Tafsir Ibn Kathir — Al-An'am 6:91 – Al-An'am 6:165

They did not estimate Allah with an estimation due to Him when they said: "Nothing did Allah send down to any human being (by inspiration)." Say : "Who then sent down the Book which Musa brought, a light and a guidance to mankind which you (the Jews) have made into (separate) papersheets, disclosing (some of it) and concealing much. And you were taught that which neither you nor your fathers knew." Say: "Allah (sent it down)." Then leave them to play in their vain discussions (91)And this is a blessed Book which We have sent down, confirming what came before it, so that you may warn the Mother of Towns and all those around it. Those who believe in the Hereafter believe in it, and they are constant in guarding their Salah (92) The Messenger is but a Human to Whom the Book was Revealed by Inspiration Allah says that those who rejected His Messengers did not give Allah due consideration. Ibn 'Abbas, Mujahid and 'Abdullah bin Kathir said that this Ayah was revealed about the Quraysh. It was also said that it was revealed about some Jews. قَالُوا مَا أَنزَلَ اللَّهُ عَلَىٰ بَشَرٍ مِّن شَيْءٍ (They said: "Nothing did Allah send down to any human being (by inspiration).") Allah also, said, أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَىٰ رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ (Is it a wonder for mankind that We have inspired to a man from among themselves (saying): "Warn mankind.")[10:2], and, وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ إِلَّا أَن قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَّسُولًا - قُل لَّوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَاءِ مَلَكًا رَّسُولًا (And nothing prevented men from believing when the guidance came to them, except that they said: "Has Allah sent a man as Messenger?" Say: "If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger.")[17:94-95]. Allah said here, وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنزَلَ اللَّهُ عَلَىٰ بَشَرٍ مِّن شَيْءٍ (They did not estimate Allah with an estimation due to Him when they said: "Nothing did Allah send down to any human being (by inspiration).") Allah answered them, قُلْ مَنْ أَنزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَىٰ نُورًا وَهُدًى لِّلنَّاسِ (Say : "Who then sent down the Book which Musa brought, a light and a guidance to mankind?") meaning, say, O Muhammad ﷺ, to those who deny the concept that Allah sent down Books by revelation, answering them specifically, مَنْ أَنزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَىٰ (Who then sent down the Book which Musa brought?) in reference to the Tawrah that you and all others know that Allah sent down to Musa, son of 'Imran. Allah sent the Tawrah as a light and a guidance for people, so that it could shed light on the answers to various disputes, and to guide away from the darkness of doubts. Allah's statement, . تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا (which you have made into (separate) papersheets, disclosing (some of it) and concealing (much).) means, you made the Tawrah into separate sheets which you copied from the original and altered, changed and distorted as you wished. You then said, "this is from Allah," meaning it is in the revealed Book of Allah, when in fact, it is not from Allah. This is why Allah said here, تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا (which you have made into (separate) papersheets, disclosing (some of it) and concealing (much).) Allah said; وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوا أَنتُمْ وَلَا آبَاؤُكُمْ (And you were taught that which neither you nor your fathers knew.) meaning, Who sent down the Qur'an in which Allah taught you the news of those who were before you and the news of what will come after, that neither you nor your fathers had knowledge of. Allah's statement, قُلِ اللَّهُ (Say: "Allah.") 'Ali bin Abi Talhah reported that Ibn 'Abbas said, "Meaning, 'Say, Allah sent it down.'" Allah said, ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ (Then leave them to play in their vain discussions.) leave them to play in ignorance and misguidance until the true news comes to them from Allah. Then, they will know whether the good end is theirs or for the fearful servants of Allah. Allah said, وَهَٰذَا كِتَابٌ (And this is a Book,) the Qur'an, أَنزَلْنَاهُ مُبَارَكٌ مُّصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ وَلِتُنذِرَ أُمَّ الْقُرَىٰ (Blessed, which We have sent down, confirming which came before it, so that you may warn the Mother of Towns) that is, Makkah, وَمَنْ حَوْلَهَا (and all those around it...) refering to the Arabs and the rest of the children of Adam, Arabs and non-Arabs alike. Allah said in other Ayat, قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا (Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah.")[7:158], and لِأُنذِرَكُم بِهِ وَمَن بَلَغَ ("that I may therewith warn you and whomsoever it may reach.")[6:19], and وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects who reject it, the Fire will be their promised meeting place)[11:17] and, تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا (Blessed be He Who sent down the criterion to His servant that he may be a warner to the 'Alamin (mankind and Jinn).)[25:1], and, وَقُل لِّلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوا وَّإِن تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ (And say to those who were given the Scripture and to those who are illiterates: "Do you submit yourselves?" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and Allah is All-Seer of (His) servants.)[3:20]. It is recorded in the Two Sahihs, that the Messenger of Allah ﷺ said, أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي (I have been given five things which were not given to any one else before me.) The Prophet ﷺ mentioned among these five things, وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً، وَبُعِثْتُ إِلَى النَّاسِ عَامَّةً (Every Prophet was sent only to his nation, but I have been sent to all people.) This is why Allah said, وَالَّذِينَ يُؤْمِنُونَ بِالْآخِرَةِ يُؤْمِنُونَ بِهِ (Those who believe in the Hereafter believe in it,) meaning, those who believe in Allah and the Last Day, believe in this blessed Book, the Qur'an, which We revealed to you, O Muhammad ﷺ, وَهُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (and they are constant in guarding their Salah.) for they perform what Allah ordered them, offering the prayers perfectly and on time.

They did not estimate Allah with an estimation due to Him when they said: "Nothing did Allah send down to any human being (by inspiration)." Say : "Who then sent down the Book which Musa brought, a light and a guidance to mankind which you (the Jews) have made into (separate) papersheets, disclosing (some of it) and concealing much. And you were taught that which neither you nor your fathers knew." Say: "Allah (sent it down)." Then leave them to play in their vain discussions (91)And this is a blessed Book which We have sent down, confirming what came before it, so that you may warn the Mother of Towns and all those around it. Those who believe in the Hereafter believe in it, and they are constant in guarding their Salah (92) The Messenger is but a Human to Whom the Book was Revealed by Inspiration Allah says that those who rejected His Messengers did not give Allah due consideration. Ibn 'Abbas, Mujahid and 'Abdullah bin Kathir said that this Ayah was revealed about the Quraysh. It was also said that it was revealed about some Jews. قَالُوا مَا أَنزَلَ اللَّهُ عَلَىٰ بَشَرٍ مِّن شَيْءٍ (They said: "Nothing did Allah send down to any human being (by inspiration).") Allah also, said, أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَىٰ رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ (Is it a wonder for mankind that We have inspired to a man from among themselves (saying): "Warn mankind.")[10:2], and, وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ إِلَّا أَن قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَّسُولًا - قُل لَّوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَاءِ مَلَكًا رَّسُولًا (And nothing prevented men from believing when the guidance came to them, except that they said: "Has Allah sent a man as Messenger?" Say: "If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger.")[17:94-95]. Allah said here, وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنزَلَ اللَّهُ عَلَىٰ بَشَرٍ مِّن شَيْءٍ (They did not estimate Allah with an estimation due to Him when they said: "Nothing did Allah send down to any human being (by inspiration).") Allah answered them, قُلْ مَنْ أَنزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَىٰ نُورًا وَهُدًى لِّلنَّاسِ (Say : "Who then sent down the Book which Musa brought, a light and a guidance to mankind?") meaning, say, O Muhammad ﷺ, to those who deny the concept that Allah sent down Books by revelation, answering them specifically, مَنْ أَنزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَىٰ (Who then sent down the Book which Musa brought?) in reference to the Tawrah that you and all others know that Allah sent down to Musa, son of 'Imran. Allah sent the Tawrah as a light and a guidance for people, so that it could shed light on the answers to various disputes, and to guide away from the darkness of doubts. Allah's statement, . تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا (which you have made into (separate) papersheets, disclosing (some of it) and concealing (much).) means, you made the Tawrah into separate sheets which you copied from the original and altered, changed and distorted as you wished. You then said, "this is from Allah," meaning it is in the revealed Book of Allah, when in fact, it is not from Allah. This is why Allah said here, تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا (which you have made into (separate) papersheets, disclosing (some of it) and concealing (much).) Allah said; وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوا أَنتُمْ وَلَا آبَاؤُكُمْ (And you were taught that which neither you nor your fathers knew.) meaning, Who sent down the Qur'an in which Allah taught you the news of those who were before you and the news of what will come after, that neither you nor your fathers had knowledge of. Allah's statement, قُلِ اللَّهُ (Say: "Allah.") 'Ali bin Abi Talhah reported that Ibn 'Abbas said, "Meaning, 'Say, Allah sent it down.'" Allah said, ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ (Then leave them to play in their vain discussions.) leave them to play in ignorance and misguidance until the true news comes to them from Allah. Then, they will know whether the good end is theirs or for the fearful servants of Allah. Allah said, وَهَٰذَا كِتَابٌ (And this is a Book,) the Qur'an, أَنزَلْنَاهُ مُبَارَكٌ مُّصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ وَلِتُنذِرَ أُمَّ الْقُرَىٰ (Blessed, which We have sent down, confirming which came before it, so that you may warn the Mother of Towns) that is, Makkah, وَمَنْ حَوْلَهَا (and all those around it...) refering to the Arabs and the rest of the children of Adam, Arabs and non-Arabs alike. Allah said in other Ayat, قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا (Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah.")[7:158], and لِأُنذِرَكُم بِهِ وَمَن بَلَغَ ("that I may therewith warn you and whomsoever it may reach.")[6:19], and وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects who reject it, the Fire will be their promised meeting place)[11:17] and, تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا (Blessed be He Who sent down the criterion to His servant that he may be a warner to the 'Alamin (mankind and Jinn).)[25:1], and, وَقُل لِّلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوا وَّإِن تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ (And say to those who were given the Scripture and to those who are illiterates: "Do you submit yourselves?" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and Allah is All-Seer of (His) servants.)[3:20]. It is recorded in the Two Sahihs, that the Messenger of Allah ﷺ said, أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي (I have been given five things which were not given to any one else before me.) The Prophet ﷺ mentioned among these five things, وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً، وَبُعِثْتُ إِلَى النَّاسِ عَامَّةً (Every Prophet was sent only to his nation, but I have been sent to all people.) This is why Allah said, وَالَّذِينَ يُؤْمِنُونَ بِالْآخِرَةِ يُؤْمِنُونَ بِهِ (Those who believe in the Hereafter believe in it,) meaning, those who believe in Allah and the Last Day, believe in this blessed Book, the Qur'an, which We revealed to you, O Muhammad ﷺ, وَهُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (and they are constant in guarding their Salah.) for they perform what Allah ordered them, offering the prayers perfectly and on time.

And who can be more unjust than he who invents a lie against Allah, or says: "I have received inspiration," whereas he is not inspired in anything; and who says, "I will reveal the like of what Allah has revealed." And if you could but see when the wrongdoers are in the agonies of death, while the angels are stretching forth their hands (saying): "Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject His Ayat with disrespect! (93)And truly you have come unto Us alone, as We created you the first time. You have left behind you all that which We had bestowed on you. We see not with you your intercessors whom you claimed to be your partners. Now you and they have been cut off, and all that you used to claim has vanished from you (94) None is Worse Than One who Invents a Lie Against Allah and Claims that Revelation Came to Him Allah said, وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا (And who can be more unjust than he who invents a lie against Allah,) Therefore, none is more unjust than one who lies about Allah claiming that He has partners or a son, or falsely claiming that Allah sent him as a Prophet; أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ (or says: "I have received inspiration," whereas he is not inspired with anything;) 'Ikrimah and Qatadah said that this Ayah was revealed about Musaylimah Al-Kadhdhab. وَمَن قَالَ سَأُنزِلُ مِثْلَ مَا أَنزَلَ اللَّهُ (and who says, "I will reveal the like of what Allah has revealed.") This refers to he, who claims that the lies he invents rival the revelation that came from Allah. In another Ayah, Allah said, وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا قَالُوا قَدْ سَمِعْنَا لَوْ نَشَاءُ لَقُلْنَا مِثْلَ هَٰذَا (And when Our verses (of the Qur'an) are recited to them, they say: "We have heard this (the Qur'an); if we wish we can say the like of this.") The Condition of These Unjust People Upon Death and on the Day of Resurrection Allah, the Most Honored, said, وَلَوْ تَرَىٰ إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ (And if you could but see when the wrongdoers are in the agonies of death...) suffering from the hardhips, agonies and afflictions of death, وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ (while the angels are stretching forth their hands...) beating them. Allah said in other Ayat: لَئِن بَسَطتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي (If you do stretch your hand against me to kill me..)[5:28] and, وَيَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُم بِالسُّوءِ (And stretch forth their hands and their tongues against you with evil.)[60:2] Ad-Dahhak and Abu Salih said that, 'stretch forth their hands,' means, 'with torment'. In another Ayah, Allah said, وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ (And if you could see when the angels take away the souls of those who disbelieve they smite their faces and their backs.)[8:50] Allah said, وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ (while the angels are stretching forth their hands) beating them, until their souls leave their bodies, saying, أَخْرِجُوا أَنفُسَكُمُ ("Deliver your souls!") When the disbeliever is near death, the angels will convey the 'good news' to him of torment, vengeance, chains, restraints, Hell, boiling water and the anger of the Most Beneficent, Most Merciful. The soul will then scatter in the body of the disbeliever and refuse to get out of it. The angels will keep beating the disbeliever until his soul exits from his body, أَخْرِجُوا أَنفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ ((Saying): "Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to say about Allah other than the truth.") This Ayah means, today, you will be utterly humiliated because you used to invent lies against Allah and arrogantly refused to follow His Ayat and obey His Mesengers. There are many Hadiths, of Mutawatir grade, that explain what occurs when the believers and disbelievers die, and we will mention these Hadiths when explaining Allah's statement, يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ (Allah will keep firm those who believe, with the word that stands firm in this world, and in the Hereafter.)[14:27] Allah said next, وَلَقَدْ جِئْتُمُونَا فُرَادَىٰ كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ (And truly you have come unto Us alone as We created you the first time.)[6:94], and this statement will be said on the Day of Return. In another Ayah, Allah said, وَعُرِضُوا عَلَىٰ رَبِّكَ صَفًّا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ (And they will be set before your Lord in rows, (and Allah will say): "Now indeed, you have come to Us as We created you the first time.')[18:48], meaning, just as We started your creation, We brought you back, although you used to deny Resurrection and reject its possibility. Therefore, this is the Day of Resurrection! Allah said, وَتَرَكْتُم مَّا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ (You have left behind you all that which We had bestowed on you.)[6:94], The wealth and the money that you collected in the life of the world, you left all this behind you. It is recorded in the Sahih that Allah's Messenger ﷺ said, يَقُولُ ابْنُ آدَمَ مَالِي مَالِي وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ، وَمَا سِوَى ذَلِكَ فَذَاهِبٌ وَتَارِكُهُ لِلنَّاسِ (The Son of Adam says, 'My money, my money!' But, what part of your money do you have, other than what you eat of it and is thus spent, what you wear and tear and what you gave in chairty and thus remains (in the record of good deeds)? Other than that, you will depart and leave it to the people.) Al-Hasan Al-Basri said, "On the Day of Resurrection, the Son of Adam will be brought, as if he were a golden chariot and Allah, the Most Honored, will ask, 'Where is what you collected?' He will reply, 'O Lord! I collected it and left it as intact as ever.' Allah will say to him, 'O Son of Adam! Where is what you sent forth for yourself (of righteous, good deeds),' and he will realize that he did not send forth anything for himself." Al-Hasan then recited the Ayah, وَلَقَدْ جِئْتُمُونَا فُرَادَىٰ كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُم مَّا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ (And truly you have come unto Us alone as We created you the first time. You have left behind you all that which We had bestowed on you.) Ibn Abi Hatim recorded this statement. Allah said; وَمَا نَرَىٰ مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ (We see not with you your intercessors whom you claimed to be your partners.) This chastises and criticizes the disbelievers for the rivals, idols and images that they worshipped in this life, thinking they will avail them in this life and upon Resurrection, if there is Resurrection, as they thought. On the Day of Resurrection, all relationships will be cut off, misguidance will be exposed, and those whom they used to call upon as gods will disappear from them. Allah will then call them, while the rest of creation is listening, أَيْنَ شُرَكَائِيَ الَّذِينَ كُنتُمْ تَزْعُمُونَ (Where are My (so-called) partners whom you used to assert?)[28:62] And, وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ - مِن دُونِ اللَّهِ هَلْ يَنصُرُونَكُمْ أَوْ يَنتَصِرُونَ (And it will be said to them: "Where are those that you used to worship. Instead of Allah? Can they help you or help themselves?")[26:92-93] Allah said here, وَمَا نَرَىٰ مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ (We see not with you your intercessors whom you claimed were partners.) meaning partners in worship. That is, partners in a share of your worship. لَقَد تَّقَطَّعَ بَيْنَكُمْ (Now you and they have been cut off) or, the Ayah is recited with the meaning: all connections, means, and ties between you and them have been severed. وَضَلَّ عَنكُم (and vanished from you) you have lost, مَّا كُنتُمْ تَزْعُمُونَ (all that you used to claim) of hope in the benefit of the idols and rivals (you worshipped with Allah). Allah said in other Ayat, إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ - وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا كَذَٰلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ (When those who were followed, declare themselves innocent of those who followed (them), and they see the torment, then all their relations will be cut off from them. And those who followed will say: "If only we had one more chance to return, we would disown them as they have disowned us." Thus Allah will show them their deeds as regret for them. And they will never get out of the Fire.)[2:166-167], and فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)[23:101], and إِنَّمَا اتَّخَذْتُم مِّن دُونِ اللَّهِ أَوْثَانًا مَّوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ وَيَلْعَنُ بَعْضُكُم بَعْضًا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُم مِّن نَّاصِرِينَ (You have taken (for worship) idols instead of Allah, and the love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.)[29:25], and وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ (And it will be said (to them): "Call upon your partners", and they will call upon them, but they will give no answer to them.)[28:64], and وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا (And the Day whereon We shall gather them all together, then We shall say to those who committed Shirk...)[10:28] until, وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ (And their invented false deities will vanish from them.)[10:30]

And who can be more unjust than he who invents a lie against Allah, or says: "I have received inspiration," whereas he is not inspired in anything; and who says, "I will reveal the like of what Allah has revealed." And if you could but see when the wrongdoers are in the agonies of death, while the angels are stretching forth their hands (saying): "Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject His Ayat with disrespect! (93)And truly you have come unto Us alone, as We created you the first time. You have left behind you all that which We had bestowed on you. We see not with you your intercessors whom you claimed to be your partners. Now you and they have been cut off, and all that you used to claim has vanished from you (94) None is Worse Than One who Invents a Lie Against Allah and Claims that Revelation Came to Him Allah said, وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا (And who can be more unjust than he who invents a lie against Allah,) Therefore, none is more unjust than one who lies about Allah claiming that He has partners or a son, or falsely claiming that Allah sent him as a Prophet; أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ (or says: "I have received inspiration," whereas he is not inspired with anything;) 'Ikrimah and Qatadah said that this Ayah was revealed about Musaylimah Al-Kadhdhab. وَمَن قَالَ سَأُنزِلُ مِثْلَ مَا أَنزَلَ اللَّهُ (and who says, "I will reveal the like of what Allah has revealed.") This refers to he, who claims that the lies he invents rival the revelation that came from Allah. In another Ayah, Allah said, وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا قَالُوا قَدْ سَمِعْنَا لَوْ نَشَاءُ لَقُلْنَا مِثْلَ هَٰذَا (And when Our verses (of the Qur'an) are recited to them, they say: "We have heard this (the Qur'an); if we wish we can say the like of this.") The Condition of These Unjust People Upon Death and on the Day of Resurrection Allah, the Most Honored, said, وَلَوْ تَرَىٰ إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ (And if you could but see when the wrongdoers are in the agonies of death...) suffering from the hardhips, agonies and afflictions of death, وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ (while the angels are stretching forth their hands...) beating them. Allah said in other Ayat: لَئِن بَسَطتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي (If you do stretch your hand against me to kill me..)[5:28] and, وَيَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُم بِالسُّوءِ (And stretch forth their hands and their tongues against you with evil.)[60:2] Ad-Dahhak and Abu Salih said that, 'stretch forth their hands,' means, 'with torment'. In another Ayah, Allah said, وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ (And if you could see when the angels take away the souls of those who disbelieve they smite their faces and their backs.)[8:50] Allah said, وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ (while the angels are stretching forth their hands) beating them, until their souls leave their bodies, saying, أَخْرِجُوا أَنفُسَكُمُ ("Deliver your souls!") When the disbeliever is near death, the angels will convey the 'good news' to him of torment, vengeance, chains, restraints, Hell, boiling water and the anger of the Most Beneficent, Most Merciful. The soul will then scatter in the body of the disbeliever and refuse to get out of it. The angels will keep beating the disbeliever until his soul exits from his body, أَخْرِجُوا أَنفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ ((Saying): "Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to say about Allah other than the truth.") This Ayah means, today, you will be utterly humiliated because you used to invent lies against Allah and arrogantly refused to follow His Ayat and obey His Mesengers. There are many Hadiths, of Mutawatir grade, that explain what occurs when the believers and disbelievers die, and we will mention these Hadiths when explaining Allah's statement, يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ (Allah will keep firm those who believe, with the word that stands firm in this world, and in the Hereafter.)[14:27] Allah said next, وَلَقَدْ جِئْتُمُونَا فُرَادَىٰ كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ (And truly you have come unto Us alone as We created you the first time.)[6:94], and this statement will be said on the Day of Return. In another Ayah, Allah said, وَعُرِضُوا عَلَىٰ رَبِّكَ صَفًّا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ (And they will be set before your Lord in rows, (and Allah will say): "Now indeed, you have come to Us as We created you the first time.')[18:48], meaning, just as We started your creation, We brought you back, although you used to deny Resurrection and reject its possibility. Therefore, this is the Day of Resurrection! Allah said, وَتَرَكْتُم مَّا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ (You have left behind you all that which We had bestowed on you.)[6:94], The wealth and the money that you collected in the life of the world, you left all this behind you. It is recorded in the Sahih that Allah's Messenger ﷺ said, يَقُولُ ابْنُ آدَمَ مَالِي مَالِي وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ، وَمَا سِوَى ذَلِكَ فَذَاهِبٌ وَتَارِكُهُ لِلنَّاسِ (The Son of Adam says, 'My money, my money!' But, what part of your money do you have, other than what you eat of it and is thus spent, what you wear and tear and what you gave in chairty and thus remains (in the record of good deeds)? Other than that, you will depart and leave it to the people.) Al-Hasan Al-Basri said, "On the Day of Resurrection, the Son of Adam will be brought, as if he were a golden chariot and Allah, the Most Honored, will ask, 'Where is what you collected?' He will reply, 'O Lord! I collected it and left it as intact as ever.' Allah will say to him, 'O Son of Adam! Where is what you sent forth for yourself (of righteous, good deeds),' and he will realize that he did not send forth anything for himself." Al-Hasan then recited the Ayah, وَلَقَدْ جِئْتُمُونَا فُرَادَىٰ كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُم مَّا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ (And truly you have come unto Us alone as We created you the first time. You have left behind you all that which We had bestowed on you.) Ibn Abi Hatim recorded this statement. Allah said; وَمَا نَرَىٰ مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ (We see not with you your intercessors whom you claimed to be your partners.) This chastises and criticizes the disbelievers for the rivals, idols and images that they worshipped in this life, thinking they will avail them in this life and upon Resurrection, if there is Resurrection, as they thought. On the Day of Resurrection, all relationships will be cut off, misguidance will be exposed, and those whom they used to call upon as gods will disappear from them. Allah will then call them, while the rest of creation is listening, أَيْنَ شُرَكَائِيَ الَّذِينَ كُنتُمْ تَزْعُمُونَ (Where are My (so-called) partners whom you used to assert?)[28:62] And, وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ - مِن دُونِ اللَّهِ هَلْ يَنصُرُونَكُمْ أَوْ يَنتَصِرُونَ (And it will be said to them: "Where are those that you used to worship. Instead of Allah? Can they help you or help themselves?")[26:92-93] Allah said here, وَمَا نَرَىٰ مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ (We see not with you your intercessors whom you claimed were partners.) meaning partners in worship. That is, partners in a share of your worship. لَقَد تَّقَطَّعَ بَيْنَكُمْ (Now you and they have been cut off) or, the Ayah is recited with the meaning: all connections, means, and ties between you and them have been severed. وَضَلَّ عَنكُم (and vanished from you) you have lost, مَّا كُنتُمْ تَزْعُمُونَ (all that you used to claim) of hope in the benefit of the idols and rivals (you worshipped with Allah). Allah said in other Ayat, إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ - وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا كَذَٰلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ (When those who were followed, declare themselves innocent of those who followed (them), and they see the torment, then all their relations will be cut off from them. And those who followed will say: "If only we had one more chance to return, we would disown them as they have disowned us." Thus Allah will show them their deeds as regret for them. And they will never get out of the Fire.)[2:166-167], and فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)[23:101], and إِنَّمَا اتَّخَذْتُم مِّن دُونِ اللَّهِ أَوْثَانًا مَّوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ وَيَلْعَنُ بَعْضُكُم بَعْضًا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُم مِّن نَّاصِرِينَ (You have taken (for worship) idols instead of Allah, and the love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.)[29:25], and وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ (And it will be said (to them): "Call upon your partners", and they will call upon them, but they will give no answer to them.)[28:64], and وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا (And the Day whereon We shall gather them all together, then We shall say to those who committed Shirk...)[10:28] until, وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ (And their invented false deities will vanish from them.)[10:30]

Verily! It is Allah Who causes the seed grain and the fruit stone to split and sprout. He brings forth the living from the dead, and it is He Who brings forth the dead from the living. Such is Allah, then how are you deluded away from the truth (95)(He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing (96)It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea. We have (indeed) explained in detail Our Ayat for people who know (97) Recognizing Allah Through Some of His Ayat Allah states that He causes the seed grain and the fruit stone to split and sprout in the ground, producing various types, colors, shapes, and tastes of grains and produce. The Ayah, فَالِقُ الْحَبِّ وَالنَّوَىٰ (Who causes the seed grain and the fruit stone to split and sprout.) is explained by the next statement, يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ (He brings forth the living from the dead, and it is He Who brings forth the deed from the living.) meaning, He brings the living plant from the seed grain and the fruit stone, which is a lifless and inanimate object. Allah said, وَآيَةٌ لَّهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ (And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof.)[36:33] until, وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ (as well as of their own (human) kind (male and female), and of that which they know not.)[36:36] Allah's statement, وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ (and it is He Who brings forth the dead from the living.) There are similar expressions in meaning such as, He brings the egg from the chicken, and the opposite. Others said that it means, He brings the wicked offspring from the righteous parent and the opposite, and there are other possible meanings for the Ayah. Allah said, ذَٰلِكُمُ اللَّهُ (Such is Allah,) meaning, He Who does all this, is Allah, the One and Only without partners, فَأَنَّىٰ تُؤْفَكُونَ (then how are you deluded away from the truth?) meaning, look how you are deluded from Truth to the falsehood of worshipping others besides Allah. Allah's statement, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا ((He is the) Cleaver of the daybreak. He has appointed the night for resting,) means, He is the Creator of light and darkness. Allah said in the beginning of the Surah, وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ (And originated the darkness and the light.)[6:1] Indeed, Allah causes the darkness of the night to disappear and brings forth the day, thus bringing brighteness to the world and light to the horizon, while dissipating darkness and ending the night with its depth of darkness and starting the day with its brightness and light. Allah said, يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا (He brings the night as a cover over the day, seeking it rapidly.)[7:54] In this Ayah, Allah reminds of His ability to create diversified things in opposites, testifying to His perfect greatness and supreme power. Allah states that He is the Cleaver of the daybreak and mentioned its opposite, when He said, وَجَعَلَ اللَّيْلَ سَكَنًا (He has appointed the night for resting,) meaning, created darkness, in order for the creation to become halt and rest during it. Allah said in other Ayat, وَالضُّحَىٰ - وَاللَّيْلِ إِذَا سَجَىٰ (By the forenoon. And by the night when it is still.)[93:1-2], وَاللَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. And by the day as it appears in brightness.)[92:1-2] and, وَالنَّهَارِ إِذَا جَلَّاهَا - وَاللَّيْلِ إِذَا يَغْشَاهَا (And by the day as it shows up (the sun's) brightness. And by the night as it conceals it.)[91:3-4] Allah's statement, وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا (...And the sun and the moon for reckoning.) means, the sun and the moon have specific orbits, according to a term appointed with magnificent precision that never changes or alters. Both the sun and the moon have distinct positions that they assume in summer and winter, effecting changes in the length of night and day. Allah said in other Ayat, هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ (It is He Who made the sun a shining thing and the Moon as a light and measured out stages for it.)[10:5], لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)[36:40], And, وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ (The sun and the moon; and the stars are subjected by His command.)[16:12] Allah's statement, ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (Such is the measuring of the Almighty, the All-Knowing.) means, all of this occurs according to the decree and due measurement of the Almighty Who is never resisted or contradicted. He is the Knower of all things and nothing ever escapes His knowledge, not even the weight of an atom on earth or in heavens. Allah often mentions the creation of the night, the day, the sun and the moon and then ends His Speech by mentioning His attributes of power and knowledge, as in this Ayah above [6:96], and in His statement, وَآيَةٌ لَّهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ - وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (And a sign for them is the night, We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term. That is the decree of the Almighty, the All-Knowing.)[36:37-38] In the beginning of Surat Ha-Mim As-Sajdah, after mentioning the creation of the heavens and earth and all that is in them, Allah said: وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard. Such is the decree of Him, the Almighty, the All-Knower.)[41:12] Allah said next, وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِهَا فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ (It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea.) Some of the Salaf said; Whoever believes in other than three things about these stars, then he has made a mistake, and lied against Allah. Indeed Allah made them as decorations for the heavens, and to shoot at the Shayatin, and for directions in the dark recesses of the land and sea. Then, Allah said, قَدْ فَصَّلْنَا الْآيَاتِ (We have explained in detail Our Ayat.) meaning, We made them clear and plain, لِقَوْمٍ يَعْلَمُونَ (for people who know.) who have sound minds and are able to recognize the truth and avoid falsehood.

Verily! It is Allah Who causes the seed grain and the fruit stone to split and sprout. He brings forth the living from the dead, and it is He Who brings forth the dead from the living. Such is Allah, then how are you deluded away from the truth (95)(He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing (96)It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea. We have (indeed) explained in detail Our Ayat for people who know (97) Recognizing Allah Through Some of His Ayat Allah states that He causes the seed grain and the fruit stone to split and sprout in the ground, producing various types, colors, shapes, and tastes of grains and produce. The Ayah, فَالِقُ الْحَبِّ وَالنَّوَىٰ (Who causes the seed grain and the fruit stone to split and sprout.) is explained by the next statement, يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ (He brings forth the living from the dead, and it is He Who brings forth the deed from the living.) meaning, He brings the living plant from the seed grain and the fruit stone, which is a lifless and inanimate object. Allah said, وَآيَةٌ لَّهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ (And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof.)[36:33] until, وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ (as well as of their own (human) kind (male and female), and of that which they know not.)[36:36] Allah's statement, وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ (and it is He Who brings forth the dead from the living.) There are similar expressions in meaning such as, He brings the egg from the chicken, and the opposite. Others said that it means, He brings the wicked offspring from the righteous parent and the opposite, and there are other possible meanings for the Ayah. Allah said, ذَٰلِكُمُ اللَّهُ (Such is Allah,) meaning, He Who does all this, is Allah, the One and Only without partners, فَأَنَّىٰ تُؤْفَكُونَ (then how are you deluded away from the truth?) meaning, look how you are deluded from Truth to the falsehood of worshipping others besides Allah. Allah's statement, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا ((He is the) Cleaver of the daybreak. He has appointed the night for resting,) means, He is the Creator of light and darkness. Allah said in the beginning of the Surah, وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ (And originated the darkness and the light.)[6:1] Indeed, Allah causes the darkness of the night to disappear and brings forth the day, thus bringing brighteness to the world and light to the horizon, while dissipating darkness and ending the night with its depth of darkness and starting the day with its brightness and light. Allah said, يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا (He brings the night as a cover over the day, seeking it rapidly.)[7:54] In this Ayah, Allah reminds of His ability to create diversified things in opposites, testifying to His perfect greatness and supreme power. Allah states that He is the Cleaver of the daybreak and mentioned its opposite, when He said, وَجَعَلَ اللَّيْلَ سَكَنًا (He has appointed the night for resting,) meaning, created darkness, in order for the creation to become halt and rest during it. Allah said in other Ayat, وَالضُّحَىٰ - وَاللَّيْلِ إِذَا سَجَىٰ (By the forenoon. And by the night when it is still.)[93:1-2], وَاللَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. And by the day as it appears in brightness.)[92:1-2] and, وَالنَّهَارِ إِذَا جَلَّاهَا - وَاللَّيْلِ إِذَا يَغْشَاهَا (And by the day as it shows up (the sun's) brightness. And by the night as it conceals it.)[91:3-4] Allah's statement, وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا (...And the sun and the moon for reckoning.) means, the sun and the moon have specific orbits, according to a term appointed with magnificent precision that never changes or alters. Both the sun and the moon have distinct positions that they assume in summer and winter, effecting changes in the length of night and day. Allah said in other Ayat, هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ (It is He Who made the sun a shining thing and the Moon as a light and measured out stages for it.)[10:5], لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)[36:40], And, وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ (The sun and the moon; and the stars are subjected by His command.)[16:12] Allah's statement, ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (Such is the measuring of the Almighty, the All-Knowing.) means, all of this occurs according to the decree and due measurement of the Almighty Who is never resisted or contradicted. He is the Knower of all things and nothing ever escapes His knowledge, not even the weight of an atom on earth or in heavens. Allah often mentions the creation of the night, the day, the sun and the moon and then ends His Speech by mentioning His attributes of power and knowledge, as in this Ayah above [6:96], and in His statement, وَآيَةٌ لَّهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ - وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (And a sign for them is the night, We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term. That is the decree of the Almighty, the All-Knowing.)[36:37-38] In the beginning of Surat Ha-Mim As-Sajdah, after mentioning the creation of the heavens and earth and all that is in them, Allah said: وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard. Such is the decree of Him, the Almighty, the All-Knower.)[41:12] Allah said next, وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِهَا فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ (It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea.) Some of the Salaf said; Whoever believes in other than three things about these stars, then he has made a mistake, and lied against Allah. Indeed Allah made them as decorations for the heavens, and to shoot at the Shayatin, and for directions in the dark recesses of the land and sea. Then, Allah said, قَدْ فَصَّلْنَا الْآيَاتِ (We have explained in detail Our Ayat.) meaning, We made them clear and plain, لِقَوْمٍ يَعْلَمُونَ (for people who know.) who have sound minds and are able to recognize the truth and avoid falsehood.

