prayers for you, therefore recite of the Qur'an as much as may be easy for you. He knows that there must be among you sick, and others who travel in the land seeking of the bounty of Allah, and others who fight in Allah's way, therefore recite as much of it as is easy to you, and keep up prayer and pay the poor-due Zakat, and sincerely spend in the ways of Allah, and whatever of good deeds you send on beforehand for yourselves, you will find it with Allah; that is best and greatest in reward; and ask forgiveness of Allah; surely Allah is Forgiving and Merciful.


This verse abrogates the obligation of praying at night.

Surely O Muhammad your Lord knows that you pass in prayer less than two-thirds of the night, and pray half of it, and a third of it, and also a party of those believers with you; and Allah sets and knows the measures of the night and the day. Allah knows that you will not be able to pray these times except with a hardship, so He has mercifully eased the prayers for you and abrogated the obligation of praying at night, therefore recite of the Qur'an as much as may be easy for you. He knows that there must be among you sick, and others who travel in the land seeking of the bounty of Allah, and others who fight in Allah's way, therefore recite as much of it as is easy to you; the recitation of Qur’an is obligatory sometimes as in the prayers and is recommended at other times. Keep up prayer and pay the poor-due Zakat, and sincerely spend in the ways of Allah, and whatever of good deeds you do beforehand in this life and thus send on for your benefit in the hereafter, you will find it with Allah; that is best and greatest in reward; and ask forgiveness of Allah; surely Allah is Forgiving and Merciful.

 

 

 

 

 

 

 

 

 

 

 

 

 




سورة المدثر

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

يَا أَيُّهَا الْمُدَّثِّرُ ﴿١﴾قُمْ فَأَنذِرْ ﴿٢﴾وَرَبَّكَ فَكَبِّرْ ﴿٣﴾وَثِيَابَكَ فَطَهِّرْ ﴿٤﴾وَالرُّجْزَ فَاهْجُرْ ﴿٥﴾وَلَا تَمْنُن تَسْتَكْثِرُ ﴿٦﴾وَلِرَبِّكَ فَاصْبِرْ ﴿٧﴾فَإِذَا نُقِرَ فِي النَّاقُورِ ﴿٨﴾فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ ﴿٩﴾عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ ﴿١٠﴾ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا ﴿١١﴾وَجَعَلْتُ لَهُ مَالًا مَّمْدُودًا ﴿١٢﴾وَبَنِينَ شُهُودًا ﴿١٣﴾وَمَهَّدتُّ لَهُ تَمْهِيدًا ﴿١٤﴾ثُمَّ يَطْمَعُ أَنْ أَزِيدَ ﴿١٥﴾كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا ﴿١٦﴾سَأُرْهِقُهُ صَعُودًا ﴿١٧﴾إِنَّهُ فَكَّرَ وَقَدَّرَ ﴿١٨﴾فَقُتِلَ كَيْفَ قَدَّرَ ﴿١٩﴾ثُمَّ قُتِلَ كَيْفَ قَدَّرَ ﴿٢٠﴾ثُمَّ نَظَرَ ﴿٢١﴾ثُمَّ عَبَسَ وَبَسَرَ ﴿٢٢﴾ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ ﴿٢٣﴾فَقَالَ إِنْ هَـٰذَا إِلَّا سِحْرٌ يُؤْثَرُ ﴿٢٤﴾إِنْ هَـٰذَا إِلَّا قَوْلُ الْبَشَرِ ﴿٢٥﴾سَأُصْلِيهِ سَقَرَ ﴿٢٦﴾وَمَا أَدْرَاكَ مَا سَقَرُ ﴿٢٧﴾لَا تُبْقِي وَلَا تَذَرُ ﴿٢٨﴾لَوَّاحَةٌ لِّلْبَشَرِ ﴿٢٩﴾عَلَيْهَا تِسْعَةَ عَشَرَ ﴿٣٠﴾وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً ۙ وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا ۙ وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ ۙ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّـهُ بِهَـٰذَا مَثَلًا ۚ كَذَٰلِكَ يُضِلُّ اللَّـهُ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۚ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ ۚ وَمَا هِيَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ ﴿٣١﴾كَلَّا وَالْقَمَرِ ﴿٣٢﴾وَاللَّيْلِ إِذْ أَدْبَرَ ﴿٣٣﴾وَالصُّبْحِ إِذَا أَسْفَرَ ﴿٣٤﴾إِنَّهَا لَإِحْدَى الْكُبَرِ ﴿٣٥﴾نَذِيرًا لِّلْبَشَرِ ﴿٣٦﴾لِمَن شَاءَ مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ ﴿٣٧﴾كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ ﴿٣٨﴾إِلَّا أَصْحَابَ الْيَمِينِ ﴿٣٩﴾فِي جَنَّاتٍ يَتَسَاءَلُونَ ﴿٤٠﴾عَنِ الْمُجْرِمِينَ ﴿٤١﴾مَا سَلَكَكُمْ فِي سَقَرَ ﴿٤٢﴾قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ ﴿٤٣﴾وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ ﴿٤٤﴾وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ ﴿٤٥﴾وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ ﴿٤٦﴾حَتَّىٰ أَتَانَا الْيَقِينُ ﴿٤٧﴾فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ ﴿٤٨﴾فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ ﴿٤٩﴾كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ ﴿٥٠﴾فَرَّتْ مِن قَسْوَرَةٍ ﴿٥١﴾بَلْ يُرِيدُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُؤْتَىٰ صُحُفًا مُّنَشَّرَةً ﴿٥٢﴾كَلَّا ۖ بَل لَّا يَخَافُونَ الْآخِرَةَ ﴿٥٣﴾كَلَّا إِنَّهُ تَذْكِرَةٌ ﴿٥٤﴾فَمَن شَاءَ ذَكَرَهُ ﴿٥٥﴾وَمَا يَذْكُرُونَ إِلَّا أَن يَشَاءَ اللَّـهُ ۚ هُوَ أَهْلُ التَّقْوَىٰ وَأَهْلُ الْمَغْفِرَةِ ﴿٥٦﴾

 

 

 

 

 

 

 

 

 

سورة المدثر

Surah Al-Muddaththir

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

It was reported by Jaber about the prophet, sallallahu ^alayhi wa sallam, who said: “ I was on mount Hira’ when I heard Jibril calling O Muhammad you are the messenger of Allah. I looked right and left and could not see anyone so I looked up and there Jibril was sitting on a throne between heaven and earth. So I naturally got frightened and went back to Khadijah and told her wrap me, wrap me with clothes. Then Jibril came and recited surat al Muddaththir”. This was related by Bukhariyy and Muslim.

يَا أَيُّهَا الْمُدَّثِّرُ ﴿١﴾

 [Al-Muddaththir 74:1] O you Muhammad who are wrapped up in your clothes!

O you Muhammad who are wrapped up in clothes above the garment touching your body!

قُمْ فَأَنذِرْ ﴿٢﴾

[Al-Muddaththir 74:2] Rise up and warn your people against the punishment of Allah lest they believe!!

Rise up determined and energetically and warn your people against the severe punishment of Allah lest they believe!!

وَرَبَّكَ فَكَبِّرْ ﴿٣﴾

[Al-Muddaththir 74:3] And your Lord does glorify and clear of all non befitting attributes,

And your Lord does glorify and clear of all non befitting attributes, this verse indicates that the knowledge of tawhid—clearing Allah of all non befitting attributes and of having associates- is the first knowledge one is obliged to learn.

وَثِيَابَكَ فَطَهِّرْ ﴿٤﴾

[Al-Muddaththir 74:4] And your garments do purify from the najas-filth which is due for the validity of the prayer!

Do purify your garments from the najas-filth which is required for the validity of the prayer! And outside the prayers it is a better practice as opposed to leaving your garment unpure.  Or the meaning could be shortening your dress so you would be different from the Arabs who lengthen their dresses to the point of dragging tails of garments behind them. Or the meaning could be clean yourself from the filthy doings since the one who is pure from within it would be reflected on his appearance.

وَالرُّجْزَ فَاهْجُرْ ﴿٥﴾

[Al-Muddaththir 74:5] And do shun all the torture,

And do shun all the tortur; that is all the sins that the consequence of which is the torture. The meaning is remain steadfast on being pure from sins because he is impeccable from enormous and small abject sins and blasphemy before and after prophethood.  Ya^qub, Sahl and Hafs recitedالرُّجزَ"  with dammah on the “ra’”. Others recited الرُّجزَ"  with kasrah on the “ra’”.

وَلَا تَمْنُن تَسْتَكْثِرُ ﴿٦﴾

[Al-Muddaththir 74:6] And bestow not favors that you may expect for yourself any increase in return!

When you give favors abundantly do that sincerely and without expecting for yourself any increase in return! because you are ordered with the best of manners. Alhasan recited تستكثِر with a sukun on the “ra’”.

 وَلِرَبِّكَ فَاصْبِرْ ﴿٧﴾

[Al-Muddaththir 74:7] But, for your Lord's Cause, be patient with the tasks of prophet hood and the harm of the blasphemers!

But be patient with the orders and prohibitions of your Lord and with the tasks of prophet hood and the harm of the blasphemers and all matters that require patience!

فَإِذَا نُقِرَ فِي النَّاقُورِ ﴿٨﴾

[Al-Muddaththir 74:8] Finally, when angel Israfil sounds the trumpet,

Finally, when angel Israfil sounds the trumpet, In reference to the first sounding of the trumpet and it was said the second sounding.

فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ ﴿٩﴾

 [Al-Muddaththir 74:9] Surely that day will be a day of severe anguish,

Surely that day when the trumpet is sounded will be a day of severe anguish, severe for the blasphemers but easy for you due to your patience with their harm.

عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ ﴿١٠﴾

[Al-Muddaththir 74:10] Far from easy for those blasphemers.

Far from easy for those blasphemers but easy for the believers. Uneasy for the blasphemers due to their blasphemy and harming the believers and does not turn easy for them as the case when uneasy times turn easy for the believers.

ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا ﴿١١﴾

[Al-Muddaththir 74:11] Leave to Me (Allah) the dealing with al Walid ibn al Mughirah whom I (Allah)created lonely with no money and children,

Leave to Me the dealing with al Walid ibn al Mughirah; whom Allah created lonely with no money and children and then provided for him whatever He provided; also It could mean Allah alone will punish him the due punishment for his doings, or Allah alone is the one who created him and has power to punish him the due punishment.  Al Walid ibn al Mughirah used to be called the lonely among his people. Ibn al Mughirah was specified in this verse due to ingratitude and harming the prophet, sallallahu ^alayhi wa sallam. Ibn al Jawziyy stated that the verse means Leave to me destroying al Walid ibn al Mughirah, some said the verse was abrogated by the verse permitting fighting and this is not so due to two matters: 1) Since the promise of threat by Allah is confirmed in the verse then there is no room for abrogation. 2) This Surah was revealed in Makkah and the verse permitting fighting was revealed in Madinah and al Walid ibn al Mughirah died in al Madinah prior to the revelation of the verse allowing fighting. 

وَجَعَلْتُ لَهُ مَالًا مَّمْدُودًا ﴿١٢﴾ 

[Al-Muddaththir 74:12] And then bestowed upon him vast riches and ample resources,

And then bestowed upon Ibn al Mughirah vast riches and ample resources to the extent he owned trades and livestock, and male and female slaves and camels and female horses and he owned the orchards between Makkah and Ta’if.

وَبَنِينَ شُهُودًا ﴿١٣﴾

[Al-Muddaththir 74:13] And sons three of whom to be by his side!-

And sons three of whom to be by his side in Makkah. And  ten sons three of whom to be by his side in Makkah because they did not need to travel to earn their living. Out of the ten sons Khalid, Hisham and ^Imarah became Muslims.

وَمَهَّدتُّ لَهُ تَمْهِيدًا ﴿١٤﴾

 [Al-Muddaththir 74:14] To whom I (Allah)widely spread his livelihood smooth and comfortable!

To whom I (Allah) widely spread his livelihood smooth and comfortable giving him both social status and wealth that matter the most to the people whose hearts are attached to this world ! Ibn ^abbas said Allah bestowed upon him wealth the fill of what is between Makkah and Yemen.

ثُمَّ يَطْمَعُ أَنْ أَزِيدَ ﴿١٥﴾ 

[Al-Muddaththir 74:15] And yet he desires that I should add more!

And yet al Walid Ibn al Mughirah desires that Allah should bestow upon him more in wealth and children without being thankful the due thanking to Allah!

كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا ﴿١٦﴾

[Al-Muddaththir 74:16] But nay by no means! Surely he offers opposition to our(Allah) messenger and his communications.

But nay by no means! Surely he is stubborn concerning our (Allah)verses and offers opposition to Our messenger and his message. Indeed he will not again have wealth while engaging in blasphemy.

سَأُرْهِقُهُ صَعُودًا ﴿١٧﴾

 [Al-Muddaththir 74:17] Soon I (Allah)will let him suffer a distressing punishment and a Sa^ud-mount of calamities that do not alleviate!

Soon Allah will let al Walid Ibn al Mughirah suffer a distressing punishment and a mount of calamities that do not alleviate! At Tirmidhiyy narrated the hadith about the prophet,  , who said:” As Sa^ud is a mountain of fire that the blasphemer climbs for seventy years then falls off of  it for seventy years and so on forever”.

إِنَّهُ فَكَّرَ وَقَدَّرَ ﴿١٨﴾

[Al-Muddaththir 74:18] Surely he reflected and plotted what to say against the Qur’an and Muhammad,-

Surely he reflected and plotted what to say against the Qur’an and Muhammad and thus earned the consequences of poverty and degradation,- Al Hakim narrated, and established the narration as Sahih-authentic, from the route of Ibn ^Abbas who said al Walid Ibn al Mughirah went to the prophet, sallallahu ^alayhi wa sallam, and listened to the Qur’an. Abu Jahl told his uncle Ibn al Mughirah your people are gathering money to give you. Ibn al Mughirah said they know I am wealthy. Abu Jahl told him to make statement disparaging the Qur’an. Al Walid said how I can and I am the most articulate poet and I find the Qur’an flawless and immaculate and unchallenged. Abu Jahl said your people will not appreciate such a statement. Al Walid said then let me think and he came up with that it is an act of sorcery. Al Hafidh asSuyuti said it is Sahih-authentic as per the conditions set by al Bukhariyy and Ibn Jarir related what is similar to that from different routes. 

فَقُتِلَ كَيْفَ قَدَّرَ ﴿١٩﴾

 [Al-Muddaththir 74:19] And woe to him! How he plotted!-

And woe to him! How he plotted to disparage the Qur’an and how to repudiate the prophet and the Qur’an!-

ثُمَّ قُتِلَ كَيْفَ قَدَّرَ ﴿٢٠﴾

[Al-Muddaththir 74:20] Again, woe to him! How he plotted!-

Again, woe to him! How he plotted!-al Walid Ibn al Mughirah is damned for plotting such a plot that no one sane would commit.

ثُمَّ نَظَرَ ﴿٢١﴾  

[Al-Muddaththir 74:21] Then he looked again how to reject the Qur’an,
Then he looked again pensively how to reject the Qur’an,

Then he looked again how to reject the Qur’an that he found to be very articulate and flawless, and he looked again pensively how to plot to reject the Qur’an,

ثُمَّ عَبَسَ وَبَسَرَ ﴿٢٢﴾

[Al-Muddaththir 74:22] Then he frowned at the believers with a pale face,

Then he frowned at the believers with a grim face and his face turned pale,

ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ ﴿٢٣﴾  

[Al-Muddaththir 74:23] Then he turned back from the belief and from following Muhammad;

Then he arrogantly turned back from the belief and from following Muhammad;

فَقَالَ إِنْ هَـٰذَا إِلَّا سِحْرٌ يُؤْثَرُ ﴿٢٤﴾

[Al-Muddaththir 74:24] Then he said: “This is nothing but magic that Muhammad narrates from others;

Then he said: “This is nothing but sorcery that Muhammad narrates from other sorcerers to influence the people;

إِنْ هَـٰذَا إِلَّا قَوْلُ الْبَشَرِ ﴿٢٥﴾

[Al-Muddaththir 74:25] This Qur’an is nothing but the word of a mortal mankind!"

The stubborn al Walid Ibn al Mughirah claimed that this Qur’an is nothing but the word of a human being and not the word of God!"

سَأُصْلِيهِ سَقَرَ ﴿٢٦﴾

[Al-Muddaththir 74:26] Soon I (Allah)will toss him to burn in Saqar-Hell-Fire!

 Surely Allah will toss him to burn in Saqar Hell-Fire!

وَمَا أَدْرَاكَ مَا سَقَرُ ﴿٢٧﴾

[Al-Muddaththir 74:27] And what will make you realize on your own O Muhammad the extent of what Saqar-Hell-Fire is?

And what will make you realize on your own O Muhammad the extent of what Saqar- Hell-Fire is—a statement that magnifies the vigor and intensity of the fire of Hell. 

لَا تُبْقِي وَلَا تَذَرُ ﴿٢٨﴾

[Al-Muddaththir 74:28] It leaves alone none of its occupants and does not spare any form of punishment.

It leaves alone none of its occupants and does not spare any bones or flesh or any form of punishment.The torture of the blasphemer shall be everlasting and will never be eased or lessened. Contrary to Ibn Taymiyyah who belied the Qur’an and claimed the torture for the blasphemers will stop and Hell Fire will cease to exist.

لَوَّاحَةٌ لِّلْبَشَرِ ﴿٢٩﴾

[Al-Muddaththir 74:29] It scorches the mortal and Darkens and changes the color of man!

It scorches the mortal and Darkens and changes the color of man! It was said it is in reference to the human occupants of Hell Fire.

عَلَيْهَا تِسْعَةَ عَشَرَ ﴿٣٠﴾

[Al-Muddaththir 74:30] Over it are nineteen caretaking angels.

Over Hell Fire there are nineteen caretaking angels; Angel Malik and eighteen other angels. Each one of them has the power of both humans and jinns combined.

وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً ۙ وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا ۙ وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ ۙ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّـهُ بِهَـٰذَا مَثَلًا ۚ كَذَٰلِكَ يُضِلُّ اللَّـهُ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۚ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ ۚ وَمَا هِيَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ ﴿٣١﴾

[Al-Muddaththir 74:31] And We (Allah)have set none but angels as Guardians of the Fire; and We have assigned their number only as a trial for the blasphemers,- in order that the People of the Book among the Jews and the Christians may arrive at certainty, and the Believers may increase in Faith,- and that no doubts may be left for the People of the Book and the Believers, and that those whose hearts are diseased with doubt or hypocrisy, and the blasphemers may say: What does Allah mean by this parable? Thus does Allah create straying to whom He Wills, and guides whom He Wills: and none can know the number of the angels of your Lord, except He, - and this Hell-Fire is no other than a warning to mankind so they may fear and thus obey.

