Tafsir Ibn Kathir — Al-Hijr 15:1 – An-Nahl 16:85

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الر ۚ تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُّبِينٍ - رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ - ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ ۖ فَسَوْفَ يَعْلَمُونَ (1. Alif-Lam-Ra. These are Ayat of the Book and a plain Qur'an.)(2. How much would those who disbelieved wish that they had been Muslims.)(3. Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!) The Disbelievers will someday wish that They had been Muslims We have already discussed the letters which appear at the beginning of some Surahs. Allah said: رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا (How much would those who disbelieved wish) Here Allah tells us that they will regret having lived in disbelief, and will wish that they had been Muslims in this world. Regarding Allah's saying, رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (How much would those who disbelieved wish that they had been Muslims.) Sufyan Ath-Thawri reported from Salamah bin Kuhayl, who reported from Abi Az-Za'ra', from 'Abdullah, who said: "This is about the Jahannamiyyun (the sinners among the believers who will stay in Hell for some time), when they [the disbelievers] see them being brought out of Hell." رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (How much would those who disbelieved wish that they had been Muslims.) Ibn Jarir reported that Ibn 'Abbas and Anas bin Malik explained that this Ayah refers to the Day when Allah will detain the sinful Muslims in Hell along with the idolators. He said: "The idolators will say to them, 'What you used to worship on earth has not helped you.' Then by virtue of His mercy, Allah will be angry for their sake, and He will remove them [from it]. That is when رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (How much would those who disbelieved wish that they had been Muslims)." ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا (Leave them to eat and enjoy) this is a stern and definitive threat for them, like His saying, قُلْ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ (Say: "Enjoy your brief life! But certainly, your destination is the Fire!")[14:30] كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُم مُّجْرِمُونَ ((O disbelievers!) Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the guilty.)[77:46] Allah says: وَيُلْهِهِمُ الْأَمَلُ (let them be preoccupied with false hope.) i.e., distracted from repentance and turning to Allah, for فَسَوْفَ يَعْلَمُونَ (They will soon come to know!) that is, their punishment.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الر ۚ تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُّبِينٍ - رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ - ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ ۖ فَسَوْفَ يَعْلَمُونَ (1. Alif-Lam-Ra. These are Ayat of the Book and a plain Qur'an.)(2. How much would those who disbelieved wish that they had been Muslims.)(3. Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!) The Disbelievers will someday wish that They had been Muslims We have already discussed the letters which appear at the beginning of some Surahs. Allah said: رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا (How much would those who disbelieved wish) Here Allah tells us that they will regret having lived in disbelief, and will wish that they had been Muslims in this world. Regarding Allah's saying, رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (How much would those who disbelieved wish that they had been Muslims.) Sufyan Ath-Thawri reported from Salamah bin Kuhayl, who reported from Abi Az-Za'ra', from 'Abdullah, who said: "This is about the Jahannamiyyun (the sinners among the believers who will stay in Hell for some time), when they [the disbelievers] see them being brought out of Hell." رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (How much would those who disbelieved wish that they had been Muslims.) Ibn Jarir reported that Ibn 'Abbas and Anas bin Malik explained that this Ayah refers to the Day when Allah will detain the sinful Muslims in Hell along with the idolators. He said: "The idolators will say to them, 'What you used to worship on earth has not helped you.' Then by virtue of His mercy, Allah will be angry for their sake, and He will remove them [from it]. That is when رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (How much would those who disbelieved wish that they had been Muslims)." ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا (Leave them to eat and enjoy) this is a stern and definitive threat for them, like His saying, قُلْ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ (Say: "Enjoy your brief life! But certainly, your destination is the Fire!")[14:30] كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُم مُّجْرِمُونَ ((O disbelievers!) Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the guilty.)[77:46] Allah says: وَيُلْهِهِمُ الْأَمَلُ (let them be preoccupied with false hope.) i.e., distracted from repentance and turning to Allah, for فَسَوْفَ يَعْلَمُونَ (They will soon come to know!) that is, their punishment.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الر ۚ تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُّبِينٍ - رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ - ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ ۖ فَسَوْفَ يَعْلَمُونَ (1. Alif-Lam-Ra. These are Ayat of the Book and a plain Qur'an.)(2. How much would those who disbelieved wish that they had been Muslims.)(3. Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!) The Disbelievers will someday wish that They had been Muslims We have already discussed the letters which appear at the beginning of some Surahs. Allah said: رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا (How much would those who disbelieved wish) Here Allah tells us that they will regret having lived in disbelief, and will wish that they had been Muslims in this world. Regarding Allah's saying, رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (How much would those who disbelieved wish that they had been Muslims.) Sufyan Ath-Thawri reported from Salamah bin Kuhayl, who reported from Abi Az-Za'ra', from 'Abdullah, who said: "This is about the Jahannamiyyun (the sinners among the believers who will stay in Hell for some time), when they [the disbelievers] see them being brought out of Hell." رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (How much would those who disbelieved wish that they had been Muslims.) Ibn Jarir reported that Ibn 'Abbas and Anas bin Malik explained that this Ayah refers to the Day when Allah will detain the sinful Muslims in Hell along with the idolators. He said: "The idolators will say to them, 'What you used to worship on earth has not helped you.' Then by virtue of His mercy, Allah will be angry for their sake, and He will remove them [from it]. That is when رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (How much would those who disbelieved wish that they had been Muslims)." ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا (Leave them to eat and enjoy) this is a stern and definitive threat for them, like His saying, قُلْ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ (Say: "Enjoy your brief life! But certainly, your destination is the Fire!")[14:30] كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُم مُّجْرِمُونَ ((O disbelievers!) Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the guilty.)[77:46] Allah says: وَيُلْهِهِمُ الْأَمَلُ (let them be preoccupied with false hope.) i.e., distracted from repentance and turning to Allah, for فَسَوْفَ يَعْلَمُونَ (They will soon come to know!) that is, their punishment.

And never did We destroy a township but there was a known decree for it (4)No nation can advance its term, nor delay it (5) Every Township has its allotted Time Allah is informing us that He never destroys a township until He has established evidences for it and its allotted time has ended. When the time for a nation's destruction has come, He never delays it, and He never moves its appointed time forward. This was a message and a warning to the people of Makkah, telling them to give up their Shirk, their stubbornness and disbelief for which they deserved to be destroyed.