Verily! It is Allah Who causes the seed grain and the fruit stone to split and sprout. He brings forth the living from the dead, and it is He Who brings forth the dead from the living. Such is Allah, then how are you deluded away from the truth (95)(He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing (96)It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea. We have (indeed) explained in detail Our Ayat for people who know (97) Recognizing Allah Through Some of His Ayat Allah states that He causes the seed grain and the fruit stone to split and sprout in the ground, producing various types, colors, shapes, and tastes of grains and produce. The Ayah, فَالِقُ الْحَبِّ وَالنَّوَىٰ (Who causes the seed grain and the fruit stone to split and sprout.) is explained by the next statement, يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ (He brings forth the living from the dead, and it is He Who brings forth the deed from the living.) meaning, He brings the living plant from the seed grain and the fruit stone, which is a lifless and inanimate object. Allah said, وَآيَةٌ لَّهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ (And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof.)[36:33] until, وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ (as well as of their own (human) kind (male and female), and of that which they know not.)[36:36] Allah's statement, وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ (and it is He Who brings forth the dead from the living.) There are similar expressions in meaning such as, He brings the egg from the chicken, and the opposite. Others said that it means, He brings the wicked offspring from the righteous parent and the opposite, and there are other possible meanings for the Ayah. Allah said, ذَٰلِكُمُ اللَّهُ (Such is Allah,) meaning, He Who does all this, is Allah, the One and Only without partners, فَأَنَّىٰ تُؤْفَكُونَ (then how are you deluded away from the truth?) meaning, look how you are deluded from Truth to the falsehood of worshipping others besides Allah. Allah's statement, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا ((He is the) Cleaver of the daybreak. He has appointed the night for resting,) means, He is the Creator of light and darkness. Allah said in the beginning of the Surah, وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ (And originated the darkness and the light.)[6:1] Indeed, Allah causes the darkness of the night to disappear and brings forth the day, thus bringing brighteness to the world and light to the horizon, while dissipating darkness and ending the night with its depth of darkness and starting the day with its brightness and light. Allah said, يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا (He brings the night as a cover over the day, seeking it rapidly.)[7:54] In this Ayah, Allah reminds of His ability to create diversified things in opposites, testifying to His perfect greatness and supreme power. Allah states that He is the Cleaver of the daybreak and mentioned its opposite, when He said, وَجَعَلَ اللَّيْلَ سَكَنًا (He has appointed the night for resting,) meaning, created darkness, in order for the creation to become halt and rest during it. Allah said in other Ayat, وَالضُّحَىٰ - وَاللَّيْلِ إِذَا سَجَىٰ (By the forenoon. And by the night when it is still.)[93:1-2], وَاللَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. And by the day as it appears in brightness.)[92:1-2] and, وَالنَّهَارِ إِذَا جَلَّاهَا - وَاللَّيْلِ إِذَا يَغْشَاهَا (And by the day as it shows up (the sun's) brightness. And by the night as it conceals it.)[91:3-4] Allah's statement, وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا (...And the sun and the moon for reckoning.) means, the sun and the moon have specific orbits, according to a term appointed with magnificent precision that never changes or alters. Both the sun and the moon have distinct positions that they assume in summer and winter, effecting changes in the length of night and day. Allah said in other Ayat, هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ (It is He Who made the sun a shining thing and the Moon as a light and measured out stages for it.)[10:5], لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)[36:40], And, وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ (The sun and the moon; and the stars are subjected by His command.)[16:12] Allah's statement, ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (Such is the measuring of the Almighty, the All-Knowing.) means, all of this occurs according to the decree and due measurement of the Almighty Who is never resisted or contradicted. He is the Knower of all things and nothing ever escapes His knowledge, not even the weight of an atom on earth or in heavens. Allah often mentions the creation of the night, the day, the sun and the moon and then ends His Speech by mentioning His attributes of power and knowledge, as in this Ayah above [6:96], and in His statement, وَآيَةٌ لَّهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ - وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (And a sign for them is the night, We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term. That is the decree of the Almighty, the All-Knowing.)[36:37-38] In the beginning of Surat Ha-Mim As-Sajdah, after mentioning the creation of the heavens and earth and all that is in them, Allah said: وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard. Such is the decree of Him, the Almighty, the All-Knower.)[41:12] Allah said next, وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِهَا فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ (It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea.) Some of the Salaf said; Whoever believes in other than three things about these stars, then he has made a mistake, and lied against Allah. Indeed Allah made them as decorations for the heavens, and to shoot at the Shayatin, and for directions in the dark recesses of the land and sea. Then, Allah said, قَدْ فَصَّلْنَا الْآيَاتِ (We have explained in detail Our Ayat.) meaning, We made them clear and plain, لِقَوْمٍ يَعْلَمُونَ (for people who know.) who have sound minds and are able to recognize the truth and avoid falsehood.

It is He Who has created you from a single person, and has given you a place of residing and a place of storage. Indeed, We have explained in detail Our revelations for people who understand (98)It is He Who sends down water from the sky, and with it We bring forth vegetation of all kinds, and out of it We bring forth green stalks, from which We bring forth thick clustered grain. And out of the date-palm and its sprouts come forth clusters of dates hanging low and near, and gardens of grapes, olives and pomegranates, each similar, yet different. Look at their fruits when they begin to bear, and Yan'ih. Verily! In these things there are signs for people who believe.) Allah sai (99) وَهُوَ الَّذِي أَنشَأَكُم مِّن نَّفْسٍ وَاحِدَةٍ (It is He Who has created you from a single person,)[6:98] in reference to Adam, peace be upon him. In another Ayah, Allah said; يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً (O mankind! Have Taqwa of your Lord, Who created you from a single person, and from him He created his mate, and from them both He created many men and women.)[4:1] Allah said, فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ (Mustaqar and Mustawda') Ibn Mas'ud, Ibn 'Abbas, Abu 'Abdur-Rahman As-Sulami, Qays bin Abu Hazim, Mujahid, 'Ata', Ibrahim An-Nakha'i, Ad-Dahhak, Qatadah, As-Suddi and 'Ata' Al-Khurasani and others said that, فَمُسْتَقَرٌّ (Mustaqar), 'in the wombs'. They, or most of them, also said that, وَمُسْتَوْدَعٌ (And Mustawda',) means, 'in your father's loins'. Ibn Mas'ud and several others said that, Mustaqar, means residence in this life, while, Mustawda', means the place of storage after death (the grave). Allah's statement, قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَفْقَهُونَ (Indeed, We have explained in detail Our revelations for people who understand.) refers to those who comprehend and understand Allah's Words and its meanings. Allah said next, وَهُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً (It is He Who sends down water (rain) from the sky) in due measure, as a blessing and provision for the servants, relief and means of survival for the creatures and mercy from Allah for His creation. Allah's statement, فَأَخْرَجْنَا بِهِ نَبَاتَ كُلِّ شَيْءٍ (And with it We bring forth vegetation of all kinds,) is similar to, وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ (And We have made from water every living thing.)[21:30] فَأَخْرَجْنَا مِنْهُ خَضِرًا (and out of it We bring forth green stalks,) green produce and trees, on which We grow seeds and fruits. نُّخْرِجُ مِنْهُ حَبًّا مُّتَرَاكِبًا (from which We bring forth thick clustered grain.) lined on top of each other in clusters, like an ear or spike of grain. وَمِنَ النَّخْلِ مِن طَلْعِهَا قِنْوَانٌ (And out of the date-palm and its sprouts come forth clusters) of dates دَانِيَةٌ (hanging low) Within reach and easy to pick. 'Ali bin Abi Talhah Al-Walibi said that Ibn 'Abbas said that, قِنْوَانٌ دَانِيَةٌ (clusters hanging low) refers to short date trees whose branches hang low, close to the ground. This was recorded by Ibn Jarir. Allah's statement وَجَنَّاتٍ مِّنْ أَعْنَابٍ (and gardens of grapes,) means, We bring forth gardens of grapes. Grapes and dates are the most precious fruits to the people of Al-Hijaz (Western Arabia), and perhaps both are the best fruits in this world. Allah has reminded His servants of His favor in making these two fruits for them, when He said, وَمِن ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا (And from the fruits of date-palms and grapes, you derive strong drink and a goodly provision.)[16:67] before intoxicating drinks were prohibited, and; وَجَعَلْنَا فِيهَا جَنَّاتٍ مِّن نَّخِيلٍ وَأَعْنَابٍ (And We have made therein gardens of date-palms and grapes.)[36:34]. Allah said, وَالزَّيْتُونَ وَالرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَابِهٍ (olives and pomegranates, each similar yet different.) The leaves are similar in shape and appearence, yet different in the shape, and taste. And the kind of fruit each plant produces is different, according to the explanation of Qatadah and several others. Allah's statement, انظُرُوا إِلَىٰ ثَمَرِهِ إِذَا أَثْمَرَ وَيَنْعِهِ (Look at their fruits when they begin to bear, and Yan'ih.) means, when the fruits become ripe, according to Al-Bara' bin 'Azib, Ibn 'Abbas, Ad-Dahhak, 'Ata' Al-Khurasani, As-Suddi, Qatadah and others. This Ayah means, contemplate the ability of the Creator of these fruits, Who brought them into existence after they were dry wood, and they later became grapes and dates; and similar is the case with the various colors, shapes, tastes and fragrance of whatever Allah created. Allah said, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ (And in the earth are neighbouring tracts, and gardens of vines, and green crops, and date-palms, growing out, two or three from a single stem root, or otherwise, watered with the same water, yet some of them We make better than others to eat.)[13:4] This is why Allah said here, إِنَّ فِي ذَٰلِكُمْ (In these things there are...) O people, لَآيَاتٍ (signs...) and proofs that testify to the perfect ability, wisdom and mercy of He Who created these things, لِّقَوْمٍ يُؤْمِنُونَ (for people who believe.) in Allah and obey His Messengers.

It is He Who has created you from a single person, and has given you a place of residing and a place of storage. Indeed, We have explained in detail Our revelations for people who understand (98)It is He Who sends down water from the sky, and with it We bring forth vegetation of all kinds, and out of it We bring forth green stalks, from which We bring forth thick clustered grain. And out of the date-palm and its sprouts come forth clusters of dates hanging low and near, and gardens of grapes, olives and pomegranates, each similar, yet different. Look at their fruits when they begin to bear, and Yan'ih. Verily! In these things there are signs for people who believe.) Allah sai (99) وَهُوَ الَّذِي أَنشَأَكُم مِّن نَّفْسٍ وَاحِدَةٍ (It is He Who has created you from a single person,)[6:98] in reference to Adam, peace be upon him. In another Ayah, Allah said; يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً (O mankind! Have Taqwa of your Lord, Who created you from a single person, and from him He created his mate, and from them both He created many men and women.)[4:1] Allah said, فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ (Mustaqar and Mustawda') Ibn Mas'ud, Ibn 'Abbas, Abu 'Abdur-Rahman As-Sulami, Qays bin Abu Hazim, Mujahid, 'Ata', Ibrahim An-Nakha'i, Ad-Dahhak, Qatadah, As-Suddi and 'Ata' Al-Khurasani and others said that, فَمُسْتَقَرٌّ (Mustaqar), 'in the wombs'. They, or most of them, also said that, وَمُسْتَوْدَعٌ (And Mustawda',) means, 'in your father's loins'. Ibn Mas'ud and several others said that, Mustaqar, means residence in this life, while, Mustawda', means the place of storage after death (the grave). Allah's statement, قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَفْقَهُونَ (Indeed, We have explained in detail Our revelations for people who understand.) refers to those who comprehend and understand Allah's Words and its meanings. Allah said next, وَهُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً (It is He Who sends down water (rain) from the sky) in due measure, as a blessing and provision for the servants, relief and means of survival for the creatures and mercy from Allah for His creation. Allah's statement, فَأَخْرَجْنَا بِهِ نَبَاتَ كُلِّ شَيْءٍ (And with it We bring forth vegetation of all kinds,) is similar to, وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ (And We have made from water every living thing.)[21:30] فَأَخْرَجْنَا مِنْهُ خَضِرًا (and out of it We bring forth green stalks,) green produce and trees, on which We grow seeds and fruits. نُّخْرِجُ مِنْهُ حَبًّا مُّتَرَاكِبًا (from which We bring forth thick clustered grain.) lined on top of each other in clusters, like an ear or spike of grain. وَمِنَ النَّخْلِ مِن طَلْعِهَا قِنْوَانٌ (And out of the date-palm and its sprouts come forth clusters) of dates دَانِيَةٌ (hanging low) Within reach and easy to pick. 'Ali bin Abi Talhah Al-Walibi said that Ibn 'Abbas said that, قِنْوَانٌ دَانِيَةٌ (clusters hanging low) refers to short date trees whose branches hang low, close to the ground. This was recorded by Ibn Jarir. Allah's statement وَجَنَّاتٍ مِّنْ أَعْنَابٍ (and gardens of grapes,) means, We bring forth gardens of grapes. Grapes and dates are the most precious fruits to the people of Al-Hijaz (Western Arabia), and perhaps both are the best fruits in this world. Allah has reminded His servants of His favor in making these two fruits for them, when He said, وَمِن ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا (And from the fruits of date-palms and grapes, you derive strong drink and a goodly provision.)[16:67] before intoxicating drinks were prohibited, and; وَجَعَلْنَا فِيهَا جَنَّاتٍ مِّن نَّخِيلٍ وَأَعْنَابٍ (And We have made therein gardens of date-palms and grapes.)[36:34]. Allah said, وَالزَّيْتُونَ وَالرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَابِهٍ (olives and pomegranates, each similar yet different.) The leaves are similar in shape and appearence, yet different in the shape, and taste. And the kind of fruit each plant produces is different, according to the explanation of Qatadah and several others. Allah's statement, انظُرُوا إِلَىٰ ثَمَرِهِ إِذَا أَثْمَرَ وَيَنْعِهِ (Look at their fruits when they begin to bear, and Yan'ih.) means, when the fruits become ripe, according to Al-Bara' bin 'Azib, Ibn 'Abbas, Ad-Dahhak, 'Ata' Al-Khurasani, As-Suddi, Qatadah and others. This Ayah means, contemplate the ability of the Creator of these fruits, Who brought them into existence after they were dry wood, and they later became grapes and dates; and similar is the case with the various colors, shapes, tastes and fragrance of whatever Allah created. Allah said, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ (And in the earth are neighbouring tracts, and gardens of vines, and green crops, and date-palms, growing out, two or three from a single stem root, or otherwise, watered with the same water, yet some of them We make better than others to eat.)[13:4] This is why Allah said here, إِنَّ فِي ذَٰلِكُمْ (In these things there are...) O people, لَآيَاتٍ (signs...) and proofs that testify to the perfect ability, wisdom and mercy of He Who created these things, لِّقَوْمٍ يُؤْمِنُونَ (for people who believe.) in Allah and obey His Messengers.

Yet, they join the Jinns as partners in worship with Allah, though He has created them, and they attribute, falsely without knowledge - sons and daughters to Him. Be He Glorified and Exalted above what that they attribute to Him (100) Rebuking the Idolators This Ayah refutes the idolators who worshipped others besides Allah and associated the Jinns with Him in worship. Glory be to Allah above this Shirk and Kufr. If someone asks, how did the idolators worship the Jinns, although they only were idol worshippers? The answer is that in fact, they worshipped the idols by obeying the Jinns who commanded them to do so. Allah said in other Ayat, إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا - لَّعَنَهُ اللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا - وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا - يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا (They invoke nothing but female deities besides Him, and they invoke nothing but Shaytan, a persistent rebel! Allah cursed him. And he (Shaytan) said: "I will take an appointed portion of your servants. Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah." And whoever takes Shaytan as a protector instead of Allah, has surely suffered a manifest loss. He (Shaytan) makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions.)[4:117-120] and, أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي (Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me?)[18:50] Ibrahim said to his father, يَا أَبَتِ لَا تَعْبُدِ الشَّيْطَانَ إِنَّ الشَّيْطَانَ كَانَ لِلرَّحْمَٰنِ عَصِيًّا ("O my father! Worship not Shaytan. Verily! Shaytan has been a rebel against the Most Beneficent (Allah).")[19:44] Allah said, أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ - وَأَنِ اعْبُدُونِي هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ (Did I not ordain for you, O Children of Adam, that you should not worship Shaytan. Verily, he is a plain enemy to you. And that you should worship Me. That is a straight path.)[36:60-61] On the Day of Resurrection, the angels will proclaim, سُبْحَانَكَ أَنتَ وَلِيُّنَا مِن دُونِهِم بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُم بِهِم مُّؤْمِنُونَ (Glorified be You! You are our Protector instead of them. Nay, but they used to worship the Jinn; most of them were believers in them.)[34:41] This is why Allah said here, وَجَعَلُوا لِلَّهِ شُرَكَاءَ الْجِنَّ وَخَلَقَهُمْ (Yet, they join the Jinns as partners in worship with Allah, though He has created them.)[6:100], Alone without partners. Consequently, how is it that another deity is being worshipped along with Him? As Ibrahim said, قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ - وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ("Worship you that which you (yourselves) carve? While Allah has created you and what you make!")[37:95-96] Allah alone is the Creator without partners. Therefore, He Alone deserves to be worshipped without partners. Allah said next, وَخَرَقُوا لَهُ بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ (And they Kharaqu (attribute falsely) without knowledge, sons and daughters to Him.) Allah mentions the misguidance of those who were led astray and claimed a son or offspring for Him, as the Jews did with 'Uzayr, the Christians with 'Isa and the Arab pagans with the angels whom they claimed were Allah's daughters. Allah is far holier than what the unjust, polytheist people associate with Him. The word, Kharaqu, means 'falsely attributed, invented, claimed and lied', according to the scholars of the Salaf. Allah's statement next, سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَصِفُونَ (Be He Glorified and Exalted above (all) that they attribute to Him.) means, He is holier than, hallowed, and Exalted above the sons, rivals, equals and partners that these ignorant, misled people attribute to Him.

He is the Badi' (Originator) of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything (101) Meaning of Badi' بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ (He is the Badi' of the heavens and the earth) Meaning He originated, created, invented and brought them into existence without precedence, as Mujahid and As-Suddi said. This is why the word for innovation - Bid'ah - comes from it, because it is something that did not have a precedence. أَنَّىٰ يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُن لَّهُ صَاحِبَةٌ (How can He have children when He has no wife?) for the child is the offspring of two compatible spouses. Allah does not have an equal, none of His creatures are similar to Him, for He alone created the entire creation. Allah said; وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا - لَّقَدْ جِئْتُمْ شَيْئًا إِدًّا (And they say: "The Most Beneficent (Allah) has begotten a son." Indeed you have brought forth (said) a terrible evil thing.)[19:88-89], until, وَكُلُّهُمْ آتِيهِ يَوْمَ الْقِيَامَةِ فَرْدًا (And everyone of them will come to Him alone on the Day of Resurrection.)[19:95]. وَخَلَقَ كُلَّ شَيْءٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ (He created all things and He is the All-Knower of everything.) He has created everything and He is All-Knower of all things. How can He have a wife from His creation who is suitable for His majesty, when there is none like Him? How can He have a child then? Verily, Allah is Glorified above having a son.

Such is Allah, your Lord! None has the right to be worshipped but He, the Creator of all things. So worship Him (alone), and He is the Guardian over all things (102)No vision can grasp Him, but His grasp is over all vision. He is the Most Subtle, Well-Acquainted (with all things)(103) Allah is Your Lord Allah said, ذَٰلِكُمُ اللَّهُ رَبُّكُمْ (Such is Allah, your Lord!) Who created everything and has neither a son nor a wife, لَا إِلَٰهَ إِلَّا هُوَ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ (None has the right to be worshipped but He, the Creator of all things. So worship Him,) Alone without partners, and attest to His Oneness, affirming that there is no deity worthy of worship except Him. Allah has neither descendants, nor acsendants, wife, equal or rival, وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ (And He is the Guardian over all things.) meaning, Trustee, Watcher and Disposer of affairs for all things in existence, giving them provisions and protection by day and night. Seeing Allah in the Hereafter Allah said, لَّا تُدْرِكُهُ الْأَبْصَارُ (No vision can grasp Him) in this life. The vision will be able to look at Allah in the Hereafter, as affirmed and attested to by the numerous Hadiths from the Prophet ﷺ through authentic chains of narration in the collections of the Sahihs, Musnad and Sunan collections. As for this life, Masruq narrated that 'A'ishah said, "Whoever claims that Muhammad ﷺ has seen his Lord, will have uttered a lie against Allah, for Allah the Most Honored, says, لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ (No vision can grasp Him, but His grasp is over all vision.)" In the Sahih (Muslim) it is recorded that Abu Musa Al-Ash'ari narrated from the Prophet ﷺ, إِنَّ اللهَ لَا يَنَامُ وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ، يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ، يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ اللَّيْلِ، وَعَمَلُ اللَّيْلِ قَبْلَ النَّهَارِ، حِجَابُهُ النُّورُ - أَوِ النَّارُ - لَوْ كَشَفَهُ لَأَحْرَقَتْ سَبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِهِ (Verily, Allah does not sleep and it does not befit His majesty that He should sleep. He lowers the scale (of everything) and raises it. The deeds of the day are ascended to Him before the night, and the deeds of the night before the day. His Veil is the Light – or Fire – and if He removes it (the veil), the Light of His Face will burn every created thing that His sight reaches.) In the previous [revealed] Books there is this statement, "When Musa requested to see Him, Allah said to Musa: 'O Musa! Verily, no living thing sees Me, but it dies and no dried things sees me, but it rolls up.'" Allah said, فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ (So when his Lord appeared to the mountain, He made it collapse to dust, and Musa fell down unconscious. Then when he recovered his senses he said: "Glory be to You, I turn to You in repentance and I am the first of the believers.")[7:143]. These Ayat, Hadiths and statements do not negate the fact that Allah will be seen on the Day of Resurrection by His believing servants, in the manner that He decides, all the while preserving His might and grace as they are. The Mother of the Faithful, 'A'ishah, used to affirm that Allah will be seen in the Hereafter, but denied that it could occur in this life, mentioning this Ayah as evidence, لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ (No vision can grasp Him, but His grasp is over all vision.) Her denial was a denial of the ability to encompass Him, meaning to perfectly see His grace and magnificance as He is, for that is not possible for any human, angel or anything created. Allah's statement, وَهُوَ يُدْرِكُ الْأَبْصَارَ (but His grasp is over all vision.) means, He encompasses all vision and He has full knowledge of them, for He created them all. In another Ayah, Allah said; أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ (Should not He Who has created know And He is the Most Subtle, Well Acquainted (with all things).)[67:14] It is also possible that 'all vision' refers to those who have the vision. As-Suddi said that Allah's statement, لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ (No vision can grasp Him, but His grasp is over all vision.) means, "Nothing sees Him (in this life), but He sees all creation." Abu Al-'Aliyah said that Allah's statement, وَهُوَ اللَّطِيفُ الْخَبِيرُ (He is the Most Subtle, Well-Acquainted (with all things).) means, "He is the Most Subtle, bringing forth all things, Well-Acquainted with their position and place." Allah knows best. In another Ayah, Allah mentions Luqman's advice to his son, يَا بُنَيَّ إِنَّهَا إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ (O my son! If it be (anything) equal to the weight of grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Most Subtle, Well Acquainted)[31:16]

Such is Allah, your Lord! None has the right to be worshipped but He, the Creator of all things. So worship Him (alone), and He is the Guardian over all things (102)No vision can grasp Him, but His grasp is over all vision. He is the Most Subtle, Well-Acquainted (with all things)(103) Allah is Your Lord Allah said, ذَٰلِكُمُ اللَّهُ رَبُّكُمْ (Such is Allah, your Lord!) Who created everything and has neither a son nor a wife, لَا إِلَٰهَ إِلَّا هُوَ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ (None has the right to be worshipped but He, the Creator of all things. So worship Him,) Alone without partners, and attest to His Oneness, affirming that there is no deity worthy of worship except Him. Allah has neither descendants, nor acsendants, wife, equal or rival, وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ (And He is the Guardian over all things.) meaning, Trustee, Watcher and Disposer of affairs for all things in existence, giving them provisions and protection by day and night. Seeing Allah in the Hereafter Allah said, لَّا تُدْرِكُهُ الْأَبْصَارُ (No vision can grasp Him) in this life. The vision will be able to look at Allah in the Hereafter, as affirmed and attested to by the numerous Hadiths from the Prophet ﷺ through authentic chains of narration in the collections of the Sahihs, Musnad and Sunan collections. As for this life, Masruq narrated that 'A'ishah said, "Whoever claims that Muhammad ﷺ has seen his Lord, will have uttered a lie against Allah, for Allah the Most Honored, says, لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ (No vision can grasp Him, but His grasp is over all vision.)" In the Sahih (Muslim) it is recorded that Abu Musa Al-Ash'ari narrated from the Prophet ﷺ, إِنَّ اللهَ لَا يَنَامُ وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ، يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ، يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ اللَّيْلِ، وَعَمَلُ اللَّيْلِ قَبْلَ النَّهَارِ، حِجَابُهُ النُّورُ - أَوِ النَّارُ - لَوْ كَشَفَهُ لَأَحْرَقَتْ سَبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِهِ (Verily, Allah does not sleep and it does not befit His majesty that He should sleep. He lowers the scale (of everything) and raises it. The deeds of the day are ascended to Him before the night, and the deeds of the night before the day. His Veil is the Light – or Fire – and if He removes it (the veil), the Light of His Face will burn every created thing that His sight reaches.) In the previous [revealed] Books there is this statement, "When Musa requested to see Him, Allah said to Musa: 'O Musa! Verily, no living thing sees Me, but it dies and no dried things sees me, but it rolls up.'" Allah said, فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ (So when his Lord appeared to the mountain, He made it collapse to dust, and Musa fell down unconscious. Then when he recovered his senses he said: "Glory be to You, I turn to You in repentance and I am the first of the believers.")[7:143]. These Ayat, Hadiths and statements do not negate the fact that Allah will be seen on the Day of Resurrection by His believing servants, in the manner that He decides, all the while preserving His might and grace as they are. The Mother of the Faithful, 'A'ishah, used to affirm that Allah will be seen in the Hereafter, but denied that it could occur in this life, mentioning this Ayah as evidence, لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ (No vision can grasp Him, but His grasp is over all vision.) Her denial was a denial of the ability to encompass Him, meaning to perfectly see His grace and magnificance as He is, for that is not possible for any human, angel or anything created. Allah's statement, وَهُوَ يُدْرِكُ الْأَبْصَارَ (but His grasp is over all vision.) means, He encompasses all vision and He has full knowledge of them, for He created them all. In another Ayah, Allah said; أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ (Should not He Who has created know And He is the Most Subtle, Well Acquainted (with all things).)[67:14] It is also possible that 'all vision' refers to those who have the vision. As-Suddi said that Allah's statement, لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ (No vision can grasp Him, but His grasp is over all vision.) means, "Nothing sees Him (in this life), but He sees all creation." Abu Al-'Aliyah said that Allah's statement, وَهُوَ اللَّطِيفُ الْخَبِيرُ (He is the Most Subtle, Well-Acquainted (with all things).) means, "He is the Most Subtle, bringing forth all things, Well-Acquainted with their position and place." Allah knows best. In another Ayah, Allah mentions Luqman's advice to his son, يَا بُنَيَّ إِنَّهَا إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ (O my son! If it be (anything) equal to the weight of grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Most Subtle, Well Acquainted)[31:16]

Verily, Basa'ir (proofs) have come to you from your Lord, so whosoever sees, will do so for (the good of) himself, and whosoever blinds himself, will do so against himself, and I am not a 'Hafīz' over you (104)Thus We explain variously the verses so that they (the disbelievers) may say: "You have Darasta (studied)" and that We may make the matter clear for the people who have knowledge (105) The Meaning of Basa'ir Basa'ir are the proofs and evidences in the Qur'an and the Message of Allah's Messenger ﷺ. The Ayah, فَمَنْ أَبْصَرَ فَلِنَفْسِهِ (so whosoever sees, will do so for (the good of) himself.) is similar to, فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا (So whosoever receives guidance, he does so for the good of himself, and whosoever goes astray, he does so at his own loss.)[10:108] After Allah mentioned the Basa'ir, He said, وَمَنْ عَمِيَ فَعَلَيْهَا (And whosoever blinds himself, will do so against himself,) meaning, he will only harm himself. Allah said, فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ (Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.)[22:46] وَمَا أَنَا عَلَيْكُم بِحَفِيظٍ (And I (Muhammad) am not a 'Hafīz' over you.) neither responsible, nor a watcher over you. Rather, I only convey, Allah guides whom He wills and misguides whom He wills. Allah said, وَكَذَٰلِكَ نُصَرِّفُ الْآيَاتِ (Thus We explain variously the verses...)[6:105], meaning, just as We explained the Ayat in this Surah, such as explaining Tawhid and that there is no deity worthy of worship except Allah. This is how We explain the Ayat and make them plain and clear in all circumstances, to suffice the ignorance of the ignorant; and so that the idolators and disbelievers who deny you say, 'O Muhammad! You have Darasta with those who were before you from among the People of the Book and learned with them'. Ibn 'Abbas, Mujahid, Sa'id bin Jubayr and Ad-Dahhak said similarly. At-Tabarani narrated that 'Amr bin Kaysan said that he heard Ibn 'Abbas saying, "Darasta, means, 'recited, argued and debated.'" This is similar to Allah's statement about the denial and rebellion of the disbelievers, وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ فَقَدْ جَاءُوا ظُلْمًا وَزُورًا - وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا (Those who disbelieve say, "This (the Qur'an) is nothing but a lie that he has invented, and others have helped him at it, so that they have produced an unjust wrong (thing) and a lie." And they say, "Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon.")[25:4-5] Allah described the chief liar of the disbelievers [Al-Walid bin Al-Mughirah Al-Makhzumi], إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ - إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ (Verily, he thought and plotted. So let him be cursed! How he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back and was proud. Then he said, "This is nothing but magic from that of old. This is nothing but the word of a human being!")[74:18-25] Allah said next, وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ (And that We may make the matter clear for the people who have knowledge.) The Ayah means, so that We explain the matter to a people who know truth, and thus follow it, and know falsehood, and thus avoid it. Allah's wisdom is perfect, He allows the disbelievers to stray, and He guides the people who have knowledge. Allah said in other Ayat, يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا (By it He misleads many, and many He guides thereby.)[2:26], and; لِّيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِّلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ (That He (Allah) may make what is thrown in by Shaytan a trial for those in whose hearts is a disease and whose hearts are hardened.)[22:53] and, وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (And verily, Allah is the Guide of those who believe, to the straight path.)[22:54], 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 اللَّهُ بِهَٰذَا مَثَلًا كَذَٰلِكَ يُضِلُّ اللَّهُ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ (And We have set none but angels as guardians of the Fire, and We have fixed their number only as a trial for the disbelievers, in order that the People of the Scripture may arrive at a certainty and the believers may increase in faith, and that no doubts may be left for the People of the Scripture and the believers, and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say, "What does Allah intend by this example?" Thus Allah leads astray whom He wills and guides whom He wills. And none can know the hosts of your Lord but He.)[74:31], and; وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا (And We send down in the Qur'an that which is a healing and a mercy to the believers, and it increases the wrongdoers in nothing but loss.)[17:82], and, قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُولَٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Say, "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness in their ears, and it is blindness for them. They are those who are called from a place far away.")[41:44] There are similar Ayat that testify that Allah sent down the Qur'an as guidance to those who fear Him and that He guides or misguides whom He wills by the Qur'an.

Verily, Basa'ir (proofs) have come to you from your Lord, so whosoever sees, will do so for (the good of) himself, and whosoever blinds himself, will do so against himself, and I am not a 'Hafīz' over you (104)Thus We explain variously the verses so that they (the disbelievers) may say: "You have Darasta (studied)" and that We may make the matter clear for the people who have knowledge (105) The Meaning of Basa'ir Basa'ir are the proofs and evidences in the Qur'an and the Message of Allah's Messenger ﷺ. The Ayah, فَمَنْ أَبْصَرَ فَلِنَفْسِهِ (so whosoever sees, will do so for (the good of) himself.) is similar to, فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا (So whosoever receives guidance, he does so for the good of himself, and whosoever goes astray, he does so at his own loss.)[10:108] After Allah mentioned the Basa'ir, He said, وَمَنْ عَمِيَ فَعَلَيْهَا (And whosoever blinds himself, will do so against himself,) meaning, he will only harm himself. Allah said, فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ (Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.)[22:46] وَمَا أَنَا عَلَيْكُم بِحَفِيظٍ (And I (Muhammad) am not a 'Hafīz' over you.) neither responsible, nor a watcher over you. Rather, I only convey, Allah guides whom He wills and misguides whom He wills. Allah said, وَكَذَٰلِكَ نُصَرِّفُ الْآيَاتِ (Thus We explain variously the verses...)[6:105], meaning, just as We explained the Ayat in this Surah, such as explaining Tawhid and that there is no deity worthy of worship except Allah. This is how We explain the Ayat and make them plain and clear in all circumstances, to suffice the ignorance of the ignorant; and so that the idolators and disbelievers who deny you say, 'O Muhammad! You have Darasta with those who were before you from among the People of the Book and learned with them'. Ibn 'Abbas, Mujahid, Sa'id bin Jubayr and Ad-Dahhak said similarly. At-Tabarani narrated that 'Amr bin Kaysan said that he heard Ibn 'Abbas saying, "Darasta, means, 'recited, argued and debated.'" This is similar to Allah's statement about the denial and rebellion of the disbelievers, وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ فَقَدْ جَاءُوا ظُلْمًا وَزُورًا - وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا (Those who disbelieve say, "This (the Qur'an) is nothing but a lie that he has invented, and others have helped him at it, so that they have produced an unjust wrong (thing) and a lie." And they say, "Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon.")[25:4-5] Allah described the chief liar of the disbelievers [Al-Walid bin Al-Mughirah Al-Makhzumi], إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ - إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ (Verily, he thought and plotted. So let him be cursed! How he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back and was proud. Then he said, "This is nothing but magic from that of old. This is nothing but the word of a human being!")[74:18-25] Allah said next, وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ (And that We may make the matter clear for the people who have knowledge.) The Ayah means, so that We explain the matter to a people who know truth, and thus follow it, and know falsehood, and thus avoid it. Allah's wisdom is perfect, He allows the disbelievers to stray, and He guides the people who have knowledge. Allah said in other Ayat, يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا (By it He misleads many, and many He guides thereby.)[2:26], and; لِّيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِّلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ (That He (Allah) may make what is thrown in by Shaytan a trial for those in whose hearts is a disease and whose hearts are hardened.)[22:53] and, وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (And verily, Allah is the Guide of those who believe, to the straight path.)[22:54], 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 اللَّهُ بِهَٰذَا مَثَلًا كَذَٰلِكَ يُضِلُّ اللَّهُ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ (And We have set none but angels as guardians of the Fire, and We have fixed their number only as a trial for the disbelievers, in order that the People of the Scripture may arrive at a certainty and the believers may increase in faith, and that no doubts may be left for the People of the Scripture and the believers, and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say, "What does Allah intend by this example?" Thus Allah leads astray whom He wills and guides whom He wills. And none can know the hosts of your Lord but He.)[74:31], and; وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا (And We send down in the Qur'an that which is a healing and a mercy to the believers, and it increases the wrongdoers in nothing but loss.)[17:82], and, قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُولَٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Say, "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness in their ears, and it is blindness for them. They are those who are called from a place far away.")[41:44] There are similar Ayat that testify that Allah sent down the Qur'an as guidance to those who fear Him and that He guides or misguides whom He wills by the Qur'an.