Abu Hatim related from the route of asSuddiyy that when the verse of the nineteen caretakers of Hell-Fire was revealed a man with a diseased heart from the tribe of Quraysh called Al Ashadd said do not fear them I will bounce off ten of those angels with my right shoulder and nine with my left shoulder. Also Abu Jahl told the people do not you think that every ten of you can defeat one of those angels who are caretakers of Hell-Fire.

كَلَّا وَالْقَمَرِ ﴿٣٢﴾

[Al-Muddaththir 74:32] But nay by no means he is truthful claiming to defeat the angels; I (Allah)make adjuration by the moon,

But nay by no means those blasphemers are truthful claiming to defeat the angels; I (Allah) make adjuration by the moon, a statement that corroborates and confirms with certainty that Hell-Fire is one of the gravest matters but the blasphemers will not take heed of that.

وَاللَّيْلِ إِذْ أَدْبَرَ ﴿٣٣﴾
[Al-Muddaththir 74:33] And the night when it departs,

 And the night when it departs; another adjuration to further corroborate the graveness of Hell-Fire. Ibn Kathir, Abu ^Amr, Ibn ^Amer, al-Kisa’iyy and Abu Bakr from the route of ^Asem recited "إذا دبّر" instead of﴿ إذْ أدبرَ﴾  .

وَالصُّبْحِ إِذَا أَسْفَرَ ﴿٣٤﴾ 

[Al-Muddaththir 74:34] And the daybreak when it reveals;

And the daybreak when it reveals; another adjuration to further corroborate the graveness of Hell-Fire.

إِنَّهَا لَإِحْدَى الْكُبَرِ ﴿٣٥﴾
[Al-Muddaththir 74:35] Surely hell-fire is one of the gravest matters,


Surely hell-fire is one of the gravest matters; the torture of Hell-Fire is the gravest of all.


نَذِيرًا لِّلْبَشَرِ ﴿٣٦﴾

 [Al-Muddaththir 74:36] As a warning to mankind,-

As a warning to mankind, - Mankind, those who seek goodness and those who turn away from goodness, should take a warning about the immense torture of HellFire.

لِمَن شَاءَ مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ ﴿٣٧﴾

[Al-Muddaththir 74:37] To him among you who wish to go forward and believe in Muhammad there is everlasting reward and to whom he wishes to remain behind and blaspheme a punishment that does not end.


To him among you who wish to go forward and believe in Muhammad there is everlasting reward for their belief and obedience and to whom he wishes to remain behind and blaspheme a punishment that does not end for their blasphemy and belying the prophet.

كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ ﴿٣٨﴾

[Al-Muddaththir 74:38] Every soul is held in contingency upon the deeds it acquires,

Every soul is held in contingency upon the good deeds it acquires or the bad deeds it committs,

إِلَّا أَصْحَابَ الْيَمِينِ ﴿٣٩﴾

[Al-Muddaththir 74:39] Save the occupants of paradise who will stand on the right hand side.

Save the occupants of paradise who will stand on the right hand side. It was said that those on the right hand side is in reference to the angels who only do what Allah ordered them to do, or the children of the Muslims who are not accountable for their deeds, or the highly righteous Muslims who have earned safety due to their obedience.

فِي جَنَّاتٍ يَتَسَاءَلُونَ ﴿٤٠﴾ 

[Al-Muddaththir 74:40] In Gardens of Bliss, and they shall ask the blasphemers,

The believers shall be In Gardens of Bliss, and they shall ask the blasphemers who will be in Hell-Fire,

عَنِ الْمُجْرِمِينَ ﴿٤١﴾

[Al-Muddaththir 74:41] Concerning their guilt that positioned them in Hell-Fire:


Concerning the guilt they committed that positioned the blasphemers in Hell-Fire:

مَا سَلَكَكُمْ فِي سَقَرَ ﴿٤٢﴾

[Al-Muddaththir 74:42] What has brought you to burn into Hell Fire?

What has brought you to burn into Hell Fire? The question is for reprimand since the reason is known to the believers.

 قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ ﴿٤٣﴾

[Al-Muddaththir 74:43] They will say: "We were not of those believers who prayed;

The blasphemers will say: "We were not among the believers and did not believe we were obliged to pray and thus we have not prayed”

وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ ﴿٤٤﴾

[Al-Muddaththir 74:44] And we used not to pay charity to the poor;

And we were not believers and thus used not to pay charity to the poor;

وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ ﴿٤٥﴾

[Al-Muddaththir 74:45] And we used to talk falsehood with those who entered into spreading falsehood.

And we used to spread falsehood with those who entered into spreading falsehood.

وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ ﴿٤٦﴾

[Al-Muddaththir 74:46] "And we used to deny the Day of Judgment,

"And we used to deny the Day of Judgment and the reward and the punishment,

حَتَّىٰ أَتَانَا الْيَقِينُ ﴿٤٧﴾

[Al-Muddaththir 74:47] Till the Inevitable death overtook us.

Till the Inevitable death term that Allah assigned overtook us.

فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ ﴿٤٨﴾

[Al-Muddaththir 74:48] Intercession is prohibited for them; so the intercession of intercessors shall not avail them.

Intercession is prohibited for them; So the intercession of the angels and the prophets and the meritorious shall not be available for them since it is for the believers only. This Ayah is a proof that the intercession is for the believers.

فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ ﴿٤٩﴾

[Al-Muddaththir 74:49] What is then the matter with them, that they turn away from the Qur’an and the Admonishment therein?-

What is then the matter with those blasphemers, that they turn away from the Qur’an and the Admonishment therein?-

كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ ﴿٥٠﴾

[Al-Muddaththir 74:50] As if they were red camels fleeing away,

Their flight away from the prophet was as if they were red camels industriously fleeing away from the chasing of lions after them, Abu Ja^far, Naïf^and Ibn Amer recited﴿مستنفرة﴾  with fathah on the “fa’” and meant by it scared. The rest recited﴿مستنفرة﴾ with a kasrah on the “fa’” and meant by it revolting away.

فَرَّتْ مِن قَسْوَرَةٍ ﴿٥١﴾

[Al-Muddaththir 74:51] Fleeing from hunters or a lion!


Fleeing from hunters or a lion! The blasphemers flee from the prophet when they hear him recite Qur’an as the red camels run away from hunters who are targeting them and from the lion chasing after them.


بَلْ يُرِيدُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُؤْتَىٰ صُحُفًا مُّنَشَّرَةً ﴿٥٢﴾

[Al-Muddaththir 74:52] Rather every one of them desires that he may be given from Allah pages of revelation spread out;

Rather every one of them desires that he may be given from Allah pages of revelation spread out addressing one by name and that he is ordered to follow Muhammad; Ibn al Mundhir related about Ibn As Suddiyy who said the blasphemers said if Muhammad was truthful let everyone of us wake up in the morning with a written revelation to him under his pillow mentioning his name and that he is safe from Hell-Fire.

كَلَّا ۖ بَل لَّا يَخَافُونَ الْآخِرَةَ ﴿٥٣﴾

[Al-Muddaththir 74:53] But nay by no means they would have believed! But they do not fear the hereafter.

But nay by no means they would have believed! But rather they disbelieve in the Day of Judgment and do not fear the punishment and the hereafter; this is why they do not follow Muhammad.

كَلَّا إِنَّهُ تَذْكِرَةٌ ﴿٥٤﴾

[Al-Muddaththir 74:54] But nay by no means their claim is correct! The Qur’an contains an Admonishment.

But nay by no means their claim that the Qur’an is sorcery is correct! The Qur’an contains an Admonishment and a reminder for the creation.

فَمَن شَاءَ ذَكَرَهُ ﴿٥٥﴾

[Al-Muddaththir 74:55] Let whosoever Allah Willed remembrance for him mind it and benefit from it,

Let whosoever Allah Willed remembrance for him mind it and benefit from it, Those for whom Allah willed to remember and benefit from the Qur’an they will choose to do so and benefit.


وَمَا يَذْكُرُونَ إِلَّا أَن يَشَاءَ اللَّـهُ ۚ هُوَ أَهْلُ التَّقْوَىٰ وَأَهْلُ الْمَغْفِرَةِ ﴿٥٦﴾


[Al-Muddaththir 74:56] But none will keep it in remembrance except as Allah wills: Indeed He is self-entitled to be feared and is merciful to forgive.


But none will keep it in remembrance except as Allah wills: He (Allah) is self-entitled to be feared and self-entitled to forgive being the creator and owner of everything. This verse proves that the actions of the slaves are subject to the will of Allah.