And never did We destroy a township but there was a known decree for it (4)No nation can advance its term, nor delay it (5) Every Township has its allotted Time Allah is informing us that He never destroys a township until He has established evidences for it and its allotted time has ended. When the time for a nation's destruction has come, He never delays it, and He never moves its appointed time forward. This was a message and a warning to the people of Makkah, telling them to give up their Shirk, their stubbornness and disbelief for which they deserved to be destroyed.

And they say: "O you (Muhammad) to whom the Dhikr (the Qur'an) has been revealed! Verily, you are a madman (6)"Why do you not bring angels to us if you are of the truthful? (7)We do not send the angels down except with the truth, and in that case, they (the disbelievers) would have no respite (8)Verily, We, it is We Who revealed the Dhikr (i.e. the Qur'an) and surely We will guard it (from corruption)(9) The Accusation that the Prophet (ﷺ) was a Madman and Demands for Him to bring down Angels Allah tells us about the disbelief, arrogance and stubbornness of the disbelievers as reflected in their words: يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ (O you (Muhammad) to whom the Dhikr (the Qur'an) has been revealed!) i.e., the one who claims to receive it. إِنَّكَ لَمَجْنُونٌ (Verily, you are a mad man!) i.e., by your invitation to us to follow you and leave the way of our forefathers. لَّوْ مَا تَأْتِينَا بِالْمَلَائِكَةِ (Why do you not bring angels to us) i.e., to bear witness to the accuracy of what you have brought to us is true, if you are really telling the truth? This is similar to what Pharaoh said: فَلَوْلَا أُلْقِيَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ أَوْ جَاءَ مَعَهُ الْمَلَائِكَةُ مُقْتَرِنِينَ (Why then are not golden bracelets bestowed on him, or angels sent along with him?)(43:53). And Allah said: وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ اسْتَكْبَرُوا فِي أَنفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا - يَوْمَ يَرَوْنَ الْمَلَائِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And those who do not expect a meeting with Us (i. e., those who deny the Day of Resurrection and the life of the Hereafter), say: "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. On the Day that they do see the angels - there will be no good news given on that day to the guilty. And they (angels) will say: "All kinds of glad tidings are forbidden for you.")(25:21-22) For this reason Allah said: مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ وَمَا كَانُوا إِذًا مُّنظَرِينَ (We do not send the angels down except with the truth, and in that case, they (the disbelievers) would have no respite!) Mujahid said in this Ayah: مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ (We do not send the angels down except with the truth) "[i.e.,] with the Message and the punishment." Then Allah, may He be exalted, stated that He is the One Who revealed the Dhikr to him, which is the Qur'an, and He is protecting it from being changed or altered.

And they say: "O you (Muhammad) to whom the Dhikr (the Qur'an) has been revealed! Verily, you are a madman (6)"Why do you not bring angels to us if you are of the truthful? (7)We do not send the angels down except with the truth, and in that case, they (the disbelievers) would have no respite (8)Verily, We, it is We Who revealed the Dhikr (i.e. the Qur'an) and surely We will guard it (from corruption)(9) The Accusation that the Prophet (ﷺ) was a Madman and Demands for Him to bring down Angels Allah tells us about the disbelief, arrogance and stubbornness of the disbelievers as reflected in their words: يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ (O you (Muhammad) to whom the Dhikr (the Qur'an) has been revealed!) i.e., the one who claims to receive it. إِنَّكَ لَمَجْنُونٌ (Verily, you are a mad man!) i.e., by your invitation to us to follow you and leave the way of our forefathers. لَّوْ مَا تَأْتِينَا بِالْمَلَائِكَةِ (Why do you not bring angels to us) i.e., to bear witness to the accuracy of what you have brought to us is true, if you are really telling the truth? This is similar to what Pharaoh said: فَلَوْلَا أُلْقِيَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ أَوْ جَاءَ مَعَهُ الْمَلَائِكَةُ مُقْتَرِنِينَ (Why then are not golden bracelets bestowed on him, or angels sent along with him?)(43:53). And Allah said: وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ اسْتَكْبَرُوا فِي أَنفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا - يَوْمَ يَرَوْنَ الْمَلَائِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And those who do not expect a meeting with Us (i. e., those who deny the Day of Resurrection and the life of the Hereafter), say: "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. On the Day that they do see the angels - there will be no good news given on that day to the guilty. And they (angels) will say: "All kinds of glad tidings are forbidden for you.")(25:21-22) For this reason Allah said: مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ وَمَا كَانُوا إِذًا مُّنظَرِينَ (We do not send the angels down except with the truth, and in that case, they (the disbelievers) would have no respite!) Mujahid said in this Ayah: مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ (We do not send the angels down except with the truth) "[i.e.,] with the Message and the punishment." Then Allah, may He be exalted, stated that He is the One Who revealed the Dhikr to him, which is the Qur'an, and He is protecting it from being changed or altered.

And they say: "O you (Muhammad) to whom the Dhikr (the Qur'an) has been revealed! Verily, you are a madman (6)"Why do you not bring angels to us if you are of the truthful? (7)We do not send the angels down except with the truth, and in that case, they (the disbelievers) would have no respite (8)Verily, We, it is We Who revealed the Dhikr (i.e. the Qur'an) and surely We will guard it (from corruption)(9) The Accusation that the Prophet (ﷺ) was a Madman and Demands for Him to bring down Angels Allah tells us about the disbelief, arrogance and stubbornness of the disbelievers as reflected in their words: يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ (O you (Muhammad) to whom the Dhikr (the Qur'an) has been revealed!) i.e., the one who claims to receive it. إِنَّكَ لَمَجْنُونٌ (Verily, you are a mad man!) i.e., by your invitation to us to follow you and leave the way of our forefathers. لَّوْ مَا تَأْتِينَا بِالْمَلَائِكَةِ (Why do you not bring angels to us) i.e., to bear witness to the accuracy of what you have brought to us is true, if you are really telling the truth? This is similar to what Pharaoh said: فَلَوْلَا أُلْقِيَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ أَوْ جَاءَ مَعَهُ الْمَلَائِكَةُ مُقْتَرِنِينَ (Why then are not golden bracelets bestowed on him, or angels sent along with him?)(43:53). And Allah said: وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ اسْتَكْبَرُوا فِي أَنفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا - يَوْمَ يَرَوْنَ الْمَلَائِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And those who do not expect a meeting with Us (i. e., those who deny the Day of Resurrection and the life of the Hereafter), say: "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. On the Day that they do see the angels - there will be no good news given on that day to the guilty. And they (angels) will say: "All kinds of glad tidings are forbidden for you.")(25:21-22) For this reason Allah said: مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ وَمَا كَانُوا إِذًا مُّنظَرِينَ (We do not send the angels down except with the truth, and in that case, they (the disbelievers) would have no respite!) Mujahid said in this Ayah: مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ (We do not send the angels down except with the truth) "[i.e.,] with the Message and the punishment." Then Allah, may He be exalted, stated that He is the One Who revealed the Dhikr to him, which is the Qur'an, and He is protecting it from being changed or altered.