Follow what has been inspired (revealed) to you from your Lord, none has the right to be worshipped but He, and turn aside from the idolators (106)Had Allah willed, they would not have taken others besides Him in worship. And We have not made you 'Hafīz' over them nor are you set over them to dispose of their affairs (107) The Command to Follow the Revelation Allah commands His Messenger and those who followed his path, اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِن رَّبِّكَ (Follow what has been inspired to you from your Lord,) meaning, follow it, obey it and act according to it. What has been revealed to you from your Lord is the Truth, no doubt, and there is no deity worthy of worship except Him, وَأَعْرِضْ عَنِ الْمُشْرِكِينَ (and turn aside from the idolators) meaning, forgive them, be forbearing and endure their harm until Allah brings relief to you, supports you and makes you triumphant over them. Know – O Muhammad ﷺ – that there is a wisdom behind misleading the idolators, and that had Allah willed, He would have directed all people to guidance, وَلَوْ شَاءَ اللَّهُ مَا أَشْرَكُوا (Had Allah willed, they would not have taken others besides Him in worship.) Allah's is the perfect will and wisdom in all decrees and decisions, and He is never questioned about what He does, while they all will be questioned. Allah's statement, وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا (And We have not made you 'Hafīz' over them.) means, a watcher who observes their statements and deeds, وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ (Nor are you set over them to dispose of their affairs.) or to control their provision. Rather, your only job is to convey, just as Allah said, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them, you are only one who reminds. You are not a dictator over them.)[88:21-22] and, فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (Your duty is only to convey and on Us is the reckoning.)[13:40]

Follow what has been inspired (revealed) to you from your Lord, none has the right to be worshipped but He, and turn aside from the idolators (106)Had Allah willed, they would not have taken others besides Him in worship. And We have not made you 'Hafīz' over them nor are you set over them to dispose of their affairs (107) The Command to Follow the Revelation Allah commands His Messenger and those who followed his path, اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِن رَّبِّكَ (Follow what has been inspired to you from your Lord,) meaning, follow it, obey it and act according to it. What has been revealed to you from your Lord is the Truth, no doubt, and there is no deity worthy of worship except Him, وَأَعْرِضْ عَنِ الْمُشْرِكِينَ (and turn aside from the idolators) meaning, forgive them, be forbearing and endure their harm until Allah brings relief to you, supports you and makes you triumphant over them. Know – O Muhammad ﷺ – that there is a wisdom behind misleading the idolators, and that had Allah willed, He would have directed all people to guidance, وَلَوْ شَاءَ اللَّهُ مَا أَشْرَكُوا (Had Allah willed, they would not have taken others besides Him in worship.) Allah's is the perfect will and wisdom in all decrees and decisions, and He is never questioned about what He does, while they all will be questioned. Allah's statement, وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا (And We have not made you 'Hafīz' over them.) means, a watcher who observes their statements and deeds, وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ (Nor are you set over them to dispose of their affairs.) or to control their provision. Rather, your only job is to convey, just as Allah said, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them, you are only one who reminds. You are not a dictator over them.)[88:21-22] and, فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (Your duty is only to convey and on Us is the reckoning.)[13:40]

And insult not those whom they worship besides Allah, lest they insult Allah wrongfully without knowledge. Thus We have made fair seeming to each people its own doings; then to their Lord is their return and He shall inform them of all that they used to do (108) The Prohibition of Insulting the False gods of the Disbelievers, So that they Do not Insult Allah Allah prohibits His Messenger ﷺ and the believers from insulting the false deities of the idolators, although there is a clear benefit in doing so. Insulting their deities will lead to a bigger evil than its benefit, for the idolators might retaliate by insulting the God of the believers, Allah, none has the right to be worshipped but He. 'Ali bin Abi Talhah said that Ibn 'Abbas commented on this Ayah [6:108]; "They (disbelievers) said, 'O Muhammad! You will stop insulting our gods, or we will insult your Lord.' Thereafter, Allah prohibited the believers from insulting the disbelievers' idols, فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ (lest they insult Allah wrongfully without knowledge.)" Abdur-Razzaq narrated that Ma'mar said that Qatadah said, "Muslims used to insult the idols of the disbelievers and the disbelievers would retaliate by insulting Allah wrongfully without knowledge. Allah revealed, وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ (And insult not those whom they worship besides Allah.)" On this same subject – abandoning what carries benefit to avert a greater evil – it is recorded in the Sahih that the Messenger of Allah ﷺ said, مَلْعُونٌ مَنْ سَبَّ وَالِدَيْهِ (Cursed is he who insults his own parents!) They said, "O Allah's Messenger! And how would a man insult his own parents?" He said, يَسُبُّ أَبَا الرَّجُلِ فَيَسُبُّ أَبَاهُ وَيَسُبُّ أُمَّهُ فَيَسُبُّ أُمَّهُ (He insults a man's father, and that man insults his father, and insults his mother and that man insults his mother.) Allah's statement, كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ (Thus We have made fair seeming to each people its own doings;) means, as We made fair seeming to the idolators loving their idols and defending them, likewise We made fair seeming to every previous nation the misguidance they indulged in. Allah's is the most perfect proof, and the most complete wisdom in all that He wills and chooses. ثُمَّ إِلَىٰ رَبِّهِم مَّرْجِعُهُمْ (then to their Lord is their return,) gathering and final destination, فَيُنَبِّئُهُم بِمَا كَانُوا يَعْمَلُونَ (and He shall then inform them of all that they used to do.) He will compensate them for their deeds, good for good and evil for evil.

And they swear their strongest oaths by Allah, that if there came to them a sign, they would surely believe therein. Say: "Signs are but with Allah and what will make you perceive that (even) if it came, they will not believe? (109)And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly (110) Asking for Miracles and Swearing to Believe if They Come Allah states that the idolators swore their strongest oaths by Allah, لَئِن جَاءَتْهُمْ آيَةٌ (that if there came to them a sign...) a miracle or phenomenon, لَّيُؤْمِنُنَّ بِهَا (they would surely believe therein.) affirming its truth, قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ (Say: "Signs are but with Allah.")[6:109] meaning: Say, O Muhammad ﷺ - to those who ask you for signs out of defiance, disbelief and rebellion, not out of the desire for guidance and knowledge - "The matter of sending signs is for Allah. If He wills, He sends them to you, and if He wills, He ignores your request." Allah said next, وَمَا يُشْعِرُكُمْ أَنَّهَا إِذَا جَاءَتْ لَا يُؤْمِنُونَ (And what will make you perceive that (even) if it came, they will not believe?) It was said that 'you' in 'make you preceive' refers to the idolators, according to Mujahid. In this case, the Ayah would mean, what makes you – you idolators – preceive that you are truthful in the vows that you swore? Therefore, in this recitation, the Ayah means, the idolators will still not believe if the sign that they asked for came. It was also said that 'you' in, 'what will make you preceive', refers to the believers, meaning, what will make you preceive, O believers, that the idolators will still not believe if the signs come. Allah also said, مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ ("What prevented you (O Iblis) that you did not prostrate, when I commanded you?")[7:12] and, وَحَرَامٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ (And a ban is laid on every town (population) which We have destroyed that they shall not return (to this world again).)[21:95] These Ayat mean: 'What made you, O Iblis, refrain from prostrating, although I commanded you to do so, and, in the second Ayah, that village shall not return to this world again. In the Ayah above [6:109], the meaning thus becomes: What makes you perceive, O believers, who wish eagerly for the disbelievers to believe, that if the Ayat came to them they would believe? Allah said next, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time,) Al-'Awfi said that Ibn 'Abbas said about this Ayah, "When the idolators rejected what Allah sent down, their hearts did not settle on any one thing and they turned away from every matter (of benefit)." Mujahid said that Allah's statement, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ (and We shall turn their hearts and their eyes away,) means, We prevent them from the faith, and even if every sign came to them, they will not believe, just as We prevented them from faith the first time. Similar was said by 'Ikrimah and 'Abdur-Rahman bin Zayd bin Aslam. 'Ali bin Abi Talhah said that Ibn 'Abbas said, "Allah mentions what the servants will say before they say it and what they will do before they do it. Allah said; وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ (And none can inform you like Him Who is the All-Knower.)[35:14] and, أَن تَقُولَ نَفْسٌ يَا حَسْرَتَا عَلَىٰ مَا فَرَّطتُ فِي جَنبِ اللَّهِ (Lest a person should say, "Alas, my grief that I was undutiful to Allah.")[39:56] until, لَوْ أَنَّ لِي كَرَّةً فَأَكُونَ مِنَ الْمُحْسِنِينَ ("If only I had another chance, then I should indeed be among the doers of good.")[39:58]. So Allah, glory be to Him, states that if they were sent back to life, they would not accept the guidance, وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ (But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars.)[6:28] Allah said, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ (And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time,) meaning: 'If they were sent back to this life, they would be prevented from embracing the guidance, just as We prevented them from it the first time, when they were in the life of this world." Allah said, وَنَذَرُهُمْ (and We shall leave them...) and abandon them, فِي طُغْيَانِهِمْ (in their trespass...) meaning, disbelief, according to Ibn 'Abbas and As-Suddi. Abu Al-'Aliyah, Ar-Rabi' bin Anas and Qatadah said that 'their trespass' means, 'their misguidance'. m يَعْمَهُونَ (to wander blindly) or playfully, according to Al-A'mash. Ibn 'Abbas, Mujahid, Abu Al-'Aliyah, Ar-Rabi', Abu Malik and others commented, "to wander in their disbelief."

And they swear their strongest oaths by Allah, that if there came to them a sign, they would surely believe therein. Say: "Signs are but with Allah and what will make you perceive that (even) if it came, they will not believe? (109)And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly (110) Asking for Miracles and Swearing to Believe if They Come Allah states that the idolators swore their strongest oaths by Allah, لَئِن جَاءَتْهُمْ آيَةٌ (that if there came to them a sign...) a miracle or phenomenon, لَّيُؤْمِنُنَّ بِهَا (they would surely believe therein.) affirming its truth, قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ (Say: "Signs are but with Allah.")[6:109] meaning: Say, O Muhammad ﷺ - to those who ask you for signs out of defiance, disbelief and rebellion, not out of the desire for guidance and knowledge - "The matter of sending signs is for Allah. If He wills, He sends them to you, and if He wills, He ignores your request." Allah said next, وَمَا يُشْعِرُكُمْ أَنَّهَا إِذَا جَاءَتْ لَا يُؤْمِنُونَ (And what will make you perceive that (even) if it came, they will not believe?) It was said that 'you' in 'make you preceive' refers to the idolators, according to Mujahid. In this case, the Ayah would mean, what makes you – you idolators – preceive that you are truthful in the vows that you swore? Therefore, in this recitation, the Ayah means, the idolators will still not believe if the sign that they asked for came. It was also said that 'you' in, 'what will make you preceive', refers to the believers, meaning, what will make you preceive, O believers, that the idolators will still not believe if the signs come. Allah also said, مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ ("What prevented you (O Iblis) that you did not prostrate, when I commanded you?")[7:12] and, وَحَرَامٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ (And a ban is laid on every town (population) which We have destroyed that they shall not return (to this world again).)[21:95] These Ayat mean: 'What made you, O Iblis, refrain from prostrating, although I commanded you to do so, and, in the second Ayah, that village shall not return to this world again. In the Ayah above [6:109], the meaning thus becomes: What makes you perceive, O believers, who wish eagerly for the disbelievers to believe, that if the Ayat came to them they would believe? Allah said next, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time,) Al-'Awfi said that Ibn 'Abbas said about this Ayah, "When the idolators rejected what Allah sent down, their hearts did not settle on any one thing and they turned away from every matter (of benefit)." Mujahid said that Allah's statement, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ (and We shall turn their hearts and their eyes away,) means, We prevent them from the faith, and even if every sign came to them, they will not believe, just as We prevented them from faith the first time. Similar was said by 'Ikrimah and 'Abdur-Rahman bin Zayd bin Aslam. 'Ali bin Abi Talhah said that Ibn 'Abbas said, "Allah mentions what the servants will say before they say it and what they will do before they do it. Allah said; وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ (And none can inform you like Him Who is the All-Knower.)[35:14] and, أَن تَقُولَ نَفْسٌ يَا حَسْرَتَا عَلَىٰ مَا فَرَّطتُ فِي جَنبِ اللَّهِ (Lest a person should say, "Alas, my grief that I was undutiful to Allah.")[39:56] until, لَوْ أَنَّ لِي كَرَّةً فَأَكُونَ مِنَ الْمُحْسِنِينَ ("If only I had another chance, then I should indeed be among the doers of good.")[39:58]. So Allah, glory be to Him, states that if they were sent back to life, they would not accept the guidance, وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ (But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars.)[6:28] Allah said, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ (And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time,) meaning: 'If they were sent back to this life, they would be prevented from embracing the guidance, just as We prevented them from it the first time, when they were in the life of this world." Allah said, وَنَذَرُهُمْ (and We shall leave them...) and abandon them, فِي طُغْيَانِهِمْ (in their trespass...) meaning, disbelief, according to Ibn 'Abbas and As-Suddi. Abu Al-'Aliyah, Ar-Rabi' bin Anas and Qatadah said that 'their trespass' means, 'their misguidance'. m يَعْمَهُونَ (to wander blindly) or playfully, according to Al-A'mash. Ibn 'Abbas, Mujahid, Abu Al-'Aliyah, Ar-Rabi', Abu Malik and others commented, "to wander in their disbelief."

And even if We had sent down unto them angels, and the dead had spoken unto them, and We had gathered together all things before them, they would not have believed, unless Allah willed, but most of them behave ignorantly (111) Allah says: 'Had We accepted what the disbelievers asked for,' that is – those who swore their strongest oaths by Allah that if a miracle came to them they would believe in it – 'had We sent down angels, ' to convey to them Allah's Message, in order to support the truth of the Messengers, as they asked, when they said, أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا (or you bring Allah and the angels before (us) face to face.)[17:92] قَالُوا لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ (They said: "We shall not believe until we receive the like of that which the Messengers of Allah had received.")[6:124] and, وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَىٰ رَبَّنَا لَقَدِ اسْتَكْبَرُوا فِي أَنفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا (And those who expect not a meeting with Us said: "Why are not the angels sent down to us, or why do we not see our Lord" Indeed they think too highly of themselves, and are scornful with great pride.)[25:21] Allah said, وَكَلَّمَهُمُ الْمَوْتَىٰ (and the dead had spoken unto them,) This is, to inform them of the truth of what the Messengers brought them; وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَيْءٍ قُبُلًا (and We had gathered together all things before them,) before their eyes, as 'Ali bin Abi Talhah and Al-'Awfi reported from Ibn 'Abbas. This is the view of Qatadah and 'Abdur-Rahman bin Zayd bin Aslam. This Ayah means, if all nations were gathered before them, one after the other, and each one testifies to the truth of what the Messengers came with, مَّا كَانُوا لِيُؤْمِنُوا إِلَّا أَن يَشَاءَ اللَّهُ (they would not have believed, unless Allah willed,) for guidance is with Allah not with them. Certainly, Allah guides whom He wills and misguides whom He wills, and He does what He wills, لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ (He cannot be questioned about what He does, while they will be questioned.)[21:23], This is due to His knowledge, wisdom, power, supreme authority and irresistibility. Similarly, Allah said, إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ - وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.)[10:96-97]

And so We have appointed for every Prophet enemies – Shayatin among mankind and Jinn, inspiring one another with adorned speech as a delusion. If your Lord had so willed, they would not have done it; so leave them alone with their fabrications (112)And 'Taşghā' to it that the hearts of those who do not believe in the Hereafter may incline to such (deceit), and that they may remain pleased with it, and that they may commit what they are committing (113) Every Prophet Has Enemies Allah says, just as We made enemies for you, O Muhammad, who will oppose and rebel against you and become your adversaries, We also made enemies for every Prophet who came before you. Therefore, do not be saddened by this fact. Allah said in other Ayat: وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا عَلَىٰ مَا كُذِّبُوا وَأُوذُوا (Verily, Messengers were denied before you, but with patience they bore the denial, and they were hurt...)[6:34], and, مَّا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ وَذُو عِقَابٍ أَلِيمٍ (Nothing is said to you except what was said to the Messengers before you. Verily, your Lord is the Possessor of forgiveness, and (also) the Possessor of painful punishment.)[41:43] and, وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِّنَ الْمُجْرِمِينَ (Thus have We made for every Prophet an enemy among the criminals.)[25:31]. Waraqah bin Nawfal said to Allah's Messenger , "None came with what you came with but he was the subject of enmity." Allah's statement, شَيَاطِينَ الْإِنسِ (Shayatin among mankind...) refers to, عَدُوًّا (enemies...) meaning, the Prophets have enemies among the devils of mankind and the devils of the Jinns. The word, Shaytan, describes one who is dissimilar to his kind due to his or her wickedness. Indeed, only the Shayatin, may Allah humiliate and curse them, from among mankind and the Jinns oppose the Messengers. 'Abdur-Razzaq said that Ma'mar narrated that Qatadah commented on Allah's statement, شَيَاطِينَ الْإِنسِ وَالْجِنِّ (Shayatin (devils) among mankind and Jinn...) "There are devils among the Jinns and devils among mankind who inspire each other." Allah's statement, يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا (inspiring one another with adorned speech as a delusion.) means, they inspire each other with beautified, adorned speech that deceives the ignorant who hear it, وَلَوْ شَاءَ رَبُّكَ مَا فَعَلُوهُ (If your Lord had so willed, they would not have done it;) for all this occurs by Allah's decree, will and decision, that every Prophet had enemies from these devils, فَذَرْهُمْ وَمَا يَفْتَرُونَ (so leave them alone with their fabrications.) and lies. This Ayah orders patience in the face of the harm of the wicked and to trust in Allah against their enmity, for, "Allah shall suffice for you (O Muhammad) and aid you against them." Allah's statement, وَلِتَصْغَىٰ إِلَيْهِ (And 'Taşghā' to it.) means, according to Ibn 'Abbas, "incline to it." أَفْئِدَةُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ (the hearts of those who do not believe in the Hereafter...) their hearts, mind and hearing. As-Suddi said that this Ayah refers to the hearts of the disbelievers. وَلِيَرْضَوْهُ (And that they may remain pleased with it.) they like and adore it. Only those who disbelieve in the Hereafter accept this evil speech, being enemies of the Prophets, etc., just as Allah said in other Ayat, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily, you (pagans) and those whom you worship (idols). Cannot lead astray. Except those who are predestined to burn in Hell!)[37:161-163] and, إِنَّكُمْ لَفِي قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.)[51:8-9] Allah said; وَلِيَقْتَرِفُوا مَا هُم مُّقْتَرِفُونَ (And that they may commit what they are committing.) meaning, "let them earn whatever they will earn", according to 'Ali bin Abi Talhah who reported this from Ibn 'Abbas. As-Suddi and Ibn Zayd also commented, "Let them do whatever they will do."

And so We have appointed for every Prophet enemies – Shayatin among mankind and Jinn, inspiring one another with adorned speech as a delusion. If your Lord had so willed, they would not have done it; so leave them alone with their fabrications (112)And 'Taşghā' to it that the hearts of those who do not believe in the Hereafter may incline to such (deceit), and that they may remain pleased with it, and that they may commit what they are committing (113) Every Prophet Has Enemies Allah says, just as We made enemies for you, O Muhammad, who will oppose and rebel against you and become your adversaries, We also made enemies for every Prophet who came before you. Therefore, do not be saddened by this fact. Allah said in other Ayat: وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا عَلَىٰ مَا كُذِّبُوا وَأُوذُوا (Verily, Messengers were denied before you, but with patience they bore the denial, and they were hurt...)[6:34], and, مَّا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ وَذُو عِقَابٍ أَلِيمٍ (Nothing is said to you except what was said to the Messengers before you. Verily, your Lord is the Possessor of forgiveness, and (also) the Possessor of painful punishment.)[41:43] and, وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِّنَ الْمُجْرِمِينَ (Thus have We made for every Prophet an enemy among the criminals.)[25:31]. Waraqah bin Nawfal said to Allah's Messenger , "None came with what you came with but he was the subject of enmity." Allah's statement, شَيَاطِينَ الْإِنسِ (Shayatin among mankind...) refers to, عَدُوًّا (enemies...) meaning, the Prophets have enemies among the devils of mankind and the devils of the Jinns. The word, Shaytan, describes one who is dissimilar to his kind due to his or her wickedness. Indeed, only the Shayatin, may Allah humiliate and curse them, from among mankind and the Jinns oppose the Messengers. 'Abdur-Razzaq said that Ma'mar narrated that Qatadah commented on Allah's statement, شَيَاطِينَ الْإِنسِ وَالْجِنِّ (Shayatin (devils) among mankind and Jinn...) "There are devils among the Jinns and devils among mankind who inspire each other." Allah's statement, يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا (inspiring one another with adorned speech as a delusion.) means, they inspire each other with beautified, adorned speech that deceives the ignorant who hear it, وَلَوْ شَاءَ رَبُّكَ مَا فَعَلُوهُ (If your Lord had so willed, they would not have done it;) for all this occurs by Allah's decree, will and decision, that every Prophet had enemies from these devils, فَذَرْهُمْ وَمَا يَفْتَرُونَ (so leave them alone with their fabrications.) and lies. This Ayah orders patience in the face of the harm of the wicked and to trust in Allah against their enmity, for, "Allah shall suffice for you (O Muhammad) and aid you against them." Allah's statement, وَلِتَصْغَىٰ إِلَيْهِ (And 'Taşghā' to it.) means, according to Ibn 'Abbas, "incline to it." أَفْئِدَةُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ (the hearts of those who do not believe in the Hereafter...) their hearts, mind and hearing. As-Suddi said that this Ayah refers to the hearts of the disbelievers. وَلِيَرْضَوْهُ (And that they may remain pleased with it.) they like and adore it. Only those who disbelieve in the Hereafter accept this evil speech, being enemies of the Prophets, etc., just as Allah said in other Ayat, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily, you (pagans) and those whom you worship (idols). Cannot lead astray. Except those who are predestined to burn in Hell!)[37:161-163] and, إِنَّكُمْ لَفِي قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.)[51:8-9] Allah said; وَلِيَقْتَرِفُوا مَا هُم مُّقْتَرِفُونَ (And that they may commit what they are committing.) meaning, "let them earn whatever they will earn", according to 'Ali bin Abi Talhah who reported this from Ibn 'Abbas. As-Suddi and Ibn Zayd also commented, "Let them do whatever they will do."

[Say:] "Shall I seek a judge other than Allah while it is He Who has sent down unto you the Book, explained in detail." Those unto whom We gave the Scripture know that it is revealed from your Lord in truth. So be not you of those who doubt (114)And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All-Hearer, the All-Knower (115) Allah tells His Prophet ﷺ to say to these polytheists who worship others besides Allah, أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا (Shall I seek a judge other than Allah...) between you and I, وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا (while it is He Who has sent down unto you the Book, explained...) in detail, وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ (and those unto whom We gave the Scripture) the Jews and the Christians, يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ (know that it is revealed from your Lord in truth.) because the previous Prophets have conveyed the good news of you coming to them. Allah's statement, فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ (So be not you of those who doubt.) is similar to His other statement, فَإِن كُنتَ فِي شَكٍّ مِّمَّا أَنزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِن قَبْلِكَ لَقَدْ جَاءَكَ الْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ (So if you are in doubt concerning that which We have revealed unto you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord. So be not of those who doubt (it).)[10:94] The conditional 'if' in this Ayah does not mean that 'doubt' will ever occur to the Prophet ﷺ. Allah said, وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا (And the Word of your Lord has been fulfilled in truth and in justice.) Qatadah commented, "In truth concerning what He stated and in justice concerning what He decided." Surely, whatever Allah says is the truth and He is Most Just in what He commands. All of Allah's statements are true, there is no doubt or cause for speculation about this fact, and all His commandments are pure justice, besides which there is no justice. All that He forbade is evil, for He only forbids what brings about evil consequences. Allah said in another Ayah, يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ (He commands them with good; and forbids them from evil...)[7:157] until the end of the Ayah. لَّا مُبَدِّلَ لِكَلِمَاتِهِ (None can change His Words.) meaning, none can avert Allah's judgment whether in this life or the Hereafter, وَهُوَ السَّمِيعُ (And He is the All-Hearer,) Hearing, His servants' statements, الْعَلِيمُ (The All-Knower.) of their activities and lack of activity, Who awards each according to their deeds.

[Say:] "Shall I seek a judge other than Allah while it is He Who has sent down unto you the Book, explained in detail." Those unto whom We gave the Scripture know that it is revealed from your Lord in truth. So be not you of those who doubt (114)And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All-Hearer, the All-Knower (115) Allah tells His Prophet ﷺ to say to these polytheists who worship others besides Allah, أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا (Shall I seek a judge other than Allah...) between you and I, وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا (while it is He Who has sent down unto you the Book, explained...) in detail, وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ (and those unto whom We gave the Scripture) the Jews and the Christians, يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ (know that it is revealed from your Lord in truth.) because the previous Prophets have conveyed the good news of you coming to them. Allah's statement, فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ (So be not you of those who doubt.) is similar to His other statement, فَإِن كُنتَ فِي شَكٍّ مِّمَّا أَنزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِن قَبْلِكَ لَقَدْ جَاءَكَ الْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ (So if you are in doubt concerning that which We have revealed unto you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord. So be not of those who doubt (it).)[10:94] The conditional 'if' in this Ayah does not mean that 'doubt' will ever occur to the Prophet ﷺ. Allah said, وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا (And the Word of your Lord has been fulfilled in truth and in justice.) Qatadah commented, "In truth concerning what He stated and in justice concerning what He decided." Surely, whatever Allah says is the truth and He is Most Just in what He commands. All of Allah's statements are true, there is no doubt or cause for speculation about this fact, and all His commandments are pure justice, besides which there is no justice. All that He forbade is evil, for He only forbids what brings about evil consequences. Allah said in another Ayah, يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ (He commands them with good; and forbids them from evil...)[7:157] until the end of the Ayah. لَّا مُبَدِّلَ لِكَلِمَاتِهِ (None can change His Words.) meaning, none can avert Allah's judgment whether in this life or the Hereafter, وَهُوَ السَّمِيعُ (And He is the All-Hearer,) Hearing, His servants' statements, الْعَلِيمُ (The All-Knower.) of their activities and lack of activity, Who awards each according to their deeds.

And if you obey most of those on the earth, they will mislead you far away from Allah's path. They follow nothing but conjecture, and they do nothing but lie (116)Verily, your Lord! It is He Who knows best who strays from His way, and He knows best the rightly guided (117) Most People are Misguided Allah states that most of the people of the earth, are misguided. Allah said in other Ayat, وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ (And indeed most of the men of old went astray before them.)[37:71] and, وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ (And most of mankind will not believe even if you eagerly desire it.)[12:103] They are misguided, yet they have doubts about their way, and they rely on wishful thinking and delusions. إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ (They follow nothing but conjecture, and they do nothing but lie.) Thus, they fulfill Allah's decree and decision concerning them, هُوَ أَعْلَمُ مَن يَضِلُّ عَن سَبِيلِهِ (It is He Who knows best who strays from His way.) and facilitates that for him, وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (And He knows best the rightly guided.) He facilitates that for them, all of them are facilitated for what He created them.

And if you obey most of those on the earth, they will mislead you far away from Allah's path. They follow nothing but conjecture, and they do nothing but lie (116)Verily, your Lord! It is He Who knows best who strays from His way, and He knows best the rightly guided (117) Most People are Misguided Allah states that most of the people of the earth, are misguided. Allah said in other Ayat, وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ (And indeed most of the men of old went astray before them.)[37:71] and, وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ (And most of mankind will not believe even if you eagerly desire it.)[12:103] They are misguided, yet they have doubts about their way, and they rely on wishful thinking and delusions. إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ (They follow nothing but conjecture, and they do nothing but lie.) Thus, they fulfill Allah's decree and decision concerning them, هُوَ أَعْلَمُ مَن يَضِلُّ عَن سَبِيلِهِ (It is He Who knows best who strays from His way.) and facilitates that for him, وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (And He knows best the rightly guided.) He facilitates that for them, all of them are facilitated for what He created them.

So eat of that on which Allah's Name has been mentioned, if you are believers in His Ayat (118)And why should you not eat of that on which Allah's Name has been mentioned, while He has explained to you in detail what is forbidden to you, except under compulsion of necessity? And surely, many do lead astray by their own desires through lack of knowledge. Certainly your Lord knows best the transgressors (119) Allowing What was Slaughtered in the Name of Allah This is a statement of permission from Allah, for His servants, allowing them to eat the slaughtered animals werein His Name was mentioned when slaughtering them. It is understood from it that He has not allowed that over which Allah's Name was not mentioned when slaughtering. This was the practice of the pagans of Quraysh who used to eat dead animals and eat what was slaughtered for the idols. Allah next encourages eating from the meat of sacrificed animals on which His Name was mentioned upon slaughtering, وَمَا لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ (And why should you not eat of that on which Allah's Name has been mentioned, while He has explained to you what is forbidden to you...) meaning, He has explained and made clear to you what He has prohibited for you in detail, إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ (except under compulsion of necessity.) In which case, you are allowed to eat whatever you can find. Allah next mentions the ignorance of the idolators in their misguided ideas, such as eating dead animals and what was sacrificed while other than Allah's Name was mentioned when slaughtering them. Allah said, وَإِنَّ كَثِيرًا لَّيُضِلُّونَ بِأَهْوَائِهِم بِغَيْرِ عِلْمٍ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ (And surely, many do lead astray by their own desires through lack of knowledge. Certainly your Lord knows best the transgressors.) He has complete knowledge of their transgression, lies and inventions.

So eat of that on which Allah's Name has been mentioned, if you are believers in His Ayat (118)And why should you not eat of that on which Allah's Name has been mentioned, while He has explained to you in detail what is forbidden to you, except under compulsion of necessity? And surely, many do lead astray by their own desires through lack of knowledge. Certainly your Lord knows best the transgressors (119) Allowing What was Slaughtered in the Name of Allah This is a statement of permission from Allah, for His servants, allowing them to eat the slaughtered animals werein His Name was mentioned when slaughtering them. It is understood from it that He has not allowed that over which Allah's Name was not mentioned when slaughtering. This was the practice of the pagans of Quraysh who used to eat dead animals and eat what was slaughtered for the idols. Allah next encourages eating from the meat of sacrificed animals on which His Name was mentioned upon slaughtering, وَمَا لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ (And why should you not eat of that on which Allah's Name has been mentioned, while He has explained to you what is forbidden to you...) meaning, He has explained and made clear to you what He has prohibited for you in detail, إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ (except under compulsion of necessity.) In which case, you are allowed to eat whatever you can find. Allah next mentions the ignorance of the idolators in their misguided ideas, such as eating dead animals and what was sacrificed while other than Allah's Name was mentioned when slaughtering them. Allah said, وَإِنَّ كَثِيرًا لَّيُضِلُّونَ بِأَهْوَائِهِم بِغَيْرِ عِلْمٍ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ (And surely, many do lead astray by their own desires through lack of knowledge. Certainly your Lord knows best the transgressors.) He has complete knowledge of their transgression, lies and inventions.

Leave sin, open and secret. Verily, those who commit sin will get due recompense for that which they used to commit.) Mujahid said tha (120) وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ (Leave evil, open and secret...) refers to all kinds of sins committed in public and secret. Qatadah said that, وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ (Leave sin, open and secret...) encompasses sins committed in public and secret, whether few or many. In another statement, Allah said, قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ (Say: "(But) the things that my Lord has indeed forbidden are 'Al-Fawāḥish' (evil sins) whether committed openly or secretly.)[7:33] This is why Allah said, إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا يَقْتَرِفُونَ (Verily, those who commit sin will get due recompense for that which they used to commit.) Whether the sins they committed were public or secret, Allah will compensate them for these sins. Ibn Abi Hatim recorded that An-Nawwas bin Sam'an said, "I asked Allah's Messenger ﷺ about 'Al-Ithm'. He said, الْإِثمُ مَا حَاكَ فِي صَدْرِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ النَّاسُ عَلَيْهِ (The sin is that which you find in your heart and you dislike that people become aware of it.)

Eat not of that on which Allah's Name has not been pronounced, for surely it is disobedience. And certainly, the Shayatin do inspire their friends to dispute with you, and if you obey them, then you would indeed be polytheists (121) The Prohibition of what was Slaughtered in other than Allah's Name This Ayah is used to prove that slaughtered animals are not lawful when Allah's Name is not mentioned over them – even if slaughtered by a Muslim. The Ayah about hunting game, فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ (So eat of what they (trained hunting dogs or birds of prey) catch for you, but pronounce the Name of Allah over it.)[5:4] supports this. The Ayah here emphasized this ruling, when Allah said, وَإِنَّهُ لَفِسْقٌ (for surely it is disobedience.) They say that "it" refers to eating it, and others say that it refers to the sacrifice for other than Allah. There are various Hadiths that order mentioning Allah's Name when slaughtering and hunting. The Hadith narrated by 'Adi bin Hatim and Abu Tha'labah (that the Prophet ﷺ said); إِذَا أَرْسَلْتَ كَلْبَكَ الْمُعَلَّمَ وَذَكرتَ اسْمَ اللهِ عَلَيْهِ فَكُلْ مَا أَمْسَكَ عَلَيْكَ (When you send your trained hunting dog and mention Allah's Name on releasing it, then eat from whatever it catches for you.) This Hadith was collected in the Two Sahihs. The Rafi' bin Khadij narrated that the Prophet ﷺ said; مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ عَلَيْهِ فَكُلُوهُ (You can use what would make blood flow (i. e., slaughter) and you can eat what is slaughtered and the Name of Allah is mentioned at the time of slaughtering.) This Hadith was also collected in the Two Sahihs. Ibn Mas'ud narrated that Allah's Messenger ﷺ said to the Jinns. لَكُمْ كُلُّ عَظْمٍ ذُكِرَ اسْمُ اللهِ عَلَيْهِ ((For food) you have every bone on which Allah's Name was mentioned on slaughtering.) Muslim collected this Hadith. Jundub bin Sufyan Al-Bajali said that the Messenger of Allah ﷺ said, مَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّيَ فَلْيَذْبَحْ مَكَانَهَا أُخْرَى، وَمَنْ لَمْ يَكُنْ ذَبَحَ، حَتَّى صَلَّيْنَا فَلْيَذْبَحْ بِاسْمِ اللهِ (Whoever slaughtered before he prayed (the 'Id prayer), let him slaughter another sacrifice in its place. Whoever did not offer the sacrifice before we finished the prayer, let him slaughter and mention Allah's Name.) The Two Sahihs recorded this Hadith. The Devil's Inspiration Allah said, وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ لِيُجَادِلُوكُمْ (And certainly, the Shayatin do inspire their friends to dispute with you,) Ibn Abi Hatim recorded that Abu Ishaq said that a man said to Ibn 'Umar that Al-Mukhtar claimed that he received revelation. So Ibn 'Umar said, "He has said the truth," and recited this Ayah, وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ (And certainly, the Shayatin do inspire their friends...) Abu Zamil said, "I was sitting next to Ibn 'Abbas at a time when Al-Mukhtar bin Abi 'Ubayd was performing Hajj. So a man came to Ibn 'Abbas and said, 'O Ibn 'Abbas! Abu Ishaq (Al-Mukhtar) claimed that he received revelation this night.' Ibn 'Abbas said, He has said the truth.' I was upset and said, 'Ibn 'Abbas says that Al-Mukhtar has said the truth?' Ibn 'Abbas replied, 'There are two types of revelation, one from Allah and one from the devil. Allah's revelation came to Muhammad ﷺ, while the Shaytan's revelation comes to his friends.' He then recited, وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ (And certainly, the Shayatin do inspire their friends...) We also mentioned 'Ikrimah's commentary on the Ayah, يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا (Inspiring one another with adorned speech as a delusion.)[6:112] Allah said next, لِيُجَادِلُوكُمْ (to dispute with you,) Ibn Jarir recorded that Ibn 'Abbas commented; وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ (Eat not of that on which Allah's Name has not been mentioned...) until, لِيُجَادِلُوكُمْ (...to dispute with you,) "The devils inspire their loyal supporters, 'Do you eat from what you kill but not from what Allah causes to die?'" As-Suddi said; "Some idolators said to the Muslims, 'You claim that you seek Allah's pleasure. Yet, you do not eat what Allah causes to die, but you eat what you slaughter?' Allah said, وَإِنْ أَطَعْتُمُوهُمْ (and if you obey them...), and eat dead animals, إِنَّكُمْ لَمُشْرِكُونَ (then you would indeed be polytheists.) Similar was said by Mujahid, Ad-Dahhak and several others among scholars of the Salaf. Giving Preference to Anyone's Saying Over the Legislation of Allah is Shirk Allah's statement, وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ (and if you obey them, then you would indeed be polytheists.) means, when you turn away from Allah's command and Legislation to the saying of anyone else, preferring other than what Allah has said, then this constitutes Shirk. Allah said in another Ayah, اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ (They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah.)[9:31] In explanation of this Ayah, At-Tirmidhi recorded that 'Adi bin Hatim said, "O Allah's Messenger! They did not worship them." The Prophet ﷺ said, بَلَى إِنَّهُمْ أَحَلُّوا لَهُمُ الْحَرَامَ وَحَرَّمُوا عَلَيْهِمُ الْحَلَالَ فَاتَّبعُوهُمْ فَذَلِكَ عِبَادَتُهُمْ إِيَّاهُم (Yes they did. They (monks and rabbis) allowed the impermissible for them and they prohibited the lawful for them, and they followed them in that. That was their worship of them.)