 

 

 

 

 

 

 

 

 

 

 

 

 


سورة القيامة

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ ﴿١﴾وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ﴿٢﴾أَيَحْسَبُ الْإِنسَانُ أَلَّن نَّجْمَعَ عِظَامَهُ ﴿٣﴾بَلَىٰ قَادِرِينَ عَلَىٰ أَن نُّسَوِّيَ بَنَانَهُ ﴿٤﴾بَلْ يُرِيدُ الْإِنسَانُ لِيَفْجُرَ أَمَامَهُ ﴿٥﴾يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ ﴿٦﴾فَإِذَا بَرِقَ الْبَصَرُ ﴿٧﴾وَخَسَفَ الْقَمَرُ ﴿٨﴾وَجُمِعَ الشَّمْسُ وَالْقَمَرُ ﴿٩﴾يَقُولُ الْإِنسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ ﴿١٠﴾كَلَّا لَا وَزَرَ ﴿١١﴾إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ ﴿١٢﴾يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ ﴿١٣﴾بَلِ الْإِنسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ ﴿١٤﴾وَلَوْ أَلْقَىٰ مَعَاذِيرَهُ ﴿١٥﴾لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ ﴿١٦﴾إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ ﴿١٧﴾فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ ﴿١٨﴾ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ﴿١٩﴾كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ ﴿٢٠﴾وَتَذَرُونَ الْآخِرَةَ ﴿٢١﴾وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ ﴿٢٢﴾إِلَىٰ رَبِّهَا نَاظِرَةٌ ﴿٢٣﴾وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ ﴿٢٤﴾تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ ﴿٢٥﴾كَلَّا إِذَا بَلَغَتِ التَّرَاقِيَ ﴿٢٦﴾وَقِيلَ مَنْ ۜ رَاقٍ ﴿٢٧﴾وَظَنَّ أَنَّهُ الْفِرَاقُ ﴿٢٨﴾وَالْتَفَّتِ السَّاقُ بِالسَّاقِ ﴿٢٩﴾إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ ﴿٣٠﴾فَلَا صَدَّقَ وَلَا صَلَّىٰ ﴿٣١﴾وَلَـٰكِن كَذَّبَ وَتَوَلَّىٰ ﴿٣٢﴾ثُمَّ ذَهَبَ إِلَىٰ أَهْلِهِ يَتَمَطَّىٰ ﴿٣٣﴾أَوْلَىٰ لَكَ فَأَوْلَىٰ ﴿٣٤﴾ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰ ﴿٣٥﴾أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى ﴿٣٦﴾أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَىٰ ﴿٣٧﴾ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ ﴿٣٨﴾فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَىٰ ﴿٣٩﴾أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ ﴿٤٠﴾

 

 

  

 

سورة القيامة 

Surah Al-Qiyamah

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ 

 

لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ ﴿١﴾

[Al-Qiyamah 75:1] Indeed I (Allah) do make adjuration by Al Qiyamah-the day of resurrection.

Indeed I (Allah) do make adjuration by al Qiyamah which is the Day of judgment to reflect its greatness; i.e. the day of resurrection and assembly is vitally a great matter.

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ﴿٢﴾

[Al-Qiyamah 75:2] And indeed I (Allah) do make adjuration by the self- reproaching soul that blames itself for the missed acts of obedience.

Most of the scholars believe that this is a second adjuration. Allah makes adjuration by the self- reproaching soul. The self-reproaching soul has a dispraised connotation but when used in the context of adjuration it refers to the pious soul that blames itself for the missed acts of obedience and for committed evil acts. Ibn Kathir recited "لأقسم" without the “alif” after the “lam” which means indeed I do make adjuration.

أَيَحْسَبُ الْإِنسَانُ أَلَّن نَّجْمَعَ عِظَامَهُ ﴿٣﴾

[Al-Qiyamah 75:3] Does the blasphemer man who denies resurrection think that We (Allah) cannot assemble his bones?

Does the blasphemer man who denies resurrection and assembly think-- Ibn ^Abbas said does Abu Jahl think-- that We (Allah) cannot gather his bones; i.e. after his body decays and mixes with the soil and is blown by the wind to distant places?

بَلَىٰ قَادِرِينَ عَلَىٰ أَن نُّسَوِّيَ بَنَانَهُ ﴿٤﴾

[Al-Qiyamah 75:4] Yes indeed! We (Allah) are able to assemble them and even make his very fingertips all one, similar to camels and asses!

Yes indeed! We(Allah) are able to assemble even the bones of his fingers, as tiny as they are, and more so gathering his bigger bones.

بَلْ يُرِيدُ الْإِنسَانُ لِيَفْجُرَ أَمَامَهُ ﴿٥﴾

[Al-Qiyamah 75:5] But man wishes to do wrong and even delay repentance.

But man wishes to keep on doing wrong and even delay repentance. The meaning is that the blasphemer is persistent on disbelieving in the resurrection and assembly yet to come and remains persistent in the future.

يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ ﴿٦﴾

[Al-Qiyamah 75:6] The blasphemer mockingly asks: When is the day of resurrection?

The blasphemer mockingly asks and out of disblief: When is the day of resurrection? The question posed by the blasphemer is out of mockery and disbelief in the resurrection and assembly.

فَإِذَا بَرِقَ الْبَصَرُ

[Al-Qiyamah 75:7] So when the sight the blasphemer does not blink on the day of resurrection,

So when the sight of the blasphemer does not blink on the day of resurrection, i.e. out of surprise at his belying in this world the day of Judgment that he is now encountering. The people of madinah recited"برَقَ" with a fathah on the “ra’”. Others recited with a kasrah on the “ra’”.

وَخَسَفَ الْقَمَرُ ﴿٨﴾

[Al-Qiyamah 75:8] And the moon loses its illumination and glitter and is buried in darkness.

The moon on that day shall lose its illumination and glitter and will be dark.

وَجُمِعَ الشَّمْسُ وَالْقَمَرُ ﴿٩﴾

[Al-Qiyamah 75:9] And the sun and the moon are brought together in the loss of glitter,

And when the sun and the moon are brought together in rising from the west, or in the loss of glitter. It was said when they are brought together in rising from the west and turned into black.

يَقُولُ الْإِنسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ ﴿١٠﴾

[Al-Qiyamah 75:10] That Day will the blasphemer Man who belies say: "Where is the refuge?"

That Day the blasphemer Man who belies the day of judgment, as he encounters its horrors, say: "Where to is the refuge from the fire of Hell?"

كَلَّا لَا وَزَرَ ﴿١١﴾

[Al-Qiyamah 75:11] By no means! There shall be no place of refuge for him!

By no means! There shall be no place of refuge for him; Neither a person nor a fortress nor anything.

إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ ﴿١٢﴾

[Al-Qiyamah 75:12] With your Lord alone shall on that day be the befitting recourse admitting people to Paradise or Hell-Fire.

With the ruling of your Lord alone shall on that day be the befitting recourse admitting people to Paradise or Hell-Fire, all as per His eternal Will.

يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ ﴿١٣﴾

[Al-Qiyamah 75:13] The sons of Adam on That Day will be told all that they sent forward in goodness, and all that they left behind by sinning.

The sons of  Adam—both meritorious and committers of inequities-- on That Day will be told all that they sent forward in goodness, and all that they left behind and did not do.

بَلِ الْإِنسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ ﴿١٤﴾

[Al-Qiyamah 75:14] Oh, but man is a telling witness against himself when his organs tell about him,

Oh, but man is a telling witness against himself when his organs tell about him; his ears will tell what he heard, his eyes will tell what he saw, his feet will tell where he went and his hands will tell what he did.

وَلَوْ أَلْقَىٰ مَعَاذِيرَهُ ﴿١٥﴾


[Al-Qiyamah 75:15] Although he tenders his excuses he would not lessen the impact of being a witness against himself.

Although he will offer justifications to cover up he would not lessen the impact of being a witness against himself.

لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ ﴿١٦﴾

 

[Al-Qiyamah 75:16] O Muhammad do not move your tongue concerning the Qur'an when it is revealed to you so you may quickly memorize it.

Do not move your tongue with it to make haste with it; this is an address to the prophet, sallallahu ^alayhi wa sallam; al Bukhariyy reported about Ibn ^Abbas who said, The messenger of Allah, sallallahu ^alayhi wa sallam, whenever he received the Qur’an he used to move his tongue with it so he may memorize it.

إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ ﴿١٧﴾

[Al-Qiyamah 75:17] Surely We (Allah) shall gather it and retain it in your chest so you may recite of it.

Surely We (Allah) shall gather it and retain it in your chest O Muhammad, so you may recite of it.

فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ ﴿١٨﴾

[Al-Qiyamah 75:18] Therefore when We (Allah) have gathered it in your chest maintain the recitation of the Qur’an.

Therefore when We (Allah) have gathered it in your chest maintain the recitation of the Qur’an. Or the meaning could be implementing it.

ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ﴿١٩﴾

[Al-Qiyamah 75:19] Again Surely We (Allah) shall explain its laws and make them clear.

Again Surely We (Allah) shall explain its laws, what is permissible and what is prohibited and what is disliked and what is obligatory, and make them clear.

 

كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ ﴿٢٠﴾

[Al-Qiyamah 75:20] But by no means! But you blasphemer men are wrong and overcome by your love to the desires of the present life,

But by no means! But you blasphemer men are wrong and overcome by your disbelief in the Hereafter and love to the desires of the present life; Ibn Kathir, Abu ^Amr and Ibn ^Amer recited both verses"بل يحبون العاجلة ويذرون الآخرة"  with a “ya’”.

وَتَذَرُونَ الْآخِرَةَ ﴿٢١﴾

[Al-Qiyamah 75:21] And neglect the Hereafter and soundly preparing for it.

And you blasphemer neglect the Hereafter and soundly preparing for it.

وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ ﴿٢٢﴾

[Al-Qiyamah 75:22] That day the faces of the believers will beam in brightness and beauty;-

On the Day of Judgment the faces of the believers will beam in brightness and beauty;-

 إِلَىٰ رَبِّهَا نَاظِرَةٌ ﴿٢٣﴾

[Al-Qiyamah 75:23] Seing their Lord without a manner of being or place or direction or separating distance.

Seing their Lord unlike the manner the creations are seen; without being in a place or direction or separating distance between Allah and the one looking. Seing Allah in the hereafter is confirmed to the believers beyond doubt and the hadiths pertaining to that are authentic-sahih.

وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ ﴿٢٤﴾

[Al-Qiyamah 75:24] And that day the faces of the blasphemers will be frowning, pale, sad and gloomy,

And that day the faces of the blasphemers will be dark, frowning, pale, sad and gloomy,

تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ ﴿٢٥﴾

[Al-Qiyamah 75:25] Knowing with certitude that there will be made to befall them some back-breaking calamity.