And they say: "O you (Muhammad) to whom the Dhikr (the Qur'an) has been revealed! Verily, you are a madman (6)"Why do you not bring angels to us if you are of the truthful? (7)We do not send the angels down except with the truth, and in that case, they (the disbelievers) would have no respite (8)Verily, We, it is We Who revealed the Dhikr (i.e. the Qur'an) and surely We will guard it (from corruption)(9) The Accusation that the Prophet (ﷺ) was a Madman and Demands for Him to bring down Angels Allah tells us about the disbelief, arrogance and stubbornness of the disbelievers as reflected in their words: يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ (O you (Muhammad) to whom the Dhikr (the Qur'an) has been revealed!) i.e., the one who claims to receive it. إِنَّكَ لَمَجْنُونٌ (Verily, you are a mad man!) i.e., by your invitation to us to follow you and leave the way of our forefathers. لَّوْ مَا تَأْتِينَا بِالْمَلَائِكَةِ (Why do you not bring angels to us) i.e., to bear witness to the accuracy of what you have brought to us is true, if you are really telling the truth? This is similar to what Pharaoh said: فَلَوْلَا أُلْقِيَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ أَوْ جَاءَ مَعَهُ الْمَلَائِكَةُ مُقْتَرِنِينَ (Why then are not golden bracelets bestowed on him, or angels sent along with him?)(43:53). And Allah said: وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ اسْتَكْبَرُوا فِي أَنفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا - يَوْمَ يَرَوْنَ الْمَلَائِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And those who do not expect a meeting with Us (i. e., those who deny the Day of Resurrection and the life of the Hereafter), say: "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. On the Day that they do see the angels - there will be no good news given on that day to the guilty. And they (angels) will say: "All kinds of glad tidings are forbidden for you.")(25:21-22) For this reason Allah said: مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ وَمَا كَانُوا إِذًا مُّنظَرِينَ (We do not send the angels down except with the truth, and in that case, they (the disbelievers) would have no respite!) Mujahid said in this Ayah: مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ (We do not send the angels down except with the truth) "[i.e.,] with the Message and the punishment." Then Allah, may He be exalted, stated that He is the One Who revealed the Dhikr to him, which is the Qur'an, and He is protecting it from being changed or altered.

Indeed, We sent (Messengers) before you (O Muhammad) amongst the earlier communities (10)And there never came a Messenger to them but that they mocked him (11)Thus We allow it to enter the hearts of the guilty (12)They would not believe in it (the Qur'an); and already the example of the ancients has gone forth (13) The Idolators of Every Nation made a Mockery of their Messengers Consoling His Messenger ﷺ for the rejection of the disbelieving Quraysh, Allah says that He has sent Messengers before him to the nations of the past, and no Messenger came to a nation but they rejected him and mocked him. Then He tells him that He lets disbelief enter the hearts of those sinners who are too stubborn and too arrogant to follow His guidance. كَذَٰلِكَ نَسْلُكُهُ فِي قُلُوبِ الْمُجْرِمِينَ (Thus We allow it to enter the hearts of the guilty.) Anas and Al-Hasan Al-Basri said that this referred to Shirk. وَقَدْ خَلَتْ سُنَّةُ الْأَوَّلِينَ (and already the example of the ancients has gone forth.) meaning the destruction wrought by Allah on those who rejected His Messengers, and how He saved His Prophets and their followers in this world and in the Hereafter, is well known.

Indeed, We sent (Messengers) before you (O Muhammad) amongst the earlier communities (10)And there never came a Messenger to them but that they mocked him (11)Thus We allow it to enter the hearts of the guilty (12)They would not believe in it (the Qur'an); and already the example of the ancients has gone forth (13) The Idolators of Every Nation made a Mockery of their Messengers Consoling His Messenger ﷺ for the rejection of the disbelieving Quraysh, Allah says that He has sent Messengers before him to the nations of the past, and no Messenger came to a nation but they rejected him and mocked him. Then He tells him that He lets disbelief enter the hearts of those sinners who are too stubborn and too arrogant to follow His guidance. كَذَٰلِكَ نَسْلُكُهُ فِي قُلُوبِ الْمُجْرِمِينَ (Thus We allow it to enter the hearts of the guilty.) Anas and Al-Hasan Al-Basri said that this referred to Shirk. وَقَدْ خَلَتْ سُنَّةُ الْأَوَّلِينَ (and already the example of the ancients has gone forth.) meaning the destruction wrought by Allah on those who rejected His Messengers, and how He saved His Prophets and their followers in this world and in the Hereafter, is well known.

Indeed, We sent (Messengers) before you (O Muhammad) amongst the earlier communities (10)And there never came a Messenger to them but that they mocked him (11)Thus We allow it to enter the hearts of the guilty (12)They would not believe in it (the Qur'an); and already the example of the ancients has gone forth (13) The Idolators of Every Nation made a Mockery of their Messengers Consoling His Messenger ﷺ for the rejection of the disbelieving Quraysh, Allah says that He has sent Messengers before him to the nations of the past, and no Messenger came to a nation but they rejected him and mocked him. Then He tells him that He lets disbelief enter the hearts of those sinners who are too stubborn and too arrogant to follow His guidance. كَذَٰلِكَ نَسْلُكُهُ فِي قُلُوبِ الْمُجْرِمِينَ (Thus We allow it to enter the hearts of the guilty.) Anas and Al-Hasan Al-Basri said that this referred to Shirk. وَقَدْ خَلَتْ سُنَّةُ الْأَوَّلِينَ (and already the example of the ancients has gone forth.) meaning the destruction wrought by Allah on those who rejected His Messengers, and how He saved His Prophets and their followers in this world and in the Hereafter, is well known.