Is he who was dead, and We gave him life, and set for him a light, whereby he can walk among men – like him who is in the darkness from which he can never come out? Thus it is made fair seeming to the disbelievers that which they used to do (122) The Parable of the Disbeliever and the Believer This is an example that Allah has given of the believer who was dead, meaning, wandering in confusion and misguidance. Then, Allah brought life to him, by bringing life to his heart with faith, guiding him to it and guiding him to obeying His Messengers, وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ (And set for him a light whereby he can walk amongst men.) for he became guided to where he should go and how to remain on the correct path. The light mentioned here is the Qur'an, according to Ibn 'Abbas, as Al-'Awfi and Ibn Abi Talhah reported from him. As-Suddi said that the light mentioned here is Islam. Both meanings are correct. كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ (Like him who is in the darkness) of ignorance, desires and various types of deviation, لَيْسَ بِخَارِجٍ مِّنْهَا (From which he can never come out?) for he is unable to find a way out from what he is in. In Musnad Ahmad, it is recorded that the Prophet ﷺ said; إِنَّ اللهَ خَلَقَ خَلْقَهُ فِي ظُلْمَةٍ، ثُمَّ رَشَّ عَلَيْهِمْ مِنْ نُورِهِ، فَمَنْ أَصَابَهُ ذَلِكَ النُّورُ اهْتَدَى، وَمَنَ أَخْطَأَهُ ضَلَّ (Allah created creation in darkness, then He showered His Light upon them. Whoever was struck by that light is guided, whoever it missed is astray.) Allah said in other Ayat, اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ أُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ (Allah is the Guardian of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their friends are Taghut, they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.)[2:257], and أَفَمَن يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّن يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (Is he who walks prone on his face, more rightly guided, or he who walks upright on the straight way?)[67:22], and مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ هَلْ يَسْتَوِيَانِ مَثَلًا أَفَلَا تَذَكَّرُونَ (The parable of the two parties is as the blind and the deaf and the seer and the hearer. Are they equal when compared? Will you not then take heed?)[11:24], and, وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ - وَلَا الظُّلُمَاتُ وَلَا النُّورُ - وَلَا الظِّلُّ وَلَا الْحَرُورُ - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ - إِنْ أَنتَ إِلَّا نَذِيرٌ (Not alike are the blind and the seeing. Nor are darkness and light. Nor are the shade and the sun's heat. Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in the graves. You are only a warner.)[35:19-23] There are many other Ayat on this subject. We explained before why Allah mentioned the light in the singular sense and the darkness in the plural sense when we explained the Ayah at the beginning of the Surah, وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ (And originated the darknesses and the light.)[6:1] Allah's statement, كَذَٰلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ (Thus it is made fair seeming to the disbelievers that which they used to do.) means, We made their ignorance and misguidance appear fair to them, as Allah decreed out of His wisdom, there is no deity worthy of worship except Him alone without partners.

And thus We have set up in every town great ones of its wicked people to plot therein. But they plot not except against themselves, and they perceive (it) not (123)And when there comes to them a sign they say: "We shall not believe until we receive the like of that which the Messengers of Allah received." Allah knows best with whom to entrust His Message. Humiliation and disgrace from Allah and a severe torment will overtake the criminals for that which they used to plot (124) Evil Plots of the Leaders of the Criminals and their Subsequent Demise Allah says: Just as We appointed chiefs and leaders for the criminals who call to disbelief, hinder from the path of Allah, and oppose and defy you in your town, O Muhammad. Such was also the case with the Messengers before you, who were tested with the same. But the good end was always theirs.' Allah said in other Ayat, وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِّنَ الْمُجْرِمِينَ (Thus have We made for every Prophet an enemy among the criminals.)[25:31] Allah said, وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا (And when We decide to destroy a town, We send a definite order to those among them who lead a life of luxury, and they transgress therein.)[17:16] meaning, We command them to obey Us, but they defy the command and as a consequence, We destroy them. It was also said that, "We send a definite order", in the last Ayah means, "We decree for them," as Allah stated here لِيَمْكُرُوا فِيهَا (to plot therein.) Ibn Abi Talhah reported that Ibn 'Abbas explained the Ayah أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا (...great ones of its wicked people to plot therein.) "We give the leadership to these wicked ones and they commit evil in it. When they do this, We destroy them with Our torment." Mujahid and Qatadah said that in the Ayah, أَكَابِرَ مُجْرِمِيهَا (great ones) refers to leaders. I say that this is also the meaning of Allah's statements, وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا بِمَا أُرْسِلْتُم بِهِ كَافِرُونَ - وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ (And We did not send a warner to a township, but those who were given the worldly wealth and luxuries among them, said: "We believe not in what you have been sent with." And they say: "We have too much wealth and too many children and we are not going to suffer punishment.")[34:34-35] And, وَكَذَٰلِكَ مَا أَرْسَلْنَا مِن قَبْلِكَ فِي قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا وَجَدْنَا آبَاءَنَا عَلَىٰ أُمَّةٍ وَإِنَّا عَلَىٰ آثَارِهِم مُّقْتَدُونَ (And similarly, We sent not a warner before you to any town but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.")[43:23] Plot' in the Ayah [6:123] refers to beautified speech and various actions with which the evil ones call to misguidance. Allah said about the people of Prophet Nuh, peace be upon him, وَمَكَرُوا مَكْرًا كُبَّارًا (And they have plotted a mighty plot.)[71:22] Allah said, وَلَوْ تَرَىٰ إِذِ الظَّالِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَىٰ بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا لَوْلَا أَنتُمْ لَكُنَّا مُؤْمِنِينَ - قَالَ الَّذِينَ اسْتَكْبَرُوا لِلَّذِينَ اسْتُضْعِفُوا أَنَحْنُ صَدَدْنَاكُمْ عَنِ الْهُدَىٰ بَعْدَ إِذْ جَاءَكُم بَلْ كُنتُم مُّجْرِمِينَ - وَقَالَ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَا أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَادًا (But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers." And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you? Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals for Him!")[34:31-33]. Ibn Abi Hatim reported that Ibn Abi 'Umar said that Sufyan said, "Every 'plot' mentioned in the Qur'an refers to actions." Allah's statement, وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ (But they plot not except against themselves, and they perceive (it) not.) means, the harm of their wicked plots, as well as misguiding those whom they lead astray, will only strike them. Allah said in other Ayat, وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَّعَ أَثْقَالِهِمْ (And verily, they shall bear their own loads, and other loads besides their own.)[29:13] and, وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ أَلَا سَاءَ مَا يَزِرُونَ (And also of the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear!)[16:25]. Allah said; وَإِذَا جَاءَتْهُمْ آيَةٌ قَالُوا لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ (And when there comes to them a sign they say: "We shall not believe until we receive the like of that which the Messengers of Allah received.") When there comes to them a sign they say, لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ ("We shall not believe until we receive the like of that which the Messengers of Allah received.") until the angels bring us the Message from Allah, just as they brought it to the Messengers. In another Ayah, Allah said, وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَىٰ رَبَّنَا (And those who expect not a meeting with Us said: "Why are not the angels sent down to us, or why do we not see our Lord?")[25:21]. Allah's statement, اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ (Allah knows best with whom to entrust His Message.) means, He knows best with whom His Message should be given and which of His creatures are suitable for it. Allah said in other Ayat, وَقَالُوا لَوْلَا نُزِّلَ هَٰذَا الْقُرْآنُ عَلَىٰ رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ - أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ (And they say: "Why is not this Qur'an sent down to some great man of the two towns?" Is it they who would portion out the mercy of your Lord?)[43:31-32]. They said, why was not this Qur'an revealed to a mighty, respectable leader, honored by us, مِّنَ الْقَرْيَتَيْنِ (...from one of the two towns) Of Makkah and At-Ta'if. This is because they, may Allah curse them, belittled the Messenger ﷺ out of envy, transgression, rebellion and defiance. Allah described them, وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا الَّذِي بَعَثَ اللَّهُ رَسُولًا (And when they see you, they only mock: "Is this the one whom Allah has sent as a Messenger?")[25:41] and وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُم بِذِكْرِ الرَّحْمَٰنِ هُمْ كَافِرُونَ (And when those who disbelieved see you, they only mock at you: "Is this the one who talks about your gods?" While they disbelieve at the mention of the Most Gracious (Allah).)[21:36], and, وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ (Indeed Messengers were mocked before, but the scoffers were surrounded by that, whereat they used to mock.)[21:41] The Disbelievers Admit to the Prophet's Nobility of Lineage The disbelievers did all of this although they admitted to the Prophet's virtue, honorable lineage, respectable ancestry and purity of household and upbringing, may Allah, His angels, and the believers send blessings upon him. The disbelievers used to call the Prophet ﷺ, before he received revelation, 'Al-Amin' – the Truthful. The leader of the Quraysh disbelievers, Abu Sufyan, had to admit to this fact when Heraclius, emperor of Rome, asked him, "How honorable is his (the Prophet's) ancestral lineage among you?" Abu Sufyan answered, "His ancestry is highly regarded among us." Heraclius asked, "Do you find that he lied, before he started his mission?" Abu Sufyan replied, "No." The emperor of Rome relied on the honor and purity of the Prophet ﷺ to recognize the truth of his prophethood and what he came with. Imam Ahmad recorded that Wathilah bin Al-Asqa' said that the Messenger of Allah ﷺ said, إِنَّ اللهَ اصْطَفَى مِنْ وَلَدِ إِبْرَاهِيمَ إِسْمَاعِيلَ، وَاصْطَفَى مِنْ بَنِي إِسْمَاعِيلَ بَنِي كِنَانَةَ وَاصْطَفَى مِنْ بَنِي كِنَانَةَ قُرَيْشًا وَاصْطَفَى مِنْ قرَيْشٍ بَنِي هَاشِمٍ وَاصْطَفَانِي مِنْ بَنِي هَاشِمٍ (Verily, Allah has chosen Isma'il from the offspring of Ibrahim, Bani Kinanah from the offspring of Isma'il, Quraysh from Bani Kinanah, Bani Hashim from Quraysh and, He has chosen me from Bani Hashim.) Muslim recorded this Hadith. Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, بُعِثْتُ مِنْ خَيْرِ قُرُونِ بَنِي آدَمَ قَرْنًا فَقَرْنًا، حَتَّى بُعِثْتُ مِنَ الْقَرْنِ الَّذِي كُنْتُ فِيهِ (I was chosen from a succession of the best generations of the Children of Adam, until the generation I was sent in.) Allah's said, سَيُصِيبُ الَّذِينَ أَجْرَمُوا صَغَارٌ عِندَ اللَّهِ وَعَذَابٌ شَدِيدٌ (Humiliation and disgrace from Allah and a severe torment will overtake the criminals...) This is a stern threat and sure promise from Allah for those who arrogantly refrain from obeying His Messengers and adhering to what they came with. On the Day of Resurrection, they will suffer humiliation and eternal disgrace before Allah, because they were arrogant in the worldly life. This is why it is befitting that they earn disgrace on the Day of Resurrection. Allah said in another Ayah, إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ (Verily, those who scorn My worship, they will surely enter Hell in humiliation!)[40:60] disgrace and dishonor. Allah said next, وَعَذَابٌ شَدِيدٌ بِمَا كَانُوا يَمْكُرُونَ (and a severe torment for that which they used to plot.) Since plotting usually takes place in secret and involves treachery and deceit, the disbelievers were recompensed with severe torment from Allah on the Day of Resurrection, as a just reckoning, وَلَا يَظْلِمُ رَبُّكَ أَحَدًا (And your Lord treats no one with injustice)[18:49] Allah said in another Ayah, يَوْمَ تُبْلَى السَّرَآئِرُ (The Day when all the secrets will be examined.)[86:9] Meaning, the secrets, hidden thoughts and intentions will be exposed. In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said, يُنْصَبُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يَوْمَ الْقِيَامَةِ، فَيُقَالُ: هَذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانِ بْنِ فُلَانٍ (A banner will be raised for every deceitful person from his anus on the Day of Resurrection, and it will say; 'This is the treacherous plot of so-and-so, son of so-and-so, son of so-and-so.,) The wisdom in this is that since a plot occurs in secret, and people are usually unaware of it, then on the Day of Resurrection the plot itself will become public news testifying to the actions of those who committed it.

And thus We have set up in every town great ones of its wicked people to plot therein. But they plot not except against themselves, and they perceive (it) not (123)And when there comes to them a sign they say: "We shall not believe until we receive the like of that which the Messengers of Allah received." Allah knows best with whom to entrust His Message. Humiliation and disgrace from Allah and a severe torment will overtake the criminals for that which they used to plot (124) Evil Plots of the Leaders of the Criminals and their Subsequent Demise Allah says: Just as We appointed chiefs and leaders for the criminals who call to disbelief, hinder from the path of Allah, and oppose and defy you in your town, O Muhammad. Such was also the case with the Messengers before you, who were tested with the same. But the good end was always theirs.' Allah said in other Ayat, وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِّنَ الْمُجْرِمِينَ (Thus have We made for every Prophet an enemy among the criminals.)[25:31] Allah said, وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا (And when We decide to destroy a town, We send a definite order to those among them who lead a life of luxury, and they transgress therein.)[17:16] meaning, We command them to obey Us, but they defy the command and as a consequence, We destroy them. It was also said that, "We send a definite order", in the last Ayah means, "We decree for them," as Allah stated here لِيَمْكُرُوا فِيهَا (to plot therein.) Ibn Abi Talhah reported that Ibn 'Abbas explained the Ayah أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا (...great ones of its wicked people to plot therein.) "We give the leadership to these wicked ones and they commit evil in it. When they do this, We destroy them with Our torment." Mujahid and Qatadah said that in the Ayah, أَكَابِرَ مُجْرِمِيهَا (great ones) refers to leaders. I say that this is also the meaning of Allah's statements, وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا بِمَا أُرْسِلْتُم بِهِ كَافِرُونَ - وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ (And We did not send a warner to a township, but those who were given the worldly wealth and luxuries among them, said: "We believe not in what you have been sent with." And they say: "We have too much wealth and too many children and we are not going to suffer punishment.")[34:34-35] And, وَكَذَٰلِكَ مَا أَرْسَلْنَا مِن قَبْلِكَ فِي قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا وَجَدْنَا آبَاءَنَا عَلَىٰ أُمَّةٍ وَإِنَّا عَلَىٰ آثَارِهِم مُّقْتَدُونَ (And similarly, We sent not a warner before you to any town but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.")[43:23] Plot' in the Ayah [6:123] refers to beautified speech and various actions with which the evil ones call to misguidance. Allah said about the people of Prophet Nuh, peace be upon him, وَمَكَرُوا مَكْرًا كُبَّارًا (And they have plotted a mighty plot.)[71:22] Allah said, وَلَوْ تَرَىٰ إِذِ الظَّالِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَىٰ بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا لَوْلَا أَنتُمْ لَكُنَّا مُؤْمِنِينَ - قَالَ الَّذِينَ اسْتَكْبَرُوا لِلَّذِينَ اسْتُضْعِفُوا أَنَحْنُ صَدَدْنَاكُمْ عَنِ الْهُدَىٰ بَعْدَ إِذْ جَاءَكُم بَلْ كُنتُم مُّجْرِمِينَ - وَقَالَ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَا أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَادًا (But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers." And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you? Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals for Him!")[34:31-33]. Ibn Abi Hatim reported that Ibn Abi 'Umar said that Sufyan said, "Every 'plot' mentioned in the Qur'an refers to actions." Allah's statement, وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ (But they plot not except against themselves, and they perceive (it) not.) means, the harm of their wicked plots, as well as misguiding those whom they lead astray, will only strike them. Allah said in other Ayat, وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَّعَ أَثْقَالِهِمْ (And verily, they shall bear their own loads, and other loads besides their own.)[29:13] and, وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ أَلَا سَاءَ مَا يَزِرُونَ (And also of the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear!)[16:25]. Allah said; وَإِذَا جَاءَتْهُمْ آيَةٌ قَالُوا لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ (And when there comes to them a sign they say: "We shall not believe until we receive the like of that which the Messengers of Allah received.") When there comes to them a sign they say, لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ ("We shall not believe until we receive the like of that which the Messengers of Allah received.") until the angels bring us the Message from Allah, just as they brought it to the Messengers. In another Ayah, Allah said, وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَىٰ رَبَّنَا (And those who expect not a meeting with Us said: "Why are not the angels sent down to us, or why do we not see our Lord?")[25:21]. Allah's statement, اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ (Allah knows best with whom to entrust His Message.) means, He knows best with whom His Message should be given and which of His creatures are suitable for it. Allah said in other Ayat, وَقَالُوا لَوْلَا نُزِّلَ هَٰذَا الْقُرْآنُ عَلَىٰ رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ - أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ (And they say: "Why is not this Qur'an sent down to some great man of the two towns?" Is it they who would portion out the mercy of your Lord?)[43:31-32]. They said, why was not this Qur'an revealed to a mighty, respectable leader, honored by us, مِّنَ الْقَرْيَتَيْنِ (...from one of the two towns) Of Makkah and At-Ta'if. This is because they, may Allah curse them, belittled the Messenger ﷺ out of envy, transgression, rebellion and defiance. Allah described them, وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا الَّذِي بَعَثَ اللَّهُ رَسُولًا (And when they see you, they only mock: "Is this the one whom Allah has sent as a Messenger?")[25:41] and وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُم بِذِكْرِ الرَّحْمَٰنِ هُمْ كَافِرُونَ (And when those who disbelieved see you, they only mock at you: "Is this the one who talks about your gods?" While they disbelieve at the mention of the Most Gracious (Allah).)[21:36], and, وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ (Indeed Messengers were mocked before, but the scoffers were surrounded by that, whereat they used to mock.)[21:41] The Disbelievers Admit to the Prophet's Nobility of Lineage The disbelievers did all of this although they admitted to the Prophet's virtue, honorable lineage, respectable ancestry and purity of household and upbringing, may Allah, His angels, and the believers send blessings upon him. The disbelievers used to call the Prophet ﷺ, before he received revelation, 'Al-Amin' – the Truthful. The leader of the Quraysh disbelievers, Abu Sufyan, had to admit to this fact when Heraclius, emperor of Rome, asked him, "How honorable is his (the Prophet's) ancestral lineage among you?" Abu Sufyan answered, "His ancestry is highly regarded among us." Heraclius asked, "Do you find that he lied, before he started his mission?" Abu Sufyan replied, "No." The emperor of Rome relied on the honor and purity of the Prophet ﷺ to recognize the truth of his prophethood and what he came with. Imam Ahmad recorded that Wathilah bin Al-Asqa' said that the Messenger of Allah ﷺ said, إِنَّ اللهَ اصْطَفَى مِنْ وَلَدِ إِبْرَاهِيمَ إِسْمَاعِيلَ، وَاصْطَفَى مِنْ بَنِي إِسْمَاعِيلَ بَنِي كِنَانَةَ وَاصْطَفَى مِنْ بَنِي كِنَانَةَ قُرَيْشًا وَاصْطَفَى مِنْ قرَيْشٍ بَنِي هَاشِمٍ وَاصْطَفَانِي مِنْ بَنِي هَاشِمٍ (Verily, Allah has chosen Isma'il from the offspring of Ibrahim, Bani Kinanah from the offspring of Isma'il, Quraysh from Bani Kinanah, Bani Hashim from Quraysh and, He has chosen me from Bani Hashim.) Muslim recorded this Hadith. Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, بُعِثْتُ مِنْ خَيْرِ قُرُونِ بَنِي آدَمَ قَرْنًا فَقَرْنًا، حَتَّى بُعِثْتُ مِنَ الْقَرْنِ الَّذِي كُنْتُ فِيهِ (I was chosen from a succession of the best generations of the Children of Adam, until the generation I was sent in.) Allah's said, سَيُصِيبُ الَّذِينَ أَجْرَمُوا صَغَارٌ عِندَ اللَّهِ وَعَذَابٌ شَدِيدٌ (Humiliation and disgrace from Allah and a severe torment will overtake the criminals...) This is a stern threat and sure promise from Allah for those who arrogantly refrain from obeying His Messengers and adhering to what they came with. On the Day of Resurrection, they will suffer humiliation and eternal disgrace before Allah, because they were arrogant in the worldly life. This is why it is befitting that they earn disgrace on the Day of Resurrection. Allah said in another Ayah, إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ (Verily, those who scorn My worship, they will surely enter Hell in humiliation!)[40:60] disgrace and dishonor. Allah said next, وَعَذَابٌ شَدِيدٌ بِمَا كَانُوا يَمْكُرُونَ (and a severe torment for that which they used to plot.) Since plotting usually takes place in secret and involves treachery and deceit, the disbelievers were recompensed with severe torment from Allah on the Day of Resurrection, as a just reckoning, وَلَا يَظْلِمُ رَبُّكَ أَحَدًا (And your Lord treats no one with injustice)[18:49] Allah said in another Ayah, يَوْمَ تُبْلَى السَّرَآئِرُ (The Day when all the secrets will be examined.)[86:9] Meaning, the secrets, hidden thoughts and intentions will be exposed. In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said, يُنْصَبُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يَوْمَ الْقِيَامَةِ، فَيُقَالُ: هَذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانِ بْنِ فُلَانٍ (A banner will be raised for every deceitful person from his anus on the Day of Resurrection, and it will say; 'This is the treacherous plot of so-and-so, son of so-and-so, son of so-and-so.,) The wisdom in this is that since a plot occurs in secret, and people are usually unaware of it, then on the Day of Resurrection the plot itself will become public news testifying to the actions of those who committed it.

And whomsoever Allah wills to guide, He opens his breast to Islam; and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky. Thus Allah puts the wrath on those who believe not.) Allah sai (125) فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ (And whomsoever Allah wills to guide, He opens his breast to Islam;) He makes Islam easy for him and strengthens his resolve to embrace it, and these are good signs. Allah said in other Ayat, أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِ (Is he whose breast Allah has opened to Islam, so that he is in light from His Lord (as he who is a non-Muslim)?)[39:22] and, وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَٰئِكَ هُمُ الرَّاشِدُونَ (But Allah has endeared the faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience hated by you. Such are they who are the rightly guided.)[49:7] Ibn 'Abbas commented on Allah's statement, فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ (And whomsoever Allah wills to guide, He opens his breast to Islam;), "Allah says that He will open his heart to Tawhid and faith in Him." This is the same as was reported from Abu Malik and several others, and it is sound. Allah's statement, وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا (and whomsoever He wills to send astray, He makes his breast closed and constricted,) refers to inability to accept guidance, thus being deprived of beneficial faith. كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ (...as if he is climbing up to the sky.) because of the heaviness of faith on him. Sa'id bin Jubayr commented that in this case, "(Islam) finds every path in his heart impassable." Al-Hakam bin Aban said that 'Ikrimah narrated from Ibn 'Abbas that he commented on: كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ (...as if he is climbing up to the sky), "Just as the Son of Adam cannot climb up to the sky, Tawhid and faith will not be able to enter his heart, until Allah decides to allow it into his heart." Imam Abu Ja'far bin Jarir commented: "This is a parable that Allah has given for the heart of the disbeliever, which is completely impassable and closed to faith. Allah says, the example of the disbeliever's inability to accept faith in his heart and that it is too small to accommodate it, is the example of his inability to climb up to the sky, which is beyond his capability and power." He also commented on Allah's statement, كَذَٰلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ (Thus Allah puts the Rijs (wrath) on those who believe not.) "Allah says that just as He makes the heart of whomever He decides to misguide, closed and constricted, He also appoints Shaytan for him and for his likes, those who refused to believe in Allah and His Messenger. Consequently, Shaytan lures and hinders them from the path of Allah." 'Ali bin Abi Talhah reported that Ibn 'Abbas said that, Rijs, refers to Shaytan, while Mujahid said that it refers to all that does not contain goodness. 'Abdur-Rahman bin Zayd bin Aslam said that, Rijs, means, 'torment'.

And this is the path of your Lord leading straight. We have detailed Our Ayat for a people who take heed (126)For them will be the abode of peace with their Lord. And He will be their Wali because of what they used to do (127) After Allah mentioned the way of those who were themselves led to stray from His path and who hindered others from it, He emphasized the honor of the guidance and religion of truth that He sent His Messenger with. Allah said next, وَهَٰذَا صِرَاطُ رَبِّكَ مُسْتَقِيمًا (And this is the path of your Lord leading straight.) that is, Islam, that We have legislated for you, O Muhammad, by revealing this Qur'an to you, is Allah's straight path. قَدْ فَصَّلْنَا الْآيَاتِ (We have detailed Our Ayat...) We have explained the Ayat and made them clear and plain, لِقَوْمٍ يَذَّكَّرُونَ (for a people who take heed) those who have sound comprehension and understand what Allah and His Messenger convey to them, لَهُمْ دَارُ السَّلَامِ (For them will be the abode of peace) Paradise, عِندَ رَبِّهِمْ (with their Lord.) on the Day of Resurrection. Allah described Paradise as 'the abode of peace', because its residents are safe due to their access to the straight path, which conforms to the way of the Prophets. And just as their way was not wicked, they earned the abode of peace [which is free from all wickedness]. وَهُوَ وَلِيُّهُم (And He will be their Wali) Protector, Supporter and Helper, بِمَا كَانُوا يَعْمَلُونَ (because of what they used to do,) As reward for their good deeds, Allah has favored them and been generous with them, and awarded them Paradise.

And this is the path of your Lord leading straight. We have detailed Our Ayat for a people who take heed (126)For them will be the abode of peace with their Lord. And He will be their Wali because of what they used to do (127) After Allah mentioned the way of those who were themselves led to stray from His path and who hindered others from it, He emphasized the honor of the guidance and religion of truth that He sent His Messenger with. Allah said next, وَهَٰذَا صِرَاطُ رَبِّكَ مُسْتَقِيمًا (And this is the path of your Lord leading straight.) that is, Islam, that We have legislated for you, O Muhammad, by revealing this Qur'an to you, is Allah's straight path. قَدْ فَصَّلْنَا الْآيَاتِ (We have detailed Our Ayat...) We have explained the Ayat and made them clear and plain, لِقَوْمٍ يَذَّكَّرُونَ (for a people who take heed) those who have sound comprehension and understand what Allah and His Messenger convey to them, لَهُمْ دَارُ السَّلَامِ (For them will be the abode of peace) Paradise, عِندَ رَبِّهِمْ (with their Lord.) on the Day of Resurrection. Allah described Paradise as 'the abode of peace', because its residents are safe due to their access to the straight path, which conforms to the way of the Prophets. And just as their way was not wicked, they earned the abode of peace [which is free from all wickedness]. وَهُوَ وَلِيُّهُم (And He will be their Wali) Protector, Supporter and Helper, بِمَا كَانُوا يَعْمَلُونَ (because of what they used to do,) As reward for their good deeds, Allah has favored them and been generous with them, and awarded them Paradise.

And on the Day when He will gather them together (and say): "O you assembly of Jinn! Many did you mislead of men," and their friends among the people will say: "Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us. " He will say: "The Fire be your dwelling place, you will dwell therein forever, except as Allah may will. Certainly your Lord is All-Wise, All-Knowing. (128) Allah says, 'Mention, O Muhammad, in what you convey and warn,' that, وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا (on the Day when He will gather them (all) together.) gather the Jinns and their loyal supporters from mankind who used to worship them in this life, seek refuge with them, obey them and inspire each other with adorned, deceitful speech. Allah will proclaim then, يَا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُم مِّنَ الْإِنسِ (O you assembly of Jinn! Many did you mislead of men,) So the Ayah; قَدِ اسْتَكْثَرْتُم مِّنَ الْإِنسِ (Many did you mislead of men) refers to their misguiding and leading them astray. Allah also said; أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ - وَأَنِ اعْبُدُونِي هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ - وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا أَفَلَمْ تَكُونُوا تَعْقِلُونَ (Did I not command you, O Children of Adam, that you should not worship Shaytan. Verily, he is a plain enemy to you. And that you should worship Me. That is the straight path. And indeed he (Shaytan) did lead astray a great multitude of you. Did you not, then, understand?)[36:60-62], and وَقَالَ أَوْلِيَاؤُهُم مِّنَ الْإِنسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ (and their friends among the people will say: "Our Lord! We benefited one from the other...") The friends of the Jinns among humanity will give this answer to Allah, after Allah chastises them for being misguided by the Jinns. Al-Hasan commented, "They benefited from each other when the Jinns merely commanded and mankind obeyed." Ibn Jurayj said, "During the time of Jahiliyyah, a man would reach a land and proclaim, 'I seek refuge with the master (Jinn) of this valley,' and this is how they benefited from each other. They used this as an excuse for them on the Day of Resurrection." Therefore, the Jinns benefit from humans since humans revere the Jinns by invoking them for help. The Jinns would then proclaim, "We became the masters of both mankind and the Jinns." وَبَلَغْنَا أَجَلَنَا الَّذِي أَجَّلْتَ لَنَا (but now we have reached our appointed term which You did appoint for us.) meaning, death, according to As-Suddi. قَالَ النَّارُ مَثْوَاكُمْ (He (Allah) will say: "The Fire be your dwelling place...") where you will reside and live, you and your friends, خَالِدِينَ فِيهَا (you will dwell therein forever.) and will never depart except what Allah may will.

And thus We do make the wrongdoers supporters of one another, because of that which they used to earn (129) The Wrongdoers Are the Supporters of Each other Ma'mar said that Qatadah commented on this Ayah, "Allah makes the wrongdoers supporters for each other in the Fire by following one another into it." 'Abdur-Rahman bin Zayd bin Aslam commented on Allah's statement, وَكَذَٰلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا (And thus We do make the wrongdoers supporters of one another.) "It refers to the wrongdoers of the Jinns and mankind." He then recited, وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَٰنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ (And whosoever turns away blindly from the remembrance of the Most Gracious (Allah), We appoint for him Shaytan to be a companion to him.)[43:36] He said next – concerning the meaning of the Ayah; "We appoint the wrongdoer of the Jinns over the wrongdoer of mankind." A poet once said, "There is no hand, but Allah's Hand is above it, and no wrongdoer but will be tested by another wrongdoer." The meaning of this honorable Ayah thus becomes: 'Just as We made this losing group of mankind supporters of the Jinns that misguided them, We also appoint the wrongdoers over one another, destroy them by the hands of one another, and take revenge from them with one another. This is the just recompense for their injustice and transgression.'

O you assembly of Jinn and humans! "Did not there come to you Messengers from amongst you, reciting unto you My verses and warning you of the meeting of this Day of yours?" They will say: "We bear witness against ourselves." It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers (130) Chastising the Jinns and Humans after their Admission that Allah Sent Messengers to Them Allah will chastise the disbelieving Jinns and humans on the Day of Resurrection, when He asks them, while having better knowledge, if the Messengers delivered His Messages to them, يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ ("O you assembly of Jinn and humans! Did not there come to you Messengers from among you?") We should note here that the Messengers are from among mankind only, not vice versa, as Mujahid, Ibn Jurayj and others from the Imams of Salaf and later generations have stated. The proof for this is that Allah said, إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ (Verily, We have sent the revelation to you as We sent the revelation to Nuh and the Prophets after him.)[4:163], until, رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ (Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the (coming of) Messengers.)[4:165] Allah said, concerning the Prophet Ibrahim, وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ (And We ordained among his offspring prophethood and the Book)[29:27], thus sending the prophethood and the Book exclusively through the offspring of the Prophet Ibrahim. No one has claimed that there were Prophets from among the Jinns before the time of Ibrahim, but not after that. Allah said, وَمَا أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلَّا إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِي الْأَسْوَاقِ (And We never sent before you any of the Messengers but verily, they ate food and walked in the markets.)[25:20], and, وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِم مِّنْ أَهْلِ الْقُرَىٰ (And We sent not before you any but men unto whom We revealed, from among the people of townships.)[12:109] Therefore, concerning prophethood, the Jinns follow mankind in this regard and this is why Allah said about them, وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَىٰ قَوْمِهِم مُّنذِرِينَ - قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنزِلَ مِن بَعْدِ مُوسَىٰ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَىٰ طَرِيقٍ مُّسْتَقِيمٍ - يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُجِرْكُم مِّنْ عَذَابٍ أَلِيمٍ - وَمَن لَّا يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ وَلَيْسَ لَهُ مِن دُونِهِ أَوْلِيَاءُ أُولَٰئِكَ فِي ضَلَالٍ مُّبِينٍ (And (remember) when We sent towards you a group of the Jinn, listening to the Qur'an. When they stood in the presence thereof, they said: "Listen in silence!" And when it was finished, they returned to their people, as warners. They said: "O our people! Verily, we have heard a Book sent down after Musa, confirming what came before it, it guides to the truth and to the straight way. O our people! Respond to Allah's caller, and believe in him. He (Allah) will forgive you your sins, and will save you from a painful torment (i.e. Hell-fire). And whosoever does not respond to Allah's caller, he cannot escape on earth, and there will be no helpers for him besides Allah. Those are in manifest error.)[46:29-32] A Hadith collected by At-Tirmidhi stated that the Messenger of Allah ﷺ recited Surat Ar-Rahman, to these Jinns, in which Allah said, سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (We shall attend to you, O you two classes (Jinn and men)! Then which of the blessings of your Lord will you both (Jinn and men) deny)[55:31-32] Allah said in this honorable Ayah, يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي وَيُنذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا قَالُوا شَهِدْنَا عَلَىٰ أَنفُسِنَا (O you assembly of Jinn and humans! "Did not there come to you Messengers from amongst you, reciting unto you My verses and warning you of the meeting of this Day of yours?" They will say: "We bear witness against ourselves.") meaning, we affirm that the Messengers have conveyed Your Messages to us and warned us about the meeting with You, and that this Day will certainly occur. Allah said next, وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا (It was the life of this world that deceived them.) and they wasted their lives and brought destruction to themselves by rejecting the Messengers and denying their miracles. This is because they were deceived by the beauty, adornment and lusts of this life. وَشَهِدُوا عَلَىٰ أَنفُسِهِمْ (And they will bear witness against themselves) on the Day of Resurrection, أَنَّهُمْ كَانُوا كَافِرِينَ (that they were disbelievers...) in this worldly life, rejecting what the Messengers, may Allah's peace and blessings be on them, brought them.