Knowing with certitude that there will be made to befall them decisively devastating and back-breaking calamity.

كَلَّا إِذَا بَلَغَتِ التَّرَاقِيَ ﴿٢٦﴾

[Al-Qiyamah 75:26] Yes indeed, when the soul in its exit reaches to the collar-bone at the throat,

The blasphemer is scolded for favoring the worldly matters over believing in the Hereafter and is reminded of death when indeed the soul in its exit reaches to the collar-bone at the throat,

وَقِيلَ مَنْ ۜ رَاقٍ ﴿٢٧﴾

[Al-Qiyamah 75:27] And those around will cry out, "Who can recite for him and save him now?"

And those around will cry out, "Who can recite for him and cure and save him now?

 "It was said the angels of mercy and angels of torment ask who among them will rise with the soul”.

وَظَنَّ أَنَّهُ الْفِرَاقُ ﴿٢٨﴾

[Al-Qiyamah 75:28] And he will certainly know as he sees the angels that it is the Time of Parting with the world, folks and wealth;

And the one who is dying will certainly know as he sees the angels that it is the Time of Parting with the world, folks and wealth;

وَالْتَفَّتِ السَّاقُ بِالسَّاقِ ﴿٢٩﴾

[Al-Qiyamah 75:29] And agony of hardship is heaped on agony of hardship;

And agony of the hardship of facing death is heaped on the agony of the hardship of facing the advent of the Day of Judgment; Ibn ^Abbas said it is two hardships departing the wife and the children on the one hand and the hardship of facing the account before Allah.

إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ ﴿٣٠﴾

[Al-Qiyamah 75:30] On That Day of Judgment returning will be all to your Lord!

On That Day of Judgment returning will be all to your Lord who created you and either will be in hell or in paradise!

فَلَا صَدَّقَ وَلَا صَلَّىٰ ﴿٣١﴾

[Al-Qiyamah 75:31] So he did not accept the truth of the Qur’an, nor did he believe and pray,

So he did not accept the the prophet or the truth of the Qur’an, nor did he believe and thus pray to Allah,

وَلَـٰكِن كَذَّبَ وَتَوَلَّىٰ ﴿٣٢﴾

[Al-Qiyamah 75:32] But on the contrary, he rejected the truth of the Qur’an and turned away from believing!

But on the contrary, he belied the Qur’an and turned away from believing, or he did not pay the zakat-poor due!

ثُمَّ ذَهَبَ إِلَىٰ أَهْلِهِ يَتَمَطَّىٰ ﴿٣٣﴾

[Al-Qiyamah 75:33] Then did he go to his folks walking with a strut in full conceit!

Then he went to his own people walking with wide extended steps in full arrogance!

أَوْلَىٰ لَكَ فَأَوْلَىٰ ﴿٣٤﴾

[Al-Qiyamah 75:34] Woe to you, O blasphemous men! yes indeed, woe to you!

Woe to you, O blasphemous men! yes indeed, woe to you! This is a magnification of the threat of Allah to the blasphemer.

ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰ ﴿٣٥﴾

[Al-Qiyamah 75:35] Again, Woe to you, O blasphemous men! Yes indeed, woe to you!

Again, Woe to you, O blasphemous men! Yes indeed, woe to you! This is a further exaggeration of the threat of Allah to the blasphemer. It was said it means you shall encounter severe torture at death and in your graves and when you are resurrected and in the hereafter.

أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى ﴿٣٦﴾

[Al-Qiyamah 75:36] Does man think that he is to be left without being charged with worship in the world and accountability in the Hereafter?

Does man think that he is to be left neglected on the loose without being charged with orders and prohibitions in this world and and that he will not be resurrected and will not stand accountable in the Hereafter?

أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَىٰ ﴿٣٧﴾

[Al-Qiyamah 75:37] Was he not a drop of sperm gushed forth into the womb of the woman?

The one who denies the power of Allah to bring one back to life, was he not a drop of joint sperm gushed forth fertilized into the womb of the woman? Hafs and Ya^qub recited"يُمنى" with a “ya’” and the rest recited with a “ta’”.

ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ ﴿٣٨﴾

[Al-Qiyamah 75:38] Then did he become a clot of blood; then did Allah create and fashion him in due proportion.

Then the drop of fertilized joint sperm did become a clot of blood; And Allah did create and fashion him in due proportion hearing and seeing things.

فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَىٰ ﴿٣٩﴾

[Al-Qiyamah 75:39] Then He (Allah) created of him a pair, the male and the female.

Then He (Allah) created of the human being a pair, the male and the female i.e. the man and the woman.

أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ ﴿٤٠﴾

[Al-Qiyamah 75:40] Is not He (Allah) who does so able to bring the dead to life?

Is not He (Allah) who creates man from a joint drop of sperm, able to bring the dead to life? Indeed He is.

 

 

 

 

 

 

 

 

 

 

 

 

 


سورة الانسان

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا ﴿١﴾إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا ﴿٢﴾إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا ﴿٣﴾إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا ﴿٤﴾إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا ﴿٥﴾عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّـهِ يُفَجِّرُونَهَا تَفْجِيرًا ﴿٦﴾يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا ﴿٧﴾وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا ﴿٨﴾إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّـهِ لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا ﴿٩﴾إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا ﴿١٠﴾فَوَقَاهُمُ اللَّـهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا ﴿١١﴾وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا ﴿١٢﴾مُّتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ ۖ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا ﴿١٣﴾وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا ﴿١٤﴾وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا ﴿١٥﴾قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا ﴿١٦﴾وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا ﴿١٧﴾عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا ﴿١٨﴾ وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا ﴿١٩﴾وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا ﴿٢٠﴾عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ ۖ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا ﴿٢١﴾إِنَّ هَـٰذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُم مَّشْكُورًا ﴿٢٢﴾إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلًا ﴿٢٣﴾فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا ﴿٢٤﴾وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا ﴿٢٥﴾وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا ﴿٢٦﴾إِنَّ هَـٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا ﴿٢٧﴾نَّحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا ﴿٢٨﴾إِنَّ هَـٰذِهِ تَذْكِرَةٌ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا ﴿٢٩﴾وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّـهُ ۚ إِنَّ اللَّـهَ كَانَ عَلِيمًا حَكِيمًا ﴿٣٠﴾يُدْخِلُ مَن يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا ﴿٣١﴾

 

 

 

 

 

 

 

 

 

 

سورة الانسان

Surah Al-Insan

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ 

 

هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا ﴿١﴾

[Al-Insan 76:1] There surely came over man a time when he was not created or existed for an unmentioned duration.

What is meant by man here is Prophet Adam, may peace be upon him; and it was said the entire people. And it was said the son of Adam. And what is meant by the span of time is the duration until the soul was blown into his body. Prior to the soul being blown into his body man did not remember anything or recognize anything, and did not know his name or what was intended for him.


إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا ﴿٢﴾  

[Al-Insan 76:2] Surely We (Allah) created Man from a drop of mingled sperm, in order to try him: So We (Allah) endowed upon him the endowments of hearing and sight.

Surely Allah created the sons of Adam from a drop of mingled sperm from the man and the woman that join in the womb and produce a fetus, in order to try him by ordering and prohibiting him. And he remains a span of time in his mother’s womb until he is born and known to people: So We endowed upon him the endowments of hearing and sight.

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا ﴿٣﴾

[Al-Insan 76:3] Surely We (Allah) have shown him the ways of guidance and disbelief, good and evil: he may be among the few believing or the plenty disbelieving.

Surely We (Allah) have shown man the ways of guidance and disbelief, good and evil through mental and audible proofs: he may be among the few believing or the plenty disbelieving.

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا ﴿٤﴾

[Al-Insan 76:4] Surely We (Allah) have prepared for the blasphemers chains and shackles that tie their hands to their necks and a blazing fire.

The promise of threat and reward by Allah was respectively manifested in the following two verses when Allah stated that “Surely We (Allah) have prepared for the blasphemers and those who cuss Allah and the messenger chains and shackles that tie their hands to their necks and a blazing fire”. Ibn Kathir, Ibn ^Amer and Hamzah recited"سلاسل" without tanwin.

إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا ﴿٥﴾

[Al-Insan 76:5] Surely the righteous shall drink of a cup the admixture of which is fragrant with Kafur,-

Also when Allah stated that “Surely the righteous shall drink of a cup what is added to it is fragrant with Kafur”; and Kafur is the name of a spring in paradise the water of which has the whiteness, fragrance and coolness of Campho. 

عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّـهِ يُفَجِّرُونَهَا تَفْجِيرًا ﴿٦﴾

[Al-Insan 76:6] A spring wherefrom the slaves of Allah drink, making it gush forth abundantly, readily available and easy to reach from wherever they are,

A spring wherefrom the believers among the slaves of Allah drink, making it gush forth abundantly, readily available and easy to reach from wherever they are at their homes or palaces,

يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا ﴿٧﴾

[Al-Insan 76:7] They perform their vows and obligations of worship, and they fear the Day of Judgment, whose evil and great hardship flies far and is wide-spreading,


They perform their vows and obligations of worship, which include praying and fasting and performing pilgrimage and paying zakah, and they fear the Day of Judgment whose evil and great hardship flies far and is wide-spreading,

وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا ﴿٨﴾

[Al-Insan 76:8] And they give food despite their desire and need for it, out of love for Allah, to the indigent and the orphan and the prisoner of war:

And they give food despite their desire and need for it, out of love for Allah, to the indigent and the orphan and the prisoner of war: al Bukhariyy narrated that Ibn al Mundhir reported about Ibn Jarir who said about the saying of Allah “"وأسيرًا" :and the prisoner of war”, the prophet, sallallahu ^alayhi wa sallam, did not capture Muslims as prisoners of war but only among the blasphemers and the prophet used to order that they be well treated. Ibn al jawziyy said the issue of feeding them is rewardable and is included in the saying of the prophet, sallallahu ^alayhi wa sallam, "في كل كبدٍ رطبة أجرٌ"  which means feeding anything that has a liver is rewardable.