Indeed, We sent (Messengers) before you (O Muhammad) amongst the earlier communities (10)And there never came a Messenger to them but that they mocked him (11)Thus We allow it to enter the hearts of the guilty (12)They would not believe in it (the Qur'an); and already the example of the ancients has gone forth (13) The Idolators of Every Nation made a Mockery of their Messengers Consoling His Messenger ﷺ for the rejection of the disbelieving Quraysh, Allah says that He has sent Messengers before him to the nations of the past, and no Messenger came to a nation but they rejected him and mocked him. Then He tells him that He lets disbelief enter the hearts of those sinners who are too stubborn and too arrogant to follow His guidance. كَذَٰلِكَ نَسْلُكُهُ فِي قُلُوبِ الْمُجْرِمِينَ (Thus We allow it to enter the hearts of the guilty.) Anas and Al-Hasan Al-Basri said that this referred to Shirk. وَقَدْ خَلَتْ سُنَّةُ الْأَوَّلِينَ (and already the example of the ancients has gone forth.) meaning the destruction wrought by Allah on those who rejected His Messengers, and how He saved His Prophets and their followers in this world and in the Hereafter, is well known.

And even if We opened to them a gate to the heavens and they were to continue ascending through it (all day long)(14)They would surely say (in the evening): "Our eyes have been (as if) dazzled (we have not seen any angel or heaven). Nay, we are a people bewitched. (15) The Stubborn Disbelievers will never believe, no matter what Signs and Wonders They see Allah explains the extent of their disbelief and stubborn resistance to the truth by stating that even if a door to heaven were to be opened for them, and they were to be taken up through it, they would still not believe. Rather, they would say: إِنَّمَا سُكِّرَتْ أَبْصَارُنَا (Our eyes have been (as if) dazzled.) Mujahid, Ibn Kathir and Ad-Dahhak said, "[this means] our vision has been blocked." Qatadah narrated that Ibn 'Abbas said, "[this means] our eyesight has been taken away." Al-'Awfi reported that Ibn 'Abbas said, "[this means] we were confused and put under a spell." سُكِّرَتْ أَبْصَارُنَا (Our eyes have been (as if) dazzled.) Ibn Zayd said: "The one who is dazzled [lit. intoxicated] is the one who cannot reason."

And even if We opened to them a gate to the heavens and they were to continue ascending through it (all day long)(14)They would surely say (in the evening): "Our eyes have been (as if) dazzled (we have not seen any angel or heaven). Nay, we are a people bewitched. (15) The Stubborn Disbelievers will never believe, no matter what Signs and Wonders They see Allah explains the extent of their disbelief and stubborn resistance to the truth by stating that even if a door to heaven were to be opened for them, and they were to be taken up through it, they would still not believe. Rather, they would say: إِنَّمَا سُكِّرَتْ أَبْصَارُنَا (Our eyes have been (as if) dazzled.) Mujahid, Ibn Kathir and Ad-Dahhak said, "[this means] our vision has been blocked." Qatadah narrated that Ibn 'Abbas said, "[this means] our eyesight has been taken away." Al-'Awfi reported that Ibn 'Abbas said, "[this means] we were confused and put under a spell." سُكِّرَتْ أَبْصَارُنَا (Our eyes have been (as if) dazzled.) Ibn Zayd said: "The one who is dazzled [lit. intoxicated] is the one who cannot reason."

And indeed, We have put the big stars in the heaven and We beautified it for the beholders (16)And We have guarded it (near heaven) from every outcast Shaytan (devil)(17)Except him (devil) who steals the hearing, then he is pursued by a clear flaming fire (18)And We have spread out the earth, and have placed firm mountains in it, and caused all kinds of things to grow in it, in due proportion (19)And in it We have provided means of living, for you and for those whom you provide not (20) The Power of Allah and His Signs in the Heavens and on Earth To those who ponder, and look repeatedly at the dazzling signs and wonders that are to be seen in the creation, Allah mentions His creation of the heavens, with their immense height, and both the fixed and moving heavenly bodies with which He has adorned it. Here, Mujahid and Qatadah said that Buruj [big stars] refers to the heavenly bodies. (I say): This is like the Ayah : تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا (Blessed be He Who has placed the big stars in the heavens.)[25:61] 'Atiyah Al-'Awfi said: "Buruj here refers to sentinel fortresses." He made the "shooting stars" to guard it against the evil devils who try to listen to information conveyed at the highest heights. If any devil breaches it and advances hoping to listen, a clear "shooting star" comes to him and destroys him. He may already have passed on whatever he heard before the fire hit him, to another devil below him; the latter will then take it to his friends [among humans], as is stated in the Sahih. Explaining this Ayah, Al-Bukhari reported from Abu Hurayrah that the Prophet ﷺ said: إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانٍ (When Allah decrees any matter in heaven, the angels beat their wings in submission to His Word, [with a sound like] a chain [beating] on a smooth rock.") ('Ali and other subnarrators said, "The sound reaches them.") "When the fright leaves their (angels') hearts, they (angels) are asked: 'What did your Lord say?' They respond: "The truth. And He is the Most High, the Most Great.' So those who hope to hear something listen, and they are standing one above the other." Sufyan [the narrator] described them with a gesture, spreading the fingers of his right hand and holding it in such a way that the fingers were above one another. "Sometimes the flaming fire hits one of these listeners before he is able to convey what he has heard to the one who is beneath him, and he is burned up, or sometimes the fire does not hit him until he has pit on to the one beneath him, so he brings it to the earth." Perhaps Sufyan said: "...until it reaches the earth and he puts it into the mouth of the sorcerer or fortune-teller, so that after telling a hundred lies he gets something right, and the people say, 'Did he not tell us that on such and such a day such and such would happen, and we found it to be the truth among the statements which were heard from heaven.'" Then Allah mentions His creation of the earth and how He spread it out, and the firm mountains, valleys, lands and sands that he has placed in it, and the plants and fruits that He causes to grow in their appropriate locations. مِن كُلِّ شَيْءٍ مَّوْزُونٍ (all kinds of things in due proportion.) Ibn 'Abbas said that this means with their predetermined proportions. This was also the opinion of Sa'id bin Jubayr, 'Ikrimah, Abu Malik, Mujahid, Al-Hakim bin 'Utaybah, Al-Hasan bin Muhammad, Abu Salih and Qatadah. وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ (And We have provided therein means of living, for you) Here Allah mentions that He created the earth with different means of provisions and livelihood of all kinds. وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ (and for those whom you provide not.) Mujahid said, "This refers to the riding animals and the cattle." Ibn Jarir said, "They are slaves, men and women, as well as the animals and the cattle. The meaning is that Allah, may He be exalted, is reminding them of the ways of earning provision that He has made easy for them, and of the animals that He has subjugated for them to ride and to eat, and the slaves from whom they benefit, but the provision of all of these comes from Allah alone."