This is because your Lord would not destroy the (populations of) towns for their wrongdoing while their people were unaware (131)For all there will be degrees according to what they did. And your Lord is not unaware of what they do.) Allah sai (132) ذَٰلِكَ أَن لَّمْ يَكُن رَّبُّكَ مُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا غَافِلُونَ (This is because your Lord would not destroy the (populations of) towns for their wrongdoing while their people were unaware.) meaning: 'We sent the Messengers and revealed the Books to the Jinns and mankind, so that no one has an excuse that he is being punished for his wrongs although he did not receive Allah's Message. Therefore, We did not punish any of the nations, except after sending Messengers to them, so that they have no excuse.' Allah said in other Ayat, وَإِن مِّنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (And there never was a nation but a warner had passed among them.)[35:24], and وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and stay away from At-Taghut (all false deities).")[16:36], and وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger.)[17:15], and, كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا (Every time a group is cast therein, its keeper will ask: "Did no warner come to you?" They will say: "Yes, indeed a warner did come to us, but we belied him.")[67:8-9] There are many other Ayat on this subject. At-Tabari said, "Allah's statement, وَلِكُلٍّ دَرَجَاتٌ مِّمَّا عَمِلُوا (For all there will be degrees according to what they did.) means, every person who obeys Allah or behaves disobediently, has grades and ranks according to their works, which Allah gives them as recompense, good for good and evil for evil." I say, it is possible that Allah's statement, وَلِكُلٍّ دَرَجَاتٌ مِّمَّا عَمِلُوا (For all there will be degrees according to what they did.) refers to the disbelievers of the Jinns and mankind who will earn a place in the Fire according to their evil deeds. Allah said, قَالَ لِكُلٍّ ضِعْفٌ (He will say: "For each one there is double (torment).")[7:38], and, الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُوا يُفْسِدُونَ (Those who disbelieved and hinder (others) from the path of Allah, for them We will add torment to the torment because they used to spread corruption.)[16:88] Allah said next, وَمَا رَبُّكَ بِغَافِلٍ عَمَّا يَعْمَلُونَ (And your Lord is not unaware of what they do.) Ibn Jarir commented, "All these deeds that they did, O Muhammad, they did while your Lord is aware of them, and He collects and records these deeds with Him, so that He recompenses them when they meet Him and return to Him.

This is because your Lord would not destroy the (populations of) towns for their wrongdoing while their people were unaware (131)For all there will be degrees according to what they did. And your Lord is not unaware of what they do.) Allah sai (132) ذَٰلِكَ أَن لَّمْ يَكُن رَّبُّكَ مُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا غَافِلُونَ (This is because your Lord would not destroy the (populations of) towns for their wrongdoing while their people were unaware.) meaning: 'We sent the Messengers and revealed the Books to the Jinns and mankind, so that no one has an excuse that he is being punished for his wrongs although he did not receive Allah's Message. Therefore, We did not punish any of the nations, except after sending Messengers to them, so that they have no excuse.' Allah said in other Ayat, وَإِن مِّنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (And there never was a nation but a warner had passed among them.)[35:24], and وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and stay away from At-Taghut (all false deities).")[16:36], and وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger.)[17:15], and, كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا (Every time a group is cast therein, its keeper will ask: "Did no warner come to you?" They will say: "Yes, indeed a warner did come to us, but we belied him.")[67:8-9] There are many other Ayat on this subject. At-Tabari said, "Allah's statement, وَلِكُلٍّ دَرَجَاتٌ مِّمَّا عَمِلُوا (For all there will be degrees according to what they did.) means, every person who obeys Allah or behaves disobediently, has grades and ranks according to their works, which Allah gives them as recompense, good for good and evil for evil." I say, it is possible that Allah's statement, وَلِكُلٍّ دَرَجَاتٌ مِّمَّا عَمِلُوا (For all there will be degrees according to what they did.) refers to the disbelievers of the Jinns and mankind who will earn a place in the Fire according to their evil deeds. Allah said, قَالَ لِكُلٍّ ضِعْفٌ (He will say: "For each one there is double (torment).")[7:38], and, الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُوا يُفْسِدُونَ (Those who disbelieved and hinder (others) from the path of Allah, for them We will add torment to the torment because they used to spread corruption.)[16:88] Allah said next, وَمَا رَبُّكَ بِغَافِلٍ عَمَّا يَعْمَلُونَ (And your Lord is not unaware of what they do.) Ibn Jarir commented, "All these deeds that they did, O Muhammad, they did while your Lord is aware of them, and He collects and records these deeds with Him, so that He recompenses them when they meet Him and return to Him.

And your Lord is Al-Ghani, full of mercy; if He wills, He can destroy you; and in your place make whom He wills as your successors, as He raised you from the seed of other people (133)Surely, that which you are promised, will verily come to pass, and you cannot escape (134)Say: "O my people! Work according to your way, surely, I too am working, and you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful. (135) If They Disobey, They Will Perish Allah said, وَرَبُّكَ (And your Lord...), O Muhammad, الْغَنِيُّ (is 'Al-Ghani') Rich, free from needing His creatures in any way or form, while they stand in need of Him in all situations, ذُو الرَّحْمَةِ (full of mercy;) towards creation. Allah said in another Ayah, إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ (Truly, Allah is full of kindness, the Most Merciful towards mankind.)[2:143] إِن يَشَأْ يُذْهِبْكُمْ (if He wills, He can destroy you.) if you defy His commandments, وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَاءُ (And in your place make whom He wills as your successors,) who behave obediently, كَمَا أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ آخَرِينَ (As He raised you from the seed of other people.) and surely, He is able to do this, and it is easy for Him. And just as Allah has destroyed the earlier nations and brought their successors, He is able to do away with these generations and bring other people in their place. Allah has also said; إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is Ever Capable over that.)[4:133], يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ - إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (O mankind! It is you who stand in need of Allah. But Allah is Rich (free of all needs), Worthy of all praise. If He willed, He could destroy you and bring about a new creation. And that is not hard for Allah.)[35:15-17], and, وَاللَّهُ الْغَنِيُّ وَأَنتُمُ الْفُقَرَاءُ وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (But Allah is Rich (free of all needs), and you are poor. And if you turn away, He will exchange you for some other people and they will not be your likes.)[47:38]. Muhammad bin Ishaq said that Ya'qub bin 'Utbah said that he heard Aban bin 'Uthman saying about this Ayah, كَمَا أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ آخَرِينَ (As He raised you from the seed of other people.) "The seed means the offspring and the children." Allah's statement, إِنَّ مَا تُوعَدُونَ لَآتٍ وَمَا أَنتُم بِمُعْجِزِينَ (Surely, that which you are promised, will verily, come to pass and you cannot escape.) means, tell them, O Muhammad, that what they have been promised of Resurrection will surely occur, وَمَا أَنتُم بِمُعْجِزِينَ (and you cannot escape.) from Allah. Rather, He is able to resurrect you even after you become dust and bones. Certainly, Allah is able to do all things and nothing ever escapes His power. Allah said; قُلْ يَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ فَسَوْفَ تَعْلَمُونَ (Say: "O my people! Work according to your way, surely, I too am working and you will come to know.") This contains a stern warning and a sure promise, saying; remain on your way, if you think that you are rightly guided, for I will remain on mine. Allah said in another Ayah, وَقُل لِّلَّذِينَ لَا يُؤْمِنُونَ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنَّا عَامِلُونَ - وَانتَظِرُوا إِنَّا مُنتَظِرُونَ (And say to those who do not believe: "Act according to 'Makānatikum', We are acting (in our way). And you wait! We (too) are waiting.")[11:121-122]. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that, عَلَىٰ مَكَانَتِكُمْ (according to 'Makānatikum'...) means, your way. فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَاقِبَةُ الدَّارِ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ (And you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful)[6:135], You will come to know if the happy end will be mine (Muhammad's) or yours (the disbelievers). Allah has indeed kept His promise and allowed Muhammad ﷺ to prevail in the land and rise above those who defied him. He conquered Makkah for him and made him triumphant over his people who rejected and showed enmity towards him. The Prophet's rule soon spread over the Arabian Peninsula, Yemen and Bahrain, and all this occurred during his lifetime. After his death, the various lands and provinces were conquered during the time of his successors, may Allah be pleased with them all. Allah also said, كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.)[58:21] إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ - يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to the wrongdoers. Theirs will be the curse, and theirs will be the evil abode.)[40:51-52] and, وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ (And indeed We have written in the Zabur after the Dhikr that My righteous servants shall inherit the land.)[21:105]

And your Lord is Al-Ghani, full of mercy; if He wills, He can destroy you; and in your place make whom He wills as your successors, as He raised you from the seed of other people (133)Surely, that which you are promised, will verily come to pass, and you cannot escape (134)Say: "O my people! Work according to your way, surely, I too am working, and you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful. (135) If They Disobey, They Will Perish Allah said, وَرَبُّكَ (And your Lord...), O Muhammad, الْغَنِيُّ (is 'Al-Ghani') Rich, free from needing His creatures in any way or form, while they stand in need of Him in all situations, ذُو الرَّحْمَةِ (full of mercy;) towards creation. Allah said in another Ayah, إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ (Truly, Allah is full of kindness, the Most Merciful towards mankind.)[2:143] إِن يَشَأْ يُذْهِبْكُمْ (if He wills, He can destroy you.) if you defy His commandments, وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَاءُ (And in your place make whom He wills as your successors,) who behave obediently, كَمَا أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ آخَرِينَ (As He raised you from the seed of other people.) and surely, He is able to do this, and it is easy for Him. And just as Allah has destroyed the earlier nations and brought their successors, He is able to do away with these generations and bring other people in their place. Allah has also said; إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is Ever Capable over that.)[4:133], يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ - إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (O mankind! It is you who stand in need of Allah. But Allah is Rich (free of all needs), Worthy of all praise. If He willed, He could destroy you and bring about a new creation. And that is not hard for Allah.)[35:15-17], and, وَاللَّهُ الْغَنِيُّ وَأَنتُمُ الْفُقَرَاءُ وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (But Allah is Rich (free of all needs), and you are poor. And if you turn away, He will exchange you for some other people and they will not be your likes.)[47:38]. Muhammad bin Ishaq said that Ya'qub bin 'Utbah said that he heard Aban bin 'Uthman saying about this Ayah, كَمَا أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ آخَرِينَ (As He raised you from the seed of other people.) "The seed means the offspring and the children." Allah's statement, إِنَّ مَا تُوعَدُونَ لَآتٍ وَمَا أَنتُم بِمُعْجِزِينَ (Surely, that which you are promised, will verily, come to pass and you cannot escape.) means, tell them, O Muhammad, that what they have been promised of Resurrection will surely occur, وَمَا أَنتُم بِمُعْجِزِينَ (and you cannot escape.) from Allah. Rather, He is able to resurrect you even after you become dust and bones. Certainly, Allah is able to do all things and nothing ever escapes His power. Allah said; قُلْ يَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ فَسَوْفَ تَعْلَمُونَ (Say: "O my people! Work according to your way, surely, I too am working and you will come to know.") This contains a stern warning and a sure promise, saying; remain on your way, if you think that you are rightly guided, for I will remain on mine. Allah said in another Ayah, وَقُل لِّلَّذِينَ لَا يُؤْمِنُونَ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنَّا عَامِلُونَ - وَانتَظِرُوا إِنَّا مُنتَظِرُونَ (And say to those who do not believe: "Act according to 'Makānatikum', We are acting (in our way). And you wait! We (too) are waiting.")[11:121-122]. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that, عَلَىٰ مَكَانَتِكُمْ (according to 'Makānatikum'...) means, your way. فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَاقِبَةُ الدَّارِ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ (And you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful)[6:135], You will come to know if the happy end will be mine (Muhammad's) or yours (the disbelievers). Allah has indeed kept His promise and allowed Muhammad ﷺ to prevail in the land and rise above those who defied him. He conquered Makkah for him and made him triumphant over his people who rejected and showed enmity towards him. The Prophet's rule soon spread over the Arabian Peninsula, Yemen and Bahrain, and all this occurred during his lifetime. After his death, the various lands and provinces were conquered during the time of his successors, may Allah be pleased with them all. Allah also said, كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.)[58:21] إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ - يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to the wrongdoers. Theirs will be the curse, and theirs will be the evil abode.)[40:51-52] and, وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ (And indeed We have written in the Zabur after the Dhikr that My righteous servants shall inherit the land.)[21:105]

And your Lord is Al-Ghani, full of mercy; if He wills, He can destroy you; and in your place make whom He wills as your successors, as He raised you from the seed of other people (133)Surely, that which you are promised, will verily come to pass, and you cannot escape (134)Say: "O my people! Work according to your way, surely, I too am working, and you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful. (135) If They Disobey, They Will Perish Allah said, وَرَبُّكَ (And your Lord...), O Muhammad, الْغَنِيُّ (is 'Al-Ghani') Rich, free from needing His creatures in any way or form, while they stand in need of Him in all situations, ذُو الرَّحْمَةِ (full of mercy;) towards creation. Allah said in another Ayah, إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ (Truly, Allah is full of kindness, the Most Merciful towards mankind.)[2:143] إِن يَشَأْ يُذْهِبْكُمْ (if He wills, He can destroy you.) if you defy His commandments, وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَاءُ (And in your place make whom He wills as your successors,) who behave obediently, كَمَا أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ آخَرِينَ (As He raised you from the seed of other people.) and surely, He is able to do this, and it is easy for Him. And just as Allah has destroyed the earlier nations and brought their successors, He is able to do away with these generations and bring other people in their place. Allah has also said; إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is Ever Capable over that.)[4:133], يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ - إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (O mankind! It is you who stand in need of Allah. But Allah is Rich (free of all needs), Worthy of all praise. If He willed, He could destroy you and bring about a new creation. And that is not hard for Allah.)[35:15-17], and, وَاللَّهُ الْغَنِيُّ وَأَنتُمُ الْفُقَرَاءُ وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (But Allah is Rich (free of all needs), and you are poor. And if you turn away, He will exchange you for some other people and they will not be your likes.)[47:38]. Muhammad bin Ishaq said that Ya'qub bin 'Utbah said that he heard Aban bin 'Uthman saying about this Ayah, كَمَا أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ آخَرِينَ (As He raised you from the seed of other people.) "The seed means the offspring and the children." Allah's statement, إِنَّ مَا تُوعَدُونَ لَآتٍ وَمَا أَنتُم بِمُعْجِزِينَ (Surely, that which you are promised, will verily, come to pass and you cannot escape.) means, tell them, O Muhammad, that what they have been promised of Resurrection will surely occur, وَمَا أَنتُم بِمُعْجِزِينَ (and you cannot escape.) from Allah. Rather, He is able to resurrect you even after you become dust and bones. Certainly, Allah is able to do all things and nothing ever escapes His power. Allah said; قُلْ يَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ فَسَوْفَ تَعْلَمُونَ (Say: "O my people! Work according to your way, surely, I too am working and you will come to know.") This contains a stern warning and a sure promise, saying; remain on your way, if you think that you are rightly guided, for I will remain on mine. Allah said in another Ayah, وَقُل لِّلَّذِينَ لَا يُؤْمِنُونَ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنَّا عَامِلُونَ - وَانتَظِرُوا إِنَّا مُنتَظِرُونَ (And say to those who do not believe: "Act according to 'Makānatikum', We are acting (in our way). And you wait! We (too) are waiting.")[11:121-122]. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that, عَلَىٰ مَكَانَتِكُمْ (according to 'Makānatikum'...) means, your way. فَسَوْفَ تَعْلَمُونَ مَن تَكُونُ لَهُ عَاقِبَةُ الدَّارِ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ (And you will come to know for which of us will be the (happy) end in the Hereafter. Certainly the wrongdoers will not be successful)[6:135], You will come to know if the happy end will be mine (Muhammad's) or yours (the disbelievers). Allah has indeed kept His promise and allowed Muhammad ﷺ to prevail in the land and rise above those who defied him. He conquered Makkah for him and made him triumphant over his people who rejected and showed enmity towards him. The Prophet's rule soon spread over the Arabian Peninsula, Yemen and Bahrain, and all this occurred during his lifetime. After his death, the various lands and provinces were conquered during the time of his successors, may Allah be pleased with them all. Allah also said, كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.)[58:21] إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ - يَوْمَ لَا يَنفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to the wrongdoers. Theirs will be the curse, and theirs will be the evil abode.)[40:51-52] and, وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ (And indeed We have written in the Zabur after the Dhikr that My righteous servants shall inherit the land.)[21:105]

And they assign to Allah a share of the tilth and cattle which He has created, and they say: "This is for Allah," according to their claim, "and this is for our partners." But the share of their "partners" reaches not Allah, while the share of Allah reaches their "partners"! Evil is the way they judge (136) Some Acts of Shirk Allah chastises and criticizes the idolators who invented innovations, Kufr and Shirk, and called on partners and rivals with Allah among His creation, although He created every thing, all praise is due to Him. This is why Allah said, وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ (And they assign to Allah from that which He has created,) مِنَ الْحَرْثِ (of the tilth) meaning, fruits and produce, وَالْأَنْعَامِ نَصِيبًا (and of the cattle a share) meaning a part and a section. فَقَالُوا هَٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَٰذَا لِشُرَكَائِنَا (and they say: "This is for Allah," according to their claim, "and this is for our partners.") Allah said next, فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَائِهِمْ (But the share of their "partners" reaches not Allah, while the share of Allah reaches their "partners"!) Ali bin Abi Talhah and Al-'Awfi narrated that Ibn 'Abbas said; "When they, the enemies of Allah, would cultivate the land or collect produce, they would assign a part of it to Allah and another part to the idol. They would keep the share for the idol, whether land, produce or anything else, and preserve its division to such an extent that they would collect anything that accidentally falls from the share they assigned to Allah and add it to the share of the idol. If the water that they assigned for the idol irrigated something (a section of land, for instance) that they assigned for Allah, they would add whatever this water irrigated to the idol's share! If the land or produce that they assigned for Allah was accidentally mixed with the share that they assigned for the idol, they would say that the idol is poor. Therefore, they would add it to the share they assigned for the idol and would not return it to the share they assigned for Allah. If the water that they assigned for Allah irrigated what they assigned for the idol they would leave it (the produce) for the idol. They also made some of their other property sacred, like the 'Baḥīrah', 'Sā'ibah', 'Waşīlah' and 'Ḥām', assigning them to the idols, claiming that they do so as way of seeking a means of approach to Allah. Allah said, وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ نَصِيبًا (And they assign to Allah a share of the tilth and cattle which He has created...)." Similar was said by Mujahid, Qatadah, As-Suddi and others. 'Abdur-Rahman bin Zayd bin Aslam commented; "Every type of slaughter that they would assign for Allah, would never be eaten unless they mentioned the names of their idols when slaughtering it. Yet for what they sacrificed in the names of the idols, they would not mention Allah's Name when slaughtering it." He then recited the Ayah (6:136) until he reached, سَاءَ مَا يَحْكُمُونَ (Evil is the way they judge!) This Ayah means, evil is that which they determined, for they committed error in the division. Certainly, Allah is the Lord, Owner and Creator of all things and His is the dominion. All things are His property and under His supreme control, will and decree. There is no deity worthy of worship, or Lord, except Him. And even when the polytheists made this evil division, they did not preserve it, but cheated in it. Allah said in other Ayat, وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ وَلَهُم مَّا يَشْتَهُونَ (And they assign daughters unto Allah – glory be to Him – and unto themselves what they desire.)[16:57], and وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الْإِنسَانَ لَكَفُورٌ مُّبِينٌ (Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!)[43:15], and, أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)[53:21-22].

And so to many of the idolators, their "partners" have made fair seeming the killing of their children, in order to lead them to their own destruction and cause confusion in their religion. And if Allah had willed, they would not have done so. So leave them alone with their fabrications (137) Shaytan Lured the Idolators to Kill Their Children Allah says, just as the Shayatin lured the idolators to assign a share for Allah from what He created of agriculture and cattle - and a share for the idols, they also made it seem fair for them to kill their children, for fear of poverty, and burying their daughters alive, for fear of dishonor. Ali bin Abi Talhah reported from Ibn 'Abbas that he commented; وَكَذَٰلِكَ زَيَّنَ لِكَثِيرٍ مِّنَ الْمُشْرِكِينَ قَتْلَ أَوْلَادِهِمْ شُرَكَاؤُهُمْ (And so to many of the idolators, their "partners" have made fair seeming the killing of their children...) "They make killing their children attractive to them." Mujahid said, "Idolators' partners among the devils ordered them to bury their children for fear of poverty." As-Suddi said, "The devils commanded them to kill their daughters so that they, لِيُرْدُوهُمْ (lead them to their own destruction), and to, وَلِيَلْبِسُوا عَلَيْهِمْ دِينَهُمْ (cause confusion in their religion.)" Allah said, وَلَوْ شَاءَ اللَّهُ مَا فَعَلُوهُ (And if Allah had willed, they would not have done so.) meaning, all this occurred by Allah's leave, will and decree, but He dislikes these practices, and He has the perfect wisdom in every decree. He is never questioned about what He does, but they all will be questioned. فَذَرْهُمْ وَمَا يَفْتَرُونَ (So leave them alone with their fabrications.) meaning, avoid and abandon them and what they do, for Allah will judge between you and them.

And according to their claim, they say that such and such cattle and crops are Hijr (forbidden), and none should eat of them except those whom we allow. And (they say) there are cattle forbidden to be used for burden, and cattle on which (at slaughtering) the Name of Allah is not pronounced; lying against Him (Allah). He will recompense them for what they used to fabricate (138) The Idolators Forbade Certain Types of Cattle Ali bin Abi Talhah reported that Ibn 'Abbas said, "Hijr refers to what they forbade, such as the Wasilah, and the like." Similar was said by Mujahid, Ad-Dahhak, As-Suddi, Qatadah, 'Abdur-Rahman bin Zayd bin Aslam and others. Qatadah commented on, وَقَالُوا هَٰذِهِ أَنْعَامٌ وَحَرْثٌ حِجْرٌ (They say that such and such cattle and crops are Hijr,) "It is a prohibition that the Shayatin appointed for their wealth, and a type of exaggeration and extremism that did not come from Allah." ('Abdur-Rahman) Ibn Zayd bin Aslam said that, حِجْرٌ (Hijr,) refers to what the idolators designated for their deities. As-Suddi said that the Ayah, لَّا يَطْعَمُهَا إِلَّا مَن نَّشَاءُ بِزَعْمِهِمْ (And none should eat of them except those whom we allow, they claimed...) means, "They said, only those whom we choose can eat of them., and the rest are prohibited from eating them." Similar to this honorable Ayah, Allah said, قُلْ أَرَأَيْتُم مَّا أَنزَلَ اللَّهُ لَكُم مِّن رِّزْقٍ فَجَعَلْتُم مِّنْهُ حَرَامًا وَحَلَالًا قُلْ آللَّهُ أَذِنَ لَكُمْ أَمْ عَلَى اللَّهِ تَفْتَرُونَ (Say: "Tell me, what provision Allah has sent down to you! And you have made of it lawful and unlawful." Say: "Has Allah permitted you (to do so), or do you invent a lie against Allah?")[10:59], and, مَا جَعَلَ اللَّهُ مِن بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ وَلَٰكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ (Allah has not instituted things like 'Baḥīrah' or a 'Sā'ibah' or a 'Waşīlah' or a 'Ḥām'. But those who disbelieve invent lies against Allah, and most of them have no understanding.)[5:103] As-Suddi said that cattle forbidden to be used for burden were the 'Baḥīrah', 'Sā'ibah', 'Waşīlah' and 'Ḥām', as well as cattle for which the idolators did not mention Allah's Name when slaughtering them nor when they were born. Abu Bakr bin 'Ayyash said that 'Asim bin Abi An-Najud said, "Abu Wa'il said to me, 'Do you know the meaning of the Ayah, وَأَنْعَامٌ حُرِّمَتْ ظُهُورُهَا وَأَنْعَامٌ لَّا يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهَا (And (they say) there are cattle forbidden to be used for burden, and cattle on which the Name of Allah is not pronounced.) I said, 'No.' He said, 'It is the Bahirah, which they would not use to for Hajj (either by riding it or carrying things on it).'" Mujahid also said that they were some of the camels belonging to idolators on which Allah's Name was not mentioned when riding, milking, carrying things, copulation or any other action. افْتِرَاءً عَلَيْهِ (lying against Him.) against Allah. The idolators indeed lied when they attributed this evil to Allah's religion and Law; He did not allow them to do that nor did He approve of it, سَيَجْزِيهِم بِمَا كَانُوا يَفْتَرُونَ (He will recompense them for what they used to fabricate.) against Him, and falsely attribute to Him.

And they say: "What is in the bellies of such and such cattle is for our males alone, and forbidden to our females, but if it is born dead, then all have shares therein." He will punish them for their attribution (of such false orders to Allah). Verily, He is All-Wise, All-Knower (139) Abu Ishaq As-Subay'i narrated that 'Abdullah bin Abi Al-Hudhayl reported that Ibn 'Abbas said that, وَقَالُوا مَا فِي بُطُونِ هَٰذِهِ الْأَنْعَامِ خَالِصَةٌ لِّذُكُورِنَا (And they say: "What is in the bellies of such and such cattle is for our males alone...") refers to milk. 'Awfi said that Ibn 'Abbas said about this Ayah, وَقَالُوا مَا فِي بُطُونِ هَٰذِهِ الْأَنْعَامِ خَالِصَةٌ لِّذُكُورِنَا (And they say: "What is in the bellies of such and such cattle is for our males alone...") "It is about milk, which they prohibited for their females and allowed only their males to drink. When a sheep would give birth to a male sheep, they would slaughter it and feed it to their males, but not to their females. If the newly born lamb was a female, they would not slaughter it, but if it was stillborn, they would share in it (with their females)! Allah forbade this practice." Similar was said by As-Suddi. Ash-Sha'bi said, "The Bahirah's milk was only given to the men. But if any cattle from the Bahirah died, both men and women would share in eating it." Similar was said by 'Ikrimah, Qatadah and 'Abdur-Rahman bin Zayd bin Aslam. Mujahid commented; وَقَالُوا مَا فِي بُطُونِ هَٰذِهِ الْأَنْعَامِ خَالِصَةٌ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَىٰ أَزْوَاجِنَا (And they say: "What is in the bellies of such and such cattle is for our males alone, and forbidden to our females...") "It refers to the 'Sā'ibah' and the 'Baḥīrah'." Abu Al-'Aliyah, Mujahid and Qatadah said that Allah's statement, سَيَجْزِيهِمْ وَصْفَهُمْ (He will punish them for their attribution.) means, uttering such falsehood. This is explained by Allah's statement, وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِّتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ (And say not concerning that which your tongues falsely utter: "This is lawful and this is forbidden." so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper.)[16:116] Allah said, إِنَّهُ حَكِيمٌ (Verily, He is All-Wise.) in His actions, statements, Law and decree, عَلِيمٌ (All-Knower), in the actions of His servants, whether good or evil, and He will recompense them for these deeds completely.

Indeed lost are they who have killed their children, foolishly, without knowledge, and (they) have forbidden that which Allah has provided for them, inventing a lie against Allah. They have indeed gone astray and were not guided (140) Allah says that those who committed these evil acts have earned the loss of this life and the Hereafter. As for this life, they lost when they killed their children and made it difficult for themselves by prohibiting some types of their wealth, as an act of innovation that they invented on their own. As for the Hereafter, they will end up in the worst dwellings, because they used to lie about Allah and invent falsehood about Him. Allah also said, إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ - مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ (Say: "Verily, those who invent a lie against Allah will never be successful." (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.)[10:69-70] Al-Hafiz Abu Bakr bin Marduwyah recorded that Ibn 'Abbas commented, "If it pleases you to know how ignorant the Arabs used to be, then recite the Ayat beyond Ayah one hundred and thirty in Surat Al-An'am, قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلَادَهُمْ سَفَهًا بِغَيْرِ عِلْمٍ وَحَرَّمُوا مَا رَزَقَهُمُ اللَّهُ افْتِرَاءً عَلَى اللَّهِ قَدْ ضَلُّوا وَمَا كَانُوا مُهْتَدِينَ (Indeed lost are they who have killed their children, foolishly, without knowledge, and [they] have forbidden that which Allah has provided for them, inventing a lie against Allah. They have indeed gone astray and were not guided.)" Al-Bukhari also recorded this in the section of his Sahih on the virtues of the Quraysh.

And it is He Who produces gardens Ma'rushat and not Ma'rushat, and date palms, and crops of different shape and taste, and olives, and pomegranates, similar, and different. Eat of their fruit when they ripen, but pay the due thereof on the day of their harvest, and waste not by extravagance. Verily, He likes not the wasteful (141)And of the cattle (are some) for burden and (some smaller) for Farsh. Eat of what Allah has provided for you, and follow not the footsteps of Shaytan. Surely, he is to you an open enemy (142) Allah Created the Produce, Seed Grains and Cattle Allah states that He created everything, including the produce, fruits and cattle that the idolators mishandled by their misguided ideas, dividing them into various designated parts, allowing some and prohibiting some. Allah said, وَهُوَ الَّذِي أَنشَأَ جَنَّاتٍ مَّعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ (And it is He Who produces gardens Ma'rushat and not Ma'rushat,) 'Ali bin Abi Talhah reported that Ibn 'Abbas commented, "Ma'rushat refers to what the people trellise, while 'not Ma'rushat' refers to fruits (and produce) that grow wild inland and on mountains." 'Ata' Al-Khurasani said that Ibn 'Abbas said, "Ma'rushat are the grapevines that are trellised, while 'not Ma'rushat' refers to grapevines that are not trellised." As-Suddi said similarly. As for these fruits being similar, yet different, Ibn Jurayj said, "They are similar in shape, but different in taste." Muhammad bin Ka'b said that the Ayah, كُلُوا مِن ثَمَرِهِ إِذَا أَثْمَرَ (Eat of their fruit when they ripen,) means, "(Eat) from the dates and grapes they produce." Allah said next, وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (but pay the due thereof on the day of their harvest,) Mujahid commented, "When the poor people are present (on the day of harvest), give them some of the produce." 'Abdur-Razzaq recorded that Mujahid commented on the Ayah, وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (but pay the due thereof on the day of their harvest.) "When planting, one gives away handfuls (of seed grains) and on harvest, he gives away handfuls and allows them to pick whatever is left on the ground of the harvest." Ath-Thawri said that Hammad narrated that Ibrahim An-Nakha'i said, "One gives away some of the hay." Ibn Al-Mubarak said that Shurayk said that Salim said that Sa'id bin Jubayr commented; وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (but pay the due thereof on the day of their harvest,) "This ruling, giving the poor the handfuls (of seed grains) and some of the hay as food for their animals, was before Zakah became obligatory." Allah has chastised those who harvest, without giving away a part of it as charity. Allah mentioned the story of the owners of the garden in Surat Nun, إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ - وَلَا يَسْتَثْنُونَ - فَطَافَ عَلَيْهَا طَائِفٌ مِّن رَّبِّكَ وَهُمْ نَائِمُونَ - فَأَصْبَحَتْ كَالصَّرِيمِ - فَتَنَادَوْا مُصْبِحِينَ - أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَارِمِينَ - فَانطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَن لَّا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُم مِّسْكِينٌ - وَغَدَوْا عَلَىٰ حَرْدٍ قَادِرِينَ - فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ - بَلْ نَحْنُ مَحْرُومُونَ - قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ - قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ - قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ - عَسَىٰ رَبُّنَا أَن يُبْدِلَنَا خَيْرًا مِّنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ - كَذَٰلِكَ الْعَذَابُ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ (When they swore to pluck the fruits of the (garden) in the morning. Without saying: "If Allah wills." Then there passed by on the (garden) a visitation (fire) from your Lord at night, burning it while they were asleep. So the (garden) became black by the morning, like a pitch dark night (in complete ruins). Then they called out one to another as soon as the morning broke. Saying: "Go to your tilth in the morning, if you would pluck the fruits." So they departed, conversing in secret low tones (saying). "No poor person shall enter upon you into it today." And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom). But when they saw the (garden), they said: "Verily, we have gone astray." (Then they said): "Nay! Indeed we are deprived of (the fruits)!" The best among them said: "Did I not tell you, why say you not: 'If Allah wills'." They said: "Glory to Our Lord! Verily, we have been wrongdoers." Then they turned one against another, blaming. They said: "Woe to us! We have transgressed. We hope that our Lord will give us in exchange a better (garden) than this. Truly, we turn to our Lord." Such is the punishment (in this life), but truly, the punishment of the Hereafter is greater if they but knew.)[68:17-33]. Prohibiting Extravagance Allah said, وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ (And waste not by extravagance. Verily, He likes not the wasteful.) It was said that the extravagance prohibited here refers to excessive charity beyond normal amounts. Ibn Jurayj said, "This Ayah was revealed concerning Thabit bin Qays bin Shammas, who plucked the fruits of his date palms. Then he said to himself, 'This day, every person who comes to me, I will feed him from it.' So he kept feeding (them) until the evening came and he ended up with no dates. Allah sent down, وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ (And waste not by extravagance. Verily, He likes not the wasteful.)" Ibn Jarir recorded this statement from Ibn Jurayj. However, thhe apparent meaning of this Ayah, and Allah knows best, is that; كُلُوا مِن ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ وَلَا تُسْرِفُوا (Eat of their fruit when they ripen, but pay the due thereof on the day of their harvest, and waste not...) refers to eating, meaning, do not waste in eating because this spoils the mind and the body. Allah said in another Ayah, وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا (And eat and drink but waste not by extravagance.)[7: 31] In his Sahih, Al-Bukhari recorded a Hadith without a chain of narration; كُلُوا وَاشْرَبُوا وَالْبَسُوا مِنْ غَيْرِ إِسْرَافٍ وَلَا مَخِيلَةٍ (Eat, drink and clothe yourselves without extravagance or arrogance.) Therefore, these Ayat have the same meaning as this Hadith. and Allah knows best. Benefits of Cattle Allah's statement, وَمِنَ الْأَنْعَامِ حَمُولَةً وَفَرْشًا (And of the cattle (are some) for burden and (some smaller) for Farsh.) means, He created cattle for you, some of which are suitable for burden, such as camels, and some are Farsh. Ath-Thawri narrated that Abu Ishaq said that Abu Al-Ahwas said that 'Abdullah said that 'animals for burden' are the camels that are used for carrying things, while, 'Farsh', refers to small camels. Al-Hakim recorded it and said, "Its chain is Sahih and they did not record it." 'Abdur-Rahman bin Zayd bin Aslam said that 'animals for burden' refers to the animals that people ride, while, 'Farsh' is that they eat (its meat) and milk it. The sheep is not able to carry things, so you eat its meat and use its wool for covers and mats (or clothes). This statement of 'Abdur-Rahman is sound, and the following Ayat testify to it, أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ - وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ (Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. And We have subdued them unto them so that some of them they have for riding and some they eat.)[36:71-72], and, وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً نُّسْقِيكُم مِّمَّا فِي بُطُونِهِ مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَائِغًا لِّلشَّارِبِينَ (And verily, in the cattle, there is a lesson for you. We give you to drink of that which is in their bellies, from between excretions and blood, pure milk; palatable to the drinkers.)[16:66], until, وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا وَمَتَاعًا إِلَىٰ حِينٍ (And of their wool, fur and hair, furnishings and articles of convenience, comfort for a while.)[16:80]. Eat the Meat of These Cattle, But Do Not Follow Shaytan's Law Concerning Them Allah said, كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ (Eat of what Allah has provided for you,) of fruits, produce and cattle. Allah created all these and provided you with them as provision. وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ (and follow not the footsteps of Shaytan.) meaning, his way and orders, just as the idolators followed him and prohibited fruits and produce that Allah provided for them, claiming that this falsehood came from Allah. إِنَّهُ لَكُمْ (Surely, he is to you) meaning; Shaytan, O people, is to you, عَدُوٌّ مُّبِينٌ (an open enemy) and his enmity to you is clear and apparent. Allah said in other Ayat, إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ (Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.)[35:6] and, يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا (O Children of Adam! Let not Shaytan deceive you, as he got your parents out of Paradise, stripping them of their raiment, to show them their private parts.)[7:27] and, أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّالِمِينَ بَدَلًا (Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the wrongdoers.)[18:50] There are many other Ayat on this subject.

