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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.

 



Last Updated on Thursday, 08 November 2012 10:18