And indeed, We have put the big stars in the heaven and We beautified it for the beholders (16)And We have guarded it (near heaven) from every outcast Shaytan (devil)(17)Except him (devil) who steals the hearing, then he is pursued by a clear flaming fire (18)And We have spread out the earth, and have placed firm mountains in it, and caused all kinds of things to grow in it, in due proportion (19)And in it We have provided means of living, for you and for those whom you provide not (20) The Power of Allah and His Signs in the Heavens and on Earth To those who ponder, and look repeatedly at the dazzling signs and wonders that are to be seen in the creation, Allah mentions His creation of the heavens, with their immense height, and both the fixed and moving heavenly bodies with which He has adorned it. Here, Mujahid and Qatadah said that Buruj [big stars] refers to the heavenly bodies. (I say): This is like the Ayah : تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا (Blessed be He Who has placed the big stars in the heavens.)[25:61] 'Atiyah Al-'Awfi said: "Buruj here refers to sentinel fortresses." He made the "shooting stars" to guard it against the evil devils who try to listen to information conveyed at the highest heights. If any devil breaches it and advances hoping to listen, a clear "shooting star" comes to him and destroys him. He may already have passed on whatever he heard before the fire hit him, to another devil below him; the latter will then take it to his friends [among humans], as is stated in the Sahih. Explaining this Ayah, Al-Bukhari reported from Abu Hurayrah that the Prophet ﷺ said: إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانٍ (When Allah decrees any matter in heaven, the angels beat their wings in submission to His Word, [with a sound like] a chain [beating] on a smooth rock.") ('Ali and other subnarrators said, "The sound reaches them.") "When the fright leaves their (angels') hearts, they (angels) are asked: 'What did your Lord say?' They respond: "The truth. And He is the Most High, the Most Great.' So those who hope to hear something listen, and they are standing one above the other." Sufyan [the narrator] described them with a gesture, spreading the fingers of his right hand and holding it in such a way that the fingers were above one another. "Sometimes the flaming fire hits one of these listeners before he is able to convey what he has heard to the one who is beneath him, and he is burned up, or sometimes the fire does not hit him until he has pit on to the one beneath him, so he brings it to the earth." Perhaps Sufyan said: "...until it reaches the earth and he puts it into the mouth of the sorcerer or fortune-teller, so that after telling a hundred lies he gets something right, and the people say, 'Did he not tell us that on such and such a day such and such would happen, and we found it to be the truth among the statements which were heard from heaven.'" Then Allah mentions His creation of the earth and how He spread it out, and the firm mountains, valleys, lands and sands that he has placed in it, and the plants and fruits that He causes to grow in their appropriate locations. مِن كُلِّ شَيْءٍ مَّوْزُونٍ (all kinds of things in due proportion.) Ibn 'Abbas said that this means with their predetermined proportions. This was also the opinion of Sa'id bin Jubayr, 'Ikrimah, Abu Malik, Mujahid, Al-Hakim bin 'Utaybah, Al-Hasan bin Muhammad, Abu Salih and Qatadah. وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ (And We have provided therein means of living, for you) Here Allah mentions that He created the earth with different means of provisions and livelihood of all kinds. وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ (and for those whom you provide not.) Mujahid said, "This refers to the riding animals and the cattle." Ibn Jarir said, "They are slaves, men and women, as well as the animals and the cattle. The meaning is that Allah, may He be exalted, is reminding them of the ways of earning provision that He has made easy for them, and of the animals that He has subjugated for them to ride and to eat, and the slaves from whom they benefit, but the provision of all of these comes from Allah alone."

And indeed, We have put the big stars in the heaven and We beautified it for the beholders (16)And We have guarded it (near heaven) from every outcast Shaytan (devil)(17)Except him (devil) who steals the hearing, then he is pursued by a clear flaming fire (18)And We have spread out the earth, and have placed firm mountains in it, and caused all kinds of things to grow in it, in due proportion (19)And in it We have provided means of living, for you and for those whom you provide not (20) The Power of Allah and His Signs in the Heavens and on Earth To those who ponder, and look repeatedly at the dazzling signs and wonders that are to be seen in the creation, Allah mentions His creation of the heavens, with their immense height, and both the fixed and moving heavenly bodies with which He has adorned it. Here, Mujahid and Qatadah said that Buruj [big stars] refers to the heavenly bodies. (I say): This is like the Ayah : تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا (Blessed be He Who has placed the big stars in the heavens.)[25:61] 'Atiyah Al-'Awfi said: "Buruj here refers to sentinel fortresses." He made the "shooting stars" to guard it against the evil devils who try to listen to information conveyed at the highest heights. If any devil breaches it and advances hoping to listen, a clear "shooting star" comes to him and destroys him. He may already have passed on whatever he heard before the fire hit him, to another devil below him; the latter will then take it to his friends [among humans], as is stated in the Sahih. Explaining this Ayah, Al-Bukhari reported from Abu Hurayrah that the Prophet ﷺ said: إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانٍ (When Allah decrees any matter in heaven, the angels beat their wings in submission to His Word, [with a sound like] a chain [beating] on a smooth rock.") ('Ali and other subnarrators said, "The sound reaches them.") "When the fright leaves their (angels') hearts, they (angels) are asked: 'What did your Lord say?' They respond: "The truth. And He is the Most High, the Most Great.' So those who hope to hear something listen, and they are standing one above the other." Sufyan [the narrator] described them with a gesture, spreading the fingers of his right hand and holding it in such a way that the fingers were above one another. "Sometimes the flaming fire hits one of these listeners before he is able to convey what he has heard to the one who is beneath him, and he is burned up, or sometimes the fire does not hit him until he has pit on to the one beneath him, so he brings it to the earth." Perhaps Sufyan said: "...until it reaches the earth and he puts it into the mouth of the sorcerer or fortune-teller, so that after telling a hundred lies he gets something right, and the people say, 'Did he not tell us that on such and such a day such and such would happen, and we found it to be the truth among the statements which were heard from heaven.'" Then Allah mentions His creation of the earth and how He spread it out, and the firm mountains, valleys, lands and sands that he has placed in it, and the plants and fruits that He causes to grow in their appropriate locations. مِن كُلِّ شَيْءٍ مَّوْزُونٍ (all kinds of things in due proportion.) Ibn 'Abbas said that this means with their predetermined proportions. This was also the opinion of Sa'id bin Jubayr, 'Ikrimah, Abu Malik, Mujahid, Al-Hakim bin 'Utaybah, Al-Hasan bin Muhammad, Abu Salih and Qatadah. وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ (And We have provided therein means of living, for you) Here Allah mentions that He created the earth with different means of provisions and livelihood of all kinds. وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ (and for those whom you provide not.) Mujahid said, "This refers to the riding animals and the cattle." Ibn Jarir said, "They are slaves, men and women, as well as the animals and the cattle. The meaning is that Allah, may He be exalted, is reminding them of the ways of earning provision that He has made easy for them, and of the animals that He has subjugated for them to ride and to eat, and the slaves from whom they benefit, but the provision of all of these comes from Allah alone."