And it is He Who produces gardens Ma'rushat and not Ma'rushat, and date palms, and crops of different shape and taste, and olives, and pomegranates, similar, and different. Eat of their fruit when they ripen, but pay the due thereof on the day of their harvest, and waste not by extravagance. Verily, He likes not the wasteful (141)And of the cattle (are some) for burden and (some smaller) for Farsh. Eat of what Allah has provided for you, and follow not the footsteps of Shaytan. Surely, he is to you an open enemy (142) Allah Created the Produce, Seed Grains and Cattle Allah states that He created everything, including the produce, fruits and cattle that the idolators mishandled by their misguided ideas, dividing them into various designated parts, allowing some and prohibiting some. Allah said, وَهُوَ الَّذِي أَنشَأَ جَنَّاتٍ مَّعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ (And it is He Who produces gardens Ma'rushat and not Ma'rushat,) 'Ali bin Abi Talhah reported that Ibn 'Abbas commented, "Ma'rushat refers to what the people trellise, while 'not Ma'rushat' refers to fruits (and produce) that grow wild inland and on mountains." 'Ata' Al-Khurasani said that Ibn 'Abbas said, "Ma'rushat are the grapevines that are trellised, while 'not Ma'rushat' refers to grapevines that are not trellised." As-Suddi said similarly. As for these fruits being similar, yet different, Ibn Jurayj said, "They are similar in shape, but different in taste." Muhammad bin Ka'b said that the Ayah, كُلُوا مِن ثَمَرِهِ إِذَا أَثْمَرَ (Eat of their fruit when they ripen,) means, "(Eat) from the dates and grapes they produce." Allah said next, وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (but pay the due thereof on the day of their harvest,) Mujahid commented, "When the poor people are present (on the day of harvest), give them some of the produce." 'Abdur-Razzaq recorded that Mujahid commented on the Ayah, وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (but pay the due thereof on the day of their harvest.) "When planting, one gives away handfuls (of seed grains) and on harvest, he gives away handfuls and allows them to pick whatever is left on the ground of the harvest." Ath-Thawri said that Hammad narrated that Ibrahim An-Nakha'i said, "One gives away some of the hay." Ibn Al-Mubarak said that Shurayk said that Salim said that Sa'id bin Jubayr commented; وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (but pay the due thereof on the day of their harvest,) "This ruling, giving the poor the handfuls (of seed grains) and some of the hay as food for their animals, was before Zakah became obligatory." Allah has chastised those who harvest, without giving away a part of it as charity. Allah mentioned the story of the owners of the garden in Surat Nun, إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ - وَلَا يَسْتَثْنُونَ - فَطَافَ عَلَيْهَا طَائِفٌ مِّن رَّبِّكَ وَهُمْ نَائِمُونَ - فَأَصْبَحَتْ كَالصَّرِيمِ - فَتَنَادَوْا مُصْبِحِينَ - أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَارِمِينَ - فَانطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَن لَّا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُم مِّسْكِينٌ - وَغَدَوْا عَلَىٰ حَرْدٍ قَادِرِينَ - فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ - بَلْ نَحْنُ مَحْرُومُونَ - قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ - قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ - قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ - عَسَىٰ رَبُّنَا أَن يُبْدِلَنَا خَيْرًا مِّنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ - كَذَٰلِكَ الْعَذَابُ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ (When they swore to pluck the fruits of the (garden) in the morning. Without saying: "If Allah wills." Then there passed by on the (garden) a visitation (fire) from your Lord at night, burning it while they were asleep. So the (garden) became black by the morning, like a pitch dark night (in complete ruins). Then they called out one to another as soon as the morning broke. Saying: "Go to your tilth in the morning, if you would pluck the fruits." So they departed, conversing in secret low tones (saying). "No poor person shall enter upon you into it today." And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom). But when they saw the (garden), they said: "Verily, we have gone astray." (Then they said): "Nay! Indeed we are deprived of (the fruits)!" The best among them said: "Did I not tell you, why say you not: 'If Allah wills'." They said: "Glory to Our Lord! Verily, we have been wrongdoers." Then they turned one against another, blaming. They said: "Woe to us! We have transgressed. We hope that our Lord will give us in exchange a better (garden) than this. Truly, we turn to our Lord." Such is the punishment (in this life), but truly, the punishment of the Hereafter is greater if they but knew.)[68:17-33]. Prohibiting Extravagance Allah said, وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ (And waste not by extravagance. Verily, He likes not the wasteful.) It was said that the extravagance prohibited here refers to excessive charity beyond normal amounts. Ibn Jurayj said, "This Ayah was revealed concerning Thabit bin Qays bin Shammas, who plucked the fruits of his date palms. Then he said to himself, 'This day, every person who comes to me, I will feed him from it.' So he kept feeding (them) until the evening came and he ended up with no dates. Allah sent down, وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ (And waste not by extravagance. Verily, He likes not the wasteful.)" Ibn Jarir recorded this statement from Ibn Jurayj. However, thhe apparent meaning of this Ayah, and Allah knows best, is that; كُلُوا مِن ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ وَلَا تُسْرِفُوا (Eat of their fruit when they ripen, but pay the due thereof on the day of their harvest, and waste not...) refers to eating, meaning, do not waste in eating because this spoils the mind and the body. Allah said in another Ayah, وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا (And eat and drink but waste not by extravagance.)[7: 31] In his Sahih, Al-Bukhari recorded a Hadith without a chain of narration; كُلُوا وَاشْرَبُوا وَالْبَسُوا مِنْ غَيْرِ إِسْرَافٍ وَلَا مَخِيلَةٍ (Eat, drink and clothe yourselves without extravagance or arrogance.) Therefore, these Ayat have the same meaning as this Hadith. and Allah knows best. Benefits of Cattle Allah's statement, وَمِنَ الْأَنْعَامِ حَمُولَةً وَفَرْشًا (And of the cattle (are some) for burden and (some smaller) for Farsh.) means, He created cattle for you, some of which are suitable for burden, such as camels, and some are Farsh. Ath-Thawri narrated that Abu Ishaq said that Abu Al-Ahwas said that 'Abdullah said that 'animals for burden' are the camels that are used for carrying things, while, 'Farsh', refers to small camels. Al-Hakim recorded it and said, "Its chain is Sahih and they did not record it." 'Abdur-Rahman bin Zayd bin Aslam said that 'animals for burden' refers to the animals that people ride, while, 'Farsh' is that they eat (its meat) and milk it. The sheep is not able to carry things, so you eat its meat and use its wool for covers and mats (or clothes). This statement of 'Abdur-Rahman is sound, and the following Ayat testify to it, أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ - وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ (Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. And We have subdued them unto them so that some of them they have for riding and some they eat.)[36:71-72], and, وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً نُّسْقِيكُم مِّمَّا فِي بُطُونِهِ مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَائِغًا لِّلشَّارِبِينَ (And verily, in the cattle, there is a lesson for you. We give you to drink of that which is in their bellies, from between excretions and blood, pure milk; palatable to the drinkers.)[16:66], until, وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا وَمَتَاعًا إِلَىٰ حِينٍ (And of their wool, fur and hair, furnishings and articles of convenience, comfort for a while.)[16:80]. Eat the Meat of These Cattle, But Do Not Follow Shaytan's Law Concerning Them Allah said, كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ (Eat of what Allah has provided for you,) of fruits, produce and cattle. Allah created all these and provided you with them as provision. وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ (and follow not the footsteps of Shaytan.) meaning, his way and orders, just as the idolators followed him and prohibited fruits and produce that Allah provided for them, claiming that this falsehood came from Allah. إِنَّهُ لَكُمْ (Surely, he is to you) meaning; Shaytan, O people, is to you, عَدُوٌّ مُّبِينٌ (an open enemy) and his enmity to you is clear and apparent. Allah said in other Ayat, إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ (Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.)[35:6] and, يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا (O Children of Adam! Let not Shaytan deceive you, as he got your parents out of Paradise, stripping them of their raiment, to show them their private parts.)[7:27] and, أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّالِمِينَ بَدَلًا (Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the wrongdoers.)[18:50] There are many other Ayat on this subject.

Eight pairs: of the sheep two (male and female), and of the goats two (male and female). Say: "Has He forbidden the two males or the two females, or (the young) which the wombs of the two females enclose? Inform me with knowledge if you are truthful. (143)And of the camels two, and of oxen two. Say: "Has He forbidden the two males or the two females or (the young) which the wombs of the two females enclose? Or were you present when Allah ordered you such a thing? Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge. Certainly Allah guides not the people who are wrongdoers. (144) These Ayat demonstrate the ignorance of the Arabs before Islam. They used to prohibit the usage of some of their cattle and designate them as 'Baḥīrah', 'Sā'ibah', 'Waşīlah' and 'Ḥām' etc. These were some of the innovations they invented for cattle, fruits and produce. Allah stated that He has created gardens, trellised and untrellised, and cattle, as animals of burden and as Farsh. Allah next mentioned various kinds of cattle, male and female, such as sheep and goats. He also created male and female camels and the same with cows. Allah did not prohibit any of these cattle or their offspring. Rather, they all were created for the sons of Adam as a source for food, transportation, work, milk, and other benefits, which are many. Allah said, وَأَنزَلَ لَكُم مِّنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ (And He has sent down for you of cattle eight pairs...)[39:6] Allah said; أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنثَيَيْنِ (...or (the young) which the wombs of the two females enclose...) This refutes the idolators' statement, مَا فِي بُطُونِ هَٰذِهِ الْأَنْعَامِ خَالِصَةٌ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَىٰ أَزْوَاجِنَا (What is in the bellies of such and such cattle is for our males alone, and forbidden to our females.)[6:139] Allah said, نَبِّئُونِي بِعِلْمٍ إِن كُنتُمْ صَادِقِينَ (Inform me with knowledge if you are truthful.) meaning, tell me with sure knowledge, how and when did Allah prohibit what you claimed is prohibited, such as the 'Baḥīrah', 'Sā'ibah', 'Waşīlah' and 'Ḥām' etc.? Al-'Awfi said that Ibn 'Abbas said, "Allah's statement, ثَمَانِيَةَ أَزْوَاجٍ مِّنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ (Eight pairs: of the sheep two, and of the goats two...) these are four pairs, قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنثَيَيْنِ (Say: "Has He forbidden the two males or the two females...") I (Allah) did not prohibit any of these. أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنثَيَيْنِ (or (the young) which the wombs of the two females enclose?) and does the womb produce but males and females? So why do you prohibit some and allow some others? نَبِّئُونِي بِعِلْمٍ إِن كُنتُمْ صَادِقِينَ (Inform me with knowledge if you are truthful.) Allah is saying that all of this is allowed." Allah said, أَمْ كُنتُمْ شُهَدَاءَ إِذْ وَصَّاكُمُ اللَّهُ بِهَٰذَا (Or, were you present when Allah ordered you such a thing?) mocking the idolators' innovations, and their lies that Allah made sacred what they have prohibited. فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا لِّيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ (Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge.) Therefore, no one is more unjust than the people described here and إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (Certainly, Allah guides not the people who are wrongdoers.) The person most worthy of this condemnation is 'Amr bin Luhay bin Qum'ah. He was the first person to change the religion of the Prophets and designate the 'Sā'ibah', 'Waşīlah' and 'Ḥām', as mentioned in the Sahih.

Eight pairs: of the sheep two (male and female), and of the goats two (male and female). Say: "Has He forbidden the two males or the two females, or (the young) which the wombs of the two females enclose? Inform me with knowledge if you are truthful. (143)And of the camels two, and of oxen two. Say: "Has He forbidden the two males or the two females or (the young) which the wombs of the two females enclose? Or were you present when Allah ordered you such a thing? Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge. Certainly Allah guides not the people who are wrongdoers. (144) These Ayat demonstrate the ignorance of the Arabs before Islam. They used to prohibit the usage of some of their cattle and designate them as 'Baḥīrah', 'Sā'ibah', 'Waşīlah' and 'Ḥām' etc. These were some of the innovations they invented for cattle, fruits and produce. Allah stated that He has created gardens, trellised and untrellised, and cattle, as animals of burden and as Farsh. Allah next mentioned various kinds of cattle, male and female, such as sheep and goats. He also created male and female camels and the same with cows. Allah did not prohibit any of these cattle or their offspring. Rather, they all were created for the sons of Adam as a source for food, transportation, work, milk, and other benefits, which are many. Allah said, وَأَنزَلَ لَكُم مِّنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ (And He has sent down for you of cattle eight pairs...)[39:6] Allah said; أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنثَيَيْنِ (...or (the young) which the wombs of the two females enclose...) This refutes the idolators' statement, مَا فِي بُطُونِ هَٰذِهِ الْأَنْعَامِ خَالِصَةٌ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَىٰ أَزْوَاجِنَا (What is in the bellies of such and such cattle is for our males alone, and forbidden to our females.)[6:139] Allah said, نَبِّئُونِي بِعِلْمٍ إِن كُنتُمْ صَادِقِينَ (Inform me with knowledge if you are truthful.) meaning, tell me with sure knowledge, how and when did Allah prohibit what you claimed is prohibited, such as the 'Baḥīrah', 'Sā'ibah', 'Waşīlah' and 'Ḥām' etc.? Al-'Awfi said that Ibn 'Abbas said, "Allah's statement, ثَمَانِيَةَ أَزْوَاجٍ مِّنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ (Eight pairs: of the sheep two, and of the goats two...) these are four pairs, قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنثَيَيْنِ (Say: "Has He forbidden the two males or the two females...") I (Allah) did not prohibit any of these. أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنثَيَيْنِ (or (the young) which the wombs of the two females enclose?) and does the womb produce but males and females? So why do you prohibit some and allow some others? نَبِّئُونِي بِعِلْمٍ إِن كُنتُمْ صَادِقِينَ (Inform me with knowledge if you are truthful.) Allah is saying that all of this is allowed." Allah said, أَمْ كُنتُمْ شُهَدَاءَ إِذْ وَصَّاكُمُ اللَّهُ بِهَٰذَا (Or, were you present when Allah ordered you such a thing?) mocking the idolators' innovations, and their lies that Allah made sacred what they have prohibited. فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا لِّيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ (Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge.) Therefore, no one is more unjust than the people described here and إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (Certainly, Allah guides not the people who are wrongdoers.) The person most worthy of this condemnation is 'Amr bin Luhay bin Qum'ah. He was the first person to change the religion of the Prophets and designate the 'Sā'ibah', 'Waşīlah' and 'Ḥām', as mentioned in the Sahih.

Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth, or the flesh of swine; for that surely, is unclean (Rijs), or immorally slaughtered in the name of other than Allah. But whosoever is forced by necessity without willful disobedience, nor transgressing due limits; (for him) certainly, your Lord is Oft-Forgiving, Most Merciful. (145) Forbidden Things Allah commands His servant and Messenger, Muhammad ﷺ, قُلْ (Say) O Muhammad ﷺ to those who prohibited what Allah has provided them, claiming this falsehood to be from Allah, لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ (I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it,) This Ayah means, I do not find any animals that are prohibited, except these mentioned here. We should mention here that the prohibited things mentioned in Surat Al-Ma'idah and the Hadiths on this subject amend the meaning of this Ayah. أَوْ دَمًا مَّسْفُوحًا (or blood poured.) Qatadah commented, "Poured blood was prohibited, but the meat that still has some blood in it is allowed." Al-Humaydi said that Sufyan narrated to us that 'Amr bin Dinar narrated to us, "I said to Jabir bin 'Abdullah, 'They claim that the Messenger of Allah ﷺ prohibited the meat of donkeys during (the day of) Khaybar.' He said, 'Al-Hakam bin 'Amr narrated that from the Messenger of Allah ﷺ. That scholar - refering to Ibn 'Abbas - denied it, reciting the Ayah; قُل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ (Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it...")'" Al-Bukhari and Abu Dawud collected it. Abu Bakr bin Marduwyah and Al-Hakim, in his Mustadrak, recorded that Ibn 'Abbas said, "During the time of Jahiliyyah, the people used to eat some things and avoid some other things, because they disliked them. Later on, Allah sent His Prophet ﷺ, revealed His Book, allowed what He allowed, and prohibited what He prohibited. Therefore, whatever Allah allowed is lawful and whatever He prohibited is unlawful. Whatever He did not mention, there is no sin in it." He then recited the Ayah, قُل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ (Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it...") This is the wording with Ibn Marduwyah. Abu Dawud also recorded this statement, and Al-Hakim said, "Its chain is Sahih and they did not record it." Imam Ahmad recorded that Ibn 'Abbas said, "A sheep belonging to Sawdah bint Zam'ah died and she said, 'O Allah's Messenger! So-and-so (sheep) has died.' He said, فَلِمَ لَا أَخَذْتُمْ مَسْكَهَا؟ (Why did you not use its skin?) She said, 'Should we use the skin of a sheep that has died?' Allah's Messenger ﷺ said, إِنَّمَا قَالَ اللهُ: قُل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ إِلَّا أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ وَإِنَّكُمْ لَا تَطْعَمُونَهُ أَنْ تَدْبَغُوهُ فَتَنْتَفِعُوا بِهِ (Allah only said, (Say: "I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, except Maytah (a dead animal) or blood poured forth, or the flesh of swine....) You will not be eating it if you tan its skin and benefit from it.) So she had the sheep skinned, the skin was tanned and made into a water skin that she kept until it wore out." Al-Bukhari and an-Nasa'i collected a similar Hadith. Allah said, فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ (But whosoever is forced by necessity without willful disobedience, nor transgressing due limits;) Therefore, whoever is forced by necessity to eat anything that Allah has forbidden in this honorable Ayah, without transgressing his limits, then for him, فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ (certainly, your Lord is Oft-Forgiving, Most Merciful.) We mentioned the explanation of this Ayah in Surat Al-Baqarah. This honorable Ayah contradicts the idolators' innovated prohibitions for certain kinds of wealth, relying merely on their misguided ideas, such as the 'Baḥīrah', 'Sā'ibah', 'Waşīlah' and 'Ḥām'. Allah commanded His Messenger ﷺ to inform them that he does not find that such types of animals are prohibited in what Allah revealed to him. In this Ayah, Allah only prohibited dead animals, poured blood, the flesh of swine and what has been slaughtered for something other than Allah. Other things were not prohibited here, but rather treated as that which does not have a ruling, i.e., permissible. Therefore, how do you – idolators – claim that such items are prohibited, and why did you prohibit them when Allah did not prohibit them?

And unto those who are Jews, We forbade every (animal) with undivided hoof, and We forbade them the fat of the ox and the sheep except what adheres to their backs or their Hawaya, or is mixed up with a bone. Thus We recompensed them for their rebellion. And verily, We are Truthful (146) Foods that were Prohibited for the Jews Because of their Transgression Allah says, We forbade for the Jews every bird and animal with undivided hoof, such as the camel, ostrich, duck and goose. Allah said here, وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا (and We forbade them the fat of the ox and the sheep...) The Jews used to forbid these types of foods saying that Isra'il, or Ya'qub, used to forbid them for himself so they too forbid them. This was mentioned by As-Suddi. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that, إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا (except what adheres to their backs) refers to the fat that clings to their backs. Allah said next, أَوِ الْحَوَايَا (or their Hawaya) that is, the entrails, according to Abu Ja'far bin Jarir. He also said, "The meaning here is, 'And from ox and sheep, We forbade their fat for the Jews, except the fat on their backs and what the entrails carry." 'Ali bin Abi Talhah said that, Ibn 'Abbas said that the, Hawaya, are the entrails. Similar was reported from Mujahid, Sa'id bin Jubayr and Ad-Dahhak. Allah's statement, أَوْ مَا اخْتَلَطَ بِعَظْمٍ (....or is mixed up with a bone.) means, We allowed the Jews the fat that is mixed with bones. Ibn Jurayj commented, "The fat on the rump that is mixed with the tailbone was allowed for them, and also the fat on the legs, head, eyes and what adheres to the bones." As-Suddi said similarly. Allah said, ذَٰلِكَ جَزَيْنَاهُم بِبَغْيِهِمْ (Thus We recompensed them for their rebellion.) meaning, We imposed this restriction on them as recompense for their rebellion and defying Our commandments. Allah said in another Ayah, فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيرًا (For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for them – and for their hindering many from Allah's way)[4:160]. Allah's statement, وَإِنَّا لَصَادِقُونَ (And verily, We are Truthful.) means, We were justified in the penalty We gave them. Ibn Jarir commented, "We are Truthful in what We informed you of, O Muhammad; Our forbidding these foods for them, not as they claimed, that Israel merely forbade these things for himself (so they imitated him, they claimed)." The Tricks of the Jews, and Allah's Curse Abdullah bin 'Abbas narrated, "When 'Umar bin Al-Khattab was told that Samurah sold liquor, he commented, 'May Allah fight Samurah! Did he not know that the Messenger of Allah ﷺ said, لَعَنَ اللهُ الْيَهُودَ حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا (May Allah curse the Jews! The fats were forbidden for them, so they melted the fat and sold it.)" This Hadith is recorded in the Two Sahihs. Jabir bin 'Abdullah said, "In the year of the victory of Makkah, I heard Allah's Messenger ﷺ saying; إِنَّ اللهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الْخَمْرِ وَالْمَيْتَةِ وَالْخِنْزِيرِ وَالْأَصْنَامِ (Allah and His Messenger have forbidden selling alcoholic drinks (intoxicants), dead animals, swine and idols.) He was asked, 'What about the fat of dead animals? They are used to dye skins, paint ships and are used as light by the people.' He said, لَا هُوَ حَرَامٌ (No, it is still unlawful.) He ﷺ then said, قَاتَلَ اللهُ الْيَهُودَ إِنَّ اللهَ لَمَّا حَرَّمَ عَلَيْهِمْ شُحُومَهَا جَمَلُوهُ ثُمَّ بَاعُوهُ وَأَكَلُوا ثَمَنَهُ (May Allah fight the Jews! When Allah forbade them the fats of animals, they melted the fat, sold it and ate its price.)" The Group recorded this Hadith.

If they deny you say: "Your Lord is the Owner of vast mercy, and never will His wrath be turned back from the people who are criminals. (147) Allah says, if your opponents among the idolators, Jews and their likes reject you, O Muhammad, فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ (Say: "Your Lord is the Owner of vast mercy...") encouraging them to seek Allah's vast mercy and follow His Messenger ﷺ, وَلَا يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ (and never will His wrath be turned back from the people who are criminals.) discouraging them from defying the Messenger, the Final Prophet, Muhammad ﷺ. Allah often joins encouragement with threats in the Qur'an. Allah said at the end of this Surah: إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ (Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.)[6:165] Allah also said, وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَىٰ ظُلْمِهِمْ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ (But verily, your Lord is full of forgiveness for mankind in spite of their wrongdoing. And verily, your Lord is (also) severe in punishment.)[13:6], and نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ (Declare unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.)[15:49-50], and غَافِرِ الذَّنبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ (The Forgiver of sin, the Acceptor of repentance, the Severe in punishment.)[40:3] and, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ - إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ - وَهُوَ الْغَفُورُ الْوَدُودُ (Verily, the punishment of your Lord is severe and painful. Verily, He it is Who begins and repeats. And He is Oft-Forgiving, full of love.)[85:12-14]. There are many other Ayat on this subject.

Those who committed Shirk say: "If Allah had willed, we would not have commited Shirk, nor would our fathers, and we would not have forbidden anything (against His will)." Likewise belied those who were before them, till they tasted Our wrath. Say: "Have you any knowledge (proof) that you can produce before us? Verily, you follow the Zann and you do nothing but lie. (148)Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all. (149)Say: "Bring forward your witnesses, who can testify that Allah has forbidden this." Then if they testify, do not testify with them. And do not follow the vain desires of those who belie Our Ayat, and such as believe not in the Hereafter, and they hold others as equal with their Lord (150) A False Notion and its Rebuttal Here Allah mentioned a debate with the idolators, refuting a false notion they have over their Shirk and the things that they prohibited. They said, surely, Allah has full knowledge of the Shirk we indulge in, and that we forbid some kinds of wealth. Allah is able to change this Shirk by directing us to the faith, - they claimed - and prevent us from falling into disbelief, but He did not do that. Therefore - they said Allah indicated that He willed, decided and agreed that we do all this. They said, لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِن شَيْءٍ ("If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything.") Allah said in another Ayah, وَقَالُوا لَوْ شَاءَ الرَّحْمَٰنُ مَا عَبَدْنَاهُم (And they said: "If it had been the will of the Most Gracious (Allah), we should not have worshipped them (false deities)")[43:20]. Similar is mentioned in Surat An-Nahl. Allah said next, كَذَٰلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ (Likewise belied those who were before them,) for by using and relying on this understanding, the misguided ones before them were led astray. This notion is false and ungrounded, for had it been true, Allah would not have harmed them, destroyed them, aided His honorable Messengers over them, and made them taste His painful punishment. قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ (Say: "Have you any knowledge...") that Allah is pleased with you and with your ways, فَتُخْرِجُوهُ لَنَا (that you can produce before us.) and make it plain, apparent and clear for us. However, إِن تَتَّبِعُونَ إِلَّا الظَّنَّ (Verily, you only follow the Zann) doubts and wishful thinking, وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ (and you do nothing but lie) about Allah in the false claims that you utter. Allah said next, قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ (Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.") Allah said to His Prophet ﷺ قُلْ (Say) O Muhammad, to them, فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ("With Allah is the perfect proof and argument...") the perfect wisdom and unequivocal proof to guide whom He wills and misguide whom He wills. فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ (had He so willed, He would indeed have guided you all.) All of this happens accordng to His decree, His will, and His choice. So in this way, He is pleased with the believers, and angry with the disbelievers. Allah said in other Ayat, وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَىٰ (And had Allah willed, He could have gathered them together (all) on true guidance,)[6:35] and وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ (And had your Lord willed, those on earth would have believed, all of them together.)[10:99] and, وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ - إِلَّا مَن رَّحِمَ رَبُّكَ وَلِذَٰلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ (And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy and for that did He create them. And the Word of your Lord has been fulfilled: "Surely, I shall fill Hell with Jinns and men all together.")[11:118-119] Ad-Dahhak said, "No one has an excuse if he disobeys Allah. Surely, Allah has the perfect proof established against His servants." Allah said, قُلْ هَلُمَّ شُهَدَاءَكُمُ (Bring forward your witnesses,) produce your witnesses, الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَٰذَا (who can testify that Allah has forbidden this.) which you have forbidden and lied and invented about Allah in this regard, فَإِن شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ (Then if they testify, do not testify with them.) because in this case, their testimony is false and untrue, وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ (And do not follow the vain desires of those who belie Our Ayat, and such as believe not in the Hereafter, and they hold others as equal with their Lord.) by associating others with Allah in worship and treating them as equals to Him.

Those who committed Shirk say: "If Allah had willed, we would not have commited Shirk, nor would our fathers, and we would not have forbidden anything (against His will)." Likewise belied those who were before them, till they tasted Our wrath. Say: "Have you any knowledge (proof) that you can produce before us? Verily, you follow the Zann and you do nothing but lie. (148)Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all. (149)Say: "Bring forward your witnesses, who can testify that Allah has forbidden this." Then if they testify, do not testify with them. And do not follow the vain desires of those who belie Our Ayat, and such as believe not in the Hereafter, and they hold others as equal with their Lord (150) A False Notion and its Rebuttal Here Allah mentioned a debate with the idolators, refuting a false notion they have over their Shirk and the things that they prohibited. They said, surely, Allah has full knowledge of the Shirk we indulge in, and that we forbid some kinds of wealth. Allah is able to change this Shirk by directing us to the faith, - they claimed - and prevent us from falling into disbelief, but He did not do that. Therefore - they said Allah indicated that He willed, decided and agreed that we do all this. They said, لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِن شَيْءٍ ("If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything.") Allah said in another Ayah, وَقَالُوا لَوْ شَاءَ الرَّحْمَٰنُ مَا عَبَدْنَاهُم (And they said: "If it had been the will of the Most Gracious (Allah), we should not have worshipped them (false deities)")[43:20]. Similar is mentioned in Surat An-Nahl. Allah said next, كَذَٰلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ (Likewise belied those who were before them,) for by using and relying on this understanding, the misguided ones before them were led astray. This notion is false and ungrounded, for had it been true, Allah would not have harmed them, destroyed them, aided His honorable Messengers over them, and made them taste His painful punishment. قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ (Say: "Have you any knowledge...") that Allah is pleased with you and with your ways, فَتُخْرِجُوهُ لَنَا (that you can produce before us.) and make it plain, apparent and clear for us. However, إِن تَتَّبِعُونَ إِلَّا الظَّنَّ (Verily, you only follow the Zann) doubts and wishful thinking, وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ (and you do nothing but lie) about Allah in the false claims that you utter. Allah said next, قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ (Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.") Allah said to His Prophet ﷺ قُلْ (Say) O Muhammad, to them, فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ("With Allah is the perfect proof and argument...") the perfect wisdom and unequivocal proof to guide whom He wills and misguide whom He wills. فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ (had He so willed, He would indeed have guided you all.) All of this happens accordng to His decree, His will, and His choice. So in this way, He is pleased with the believers, and angry with the disbelievers. Allah said in other Ayat, وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَىٰ (And had Allah willed, He could have gathered them together (all) on true guidance,)[6:35] and وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ (And had your Lord willed, those on earth would have believed, all of them together.)[10:99] and, وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ - إِلَّا مَن رَّحِمَ رَبُّكَ وَلِذَٰلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ (And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy and for that did He create them. And the Word of your Lord has been fulfilled: "Surely, I shall fill Hell with Jinns and men all together.")[11:118-119] Ad-Dahhak said, "No one has an excuse if he disobeys Allah. Surely, Allah has the perfect proof established against His servants." Allah said, قُلْ هَلُمَّ شُهَدَاءَكُمُ (Bring forward your witnesses,) produce your witnesses, الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَٰذَا (who can testify that Allah has forbidden this.) which you have forbidden and lied and invented about Allah in this regard, فَإِن شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ (Then if they testify, do not testify with them.) because in this case, their testimony is false and untrue, وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ (And do not follow the vain desires of those who belie Our Ayat, and such as believe not in the Hereafter, and they hold others as equal with their Lord.) by associating others with Allah in worship and treating them as equals to Him.

Those who committed Shirk say: "If Allah had willed, we would not have commited Shirk, nor would our fathers, and we would not have forbidden anything (against His will)." Likewise belied those who were before them, till they tasted Our wrath. Say: "Have you any knowledge (proof) that you can produce before us? Verily, you follow the Zann and you do nothing but lie. (148)Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all. (149)Say: "Bring forward your witnesses, who can testify that Allah has forbidden this." Then if they testify, do not testify with them. And do not follow the vain desires of those who belie Our Ayat, and such as believe not in the Hereafter, and they hold others as equal with their Lord (150) A False Notion and its Rebuttal Here Allah mentioned a debate with the idolators, refuting a false notion they have over their Shirk and the things that they prohibited. They said, surely, Allah has full knowledge of the Shirk we indulge in, and that we forbid some kinds of wealth. Allah is able to change this Shirk by directing us to the faith, - they claimed - and prevent us from falling into disbelief, but He did not do that. Therefore - they said Allah indicated that He willed, decided and agreed that we do all this. They said, لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِن شَيْءٍ ("If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything.") Allah said in another Ayah, وَقَالُوا لَوْ شَاءَ الرَّحْمَٰنُ مَا عَبَدْنَاهُم (And they said: "If it had been the will of the Most Gracious (Allah), we should not have worshipped them (false deities)")[43:20]. Similar is mentioned in Surat An-Nahl. Allah said next, كَذَٰلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ (Likewise belied those who were before them,) for by using and relying on this understanding, the misguided ones before them were led astray. This notion is false and ungrounded, for had it been true, Allah would not have harmed them, destroyed them, aided His honorable Messengers over them, and made them taste His painful punishment. قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ (Say: "Have you any knowledge...") that Allah is pleased with you and with your ways, فَتُخْرِجُوهُ لَنَا (that you can produce before us.) and make it plain, apparent and clear for us. However, إِن تَتَّبِعُونَ إِلَّا الظَّنَّ (Verily, you only follow the Zann) doubts and wishful thinking, وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ (and you do nothing but lie) about Allah in the false claims that you utter. Allah said next, قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ (Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.") Allah said to His Prophet ﷺ قُلْ (Say) O Muhammad, to them, فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ("With Allah is the perfect proof and argument...") the perfect wisdom and unequivocal proof to guide whom He wills and misguide whom He wills. فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ (had He so willed, He would indeed have guided you all.) All of this happens accordng to His decree, His will, and His choice. So in this way, He is pleased with the believers, and angry with the disbelievers. Allah said in other Ayat, وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَىٰ (And had Allah willed, He could have gathered them together (all) on true guidance,)[6:35] and وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ (And had your Lord willed, those on earth would have believed, all of them together.)[10:99] and, وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ - إِلَّا مَن رَّحِمَ رَبُّكَ وَلِذَٰلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ (And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy and for that did He create them. And the Word of your Lord has been fulfilled: "Surely, I shall fill Hell with Jinns and men all together.")[11:118-119] Ad-Dahhak said, "No one has an excuse if he disobeys Allah. Surely, Allah has the perfect proof established against His servants." Allah said, قُلْ هَلُمَّ شُهَدَاءَكُمُ (Bring forward your witnesses,) produce your witnesses, الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَٰذَا (who can testify that Allah has forbidden this.) which you have forbidden and lied and invented about Allah in this regard, فَإِن شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ (Then if they testify, do not testify with them.) because in this case, their testimony is false and untrue, وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ (And do not follow the vain desires of those who belie Our Ayat, and such as believe not in the Hereafter, and they hold others as equal with their Lord.) by associating others with Allah in worship and treating them as equals to Him.