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّـهِ لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا ﴿٩﴾

[Al-Insan 76:9] Saying,"We feed you for the sake of Allah alone: We wish for no reward nor thanks from you;

Saying,"We feed you for the sake of Allah alone: We wish for no reward nor thanks from you; confirming that they are clear from the sin of insincerity.

إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا ﴿١٠﴾

[Al-Insan 76:10] Surely we fear from our Lord a stern, distressful Day of frowning and great hardship.

Surely we feed you out of fear from our Lord hoping He grants us safety from a stern, distressful Day when faces frown and great hardship is encountered.

فَوَقَاهُمُ اللَّـهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا ﴿١١﴾

 [Al-Insan 76:11] But Allah will protect them from the evil of that Day, and will shed over them the brightness of Beauty and the blissful Joy,

But Allah will protect the believers from the evil of that Day, and will shed over them the brightness of Beauty in their faces and the blissful Joy in their hearts,

وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا ﴿١٢﴾

[Al-Insan 76:12] And reward them, because they were patient with the acts of worship, with Garden and garments of silk.

And reward them, because they were patient with the acts of worship, with admitting them into the Garden paradise and dressed them with garments of silk. This Ayah was revealed about Aliyy and Fatimah and their slave woman Faddah when Al Hasan and Al Husein became ill and they made an oath to fast three days; Aliyy borrowed from a Jew the fill of twelve average cupped hands of wheat and they baked it but instead of eating from it they favored for three days an indigent person, an orphan and a prisoner of war over themselves and only had water to break their fast each day of the three.

مُّتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ ۖ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا ﴿١٣﴾

[Al-Insan 76:13] Reclining there in Paradise inside embellished houses upon raised couches, they shall find therein neither the severe heat of the sun nor bitter.

Reclining there in Paradise inside embellished houses upon raised couches, they shall not see therein the severe heat of the sun nor bitter cold. In paradise the weather is balanced neither harmful heat nor piercing cold and it is well illuminated without any darkness

 وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا ﴿١٤﴾

[Al-Insan 76:14] And the shades of Paradise will come close over them, and the clustered fruits, there, will hang near within easy reach.

And the shades of the trees of Paradise will come close over them, and the clustered fruits, there, will hang near, whether lying down sitting or standing, within easy reach without encountering tiredness or thorns.

وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا ﴿١٥﴾

[Al-Insan 76:15] And amongst them servants will pass around vessels of silver, and goblets of silver,-

And amongst them servants will pass around vessels of silver, and goblets of silver, as clear as glass yet silver and the drinks poured therein measured precisely up to the desire of the drinker-

قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا ﴿١٦﴾

[Al-Insan 76:16] transparent as glass, and as white as silver; they have precisely measured their content according to the wishes of the believers.

Just as Allah stated: the goblets are as transparent as glass, and as white as silver; they have precisely measured their content according to the wishes of the believers.

وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا ﴿١٧﴾

[Al-Insan 76:17] And the Righteous will be given to drink there a Cup of non intoxicating wine mixed with Zanjabil,-

And the Righteous will be given to drink there a Cup of non intoxicating wine mixed with Zanjabil-ginger: a taste that the Arabs favored,-

عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا ﴿١٨﴾

[Al-Insan 76:18] Of a fountain there in Paradise which is named Salsabil.

Of a fountain there in Paradise which is named Salsabil that is easy to drink from a delicious and pure drink of Zanjabil-ginger unlike the ginger of this world.

وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا ﴿١٩﴾

[Al-Insan 76:19] There wait on them immortal youths, whom, when you see them O Muhammad, you would take their beauty for scattered pearls.

There wait on them immortal youths whom Allah created to serve the believers, or the children of the blasphemers will serve them, whom when you see them O Muhammad, you would take their beauty for scattered pearls.

وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا ﴿٢٠﴾

[Al-Insan 76:20] And when you look in Paradise, it is there you will see Bliss and a Magnificent Realm.

And when you look in Paradise, it is there you will see Bliss and a Magnificent Realm. It was mentioned that the least person in paradise will have the span of what one walks in one thousand years. Al Bukhariyy reported in his book asSahih that the last person to exit hell-Fire and the last to enter paradise shall have in paradise the equivalent of ten folds of this universe. Ibn al Mundhir reported about ^Ikrimah who said that Omar Ibn al Khattab entered to the room of the prophet and found him lying on a bamboo carpet with a mark on his face from the carpet. He was saddened and wept and told the prophet I remembered the Roman and the Persian and the Abbasynian kings and their kingdoms and you are lying on a bamboo carpet; the prophet told him will you not bed satisfied O Omar that they have the world and we have the Hereafter?! And Allah revealed this verse.

عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ ۖ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا ﴿٢١﴾

[Al-Insan 76:21] Upon them shall be Sundus-garments of fine green silk and thick silk and they shall be adorned with bracelets of silver, and their Lord shall make them drink an extremely pure drink.

Upon them shall be Sundus-garments of fine green silk and thick silk and they shall be adorned with bracelets of silver; Ibn Al Musayyab said each will have three one of silver one of gold and one of pearls. Their Lord shall make them drink an extremely pure drink so pure that their excretion is not urine but rather musk like film perspires out of their skin.

إِنَّ هَـٰذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُم مَّشْكُورًا ﴿٢٢﴾

[Al-Insan 76:22] And it will be said to them: Surely this is a reward for you. Your endeavour of worship upon earth is accepted and recognized."

And it will be said to them: Surely this is a reward granted for you. Your endeavor of telling upon earth the indigent person, and the orphan and the prisoner of war, we do not want anything in return from you, is accepted and recognized."

إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلًا ﴿٢٣﴾

[Al-Insan 76:23] Surely it is We (Allah) Who have sent down the Qur'an to you O Muhammad in portions one verse after another.

Surely it is We (Allah) Who have sent down the Qur'an to you O Muhammad, contrary to the claim of the blasphemers who claimed that you have authored it or you came up with it, in portions one verse after another.

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا ﴿٢٤﴾

[Al-Insan 76:24] Therefore be constantly patient to the Command of your Lord, and do not obey the sinner or the stern blasphemer among them.

Therefore be constantly patient to the Command of your Lord, and to delivering His message, and do not obey the sinner or the stern blasphemer among them; and such obedience does not occur from the prophet because the prophet is impeccable from obeying them. ^Abdul Razzaq  and Ibn Jarir and Ibn al Mundhir reported about Qatadah whom received the news that Abu jahl said if I see Muhammad praying I shall step on his head, so Allah revealed this verse. It was said the verse is about the two blasphemers ^Utbah and Al Walid. Apparently the verse is concerning all the blasphemers. 


وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا ﴿٢٥﴾ 

[Al-Insan 76:25] And glorify the name of your Lord by performing obligatory prayers in the morning, noon, and mid afternoon,

And glorify the name of your Lord by performing obligatory prayers in the morning i.e. the morning prayer, noon i.e. the noon prayer, and mid afternoon i.e. the mid afternoon prayer,

وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا ﴿٢٦﴾

[Al-Insan 76:26] And during night-fall and the night pray to Him (Allah), and after the obligatory prayers give optional prayers to Him a long part of the night.

And during night-fall pray the sunset-maghrib prayer and the night fall- ^Isha’ prayer and perform prayers to Him (Allah) at night, i.e. after the obligatory prayers give optional prayers to Him (Allah) a long part of the night i.e. one third or one half or two thirds of the night.

إِنَّ هَـٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا ﴿٢٧﴾

[Al-Insan 76:27] Surely these blasphemers love the transitory life and neglect the greatly hard Day of Judgment before them.

Surely these blasphemers love the life of this world and neglect the greatly hard Day of Judgment which advancing toward them because they disbelieve in it so they leave it behind their backs.

نَّحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا ﴿٢٨﴾

[Al-Insan 76:28] It is We (Allah) Who created them, and We have made their make and joints firmly strong; yet they blaspheme; but, when We will, We can substitute the like of them blasphemers by bringing others who believe in their stead.

It is We (Allah) Who created them from clay, and We (Allah) have made their make and joints firmly strong with nerves and veins; yet they blaspheme; but, when We will, We can substitute the like of them blasphemers by bringing others who believe in their stead.

إِنَّ هَـٰذِهِ تَذْكِرَةٌ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا ﴿٢٩﴾

[Al-Insan 76:29] Surely this Qur’an is an Admonishment, Whosoever will, let him follow a straight Path to his Lord.

Surely this Qur’an is an Admonishment, Whosoever will, let him follow a straight Path to his Lord, i.e. if one wants success in the Hereafter and does not want to end up as a great loser let him choose to follow the Qur’an and be obedient to Allah.

وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّـهُ ۚ إِنَّ اللَّـهَ كَانَ عَلِيمًا حَكِيمًا ﴿٣٠﴾

[Al-Insan 76:30] But you do not will, except as Allah wills; for Allah is all Knowing, and all Wise;

But you do not will, except as Allah wills; for Allah is all Knowing, and all Wise; This verse proves that all the deeds of mankind be it good or evil, blasphemy or belief occur by the eternal Will of Allah i.e. nothing occurs contrary to the will of Allah. Ibn Kathir, Abu ^Amer and Ibn ^Amr recited"وما يشاؤون" with a “ya’”.

This Ayah is a proof against the school of Al Mu^tazilah regarding the Will of Allah.


يُدْخِلُ مَن يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا ﴿٣١﴾ 

[Al-Insan 76:31 With His Mercy, Allah will admit to Paradise whom He will among the believers; but as to the unjust blasphemers, - for them He has prepared a greatly painful Punishment.

With His Mercy, Allah will admit to Paradise whom He will among the believers; The Ayah is a proof against the Mu^tazilah who said “Allah willed for both the believers and blasphemers to receive mercy from Allah because Allah willed for both to be believers”. But as to the unjust blasphemers who turned away from the belief and disbelieved in the prophet and the Day of Judgment,- for them He has prepared a greatly painful Punishment.

 

 

 

 

 


سورة المرسلات

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

وَالْمُرْسَلَاتِ عُرْفًا ﴿١﴾فَالْعَاصِفَاتِ عَصْفًا ﴿٢﴾وَالنَّاشِرَاتِ نَشْرًا ﴿٣﴾فَالْفَارِقَاتِ فَرْقًا ﴿٤﴾فَالْمُلْقِيَاتِ ذِكْرًا ﴿٥﴾عُذْرًا أَوْ نُذْرًا ﴿٦﴾إِنَّمَا تُوعَدُونَ لَوَاقِعٌ ﴿٧﴾فَإِذَا النُّجُومُ طُمِسَتْ ﴿٨﴾وَإِذَا السَّمَاءُ فُرِجَتْ ﴿٩﴾وَإِذَا الْجِبَالُ نُسِفَتْ ﴿١٠﴾وَإِذَا الرُّسُلُ أُقِّتَتْ ﴿١١﴾لِأَيِّ يَوْمٍ أُجِّلَتْ ﴿١٢﴾لِيَوْمِ الْفَصْلِ ﴿١٣﴾وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ ﴿١٤﴾وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿١٥﴾أَلَمْ نُهْلِكِ الْأَوَّلِينَ ﴿١٦﴾ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ ﴿١٧﴾كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ ﴿١٨﴾وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿١٩﴾أَلَمْ نَخْلُقكُّم مِّن مَّاءٍ مَّهِينٍ ﴿٢٠﴾فَجَعَلْنَاهُ فِي قَرَارٍ مَّكِينٍ ﴿٢١﴾إِلَىٰ قَدَرٍ مَّعْلُومٍ ﴿٢٢﴾فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ ﴿٢٣﴾وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٢٤﴾أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا ﴿٢٥﴾أَحْيَاءً وَأَمْوَاتًا ﴿٢٦﴾وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ وَأَسْقَيْنَاكُم مَّاءً فُرَاتًا ﴿٢٧﴾وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٢٨﴾انطَلِقُوا إِلَىٰ مَا كُنتُم بِهِ تُكَذِّبُونَ ﴿٢٩﴾انطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ ﴿٣٠﴾لَّا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّـهَبِ ﴿٣١﴾إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ ﴿٣٢﴾كَأَنَّهُ جِمَالَتٌ صُفْرٌ ﴿٣٣﴾وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٣٤﴾هَـٰذَا يَوْمُ لَا يَنطِقُونَ ﴿٣٥﴾وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ ﴿٣٦﴾وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٣٧﴾هَـٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ ﴿٣٨﴾فَإِن كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ ﴿٣٩﴾وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٤٠﴾إِنَّ الْمُتَّقِينَ فِي ظِلَالٍ وَعُيُونٍ ﴿٤١﴾وَفَوَاكِهَ مِمَّا يَشْتَهُونَ ﴿٤٢﴾كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنتُمْ تَعْمَلُونَ ﴿٤٣﴾إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ ﴿٤٤﴾وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٤٥﴾كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُم مُّجْرِمُونَ ﴿٤٦﴾وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٤٧﴾وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ ﴿٤٨﴾وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٤٩﴾فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ ﴿٥٠﴾

 

 

 

 

 

 

 

 

 

 

 

سورة المرسلات

Surah Al-Mursalat

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

 

وَالْمُرْسَلَاتِ عُرْفًا ﴿١﴾

[Al-Mursalat 77:1] I (Allah) make adjuration by the Winds, sent forth one after another for the benefit of mankind,

Allah makes adjuration by the Winds, sent forth one after another like the mare of a horse for the benefit of mankind; It was said that the angels are the ones sent forth with the known orders and prohibitions,

فَالْعَاصِفَاتِ عَصْفًا ﴿٢﴾

[Al-Mursalat 77:2] And by the raging hurricanes that blow violently tempestuous Gusts,

And by the raging hurricanes that blow violently in tempestuous Gusts; and it was said the angels raging with the souls of the blasphemers,

وَالنَّاشِرَاتِ نَشْرًا ﴿٣﴾

[Al-Mursalat 77:3] And by the Winds that scatter clouds to their destined places and bring down the rain,

And by the Winds that scatter clouds to their destined places and bring down the rain; and it was said the angels that maneuver and drive the clouds,

فَالْفَارِقَاتِ فَرْقًا ﴿٤﴾

[Al-Mursalat 77:4] And by the angels who discriminate between Truth and Falsehood,

And by the angels who discriminate between Truth and Falsehood; and it was said the verses of the Qur’an that differentiate between Truth and Falsehood,

فَالْمُلْقِيَاتِ ذِكْرًا ﴿٥﴾

[Al-Mursalat 77:5] Then I (Allah) make adjuration by the angels who bring down the revelation to the prophets and messengers,


Then Allah makes adjuration by the angels who bring down the revelation to the prophets and messengers, 

عُذْرًا أَوْ نُذْرًا ﴿٦﴾

[Al-Mursalat 77:6] To give clear convincing proofs, and to warn against Punishment and Torment.

To give clear convincing proofs, about the creations and to warn against Punishment and Torment.

إِنَّمَا تُوعَدُونَ لَوَاقِعٌ ﴿٧﴾

[Al-Mursalat 77:7] Most surely, what you are promised must come and will befall.

Most surely, what you are promised of the Day of Judgment must come and will befall.

فَإِذَا النُّجُومُ طُمِسَتْ ﴿٨﴾

[Al-Mursalat 77:8] So when the stars lose their light and become dim;

So when the stars lose their light and their illumination gets erased and become dim;

وَإِذَا السَّمَاءُ فُرِجَتْ ﴿٩﴾


[Al-Mursalat 77:9] And when the sky opens up,

And when the sky is cleft and bears inlets and doors,

وَإِذَا الْجِبَالُ نُسِفَتْ ﴿١٠﴾

[Al-Mursalat 77:10] And when the mountains are wrenched out and scattered away to the winds as dust;

 And when the mountains are wrenched out and scattered away to the winds as dust; وَإِذَا الرُّسُلُ أُقِّتَتْ ﴿١١﴾

[Al-Mursalat 77:11] And when the messengers conveyed to all an appointed time to gather);-

And when the messengers conveyed to all an appointed time to gather, which is the Day of Judgment);-

لِأَيِّ يَوْمٍ أُجِّلَتْ ﴿١٢﴾

[Al-Mursalat 77:12] For what dire Day is the time appointed?

For what dire Day is the time appointed? The verse magnifies to the creations the intensity of the events that take place on that Day,

لِيَوْمِ الْفَصْلِ ﴿١٣﴾

[Al-Mursalat 77:13] For the Day of sorting out and rewarding the believers for their good deeds and punish the blasphemers for their evil deeds.


The appointed time was delayed for the Day of Judgment, the Day of sorting out and rewarding the believers for their good deeds and punishes the blasphemers for their evil deeds.

وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ ﴿١٤﴾

 [Al-Mursalat 77:14] And what will explain to you O Muhammad what is the Day of Sorting out?

And what will explain to you O Muhammad the intensity of the events on the Day of Judgment. It was stated as such “what is the Day of Sorting out?” to magnify its intensity.

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿١٥﴾

[Al-Mursalat 77:15] Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of sorting!

Allah stated a promise of threat when He said Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of sorting!

أَلَمْ نُهْلِكِ الْأَوَّلِينَ ﴿١٦﴾

[Al-Mursalat 77:16] Did We (Allah) not destroy the former generations of blasphemers?

Did We (Allah) not destroy the former generations of blasphemers? In this verse Allah told us about the previous generations of blasphemers who were destroyed for their disbelief such as the people of Noah and ^Ad and Thamud,

ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ ﴿١٧﴾


[Al-Mursalat 77:17] So shall We (Allah) make later generations of blasphemers and repudiators follow them.

So shall We (Allah) make later generations of blasphemers and repudiators follow them. The verse contains a threat to the people of Abraham, Hud and Madian, and also to the people of Makkah who disbelieved in the prophet, that they will be destroyed just as the blasphemers before them was destroyed.

كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ ﴿١٨﴾

[Al-Mursalat 77:18] Thus do We (Allah) deal with the guilty men of blasphemy.

Thus do We (Allah) deal with the guilty men of blasphemy. A reconfirmation of the threat is stated here,

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿١٩﴾

[Al-Mursalat 77:19] Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of sorting!

Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of sorting! A reconfirmation of the threat is stated here,

أَلَمْ نَخْلُقكُّم مِّن مَّاءٍ مَّهِينٍ ﴿٢٠﴾

[Al-Mursalat 77:20] Have We (Allah) not created you from a degraded weak joint fluid of male and female?-

Have We (Allah) not created you from a joint fluid of male and female which is degraded and weak?-

فَجَعَلْنَاهُ فِي قَرَارٍ مَّكِينٍ ﴿٢١﴾

[Al-Mursalat 77:21] Then We (Allah) placed it in a womb; a secure resting-place,

Then We (Allah) placed it in a womb; a secure resting-place for protection,

إِلَىٰ قَدَرٍ مَّعْلُومٍ ﴿٢٢﴾

[Al-Mursalat 77:22] Till an appointed birth term,

Till an appointed birth term, known to Allah, which is nine months more or less.

فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ ﴿٢٣﴾

[Al-Mursalat 77:23] So We (Allah) have the power to create it in the best form-- indeed We (Allah) are best at proportioning creating things.

So We (Allah) created it in the best form as per our will-- indeed We (Allah) are best at making things precisely as we willed. The people of al madinah and al Kisa’iyy recited"فقدَّرنا" with doubling the “dal”’

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٢٤﴾

[Al-Mursalat 77:24] Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of sorting!


Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of resurrection and sorting! Allah who Has Power to create Has the Power to resurrect,

أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا ﴿٢٥﴾

[Al-Mursalat 77:25] Have We (Allah) not made the earth a receptacle that contain you,

Have We (Allah) not made the earth a receptacle that contain you O people,


أَحْيَاءً وَأَمْوَاتًا ﴿٢٦﴾

[Al-Mursalat 77:26] Both for the living on it and the dead burried in it,

Both for the living on it in their houses and the dead burried in it in their graves,

وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ وَأَسْقَيْنَاكُم مَّاءً فُرَاتًا ﴿٢٧﴾

[Al-Mursalat 77:27] And made therein lofty mountains standing firm in stature, and provided for you and your vegetation water sweet and wholesome?

And (Allah) made therein lofty mountains standing firm in stature, and provided for you and your vegetation water sweet and wholesome? A reminder of the many endowments of Allah upon His slaves, 

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٢٨﴾

[Al-Mursalat 77:28] Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of sorting!

Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of resurrection and sorting! Allah who has Power to create has the Power to resurrect,

انطَلِقُوا إِلَىٰ مَا كُنتُم بِهِ تُكَذِّبُونَ ﴿٢٩﴾

[Al-Mursalat 77:29] March on to that Punishment in Hell-Fire for which you used to deny;

March on to that Punishment in Hell-Fire for which you used to deny in this world;

انطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ ﴿٣٠﴾

[Al-Mursalat 77:30] March on to the ascending smoke of Hell-Fire falling in threefold column,

O blasphemers March on to the ascending smoke of Hell-Fire falling in threefold columns due to its greatness,

لَّا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّـهَبِ ﴿٣١﴾

[Al-Mursalat 77:31] Which yields no shade of coolness, and is of no use against the fierce Blaze;

Which yields no shade of coolness, and is of no use against the fierce Blaze; May Allah protect us from Hell-Fire,

إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ ﴿٣٢﴾

[Al-Mursalat 77:32] Surely it sends up huge sparks like castles and fortresses,

Surely that fire is so great that it sends up huge sparks like castles and fortresses,

كَأَنَّهُ جِمَالَتٌ صُفْرٌ ﴿٣٣﴾

[Al-Mursalat 77:33] As if they were black camels.

As if they were black camels. Ibn ^Abbas said like the thick ropes of vessels that are coiled up. The majority of the scholars including Omar Ibn al Khattab recited"جِمالات" with a kasrah on the “jim” and with an “alif” and a “ta’”. Hamzah and al Kisa’iyy and Hafs from the rout of ^Asim recited"جِمالةٌ". Ruwayse recited from the route of Ya^qub"جُمالات" with a dammah on the “jim”.

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٣٤﴾

[Al-Mursalat 77:34] Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of sorting!

Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of resurrection and sorting! Allah who Has Power to create Has the Power to resurrect,

هَـٰذَا يَوْمُ لَا يَنطِقُونَ ﴿٣٥﴾

[Al-Mursalat 77:35] That will be a Day when sometimes they shall not be able to speak.

That will be a Day when sometimes they shall not be able to speak. Sometimes they speak and sometimes they dispute with one another and do not speak and sometimes their mouths will be sealed and will not be able to speak,

وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ ﴿٣٦﴾

[Al-Mursalat 77:36] Nor will it be permitted to them to put forth excuses.

Nor will it be permitted to them to put forth excuses, because they have none.

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٣٧﴾

[Al-Mursalat 77:37] Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of sorting!

Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of resurrection and sorting! Allah who Has Power to create Has the Power to resurrect,

هَـٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ ﴿٣٨﴾

[Al-Mursalat 77:38] This is the Day of Sorting out! We (Allah) have brought you and the previous blasphemers who belied the prophets together.

This is the Day of Sorting out! Where Truth will be differentiated from Falsehood! We (Allah) have brought you and the previous blasphemers who belied the prophets together.

فَإِن كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ ﴿٣٩﴾

[Al-Mursalat 77:39] If you have a plot to escape the punishment as you plotted against the religion accepted to Allah and His Messengers, plot now!

If you have a plot to escape the punishment as you plotted against the religion accepted to Allah and His Messengers, you are challenged to plot now! But they have none,

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٤٠﴾

[Al-Mursalat 77:40] Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of sorting!

Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of resurrection and sorting! Allah who Has Power to create Has the Power to resurrect,

إِنَّ الْمُتَّقِينَ فِي ظِلَالٍ وَعُيُونٍ ﴿٤١﴾

[Al-Mursalat 77:41] Lo! Those God-fearing believers who kept their duty are amid cool shades and springs of water, honey and milk,-

Lo! Those God-fearing believers who kept their duty shall be amid cool shades of trees and palaces, and springs of water, honey and milk,-

وَفَوَاكِهَ مِمَّا يَشْتَهُونَ ﴿٤٢﴾

[Al-Mursalat 77:42] And they shall have fruits such as they desire.

And they shall have fruits such as they desire; fruits all the time around that the pick with ease.

كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنتُمْ تَعْمَلُونَ ﴿٤٣﴾

[Al-Mursalat 77:43] O you who believed eat and drink pleasantly to your heart's content because of the Righteousness and obedience you did.

O you who believed eat and drink pleasantly to your heart's content without anything to spoil it for you because of the Righteousness and obedience you did

إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ ﴿٤٤﴾

[Al-Mursalat 77:44] Thus do We (Allah) certainly reward the Doers of Good.

Thus do We (Allah) certainly reward the Doers of Good. Indeed Allah does not make them miss the reward in the Hereafter.

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٤٥﴾

 [Al-Mursalat 77:45] Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of sorting!

Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of resurrection and sorting! Allah who Has Power to create Has the Power to resurrect,

كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُم مُّجْرِمُونَ ﴿٤٦﴾

[Al-Mursalat 77:46] Eat and enjoy yourselves for a little on earth; surely you are blasphemers and deserve the punishment.

O you blasphemers Eat and enjoy yourselves for a little on earth; surely you are blasphemers and deserve the everlasting punishment in the hereafter.

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٤٧﴾

[Al-Mursalat 77:47] Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of sorting!

Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of resurrection and sorting! Allah who Has Power to create Has the Power to resurrect,


وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ ﴿٤٨﴾

[Al-Mursalat 77:48] And when it is said to them, "Be believers and thus bow down yourselves in prayers!" they do not do so.

And when it is said to them, "Be believers and thus bow down yourselves in prayers!" they do not believe and accordingly do not pray.

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿٤٩﴾

[Al-Mursalat 77:49] Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of sorting!

Woe on that day to the Rejecters of Allah and His Messengers and His Books and the Day of resurrection and sorting! Allah who Has Power to create Has the Power to resurrect,

فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ ﴿٥٠﴾
[Al-Mursalat 77:50] Since they disbelieved in the truth compelling Qur’an, in what Message, then, after it, will they believe?

Since they disbelieved in the truth compelling Qur’an, in what Message, then, after it, will they believe? They will not believe.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


END NOTE

 

 

Compiled and edited by the slave of Allah of miniscule endeavor, who longs for the Mercy and Forgiveness of Allah. Completed this Wednesday the 2nd day of Dhulhijjah,1433, the 10th day of October, 2012 at 4:19 p.m. after ^Asr in Wallingford, Pennsylvania.

 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 compa nions.

May Allah accept this work and make it of widespread benefit and a reason for me to escape Hellfire and be admitted to Paradise.

 

Amin.

 

 

Index

Title 

Page 

Preface

1

Introduction

3

Transliteration system

4

Surah Al Mulk

6

Surah Al Qalam 

19

Surah Al Haqqah 

37

Surah Al Ma^arij 

53

Surah Nuh

67

Surah Al Jinn

77

Surah Al Muzzammil

87

Surah Al Muddaththir

94

Surah Al Qiyamah

108

Surah Al Insan

118

Surah Al Mursalat

127

End note

139

 

 

 

 

 


[1] Family members.

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

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

[4] 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

[5] This Qur’anic chapter (surah) has another name: At-Tawbah.

[6] The scholars of the first three hundred years after the immigration of the Prophet.

[7] The scholars who came after the salaf.

[8] Saying Allah akbar, (الله أكبر )

[9] Saying al-hamdu lillah, (الحمد لله).

[10] 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.

[11] The strong saying is that the implication is a verb, because even when implying a noun, the noun acts as a verb.

[12] According to the strong, reliable saying.

Last Updated on Thursday, 08 November 2012 10:18