And indeed, We have put the big stars in the heaven and We beautified it for the beholders (16)And We have guarded it (near heaven) from every outcast Shaytan (devil)(17)Except him (devil) who steals the hearing, then he is pursued by a clear flaming fire (18)And We have spread out the earth, and have placed firm mountains in it, and caused all kinds of things to grow in it, in due proportion (19)And in it We have provided means of living, for you and for those whom you provide not (20) The Power of Allah and His Signs in the Heavens and on Earth To those who ponder, and look repeatedly at the dazzling signs and wonders that are to be seen in the creation, Allah mentions His creation of the heavens, with their immense height, and both the fixed and moving heavenly bodies with which He has adorned it. Here, Mujahid and Qatadah said that Buruj [big stars] refers to the heavenly bodies. (I say): This is like the Ayah : تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا (Blessed be He Who has placed the big stars in the heavens.)[25:61] 'Atiyah Al-'Awfi said: "Buruj here refers to sentinel fortresses." He made the "shooting stars" to guard it against the evil devils who try to listen to information conveyed at the highest heights. If any devil breaches it and advances hoping to listen, a clear "shooting star" comes to him and destroys him. He may already have passed on whatever he heard before the fire hit him, to another devil below him; the latter will then take it to his friends [among humans], as is stated in the Sahih. Explaining this Ayah, Al-Bukhari reported from Abu Hurayrah that the Prophet ﷺ said: إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانٍ (When Allah decrees any matter in heaven, the angels beat their wings in submission to His Word, [with a sound like] a chain [beating] on a smooth rock.") ('Ali and other subnarrators said, "The sound reaches them.") "When the fright leaves their (angels') hearts, they (angels) are asked: 'What did your Lord say?' They respond: "The truth. And He is the Most High, the Most Great.' So those who hope to hear something listen, and they are standing one above the other." Sufyan [the narrator] described them with a gesture, spreading the fingers of his right hand and holding it in such a way that the fingers were above one another. "Sometimes the flaming fire hits one of these listeners before he is able to convey what he has heard to the one who is beneath him, and he is burned up, or sometimes the fire does not hit him until he has pit on to the one beneath him, so he brings it to the earth." Perhaps Sufyan said: "...until it reaches the earth and he puts it into the mouth of the sorcerer or fortune-teller, so that after telling a hundred lies he gets something right, and the people say, 'Did he not tell us that on such and such a day such and such would happen, and we found it to be the truth among the statements which were heard from heaven.'" Then Allah mentions His creation of the earth and how He spread it out, and the firm mountains, valleys, lands and sands that he has placed in it, and the plants and fruits that He causes to grow in their appropriate locations. مِن كُلِّ شَيْءٍ مَّوْزُونٍ (all kinds of things in due proportion.) Ibn 'Abbas said that this means with their predetermined proportions. This was also the opinion of Sa'id bin Jubayr, 'Ikrimah, Abu Malik, Mujahid, Al-Hakim bin 'Utaybah, Al-Hasan bin Muhammad, Abu Salih and Qatadah. وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ (And We have provided therein means of living, for you) Here Allah mentions that He created the earth with different means of provisions and livelihood of all kinds. وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ (and for those whom you provide not.) Mujahid said, "This refers to the riding animals and the cattle." Ibn Jarir said, "They are slaves, men and women, as well as the animals and the cattle. The meaning is that Allah, may He be exalted, is reminding them of the ways of earning provision that He has made easy for them, and of the animals that He has subjugated for them to ride and to eat, and the slaves from whom they benefit, but the provision of all of these comes from Allah alone."

And indeed, We have put the big stars in the heaven and We beautified it for the beholders (16)And We have guarded it (near heaven) from every outcast Shaytan (devil)(17)Except him (devil) who steals the hearing, then he is pursued by a clear flaming fire (18)And We have spread out the earth, and have placed firm mountains in it, and caused all kinds of things to grow in it, in due proportion (19)And in it We have provided means of living, for you and for those whom you provide not (20) The Power of Allah and His Signs in the Heavens and on Earth To those who ponder, and look repeatedly at the dazzling signs and wonders that are to be seen in the creation, Allah mentions His creation of the heavens, with their immense height, and both the fixed and moving heavenly bodies with which He has adorned it. Here, Mujahid and Qatadah said that Buruj [big stars] refers to the heavenly bodies. (I say): This is like the Ayah : تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا (Blessed be He Who has placed the big stars in the heavens.)[25:61] 'Atiyah Al-'Awfi said: "Buruj here refers to sentinel fortresses." He made the "shooting stars" to guard it against the evil devils who try to listen to information conveyed at the highest heights. If any devil breaches it and advances hoping to listen, a clear "shooting star" comes to him and destroys him. He may already have passed on whatever he heard before the fire hit him, to another devil below him; the latter will then take it to his friends [among humans], as is stated in the Sahih. Explaining this Ayah, Al-Bukhari reported from Abu Hurayrah that the Prophet ﷺ said: إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانٍ (When Allah decrees any matter in heaven, the angels beat their wings in submission to His Word, [with a sound like] a chain [beating] on a smooth rock.") ('Ali and other subnarrators said, "The sound reaches them.") "When the fright leaves their (angels') hearts, they (angels) are asked: 'What did your Lord say?' They respond: "The truth. And He is the Most High, the Most Great.' So those who hope to hear something listen, and they are standing one above the other." Sufyan [the narrator] described them with a gesture, spreading the fingers of his right hand and holding it in such a way that the fingers were above one another. "Sometimes the flaming fire hits one of these listeners before he is able to convey what he has heard to the one who is beneath him, and he is burned up, or sometimes the fire does not hit him until he has pit on to the one beneath him, so he brings it to the earth." Perhaps Sufyan said: "...until it reaches the earth and he puts it into the mouth of the sorcerer or fortune-teller, so that after telling a hundred lies he gets something right, and the people say, 'Did he not tell us that on such and such a day such and such would happen, and we found it to be the truth among the statements which were heard from heaven.'" Then Allah mentions His creation of the earth and how He spread it out, and the firm mountains, valleys, lands and sands that he has placed in it, and the plants and fruits that He causes to grow in their appropriate locations. مِن كُلِّ شَيْءٍ مَّوْزُونٍ (all kinds of things in due proportion.) Ibn 'Abbas said that this means with their predetermined proportions. This was also the opinion of Sa'id bin Jubayr, 'Ikrimah, Abu Malik, Mujahid, Al-Hakim bin 'Utaybah, Al-Hasan bin Muhammad, Abu Salih and Qatadah. وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ (And We have provided therein means of living, for you) Here Allah mentions that He created the earth with different means of provisions and livelihood of all kinds. وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ (and for those whom you provide not.) Mujahid said, "This refers to the riding animals and the cattle." Ibn Jarir said, "They are slaves, men and women, as well as the animals and the cattle. The meaning is that Allah, may He be exalted, is reminding them of the ways of earning provision that He has made easy for them, and of the animals that He has subjugated for them to ride and to eat, and the slaves from whom they benefit, but the provision of all of these comes from Allah alone."