Say: "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be kind and dutiful to your parents; kill not your children because of poverty – We provide sustenance for you and for them. Come not near to 'Al-Fawāḥish' (immoral sins) whether committed openly or secretly; and kill not anyone whom Allah has forbidden, except for a just cause. This He has commanded you that you may understand. (151) Ten Commandments Dawud Al-Awdy narrated that, Ash-Sha'bi said that, 'Alqamah said that Ibn Mas'ud said, "Whoever wishes to read the will and testament of the Messenger of Allah ﷺ on which he placed his seal, let him read these Ayat, قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا بِهِ شَيْئًا (Say: "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him...")[6:151] until, لَعَلَّكُمْ تَتَّقُونَ (...so that you may have Taqwa)[6:153]." In his Mustadrak, Al-Hakim recorded that Ibn 'Abbas said, "In Surah Al-An'am [6], there are clear Ayat, and they are the Mother of the Book (the Qur'an)." He then recited, قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ (Say: "Come, I will recite what your Lord has prohibited you from...") Al-Hakim said, "Its chain is Sahih, and they did not record it." In his Mustadrak Al-Hakim also recorded that 'Ubadah bin As-Samit said, "The Messenger of Allah ﷺ said, أَيُّكُمْ يُبَايِعُنِي عَلَى ثَلَاثٍ (Who among you will give me his pledge to do three things?) He then recited the Ayah, قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ (Say: "Come, I will recite what your Lord has prohibited you from...") until the end of the Ayat. He then said, فَمَنْ وَفَى فَأَجْرُهُ عَلَى اللهِ وَمَنِ انْتَقَصَ مِنْهُنَّ شَيْئًا فَأَدْرَكَهُ اللهُ بِهِ فِي الدُّنْيَا كَانَتْ عُقُوبَتهُ، وَمَنْ أَخَّرَ إِلَى الْآخِرَةِ فَأَمْرُهُ إِلَى اللهِ إِنْ شَاءَ عَذَّبَهُ وَإِنْ شَاءَ عَفَا عَنْهُ (Whoever fulfills (this pledge), then his reward will be with Allah, but whoever fell into shortcomings and Allah punishes him for it in this life, then that will be his recompense. Whoever Allah delays (his reckoning) until the Hereafter, then his matter is with Allah. If He wills, He will punish him, and if He wills, He will forgive him.)" Al-Hakim said, "Its chain is Sahih and they did not record it." As for the explanation of this Ayah, Allah said to His Prophet and Messenger Muhammad ﷺ: Say, O Muhammad, to those idolators who worshipped other than Allah, forbade what Allah provided them with and killed their children, following their opinions and the lures of the devils,' قُلْ (Say) to them تَعَالَوْا (Come) come here, come close أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ (I will recite what your Lord has prohibited you from.) meaning, I will inform you about what your Lord has forbidden for you in truth, not guessing or wishful thinking. Rather, it is revelation and an order from Him. Shirk is Forbidden أَلَّا تُشْرِكُوا بِهِ شَيْئًا (Join not anything in worship with Him;) this Allah has ordained, for He said at the end of the Ayah, ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ (This He has commanded you that you may understand.) In the the Two Sahihs, it is recorded that Abu Dharr said that the Messenger of Allah ﷺ said, أَتَانِي جِبْرِيلُ فَبَشَّرَنِي أَنَّهُ مَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا مِنْ أُمَّتِكَ دَخَلَ الْجَنَّةَ، قُلْتُ وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ، قُلْتُ: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ، قُلْت: وَإِنْ زَنَى وَإِنْ سَرَقَ؟ قَالَ: وَإِنْ زَنَى وَإِنْ سَرَقَ وَإِنْ شَرِبَ الْخَمْرَ (Jibril came to me and conveyed the good news that, "Whoever among your followers dies, worshipping none along with Allah, will enter Paradise." I said, "Even if he stole or committed illegal sexual intercourse?" He said, "Even if he stole or committed illegal sexual intercourse." I said, "Even if he stole or committed illegal sexual intercourse?" He said, "Even if he stole or committed illegal sexual intercourse." I said, "Even if he stole or committed illegal sexual intercourse?" He said, "Even if he stole or committed illegal sexual intercourse or even if drank alcohol.") Some of the Musnad and Sunan compilers recorded that Abu Dharr said that the Messenger of Allah ﷺ said, يَقُولُ تَعَالَى: يَا ابْنَ آدَمَ إِنَّكَ مَا دَعَوْتَنِي وَرَجَوْتَنِي فَإِنِّي أَغْفِرُ لَكَ عَلَى مَا كَانَ مِنْكَ وَلَا أُبَالِي، وَلَوْ أَتَيْتَنِي بِقُرَابِ الْأَرْضِ خَطِيئَةً أَتَيْتُكَ بِقُرَابِهَا مَغْفِرَةً مَا لَمْ تُشْرِكْ بِي شَيْئًا، وَإِنْ أَخْطَأْتَ حَتَّى تَبْلُغَ خَطَاَياكَ عَنَانَ السَّمَاءِ ثُمَّ اسْتَغْفَرْتَنِي غَفَرْتُ لَكَ (Allah said, 'O Son of Adam! As long as you supplicate to Me and hope of Me, I will forgive whatever you committed, and it will be easy for Me to do that. And even if you brought the earth's fill of sins to Me, I will bring forth its fill of forgiveness, as long as you do not associate anything or anyone in worship with Me. And even if you err and your errors accumulate until they reach the boundaries of the sky and you then ask Me for forgiveness, I will forgive you.') This subject is also mentioned in the Qur'an, for Allah said, إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ (Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that.)[4:116] Muslim recorded a Hadith in the Sahih that reads, مَنْ مَاتَ لَا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الْجَنَّـةَ (Whoever dies associating none with Allah will enter Paradise.) There are many Ayat and Hadiths on this subject. The Order for Kindness to Parents Allah said next, وَبِالْوَالِدَيْنِ إِحْسَانًا (be kind and dutiful to your parents;) meaning, Allah has commanded and ordered you to be kind to your parents. Allah said in another Ayah, وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا (And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents.)[17:23] Allah often mentions obeying Him and being dutiful to parents together. Allah said, أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ - وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ (Give thanks to Me and to your parents. Unto Me is the final destination. But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in this world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.)[31:14-15] Therefore, Allah ordered children to be dutiful and kind to their parents, even if they were idolators. Allah also said, وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا (And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah and be dutiful and kind to parents.)[2:83] There are several Ayat on this subject. It is recorded in the Two Sahihs that Ibn Mas'ud said, "I asked Allah's Messenger ﷺ about which deed is the best. He said, الصَّلَاةُ عَلَى وَقْتِهَا (The prayer, when it is performed on time.) I said, 'Then?' He said, بِرُّ الْوَالِدَيْنِ (Being dutiful to parents.) I asked, 'Then?' He said, الْجِهَادُ فِي سَبِيلِ اللهِ (Jihad in Allah's cause.) Ibn Mas'ud said, "The Messenger of Allah ﷺ said these words to me, and had I asked him for more, he would have said more." Killing Children is Forbidden Allah said, وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ (Kill not your children because of poverty, We shall provide sustenance for you and for them.) After Allah commanded kindness to parents and grandparents, He next ordered kindness to children and grandchildren. Allah said, وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ (kill not your children because of poverty,) because the idolators used to kill their children, obeying the lures of the devils. They used to bury their daughters alive for fear of shame, and sometimes kill their sons for fear of poverty. It is recorded in the Two Sahihs that 'Abdullah bin Mas'ud said, "I asked the Messenger of Allah ﷺ, 'Which sin is the biggest?' He said, أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَكَ (To call a rival for Allah, while He Alone created you.) I said, 'Then what?' He said, أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَكَ (To kill your son for fear that he might share your food.') I said, 'Then what?' He said, أَنْ تُزَانِي حَلِيلَةَ جَارِكَ (To commit adultery with your neighbor's wife.) Then the Messenger of Allah ﷺ recited the Ayah, وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ (And those who invoke not any other god along with Allah, nor kill such person as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse...)[25:68]." Allah's statement, مِّنْ إِمْلَاقٍ (Because of 'Imlāq') refers to poverty, according to Ibn 'Abbas, Qatadah, As-Suddi and others. The Ayah means, do not kill your children because you are poor. Allah said in Surat Al-Isra', وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ (And do not kill your children for fear from 'Imlāq'.)[17:31], that is, do not kill your children for fear that you might become poor in the future. This is why Allah said, نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ (We shall provide sustenance for them and for you)[17:31], thus mentioning the provision of the children first, meaning, do not fear poverty because of feeding your children. Certainly, their provision is provided by Allah. Allah said, نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ (We provide sustenance for you and for them,) thus starting with parents, because this is the appropriate subject here and Allah knows. Allah said next, وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ (Come not near 'Al-Fawāḥish' (immoral sins) whether committed openly or secretly) Allah said in a similar Ayah, قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَن تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ (Say: "(But) the things that my Lord has indeed forbidden are 'Al-Fawāḥish' (immoral sins) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.")[7:33] We also explained this meaning in the explanation of the Ayah, وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ (Leave sin, open and secret)[6:120]. The Two Sahihs recorded that Ibn Mas'ud said that the Messenger of Allah ﷺ said, لَا أَحَدٌ أَغْيَرَ مِنَ اللهِ، مِنْ أَجْلِ ذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ (None is more jealous than Allah. This is why He has forbidden the immoral sins committed openly or secretly.) Abdul-Malik bin 'Umayr said that Warrad narrated that Al-Mughirah said that Sa'd bin 'Ubadah said, "If I see a man with my wife (committing adultery), I will kill him with the sword." When the matter came to the Messenger of Allah ﷺ, he said, أَتَعْجَبُونَ مِنْ غَيْرةِ سَعْدٍ؟ فَوَاللهِ لَأَنَا أَغْيَرُ مِنْ سَعْدٍ، وَاللهُ أَغْيَرُ مِنِّي، مِنْ أَجْلِ ذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَن (Do you wonder at Sa'd's jealousy? By Allah, I am more jealous than Sa'd, and Allah is more jealous than I. This is why He has forbidden the immoral sins committed openly and in secret.) This Hadith is in the Two Sahihs). The Prohibition of Unjustified Killing Allah said, وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ (And kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law).) This part of the Ayah emphasizes this prohibition in specific, although it is included in the immoral sins committed openly and in secret. In the Two Sahihs, it is recorded that Ibn Mas'ud said that the Messenger of Allah ﷺ said, لَا يَحِلُّ دَمُ امْرِىءٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنِّي رَسُولُ اللهِ، إِلَّا بِإِحْدَى ثَلَاثٍ: الثَّيِّبُ الزَّانِي، وَالنَّفْسُ بِالنَّفْسِ، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ (The blood of a Muslim person who testifies that there is no deity worthy of worship except Allah and that I am the Messenger of Allah is prohibited, except for three offenses: a married person who commits illegal sexual intercourse, life for life, and whoever reverts from the religion and abandons the Jama'ah (the community of faithful believers).) There is a prohibition, a warning and a threat against killing the Mu'ahid, i.e., non-Muslims who have a treaty of peace with Muslims. Al-Bukhari recorded that 'Abdullah bin 'Amr said that the Prophet ﷺ said, مَنْ قَتَلَ مُعَاهِدًا لَمْ يَرَحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ عَامًّا (Whoever killed a person having a treaty of protection with Muslims, shall not smell the scent of Paradise, though its scent is perceived from a distance of forty years.) Abu Hurayrah narrated that the Prophet ﷺ said, مَنْ قَتَلَ مُعَاهِدًا لَهُ ذِمَّةُ اللهِ وَذِمَّةُ رَسُولِهِ فَقَدْ أَخْفَرَ بِذِمَّةِ اللهِ، فَلَا يَرَحْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ سَبْعِينَ خَرِيفًا (Whoever killed a person having a treaty of protection with the Muslims, and who enjoys the guarantee of Allah and His Messenger, he will have spoiled the guarantee of Allah [for him]. He shall not smell the scent of Paradise though its smell is perceived from a distance of seventy years.) Ibn Majah and At-Tirmidhi recorded this Hadith, and At-Tirmidhi said, "Hasan Sahih." Allah's statement, ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ (This He has commanded you that you may understand.) means, this is what He has commanded you that you may comprehend His commandments and prohibitions.

"And come not near to the orphan's property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice." – We burden not any person, but that which he can bear – "And whenever you speak, say the truth even if a near relative is concerned, and fulfill the covenant of Allah. This He commands you, that you may remember. (152) The Prohibition of Consuming the Orphan's Property Ata' bin As-Sa'ib said that Sa'id bin Jubayr said that Ibn 'Abbas said, "When Allah revealed, وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ (And come not near to the orphan's property, except to improve it.) and, إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا (Verily, those who unjustly eat up the property of orphans.)[4:10] those who were guardians of orphans separated their food from the orphans' food and their drink from their drink. When any of that food or drink remained, they used to keep it for the orphan until he or she ate it or it spoiled. This became difficult for the companions and they talked about it to the Messenger of Allah ﷺ, and Allah sent down the Ayah, وَيَسْأَلُونَكَ عَنِ الْيَتَامَىٰ قُلْ إِصْلَاحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَانُكُمْ (And they ask you about orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers.")[2:220] Thereafter, they mixed their food and drink with food and drink of the orphans." Abu Dawud collected this statement. Allah's statement, حَتَّىٰ يَبْلُغَ أَشُدَّهُ (until he (or she) attains the age of full strength;), refers to reaching the age of adolescence, according to Ash-Sha'bi, Malik and several others among the Salaf. The Command to Give Full Measure and Full Weight with Justice Allah's statement, وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ (and give full measure and full weight with justice.) is a command to establish justice while giving and taking. Allah has also warned against abandoning this commandment, when He said, وَيْلٌ لِّلْمُطَفِّفِينَ - الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ - وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ - أَلَا يَظُنُّ أُولَٰئِكَ أَنَّهُم مَّبْعُوثُونَ - لِيَوْمٍ عَظِيمٍ - يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ (Woe to Al-Mutaffifin. Those who, when they have to receive by measure from men, demand full measure. And when they have to give by measure or weight to (other) men, give less than due. Do they not think that they will be resurrected (for reckoning). On a Great Day? The Day when (all) mankind will stand before the Lord of all that exists?)[83:1-6]. Allah destroyed an entire nation that was accustomed to giving less in weights and measures. Allah said next, لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا (We burden not any person, but that which he can bear.) that is, whoever strives while pursuing his rights and giving other peoples' full rights, then there is no sin on him if he commits an honest mistake after trying his best and striving to do what is right. The Order for Just Testimony Allah said; وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ (And whenever you give your word, say the truth even if a near relative is concerned.) This is similar to His statement, يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ (O you who believe! Stand out firmly for Allah as just witnesses.)[5:8] And there is a similar Ayah in Surat An-Nisa'. So Allah commands justice in action and statement, with both near relatives and distant relatives. Indeed, Allah orders justice for everyone at all times and in all situations. Fulfilling the Covenant of Allah is an Obligation Allah said next, وَبِعَهْدِ اللَّهِ أَوْفُوا (and fulfill the Covenant of Allah.) Ibn Jarir commented, "Allah commands: Fulfill Allah's commandments that He has ordered you. You will do so when you obey Him in what He commanded, refrain from what He prohibited and abide by His Book and the Sunnah of His Messenger ﷺ. This constitutes fulfilling the covenant of Allah, ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ (...This He commands you, that you may remember.) Allah says here, that this is what He has ordered and commanded, and He stressed its importance for you, لَعَلَّكُمْ تَذَكَّرُونَ (...that you may remember.), that you may be advised and thus refrain from what you used to do before this."

"And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may have Taqwa. (153) The Command to Follow Allah's Straight Path and to Avoid All Other Path and to Avoid All Other paths Ali bin Abi Talhah reported that Ibn 'Abbas commented on Allah's statements, وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ (And follow not (other) paths, for they will separate you away from His path.), and, أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ ((Saying) that you should establish religion and make no divisions in it.)[42:13], and similar Ayat in the Qur'an, "Allah commanded the believers to adhere to the Jama'ah and forbade them from causing divisions and disputes. He informed them that those before them were destroyed because of divisions and disputes in the religion of Allah." Similar was said by Mujahid and several others. Imam Ahmad bin Hanbal recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ drew a line with his hand (in the sand) and said, هَذَا سَبِيلُ اللهِ مُسْتَقِيمًا (This is Allah's path, leading straight.) He then drew lines to the right and left of that line and said, هَذِهِ السُّبُلُ لَيْسَ مِنْهَا سَبِيلٌ إِلَّا عَلَيْهِ شَيْطَانٌ يَدْعُو إِلَيْهِ (These are the other paths, on each path there is a devil who calls to it.) He then recited, وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ (And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path.)[6:153]" Al-Hakim also recorded this Hadith and said; "Its chain is Sahih, but they did not record it." Imam Ahmad and 'Abd bin Humayd recorded (and this is the wording of Ahmad) that Jabir said; "We were sitting with the Prophet ﷺ when he drew a line in front of him and said, هَذَا سَبِيلُ اللهِ (This is Allah's path.) He also drew two lines to its right and two lines to its left and said, هَذِهِ سُبُلُ الشَّيْطَانِ (These are the paths of Shaytan.) He then placed his hand on the middle path and recited this Ayah; وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may have Taqwa.) Imam Ahmad, Ibn Majah, in the Book of the Sunnah in his Sunan, and Al-Bazzar collected this Hadith. Ibn Jarir recorded that a man asked Ibn Mas'ud, "What is As-Sirat Al-Mustaqim (the straight path)?" Ibn Mas'ud replied, "Muhammad ﷺ left us at its lower end and its other end is in Paradise. To the right of this Path are other paths, and to the left of it are other paths, and there are men (on these paths) calling those who pass by them. Whoever goes on the other paths will end up in the Fire. Whoever takes the Straight Path, will end up in Paradise." Ibn Mas'ud then recited the Ayah; وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ (And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path.)'" Imam Ahmad recorded that, An-Nawwas bin Sam'an said that the Messenger of Allah ﷺ said, ضَرَبَ اللهُ مَثَلًا صِرَاطًا مُسْتَقِيمًا، وَعَنْ جَنْبَي الصِّرَاطِ سُورَانِ فِيهِمَا أَبْوَابٌ مُفَتَّحَةٌ، وَعَلَى الْأَبْوَابِ سُتُورٌ مُرْخَاةٌ وَعَلَى بَابِ الصِّرَاطِ دَاعٍ يَدْعُو: يَا أَيَّهَا النَّاسُ هَلُمُّوا ادْخُلُوا الصِّرَاطَ الْمُسْتَقِيمَ جَمِيعًا وَلَا تَفَرَّقُوا وَدَاعٍ يَدْعُو مِنْ فَوْقِ الصِّرَاطِ فَإِذَا أَرَادَ الِإنْسَانُ أَنْ يَفْتَحَ شَيْئًا مِنْ تِلْكَ الْأَبْوَابِ قَالَ وَيْحَكَ لَا تَفْتَحْهُ فَإِنَّكَ إِنْ فَتَحْتَهُ تَلِجْهُ فَالصِّرَاطُ الإِسْلَامُ وَالسُّورَانِ حُدُودُ اللهِ وَالْأَبْوَابُ الْمُفَتَّحَةُ مَحَارِمُ اللهِ وَذَلِكَ الدَّاعِي عَلَى رَأْسِ الصِّرَاطِ كِتَابُ اللهِ، وَالدَّاعِي مِنْ فَوْقِ الصِّرَاطِ وَاعِظُ اللهِ فِي قَلْبِ كُلِّ مُسْلِمٍ (Allah has given a parable of the straight path, and on the two sides of this path, there are two walls containing door ways. On these door ways, there are curtains that are lowered down. on the gate of this path there is a caller heralding, 'O people! come and enter the straight path all together and do not divide. ' There is also another caller that heralds from above the path, who says when a person wants to remove the curtain on any of these doors, 'Woe to you! Do not open this door, for if you open it, you will enter it. The (straight) path is Islam, the two walls are Allah's set limits, the open doors lead to Allah's prohibitions, the caller on the gate of the path is Allah's Book (the Qur'an), while the caller from above the path is Allah's admonition in the heart of every Muslim.) At-Tirmidhi and An-Nasa'i also recorded this Hadith, and At-Tirmidhi said, "Hasan Gharib." Allah's statement, فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ (so follow it, and follow not (other) paths...) describes Allah's path in the singular sense, because truth is one. Allah describes the other paths in the plural, because they are many and are divided. Allah said in another Ayah, اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ أُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ (Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darknesses into light. But as for those who disbelieve, their supporters are Taghut (false deities), they bring them out from light into darknesses. Those are the dwellers of the Fire, and they will abide therein forever.)[2:257]

Then, We gave Musa the Book [the Tawrah], complete for that which is best, and explaining all things in detail and a guidance and a mercy that they might believe in the meeting with their Lord (154)And this is a blessed Book (the Qur'an) which We have sent down, so follow it and have Taqwa, so that you may receive mercy (155) Praising the Tawrah and the Qur'an After Allah described the Qur'an by saying, وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ (And verily, this is My straight path, so follow it...) He then praised the Tawrah and its Messenger, ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ (Then, We gave Musa the Book...) Allah often mentions the Qur'an and the Tawrah together. Allah said, وَمِن قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً وَهَٰذَا كِتَابٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا (And before this was the Scripture of Musa as a guide and a mercy. And this is a confirming Book in the Arabic language.)[46:12]. Allah said in the beginning of this Surah, قُلْ مَنْ أَنزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَىٰ نُورًا وَهُدًى لِّلنَّاسِ تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا (Say: "Who then sent down the Book which Musa brought, a light and a guidance to mankind which you have made into paper sheets, disclosing (some of it) and concealing (much)?")[6:91], and وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ (And this is a blessed Book which we have sent down...)[6:92] Allah said about the idolators, فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُوا لَوْلَا أُوتِيَ مِثْلَ مَا أُوتِيَ مُوسَىٰ (But when the truth has come to them from Us, they say: "Why is he not given the like of what was given to Musa?")[28:48]. Allah replied, أَوَلَمْ يَكْفُرُوا بِمَا أُوتِيَ مُوسَىٰ مِن قَبْلُ قَالُوا سِحْرَانِ تَظَاهَرَا وَقَالُوا إِنَّا بِكُلٍّ كَافِرُونَ ("Did they not disbelieve in that which was given to Musa of old?" They say: "Two kinds of magic [the Tawrah and the Qur'an], each helping the other!" And they say: "Verily, in both we are disbelievers.")[28:48] Allah said about the Jinns that they said, يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنزِلَ مِن بَعْدِ مُوسَىٰ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ ("O our people! Verily, we have heard a Book sent down after Musa, confirming what came before it, it guides to the truth.")[46:30] Allah's statement, تَمَامًا عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلًا (...complete for that which is best, and explaining all things in detail...") means; 'We made the Book that We revealed to Musa, a complete and comprehensive Book, sufficient for what he needs to complete his Law.' Similarly, Allah said in another Ayah, وَكَتَبْنَا لَهُ فِي الْأَلْوَاحِ مِن كُلِّ شَيْءٍ (And We wrote for him on the Tablets the lesson to be drawn from all things.)[7:145] Allah's statement, عَلَى الَّذِي أَحْسَنَ (for that which is best,) means: 'as a reward for his doing right and obeying Our commands and orders.' Allah said in other Ayat, هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for good other than what is best?)[55:60], وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا (And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled. He (Allah) said (to him), "Verily, I am going to make you an Imam for mankind.")[2:124] and, وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ (And We made from among them (Children of Israel), leaders, giving guidance under Our command, when they were patient and believed with certainty in Our Ayat.)[32:24] Allah said; وَتَفْصِيلًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً (and explaining all things in detail and a guidance and a mercy) praising the Book that Allah sent down to Musa, while, لَّعَلَّهُم بِلِقَاءِ رَبِّهِمْ يُؤْمِنُونَ - وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ (...that they might believe in the meeting with their Lord. And this is a blessed Book (the Qur'an) which We have sent down, so follow it and have Taqwa so that you may receive mercy.) This calls to following the Qur'an. Allah encourages His servants to follow His Book (the Qur'an) and orders them to understand it, adhere to it and call to it. He also describes it as being blessed, for those who follow and implement it in this life and the Hereafter, because it is the Firm Rope of Allah.

Then, We gave Musa the Book [the Tawrah], complete for that which is best, and explaining all things in detail and a guidance and a mercy that they might believe in the meeting with their Lord (154)And this is a blessed Book (the Qur'an) which We have sent down, so follow it and have Taqwa, so that you may receive mercy (155) Praising the Tawrah and the Qur'an After Allah described the Qur'an by saying, وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ (And verily, this is My straight path, so follow it...) He then praised the Tawrah and its Messenger, ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ (Then, We gave Musa the Book...) Allah often mentions the Qur'an and the Tawrah together. Allah said, وَمِن قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً وَهَٰذَا كِتَابٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا (And before this was the Scripture of Musa as a guide and a mercy. And this is a confirming Book in the Arabic language.)[46:12]. Allah said in the beginning of this Surah, قُلْ مَنْ أَنزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَىٰ نُورًا وَهُدًى لِّلنَّاسِ تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا (Say: "Who then sent down the Book which Musa brought, a light and a guidance to mankind which you have made into paper sheets, disclosing (some of it) and concealing (much)?")[6:91], and وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ (And this is a blessed Book which we have sent down...)[6:92] Allah said about the idolators, فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُوا لَوْلَا أُوتِيَ مِثْلَ مَا أُوتِيَ مُوسَىٰ (But when the truth has come to them from Us, they say: "Why is he not given the like of what was given to Musa?")[28:48]. Allah replied, أَوَلَمْ يَكْفُرُوا بِمَا أُوتِيَ مُوسَىٰ مِن قَبْلُ قَالُوا سِحْرَانِ تَظَاهَرَا وَقَالُوا إِنَّا بِكُلٍّ كَافِرُونَ ("Did they not disbelieve in that which was given to Musa of old?" They say: "Two kinds of magic [the Tawrah and the Qur'an], each helping the other!" And they say: "Verily, in both we are disbelievers.")[28:48] Allah said about the Jinns that they said, يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنزِلَ مِن بَعْدِ مُوسَىٰ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ ("O our people! Verily, we have heard a Book sent down after Musa, confirming what came before it, it guides to the truth.")[46:30] Allah's statement, تَمَامًا عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلًا (...complete for that which is best, and explaining all things in detail...") means; 'We made the Book that We revealed to Musa, a complete and comprehensive Book, sufficient for what he needs to complete his Law.' Similarly, Allah said in another Ayah, وَكَتَبْنَا لَهُ فِي الْأَلْوَاحِ مِن كُلِّ شَيْءٍ (And We wrote for him on the Tablets the lesson to be drawn from all things.)[7:145] Allah's statement, عَلَى الَّذِي أَحْسَنَ (for that which is best,) means: 'as a reward for his doing right and obeying Our commands and orders.' Allah said in other Ayat, هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for good other than what is best?)[55:60], وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا (And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled. He (Allah) said (to him), "Verily, I am going to make you an Imam for mankind.")[2:124] and, وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ (And We made from among them (Children of Israel), leaders, giving guidance under Our command, when they were patient and believed with certainty in Our Ayat.)[32:24] Allah said; وَتَفْصِيلًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً (and explaining all things in detail and a guidance and a mercy) praising the Book that Allah sent down to Musa, while, لَّعَلَّهُم بِلِقَاءِ رَبِّهِمْ يُؤْمِنُونَ - وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ (...that they might believe in the meeting with their Lord. And this is a blessed Book (the Qur'an) which We have sent down, so follow it and have Taqwa so that you may receive mercy.) This calls to following the Qur'an. Allah encourages His servants to follow His Book (the Qur'an) and orders them to understand it, adhere to it and call to it. He also describes it as being blessed, for those who follow and implement it in this life and the Hereafter, because it is the Firm Rope of Allah.

Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied. (156)Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and Sadafa away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away (157) The Qur'an is Allah's Proof Against His Creation Ibn Jarir commented on the Ayah, "The Ayah means, this is a Book that We sent down, so that you do not say, إِنَّمَا أُنزِلَ الْكِتَابُ عَلَىٰ طَائِفَتَيْنِ مِن قَبْلِنَا ("The Book was sent down only to two sects before us.") This way, you will have no excuse. Allah said in another Ayah, وَلَوْلَا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ (Otherwise, they would have suffered a calamity because of what their hands sent forth, and said: "Our Lord! Why did You not send us a Messenger? We would then have followed Your Ayat.")[28:47]." The Ayah, عَلَىٰ طَائِفَتَيْنِ مِن قَبْلِنَا (to two sects before us) refers to the Jews and Christians, according to 'Ali bin Abi Talhah who narrated it from Ibn 'Abbas. Similar was reported from Mujahid, As-Suddi, Qatadah and several others. Allah's statement, وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَافِلِينَ ("...and for our part, we were in fact unaware of what they studied.") meaning: 'we did not understand what they said because the revelation was not in our tongue. We, indeed, were busy and unaware of their message,' so they said. Allah said next, أَوْ تَقُولُوا لَوْ أَنَّا أُنزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ (Or lest you should say: "If only the Book had been sent down to us, we would surely, have been better guided than they.") meaning: We also refuted this excuse, had you used it, lest you say, "If a Book was revealed to us, just as they received a Book, we would have been better guided than they are." Allah also said. وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِن جَاءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).)[35:42] Allah replied here, فَقَدْ جَاءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ (So now has come unto you a clear proof from your Lord, and a guidance and a mercy.) Allah says, there has come to you from Allah a Glorious Qur'an revealed to Muhammad ﷺ, the Arab Prophet. In it is the explanation of the lawful and unlawful matters, guidance for the hearts and mercy from Allah to His servants who follow and implement it. Allah said; فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ عَنْهَا (Who then does more wrong than one who rejects the Ayat of Allah and Sadafa away therefrom?) This refers to the one who neither benefited from what the Messenger ﷺ brought, nor followed what he was sent with by abandoning all other ways. Rather, he Sadafa from following the Ayat of Allah, meaning, he discouraged and hindered people from following it. This is the explanation of As-Suddi for Sadafa, while Ibn 'Abbas, Mujahid and Qatadah said that Sadafa means, he turned away from it.

Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied. (156)Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and Sadafa away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away (157) The Qur'an is Allah's Proof Against His Creation Ibn Jarir commented on the Ayah, "The Ayah means, this is a Book that We sent down, so that you do not say, إِنَّمَا أُنزِلَ الْكِتَابُ عَلَىٰ طَائِفَتَيْنِ مِن قَبْلِنَا ("The Book was sent down only to two sects before us.") This way, you will have no excuse. Allah said in another Ayah, وَلَوْلَا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ (Otherwise, they would have suffered a calamity because of what their hands sent forth, and said: "Our Lord! Why did You not send us a Messenger? We would then have followed Your Ayat.")[28:47]." The Ayah, عَلَىٰ طَائِفَتَيْنِ مِن قَبْلِنَا (to two sects before us) refers to the Jews and Christians, according to 'Ali bin Abi Talhah who narrated it from Ibn 'Abbas. Similar was reported from Mujahid, As-Suddi, Qatadah and several others. Allah's statement, وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَافِلِينَ ("...and for our part, we were in fact unaware of what they studied.") meaning: 'we did not understand what they said because the revelation was not in our tongue. We, indeed, were busy and unaware of their message,' so they said. Allah said next, أَوْ تَقُولُوا لَوْ أَنَّا أُنزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ (Or lest you should say: "If only the Book had been sent down to us, we would surely, have been better guided than they.") meaning: We also refuted this excuse, had you used it, lest you say, "If a Book was revealed to us, just as they received a Book, we would have been better guided than they are." Allah also said. وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِن جَاءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).)[35:42] Allah replied here, فَقَدْ جَاءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ (So now has come unto you a clear proof from your Lord, and a guidance and a mercy.) Allah says, there has come to you from Allah a Glorious Qur'an revealed to Muhammad ﷺ, the Arab Prophet. In it is the explanation of the lawful and unlawful matters, guidance for the hearts and mercy from Allah to His servants who follow and implement it. Allah said; فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ عَنْهَا (Who then does more wrong than one who rejects the Ayat of Allah and Sadafa away therefrom?) This refers to the one who neither benefited from what the Messenger ﷺ brought, nor followed what he was sent with by abandoning all other ways. Rather, he Sadafa from following the Ayat of Allah, meaning, he discouraged and hindered people from following it. This is the explanation of As-Suddi for Sadafa, while Ibn 'Abbas, Mujahid and Qatadah said that Sadafa means, he turned away from it.