And there is not a thing, but the supplies for it are with Us, and We do not send it down but in a known measure (21)And We send the winds fertilizing, then We cause the water to descend from the sky, and We give it to you to drink, and it is not you who are the owners of its supply (22)And certainly We! It is We Who give life, and cause death, and We are the Inheritors (23)And indeed, We know the first generations of you who have passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards (24)And verily, your Lord will gather them together. Truly, He is Most Wise, (and) Knowing (25) The Supplies for All Things are with Allah Allah tells us that He is the Owner of all things, and that everything is easy for Him. He has the supplies for all things with Him. وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَّعْلُومٍ (and We do not send it down but in a known measure.) meaning, as He wills and as He wants. Doing so out of His great wisdom and mercy towards His servants, in a way that He is under no obligation to do. But He has decreed mercy for Himself. Yazid bin Abi Ziyad reported from Abu Juhayfah that 'Abdullah said: "No year has more rain than another, but Allah divides the rain between them as He wills, it rains here a year and there a year. Then he recited: وَإِن مِّن شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ (And there is not a thing, but the supplies for it are with Us...) Reported by Ibn Jarir. Benefits of the Winds وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We send the winds fertilizing.) i.e., fertilizing the clouds so that they give rain, and fertilizing the trees so that they open their leaves and blossoms. These winds are mentioned here in the plural form because they give results, unlike the barren wind (Ar-Rih Al-'Aqim, see Adh-Dhariyat 51:41), which is mentioned in the singular and described as barren since it does not produce anything; because results can only be produced when there are two or more things. وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We sent the winds fertilizing.) 'Abdullah bin Mas'ud said, "The wind is sent bearing water from the sky, then it fertilizes the clouds until rain begins to generously fall, just as the milk of the pregnant camel flows generously." This was also the opinion of Ibn 'Abbas, Ibrahim An-Nakha'i and Qatadah. Ad-Dahhak said: "Allah sends it to the clouds and it gets fertilized and becomes full of water." 'Ubayd bin 'Umayr Al-Laythi said: "Allah sends the wind which stirs up the earth, then Allah sends the wind which raises clouds, then Allah sends the wind which forms clouds, then Allah sends the fertilizing wind which pollinates the trees. Then he recited, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We sent the winds fertilizing,) Fresh Water is a Blessing from Allah فَأَسْقَيْنَاكُمُوهُ (and We give it to you to drink,) This means, "and We send it down to you fresh and sweet, so that you can drink it; if We had wished, We could have made it salty (and undrinkable)", as Allah points out in another Ayah in Surat Al-Waqi'ah, where He says: أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ - أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ - لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ (Tell Me! The water that you drink, is it you who cause it to come down from the rain clouds, or are We the cause of it coming down? If We willed, We verily could make it salty (and undrinkable), why then do you not give thanks (to Allah)?)(56:68-70). And Allah says: هُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً ۖ لَّكُم مِّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ (He it is Who sends water down from the sky; from it you drink and from it (grows) the vegetation on which you send your cattle to pasture.)(16:10) وَمَا أَنتُمْ لَهُ بِخَازِنِينَ (and it is not you who are the owners of its supply.) The meaning is, "You are not taking care of it; rather We send it down and take care of it for you, making springs and wells flourish on the earth. " If Allah so willed, He could make it disappear, but by His mercy He sends it down and makes it fresh and sweet, maintaining the springs, wells, rivers and so on, so that they may drink from it all year long, water their livestock and irrigate their crops. The Power of Allah to initiate and renew Creation وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ (And certainly We! We it is Who give life, and cause death,) Here Allah tells us of His power to initiate creation and renew it. He is the One Who brings life to creatures out of nothingness, then He causes them to die, then He will resurrect all of them on the Day when He will gather them together. He also tells us that He will inherit the earth and everyone on it, and then it is to Him that they will return. Then He tells us about His perfect knowledge of them, the first and the last of them. He says وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ (And indeed, We know the first generations of you who had passed away...). Ibn 'Abbas said, "The first generations are all those who have passed away since the time of Adam. The present generations and those who will come afterward refer to those who are alive now and who are yet to come, until the Day of Resurrection." Something similar was narrated from 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah, Muhammad bin Ka'b, Ash-Sha'bi and others. Ibn Jarir reported from Muhammad bin Abi Ma'shar, from his father, that he heard 'Awn bin 'Abdullah discussing the following Ayah with Muhammad bin Ka'b: وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ (And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards), and it was stated that it refers to the rows for prayer. Muhammad bin Ka'b said, "This is not the case. وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ (And indeed, We know the first generations of you who had passed away) it refers to those who are dead or have been killed, and; الْمُسْتَأْخِرِينَ (and also those who will come afterwards) meaning those who have yet to be created. وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ ۚ إِنَّهُ حَكِيمٌ عَلِيمٌ (And verily your Lord will gather them together. Truly, He is Most Wise, (and) Knowing)." 'Awn bin 'Abdullah said, "May Allah help you and reward you with good."