Do they then wait for anything other than that the angels should come to them, or that your Lord should come, or that some of the Signs of your Lord should come! The day that some of the signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good with his faith. Say: "Wait you! We (too) are waiting. (158) The Disbelievers Await the Commencement of the Hereafter, or Some of its Portents Allah sternly threatens the disbelievers, those who defy His Messengers, deny His Ayat and hinder from His path, هَلْ يَنظُرُونَ إِلَّا أَن تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ (Do they then wait for anything other than that the angels should come to them, or that your Lord (Allah) should come...) on the Day of Resurrection, أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا (or that some of the signs of your Lord should come! The day that some of the signs of your Lord do come no good will it do to a person to believe then.) Before the commencement of the Day of Resurrection, there will come signs and portents of the Last Hour that will be witnessed by the people living at that time. In a section explaining this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَا تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا رَآهَا النَّاسُ آمَنَ مَنْ عَلَيْهَا فَذَلِكَ حِينَ (The Last Hour will not commence until the sun rises from the west. When the people witness that, they will all believe. This is when. لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ (no good will it do to a person to believe then, if he believed not before.)) Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, ثَلَاثٌ إِذَا خَرَجْنَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْل أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا، طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا وَالدَّجَّالُ وَدَابَّةُ الْأَرْضِ (Three, if they appear, then a soul will not benefit from its faith, if it had not believed before or earned good in its faith: when the sun rises from the west, Ad-Dajjal and the Beast of the earth.) Ahmad also recorded this Hadith, and in his narration, the Prophet mentioned the Smoke. Imam Ahmad recorded that 'Amr bin Jarir said, "Three Muslim men sat with Marwan in Al-Madinah and they heard him talking about the signs (of the Last Hour). He said that the first sign will be the appearance of Ad-Dajjal. So these men went to 'Abdullah bin 'Amr and told him what they heard from Marwan about the signs. Ibn 'Amr said, Marwan said nothing. I remember that I heard the Messenger of Allah ﷺ saying, إِنَّ أَوَّلَ الْآياتِ خُرُوجًا طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا وَخُرُوجُ الدَّابَّةِ ضُحًى فَأَيَّتُهُمَا كَانَتْ قَبْلَ صَاحِبَتِهَا فَالْأُخْرَى عَلَى أَثَرِهَا (The first of the signs to appear are the sun rising from the west and the Beast that appears in the early morning. Whichever comes before the other, then the second sign will appear soon after it.") Then 'Abdullah said - and he used to read the Scriptures - "And I think the first of them is the sun rising from the west. That is because when it sets it comes under the Throne, prostrates and seeks permission to return. So it is permitted to return until Allah wants it to rise from the west. So it does as it normally would, it comes beneath the Throne, it prostrates and seeks permission to return. But it will get no response. Then it will seek permission to return [again], but it will get no response, until what Allah wills of the night to pass goes by, and it realizes that if it is permitted to return it would not [be able to] reach the east. It says; 'My Lord! The east is so far, what good would I be to the people?' Until the horizons appear as a [lightless] ring, it seeks permission to return and is told; 'Rise from your place,' so it rises upon the people from where it set." Then he recited, لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ (no good will it do to a person to believe then, if he believed not before,) This was also recorded by Muslim in his Sahih, and Abu Dawud and Ibn Majah in their Sunans. Allah's statement, لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ (no good will it do to a person to believe then, if he believed not before,) means, when the disbeliever believes then, it will not be accepted from him. As for those who were believers before, if they earned righteous deeds, they will have earned a great deal of good. If they had not done good nor repented before then, it will not be accepted from them, according to the Hadiths that we mentioned. This is also the meaning of Allah's statement, أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا (...nor earned good through his faith.) meaning, one's good deeds will not be accepted from him unless he performed good deeds before. Allah said next, قُلِ انتَظِرُوا إِنَّا مُنتَظِرُونَ (Say: "Wait you! We (too) are waiting.") This is a stern threat to the disbelievers and a sure promise for those who delay embracing the faith and repenting until a time when faith or repentance shall not avail. This will occur when the sun rises from the west because the Last Hour will then be imminent and its major signs will have begun to appear. Allah said in other Ayat, فَهَلْ يَنظُرُونَ إِلَّا السَّاعَةَ أَن تَأْتِيَهُم بَغْتَةً فَقَدْ جَاءَ أَشْرَاطُهَا فَأَنَّىٰ لَهُمْ إِذَا جَاءَتْهُمْ ذِكْرَاهُمْ (Do they then await (anything) other than the Hour, that it should come upon them suddenly? But some of its portents have already come; and when it is upon them, how can they benefit then by their reminder?)[47:18], and, فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا (So when they saw Our punishment, they said: "We believe in Allah alone and reject (all) that we used to associate with Him as partners." Then their faith could not avail them when they saw Our punishment.)[40:84-85]

Verily, those who divide their religion and break up into sects, you have no concern with them in the least. Their affair is only with Allah, Who then will tell them what they used to do (159) Criticizing Division in the Religion Mujahid, Qatadah, Ad-Dahhak and As-Suddi said that this Ayah was revealed about the Jews and Christians. Al-'Awfi said that Ibn 'Abbas commented, إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا (Verily, those who divide their religion and break up into sects...) "Before Muhammad ﷺ was sent, the Jews and Christians disputed and divided into sects. When Muhammad ﷺ was sent, Allah revealed to him, إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ (Verily, those who divide their religion and break up into sects, you have no concern with them in the least.) It is apparent that this Ayah refers to all those who defy the religion of Allah, or revert from it. Allah sent His Messenger ﷺ with guidance and the religion of truth so that He makes it victorious and dominant above all religions. His Law is one and does not contain any contradiction or incongruity. Therefore, those who dispute in the religion, وَكَانُوا شِيَعًا (...and break up into sects,) religious sects, just like those who follow the various sects, desires and misguidance - then Allah has purified His Messenger ﷺ from their ways. In a similar Ayah, Allah said, شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ (He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you.)[42:13] A Hadith reads, نَحْنُ مَعَاشِرُ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِدٌ (We, the Prophets, are half brothers but have one religion.) This, indeed, is the straight path which the Messengers have brought and which commands worshipping Allah alone without partners and adhering to the Law of the last Messenger ﷺ whom Allah sent. All other paths are types of misguidance, ignorance, sheer opinion and desires; and as such, the Messengers are free from them. Allah said here, لَّسْتَ مِنْهُمْ فِي شَيْءٍ (You have no concern with them in the least...)[6:159]. Allah's statement, إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ (Their affair is only with Allah, Who then will tell them what they used to do.) is similar to His statement, إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَىٰ وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ (Verily, those who believe, and those who are Jews, and the Sabians, and the Christians, and the Majus, and those who worship others besides Allah; truly, Allah will judge between them on the Day of Resurrection.)[22:17] Allah then mentioned His kindness in His decisions and His justice on the Day of Resurrection, when He said,

Whoever brings a good deed shall have ten times the like thereof to his credit, and whoever brings an evil deed shall have only the recompense of the like thereof, and they will not be wronged (160) The Good Deed is Multiplied Tenfold, While the Sin is Recompensed with the Same This Ayah explains the general Ayah; مَن جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا (Whoever comes with good, then he will receive better than that.)[28:84] There are several Hadiths that are in agreement with the apparent wording of this honorable Ayah. Imam Ahmad bin Hanbal recorded that Ibn 'Abbas said that the Messenger of Allah ﷺ said about his Lord, إِنَّ رَبَّكُمْ عَزَّ وَجَلَّ رَحِيمٌ مَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً فَإِنْ عَمِلَهَا كُتِبَتْ لَهُ عَشْرًا إِلَى سَبْعِمِائَةٍ إِلَى أَضْعَافٍ كَثِيرَةٍ. وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً فَإِنْ عَمِلَهَا كُتِبَتْ لَهُ وَاحِدَةً أَوْ يَمْحُوهَا اللهُ عَزَّ وَجَلَّ وَلَا يَهْلِكُ عَلَى اللهِ إِلَّا هَالِكٌ (Your Lord is Most Merciful. Whoever intends to perform a good deed and does not do it, it will be written for him as a good deed. If he performs it, it will be written for him as ten deeds, to seven hundred, to multifold. Whoever intends to commit an evil deed, but does not do it, it will be written for him as a good deed. If he commits it, it will be written for him as a sin, unless Allah erases it. Only those who deserve destruction will be destroyed by Allah.) Al-Bukhari, Muslim and An-Nasa'i also recorded this Hadith. Ahmad also recorded that Abu Dharr said that the Messenger of Allah ﷺ said, يَقُولُ اللهُ عَزَّ وَجَلَّ: مَنْ عَمِلَ حَسَنَةً فَلَهُ عَشْرُ أَمْثَالِهَا وَأَزِيدُ وَمَنْ عَمِلَ سَيِّئَةً فَجَزَاؤُهَا مِثْلُهَا أَوْ أَغْفِرُ وَمَنْ عَمِلَ قُرَابَ الْأَرْضِ خَطِيئَةً ثُمَّ لَقِيَنِي لَا يُشْرِكُ بِي شَيْئًا جَعَلْتُ لَهُ مِثْلَهَا مَغْفِرَةً، وَمَنِ اقْتَرَبَ إِليَّ شِبْرًا اقْتَرَبْتُ إِلَيْهِ ذِرَاعًا وَمَنِ اقْتَرَبَ إِلَيَّ ذِرَاعًا اقْتَرَبْتُ إِلَيْهِ بَاعًا وَمَنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً (Allah says, 'Whoever performs a good deed, will have tenfold for it and more. Whoever commits a sin, then his recompense will be the same, unless I forgive. Whoever commits the earth's fill of sins and then meets Me while associating none with Me, I will give him its fill of forgiveness. Whoever draws closer to Me by a hand's span, I will draw closer to him by a forearm's length. Whoever draws closer to Me by a forearm's length, I will draw closer to him by an arm's length. And whoever comes to Me walking, I will come to him running.') Muslim also collected this Hadith. Know that there are three types of people who refrain from committing a sin that they intended. There are those who refrain from committing the sin because they fear Allah, and thus will have written for them a good deed as a reward. This type contains both a good intention and a good deed. In some narrations of the Sahih, Allah says about this type, "He has left the sin for My sake." Another type does not commit the sin because of forgetfulness or being busy attending to other affairs. This type of person will neither earn a sin, nor a reward. The reason being that, this person did not intend to do good, nor commit evil. Some people abandon the sin because they were unable to commit it or due to laziness, after trying to commit it and seeking the means that help commit it. This person is just like the person who commits the sin. There is an authentic Hadith that states, إِذَا الْتَقَى الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّارِ (When two Muslims meet with their swords, then the killer and the killed will be in the Fire.) They said, "O Allah's Messenger! We know about the killer, so what about the killed?" He said, إِنَّهُ كَانَ حَرِيصًا عَلَى قَتْلِ صَاحِبِهِ (He was eager to kill his companion.) Al-Hafiz Abu Al-Qasim At-Tabarani said that Abu Malik Al-Ash'ari said that the Messenger of Allah ﷺ said, الْجُمُعَةُ كَفَّارَةٌ لِمَا بَيْنَهَا وَبَيْنَ الْجُمُعَةِ الَّتِي تَلِيهَا وَزِيَادَةُ ثَلَاثَةِ أَيَّامٍ، وَذَلِكَ لأَنَّ اللهَ تَعَالَى قَالَ: مَن جَآءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا (Friday (prayer) to the next Friday (preayer), plus three more days, erase whatever was committed (of sins) between them. This is because Allah says: Whoever brings a good deed shall have ten times the like thereof to his credit) Abu Dharr narrated that the Messenger of Allah ﷺ said, مَنْ صَامَ ثَلَاثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ فَقَدْ صَامَ الدَّهْرَ كُلَّهُ (Whoever fasts three days every month, will have fasted all the time.) Ahmad, An-Nasa'i, and Ibn Majah recorded this Hadith, and this is Ahmad's wording. At-Tirmidhi also recorded it with this addition; فأنزل الله تصديق ذلك في كتابه (So Allah sent down affirmation of this statement in His Book,) مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا (Whoever brings a good deed shall have ten times the like thereof to his credit,) اليوم بعشرة أيام (Therefore, a day earns ten days.) At-Tirmidhi said; "This Hadith is Hasan". There are many other Hadiths and statements on this subject, but what we mentioned should be sufficient, Allah willing, and our trust is in Him.

Say: "Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, Hanifan (monotheism) and he was not of the Mushrikin. (161)Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. (162)"He has no partner. And of this I have been commanded, and I am the first of the Muslims. (163) Islam is the Straight Path Allah commands His Prophet ﷺ, the chief of the Messengers, to convey the news of being guided to Allah's straight path. This path is neither wicked, nor deviant, دِينًا قِيَمًا (a right religion...) that is, established on firm grounds, مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (The religion of Ibrahim, Hanifan and he was not of the Mushrikin.) Allah said in similar Ayat, وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ (And who turns away from the religion of Ibrahim except him who deludes himself?)[2:130], and, وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ (And strive hard in Allah's cause as you ought to strive. He has chosen you, and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim.)[22:78], and, إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ - شَاكِرًا لِّأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ - وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ - ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, a Hanif, and he was not one of the Mushrikin. (He was) thankful for His (Allah's) favors. He (Allah) chose him (as an intimate friend) and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (saying): "Follow the religion of Ibrahim, (he was a) Hanif, and he was not of the Mushrikin")[16:120-123]. Ordering the Prophet ﷺ to follow the religion of Ibrahim, the Hanifiyyah, does not mean that Prophet Ibrahim reached more perfection in it than our Prophet ﷺ. Rather, our Prophet ﷺ perfectly established the religion and it was completed for him; and none before him reached this level of perfection. This is why he is the Final Prophet, the chief of all the Children of Adam who holds the station of praise and glory, the honor of intercession on the Day of Resurrection. All creation (on that Day) will seek him, even Ibrahim the friend of Allah, peace be upon him [to request the beginning of Judgement]. Imam Ahmad recorded that Ibn 'Abbas said, "The Messenger of Allah was asked, 'Which religion is the best with Allah, the Exalted?' He said, الْحَنِيفِيَّةُ السَّمْحَةُ (Al-Hanifiyyah As-Samhah (the easy monotheism))" The Command for Sincerity in Worship Allah said next, قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ (Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of the all that exists.") Allah commands the Prophet ﷺ to inform the idolators who worship other than Allah and sacrifice to something other than Him, that he opposes them in all this, for his prayer is for Allah, and his rituals are in His Name alone, without partners. Allah said in a similar statement, فَصَلِّ لِرَبِّكَ وَانْحَرْ (Therefore turn in prayer to your Lord and sacrifice.)[108:2], meaning, make your prayer and sacrifice for Allah alone. As for the idolators, they used to worship the idols and sacrifice to them, so Allah commanded the Prophet ﷺ to defy them and contradict their practices. Allah, the Exalted, commanded him to dedicate his intention and heart to being sincere for Him alone. Mujahid commented, إِنَّ صَلَاتِي وَنُسُكِي (Verily, my prayer and my Nusuk...) refers to sacrificing during Hajj and 'Umrah. Islam is the Religion of all Prophets The Ayah, وَأَنَا أَوَّلُ الْمُسْلِمِينَ (and I am the first of the Muslims.) means, from this Ummah, according to Qatadah. This is a sound meaning, because all Prophets before our Prophet ﷺ were calling to Islam, which commands worshipping Allah alone without partners. Allah said in another Ayah, وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him (saying): "None has the right to be worshipped but I, so worship Me.")[21:25] Allah informed us that Nuh said to his people, فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُم مِّنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ (But if you turn away, then no reward have I asked of you, my reward is only from Allah, and I have been commanded to be of the Muslims.)[10:72] Allah said, وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ - إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ - وَوَصَّىٰ بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ (And who turns away from the religion of Ibrahim except him who deludes himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the all that exists." And this was enjoined by Ibrahim upon his sons and by Ya'qub (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.")[2:130-132]. Yusuf, peace be upon him, said, رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الْأَحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ (My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams – the (Only) Creator of the heavens and the earth! You are my Wali (Protector) in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.)[12:101] Musa said, وَقَالَ مُوسَىٰ يَا قَوْمِ إِن كُنتُمْ آمَنتُم بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِن كُنتُم مُّسْلِمِينَ - فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِينَ - وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ (And Musa said: "O my people! If you have believed in Allah, then put your trust in Him if you are Muslims." They said: "In Allah we put our trust. Our Lord! Make us not a trial for the folk who are wrongdoers. And save us by your mercy from the disbelieving folk")[10:84-86] Allah said, إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ (Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets, who submitted themselves to Allah's will, judged for the Jews. And the rabbis and the priests [did also].)[5:44], and, وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ (And when I (Allah) inspired Al-Hawariyyun (the disciples)[of 'Isa] to believe in Me and My Messenger, they said: "We believe. And bear witness that we are Muslims.")[5:111] Therefore, Allah states that He sent all His Messengers with the religion of Islam, although their respective laws differed from each other, and some of them abrogated others. Later on, the Law sent with Muhammad ﷺ abrogated all previous laws and nothing will ever abrogate it, forever. Certainly, Muhammad's Law will always be apparent and its flags raised high, until the Day of Resurrection. The Prophet ﷺ said, نَحْنُ مَعَاشِرُ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِدٌ (We, the Prophets, are half brothers, but our religion is one.) Half brothers, mentioned in the Hadith, refers to the brothers to one father, but different mothers. Therefore, the religion, representing the one father, is one; worshipping Allah alone without partners, even though the laws which are like the different mothers in this parable, are different. Allah the Most High knows best. Imam Ahmad recorded that 'Ali said that when the Messenger of Allah ﷺ used to start the prayer with Takbir [saying, "Allahu Akbar" (Allah is the Great)] he would then supplicate, وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ، إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي للهِ رَبِّ الْعَالَمِينَ (I have directed my face towards He Who has created the heavens and earth, Hanifan and I am not among the Mushrikin. Certainly, my prayer, sacrifice, living and dying are all for Allah, Lord of the worlds.) اللَّهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ، أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ، تَبَارَكْتَ وَتَعَالَيْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ (O Allah! You are the King, there is no deity worthy of worship except You. You are my Lord and I am Your servant. I have committed wrong against myself and admitted to my error, so forgive me all my sins. Verily, You, only You forgive the sins. (O Allah!) Direct me to the best conduct, for none except You directs to the best conduct. Divert me from the worst conduct, for only You divert from the worst conduct. Glorified and Exalted You are. I seek Your forgiveness and repent to You.) This Hadith, which was also recorded by Muslim in the Sahih, continues and mentions the Prophet's supplication in his bowing, prostrating and final sitting positions.

Say: "Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, Hanifan (monotheism) and he was not of the Mushrikin. (161)Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. (162)"He has no partner. And of this I have been commanded, and I am the first of the Muslims. (163) Islam is the Straight Path Allah commands His Prophet ﷺ, the chief of the Messengers, to convey the news of being guided to Allah's straight path. This path is neither wicked, nor deviant, دِينًا قِيَمًا (a right religion...) that is, established on firm grounds, مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (The religion of Ibrahim, Hanifan and he was not of the Mushrikin.) Allah said in similar Ayat, وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ (And who turns away from the religion of Ibrahim except him who deludes himself?)[2:130], and, وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ (And strive hard in Allah's cause as you ought to strive. He has chosen you, and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim.)[22:78], and, إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ - شَاكِرًا لِّأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ - وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ - ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, a Hanif, and he was not one of the Mushrikin. (He was) thankful for His (Allah's) favors. He (Allah) chose him (as an intimate friend) and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (saying): "Follow the religion of Ibrahim, (he was a) Hanif, and he was not of the Mushrikin")[16:120-123]. Ordering the Prophet ﷺ to follow the religion of Ibrahim, the Hanifiyyah, does not mean that Prophet Ibrahim reached more perfection in it than our Prophet ﷺ. Rather, our Prophet ﷺ perfectly established the religion and it was completed for him; and none before him reached this level of perfection. This is why he is the Final Prophet, the chief of all the Children of Adam who holds the station of praise and glory, the honor of intercession on the Day of Resurrection. All creation (on that Day) will seek him, even Ibrahim the friend of Allah, peace be upon him [to request the beginning of Judgement]. Imam Ahmad recorded that Ibn 'Abbas said, "The Messenger of Allah was asked, 'Which religion is the best with Allah, the Exalted?' He said, الْحَنِيفِيَّةُ السَّمْحَةُ (Al-Hanifiyyah As-Samhah (the easy monotheism))" The Command for Sincerity in Worship Allah said next, قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ (Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of the all that exists.") Allah commands the Prophet ﷺ to inform the idolators who worship other than Allah and sacrifice to something other than Him, that he opposes them in all this, for his prayer is for Allah, and his rituals are in His Name alone, without partners. Allah said in a similar statement, فَصَلِّ لِرَبِّكَ وَانْحَرْ (Therefore turn in prayer to your Lord and sacrifice.)[108:2], meaning, make your prayer and sacrifice for Allah alone. As for the idolators, they used to worship the idols and sacrifice to them, so Allah commanded the Prophet ﷺ to defy them and contradict their practices. Allah, the Exalted, commanded him to dedicate his intention and heart to being sincere for Him alone. Mujahid commented, إِنَّ صَلَاتِي وَنُسُكِي (Verily, my prayer and my Nusuk...) refers to sacrificing during Hajj and 'Umrah. Islam is the Religion of all Prophets The Ayah, وَأَنَا أَوَّلُ الْمُسْلِمِينَ (and I am the first of the Muslims.) means, from this Ummah, according to Qatadah. This is a sound meaning, because all Prophets before our Prophet ﷺ were calling to Islam, which commands worshipping Allah alone without partners. Allah said in another Ayah, وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him (saying): "None has the right to be worshipped but I, so worship Me.")[21:25] Allah informed us that Nuh said to his people, فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُم مِّنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ (But if you turn away, then no reward have I asked of you, my reward is only from Allah, and I have been commanded to be of the Muslims.)[10:72] Allah said, وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ - إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ - وَوَصَّىٰ بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ (And who turns away from the religion of Ibrahim except him who deludes himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the all that exists." And this was enjoined by Ibrahim upon his sons and by Ya'qub (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.")[2:130-132]. Yusuf, peace be upon him, said, رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الْأَحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ (My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams – the (Only) Creator of the heavens and the earth! You are my Wali (Protector) in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.)[12:101] Musa said, وَقَالَ مُوسَىٰ يَا قَوْمِ إِن كُنتُمْ آمَنتُم بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِن كُنتُم مُّسْلِمِينَ - فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِينَ - وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ (And Musa said: "O my people! If you have believed in Allah, then put your trust in Him if you are Muslims." They said: "In Allah we put our trust. Our Lord! Make us not a trial for the folk who are wrongdoers. And save us by your mercy from the disbelieving folk")[10:84-86] Allah said, إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ (Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets, who submitted themselves to Allah's will, judged for the Jews. And the rabbis and the priests [did also].)[5:44], and, وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ (And when I (Allah) inspired Al-Hawariyyun (the disciples)[of 'Isa] to believe in Me and My Messenger, they said: "We believe. And bear witness that we are Muslims.")[5:111] Therefore, Allah states that He sent all His Messengers with the religion of Islam, although their respective laws differed from each other, and some of them abrogated others. Later on, the Law sent with Muhammad ﷺ abrogated all previous laws and nothing will ever abrogate it, forever. Certainly, Muhammad's Law will always be apparent and its flags raised high, until the Day of Resurrection. The Prophet ﷺ said, نَحْنُ مَعَاشِرُ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِدٌ (We, the Prophets, are half brothers, but our religion is one.) Half brothers, mentioned in the Hadith, refers to the brothers to one father, but different mothers. Therefore, the religion, representing the one father, is one; worshipping Allah alone without partners, even though the laws which are like the different mothers in this parable, are different. Allah the Most High knows best. Imam Ahmad recorded that 'Ali said that when the Messenger of Allah ﷺ used to start the prayer with Takbir [saying, "Allahu Akbar" (Allah is the Great)] he would then supplicate, وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ، إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي للهِ رَبِّ الْعَالَمِينَ (I have directed my face towards He Who has created the heavens and earth, Hanifan and I am not among the Mushrikin. Certainly, my prayer, sacrifice, living and dying are all for Allah, Lord of the worlds.) اللَّهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ، أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ، تَبَارَكْتَ وَتَعَالَيْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ (O Allah! You are the King, there is no deity worthy of worship except You. You are my Lord and I am Your servant. I have committed wrong against myself and admitted to my error, so forgive me all my sins. Verily, You, only You forgive the sins. (O Allah!) Direct me to the best conduct, for none except You directs to the best conduct. Divert me from the worst conduct, for only You divert from the worst conduct. Glorified and Exalted You are. I seek Your forgiveness and repent to You.) This Hadith, which was also recorded by Muslim in the Sahih, continues and mentions the Prophet's supplication in his bowing, prostrating and final sitting positions.

Say: "Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, Hanifan (monotheism) and he was not of the Mushrikin. (161)Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. (162)"He has no partner. And of this I have been commanded, and I am the first of the Muslims. (163) Islam is the Straight Path Allah commands His Prophet ﷺ, the chief of the Messengers, to convey the news of being guided to Allah's straight path. This path is neither wicked, nor deviant, دِينًا قِيَمًا (a right religion...) that is, established on firm grounds, مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (The religion of Ibrahim, Hanifan and he was not of the Mushrikin.) Allah said in similar Ayat, وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ (And who turns away from the religion of Ibrahim except him who deludes himself?)[2:130], and, وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ (And strive hard in Allah's cause as you ought to strive. He has chosen you, and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim.)[22:78], and, إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ - شَاكِرًا لِّأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ - وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ - ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, a Hanif, and he was not one of the Mushrikin. (He was) thankful for His (Allah's) favors. He (Allah) chose him (as an intimate friend) and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (saying): "Follow the religion of Ibrahim, (he was a) Hanif, and he was not of the Mushrikin")[16:120-123]. Ordering the Prophet ﷺ to follow the religion of Ibrahim, the Hanifiyyah, does not mean that Prophet Ibrahim reached more perfection in it than our Prophet ﷺ. Rather, our Prophet ﷺ perfectly established the religion and it was completed for him; and none before him reached this level of perfection. This is why he is the Final Prophet, the chief of all the Children of Adam who holds the station of praise and glory, the honor of intercession on the Day of Resurrection. All creation (on that Day) will seek him, even Ibrahim the friend of Allah, peace be upon him [to request the beginning of Judgement]. Imam Ahmad recorded that Ibn 'Abbas said, "The Messenger of Allah was asked, 'Which religion is the best with Allah, the Exalted?' He said, الْحَنِيفِيَّةُ السَّمْحَةُ (Al-Hanifiyyah As-Samhah (the easy monotheism))" The Command for Sincerity in Worship Allah said next, قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ (Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of the all that exists.") Allah commands the Prophet ﷺ to inform the idolators who worship other than Allah and sacrifice to something other than Him, that he opposes them in all this, for his prayer is for Allah, and his rituals are in His Name alone, without partners. Allah said in a similar statement, فَصَلِّ لِرَبِّكَ وَانْحَرْ (Therefore turn in prayer to your Lord and sacrifice.)[108:2], meaning, make your prayer and sacrifice for Allah alone. As for the idolators, they used to worship the idols and sacrifice to them, so Allah commanded the Prophet ﷺ to defy them and contradict their practices. Allah, the Exalted, commanded him to dedicate his intention and heart to being sincere for Him alone. Mujahid commented, إِنَّ صَلَاتِي وَنُسُكِي (Verily, my prayer and my Nusuk...) refers to sacrificing during Hajj and 'Umrah. Islam is the Religion of all Prophets The Ayah, وَأَنَا أَوَّلُ الْمُسْلِمِينَ (and I am the first of the Muslims.) means, from this Ummah, according to Qatadah. This is a sound meaning, because all Prophets before our Prophet ﷺ were calling to Islam, which commands worshipping Allah alone without partners. Allah said in another Ayah, وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him (saying): "None has the right to be worshipped but I, so worship Me.")[21:25] Allah informed us that Nuh said to his people, فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُم مِّنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ (But if you turn away, then no reward have I asked of you, my reward is only from Allah, and I have been commanded to be of the Muslims.)[10:72] Allah said, وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ - إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ - وَوَصَّىٰ بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ (And who turns away from the religion of Ibrahim except him who deludes himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the all that exists." And this was enjoined by Ibrahim upon his sons and by Ya'qub (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.")[2:130-132]. Yusuf, peace be upon him, said, رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الْأَحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ (My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams – the (Only) Creator of the heavens and the earth! You are my Wali (Protector) in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.)[12:101] Musa said, وَقَالَ مُوسَىٰ يَا قَوْمِ إِن كُنتُمْ آمَنتُم بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِن كُنتُم مُّسْلِمِينَ - فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِينَ - وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ (And Musa said: "O my people! If you have believed in Allah, then put your trust in Him if you are Muslims." They said: "In Allah we put our trust. Our Lord! Make us not a trial for the folk who are wrongdoers. And save us by your mercy from the disbelieving folk")[10:84-86] Allah said, إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ (Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets, who submitted themselves to Allah's will, judged for the Jews. And the rabbis and the priests [did also].)[5:44], and, وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ (And when I (Allah) inspired Al-Hawariyyun (the disciples)[of 'Isa] to believe in Me and My Messenger, they said: "We believe. And bear witness that we are Muslims.")[5:111] Therefore, Allah states that He sent all His Messengers with the religion of Islam, although their respective laws differed from each other, and some of them abrogated others. Later on, the Law sent with Muhammad ﷺ abrogated all previous laws and nothing will ever abrogate it, forever. Certainly, Muhammad's Law will always be apparent and its flags raised high, until the Day of Resurrection. The Prophet ﷺ said, نَحْنُ مَعَاشِرُ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِدٌ (We, the Prophets, are half brothers, but our religion is one.) Half brothers, mentioned in the Hadith, refers to the brothers to one father, but different mothers. Therefore, the religion, representing the one father, is one; worshipping Allah alone without partners, even though the laws which are like the different mothers in this parable, are different. Allah the Most High knows best. Imam Ahmad recorded that 'Ali said that when the Messenger of Allah ﷺ used to start the prayer with Takbir [saying, "Allahu Akbar" (Allah is the Great)] he would then supplicate, وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ، إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي للهِ رَبِّ الْعَالَمِينَ (I have directed my face towards He Who has created the heavens and earth, Hanifan and I am not among the Mushrikin. Certainly, my prayer, sacrifice, living and dying are all for Allah, Lord of the worlds.) اللَّهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ، أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ، تَبَارَكْتَ وَتَعَالَيْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ (O Allah! You are the King, there is no deity worthy of worship except You. You are my Lord and I am Your servant. I have committed wrong against myself and admitted to my error, so forgive me all my sins. Verily, You, only You forgive the sins. (O Allah!) Direct me to the best conduct, for none except You directs to the best conduct. Divert me from the worst conduct, for only You divert from the worst conduct. Glorified and Exalted You are. I seek Your forgiveness and repent to You.) This Hadith, which was also recorded by Muslim in the Sahih, continues and mentions the Prophet's supplication in his bowing, prostrating and final sitting positions.

Say: "Shall I seek a lord other than Allah, while He is the Lord of all things? No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another. Then unto your Lord is your return, so He will tell you that wherein you have been differing. (164) The Command to Sincerely Trust in Allah Allah said, قُلْ (Say), O Muhammad ﷺ, to those idolators, about worshipping Allah alone and trusting in Him, أَغَيْرَ اللَّهِ أَبْغِي رَبًّا (Shall I seek a lord other than Allah...)[6:164], وَهُوَ رَبُّ كُلِّ شَيْءٍ (while He is the Lord of all things?) and Who protects and saves me and governs all my affairs? But, I only trust in Him and go back to Him, because He is the Lord of everything, Owner of all things and His is the creation and the decision. This Ayah commands sincerely trusting Allah, while the Ayah before it commands sincerely worshipping Allah alone without partners. These two meanings are often mentioned together in the Qur'an. Allah directs His servants to proclaim, إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You (alone) we worship, and You (alone) we ask for help (for each and every thing).)[1:5] Allah said, فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ (So worship Him and put your trust in Him.)[11:123], and قُلْ هُوَ الرَّحْمَٰنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا (Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust".)[67:29], and, رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (Lord of the east and the west; none has the right to be worshipped but He. So take Him a guardian.)[73:9] There are similar Ayat on this subject. Every Person Carries His Own Burden Allah said, وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ (No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another.) thus emphasizing Allah's reckoning, decision and justice that will occur on the Day of Resurrection. The souls will only be recompensed for their deeds, good for good and evil for evil. No person shall carry the burden of another person, a fact that indicates Allah's perfect justice. Allah said in other Ayat, وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)[35:18], and, فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا (Then he will have no fear of injustice, nor of any curtailment (of his reward).)[20:112] Scholars of Tafsir commented, "No person will be wronged by carrying the evil deeds of another person, nor will his own good deeds be curtailed or decreased." Allah also said; كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلَّا أَصْحَابَ الْيَمِينِ (Every person is a pledge for what he has earned. Except those on the Right.)[74:38-39], meaning, every person will be tied to his evil deeds. But, for those on the right – the believers – the blessing of their good works will benefit their offspring and relatives, as well. Allah said in Surat At-Tur, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (And those who believe and whose offspring follow them in faith, to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.)[52:21], meaning, We shall elevate their offspring to their high grades in Paradise, even though the deeds of the offspring were less righteous, since they shared faith with them in its general form. Allah says, We did not decrease the grades of these righteous believers so that those (their offspring and relatives) who have lesser grades, can share the same grades as them. Rather Allah elevated the lesser believers to the grades of their parents by the blessing of their parents' good works, by His favor and bounty. Allah said next (in Surat At-Tur), كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.)[52:21], meaning, of evil. Allah's statement here, ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ (Then unto your Lord is your return, so He will tell you that wherein you have been differing.) means, work you (disbelievers), and we will also work. Surely, both you and us will be gathered to Allah and He will inform us of our deeds and your deeds and the decision on what we used to dispute about in the life of this world. Allah said in other Ayat, قُل لَّا تُسْأَلُونَ عَمَّا أَجْرَمْنَا وَلَا نُسْأَلُ عَمَّا تَعْمَلُونَ - قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ (Say: "You will not be asked about our sins, nor shall we be asked of what you do." Say: "Our Lord will assemble us all together, then He will judge between us with truth. And He is the Just Judge, the All-Knower of the true state of affairs.")[34:25-26].

And it is He Who has made you generations coming after generations, replacing each other on the earth. And He has raised you in ranks, some above others that He may try you in that which He has bestowed on you. Surely, your Lord is Swift in retribution, and certainly He is Oft-Forgiving, Most Merciful (165) Allah Made Mankind Dwellers on the earth, Generation After Generation, of Various Grades, in order to Test Them Allah said, وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ (And it is He Who has made you generations coming after generations, replacing each other on the earth.) meaning, He made you dwell on the earth generation after generation, century after century and offspring after forefathers, according to Ibn Zayd and others. Allah also said, وَلَوْ نَشَاءُ لَجَعَلْنَا مِنكُم مَّلَائِكَةً فِي الْأَرْضِ يَخْلُفُونَ (And if it were Our will, We would have made angels to replace you on the earth)[43:60], and, وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ (And makes you inheritors of the Earth, generations after generations.)[27:62], and إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً (Verily, I am going to place (mankind) generations after generations on earth.)[2:30], and, عَسَىٰ رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الْأَرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ (It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act.)[7:129] Allah's statement, وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ (And He has raised you in ranks, some above others,) means, He has made you different from each other with regards to provision, conduct, qualities, evilness, shapes, color of skin, and so forth, and He has the perfect wisdom in all this. Allah said in other Ayat, نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَتَّخِذَ بَعْضُهُم بَعْضًا سُخْرِيًّا (It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work.)[43:32], and, انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا (See how We prefer one above another (in this world), and verily, the Hereafter will be greater in degrees and greater in preferment.)[17:21] Allah's statement, لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ (that He may try you in that which He has bestowed on you.) means, so that He tests you in what He has granted you, for Allah tries the rich concerning his wealth and will ask him about how he appreciated it. He also tries the poor concerning his poverty and will ask him about his patience with it. Muslim recorded that Abu Sa'id Al-Khudri said that the Messenger of Allah ﷺ said, إِنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ وَإِنَّ اللهَ مُسْتَخْلِفُكُمْ فِيهَا فَنَاظِرٌ مَاذَا تَعْمَلُونَ، فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَاءَ فَإِنَّ أَوَّلَ فِتْنَةِ بَنِي إِسْرَائِيلَ كَانَتْ فِي النِّسَاءِ (Verily, this life is beautiful and green, and Allah made you dwell in it generation after generation so that He sees what you will do. Therefore, beware of this life and beware of women, for the first trial that the Children of Israel suffered from was with women.) Allah's statement, إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ (Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.) this is both discouragement and encouragement, by reminding the believers that Allah is swift in reckoning and punishment with those who disobey Him and defy His Messengers, وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ (And certainly He is Oft-Forgiving, Most Merciful.) for those who take Him as protector and follow His Messengers in the news and commandments they conveyed. Allah often mentions these two attributes together in the Qur'an. Allah said, وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَىٰ ظُلْمِهِمْ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ (But verily, your Lord is full of forgiveness for mankind in spite of their wrongdoing. And verily, your Lord is (also) severe in punishment)[13:6], and, نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ (Declare unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.)[15:49-50] There are similar Ayat that contain encouragement and discouragement. Sometimes Allah calls His servants to Him with encouragement, describing Paradise and making them eager for what He has with Him. Sometimes, He calls His servants with discouragement, mentioning the Fire and its torment and punishment, as well as, the Day of Resurrection and its horrors. Sometimes Allah mentions both so that each person is affected by it according to his or her qualities. We ask Allah that He makes us among those who obey what He has commanded, avoid what He has prohibited, and believe in Him as He has informed. Certainly, He is Near, hears and answers the supplication, and He is the Most Kind, Generous and Bestowing. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, لَوْ يَعْلَمُ الْمُؤْمِنُ مَا عِنْدَ اللهِ مِنَ الْعُقُوبَةِ مَا طَمِعَ بِجَنَّتِهِ أَحَدٌ، وَلَوْ يَعْلَمُ الْكَافِرُ مَا عنْدَ اللهِ مِنَ الرَّحْمَةِ مَا قَنَطَ أَحَدٌ مِنَ الْجَنَّةِ، خَلَقَ اللهُ مِائَةَ رَحْمَةٍ فَوَضَعَ وَاحِدَةً بَيْنَ خَلْقِهِ يَتَرَاحَمُونَ بِهَا وَعِنْدَ اللهِ تِسْعَةٌ وَتِسْعُونَ (If the believer knew Allah's punishment, no one will hope in entering His Paradise. And if the disbeliever knew Allah's mercy, no one will feel hopeless of acquiring Paradise. Allah created a hundred kinds of mercy. He sent down one of them to His creation, and they are merciful to each other on that account. With Allah, there remains ninety-nine kinds of mercy.) Muslim and At-Tirmidhi also recorded this Hadith, At-Tirmidhi said "Hasan". Abu Hurayrah narrated that the Messenger of Allah ﷺ said, لَمَّا خَلَقَ اللهُ الْخَلْقَ كَتَبَ فِي كِتَابٍ فَهُوَ عِنْدَهُ فَوْقَ الْعَرْشِ إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي (When Allah created the creation, He wrote in a Book, and this Book is with Him above the Throne: 'My mercy overcomes My anger.') This is the end of the Tafsir of Surat Al-An'am, all the thanks and appreciation for Allah.