And there is not a thing, but the supplies for it are with Us, and We do not send it down but in a known measure (21)And We send the winds fertilizing, then We cause the water to descend from the sky, and We give it to you to drink, and it is not you who are the owners of its supply (22)And certainly We! It is We Who give life, and cause death, and We are the Inheritors (23)And indeed, We know the first generations of you who have passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards (24)And verily, your Lord will gather them together. Truly, He is Most Wise, (and) Knowing (25) The Supplies for All Things are with Allah Allah tells us that He is the Owner of all things, and that everything is easy for Him. He has the supplies for all things with Him. وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَّعْلُومٍ (and We do not send it down but in a known measure.) meaning, as He wills and as He wants. Doing so out of His great wisdom and mercy towards His servants, in a way that He is under no obligation to do. But He has decreed mercy for Himself. Yazid bin Abi Ziyad reported from Abu Juhayfah that 'Abdullah said: "No year has more rain than another, but Allah divides the rain between them as He wills, it rains here a year and there a year. Then he recited: وَإِن مِّن شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ (And there is not a thing, but the supplies for it are with Us...) Reported by Ibn Jarir. Benefits of the Winds وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We send the winds fertilizing.) i.e., fertilizing the clouds so that they give rain, and fertilizing the trees so that they open their leaves and blossoms. These winds are mentioned here in the plural form because they give results, unlike the barren wind (Ar-Rih Al-'Aqim, see Adh-Dhariyat 51:41), which is mentioned in the singular and described as barren since it does not produce anything; because results can only be produced when there are two or more things. وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We sent the winds fertilizing.) 'Abdullah bin Mas'ud said, "The wind is sent bearing water from the sky, then it fertilizes the clouds until rain begins to generously fall, just as the milk of the pregnant camel flows generously." This was also the opinion of Ibn 'Abbas, Ibrahim An-Nakha'i and Qatadah. Ad-Dahhak said: "Allah sends it to the clouds and it gets fertilized and becomes full of water." 'Ubayd bin 'Umayr Al-Laythi said: "Allah sends the wind which stirs up the earth, then Allah sends the wind which raises clouds, then Allah sends the wind which forms clouds, then Allah sends the fertilizing wind which pollinates the trees. Then he recited, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We sent the winds fertilizing,) Fresh Water is a Blessing from Allah فَأَسْقَيْنَاكُمُوهُ (and We give it to you to drink,) This means, "and We send it down to you fresh and sweet, so that you can drink it; if We had wished, We could have made it salty (and undrinkable)", as Allah points out in another Ayah in Surat Al-Waqi'ah, where He says: أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ - أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ - لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ (Tell Me! The water that you drink, is it you who cause it to come down from the rain clouds, or are We the cause of it coming down? If We willed, We verily could make it salty (and undrinkable), why then do you not give thanks (to Allah)?)(56:68-70). And Allah says: هُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً ۖ لَّكُم مِّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ (He it is Who sends water down from the sky; from it you drink and from it (grows) the vegetation on which you send your cattle to pasture.)(16:10) وَمَا أَنتُمْ لَهُ بِخَازِنِينَ (and it is not you who are the owners of its supply.) The meaning is, "You are not taking care of it; rather We send it down and take care of it for you, making springs and wells flourish on the earth. " If Allah so willed, He could make it disappear, but by His mercy He sends it down and makes it fresh and sweet, maintaining the springs, wells, rivers and so on, so that they may drink from it all year long, water their livestock and irrigate their crops. The Power of Allah to initiate and renew Creation وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ (And certainly We! We it is Who give life, and cause death,) Here Allah tells us of His power to initiate creation and renew it. He is the One Who brings life to creatures out of nothingness, then He causes them to die, then He will resurrect all of them on the Day when He will gather them together. He also tells us that He will inherit the earth and everyone on it, and then it is to Him that they will return. Then He tells us about His perfect knowledge of them, the first and the last of them. He says وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ (And indeed, We know the first generations of you who had passed away...). Ibn 'Abbas said, "The first generations are all those who have passed away since the time of Adam. The present generations and those who will come afterward refer to those who are alive now and who are yet to come, until the Day of Resurrection." Something similar was narrated from 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah, Muhammad bin Ka'b, Ash-Sha'bi and others. Ibn Jarir reported from Muhammad bin Abi Ma'shar, from his father, that he heard 'Awn bin 'Abdullah discussing the following Ayah with Muhammad bin Ka'b: وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ (And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards), and it was stated that it refers to the rows for prayer. Muhammad bin Ka'b said, "This is not the case. وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ (And indeed, We know the first generations of you who had passed away) it refers to those who are dead or have been killed, and; الْمُسْتَأْخِرِينَ (and also those who will come afterwards) meaning those who have yet to be created. وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ ۚ إِنَّهُ حَكِيمٌ عَلِيمٌ (And verily your Lord will gather them together. Truly, He is Most Wise, (and) Knowing)." 'Awn bin 'Abdullah said, "May Allah help you and reward you with good."

And there is not a thing, but the supplies for it are with Us, and We do not send it down but in a known measure (21)And We send the winds fertilizing, then We cause the water to descend from the sky, and We give it to you to drink, and it is not you who are the owners of its supply (22)And certainly We! It is We Who give life, and cause death, and We are the Inheritors (23)And indeed, We know the first generations of you who have passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards (24)And verily, your Lord will gather them together. Truly, He is Most Wise, (and) Knowing (25) The Supplies for All Things are with Allah Allah tells us that He is the Owner of all things, and that everything is easy for Him. He has the supplies for all things with Him. وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَّعْلُومٍ (and We do not send it down but in a known measure.) meaning, as He wills and as He wants. Doing so out of His great wisdom and mercy towards His servants, in a way that He is under no obligation to do. But He has decreed mercy for Himself. Yazid bin Abi Ziyad reported from Abu Juhayfah that 'Abdullah said: "No year has more rain than another, but Allah divides the rain between them as He wills, it rains here a year and there a year. Then he recited: وَإِن مِّن شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ (And there is not a thing, but the supplies for it are with Us...) Reported by Ibn Jarir. Benefits of the Winds وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We send the winds fertilizing.) i.e., fertilizing the clouds so that they give rain, and fertilizing the trees so that they open their leaves and blossoms. These winds are mentioned here in the plural form because they give results, unlike the barren wind (Ar-Rih Al-'Aqim, see Adh-Dhariyat 51:41), which is mentioned in the singular and described as barren since it does not produce anything; because results can only be produced when there are two or more things. وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We sent the winds fertilizing.) 'Abdullah bin Mas'ud said, "The wind is sent bearing water from the sky, then it fertilizes the clouds until rain begins to generously fall, just as the milk of the pregnant camel flows generously." This was also the opinion of Ibn 'Abbas, Ibrahim An-Nakha'i and Qatadah. Ad-Dahhak said: "Allah sends it to the clouds and it gets fertilized and becomes full of water." 'Ubayd bin 'Umayr Al-Laythi said: "Allah sends the wind which stirs up the earth, then Allah sends the wind which raises clouds, then Allah sends the wind which forms clouds, then Allah sends the fertilizing wind which pollinates the trees. Then he recited, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We sent the winds fertilizing,) Fresh Water is a Blessing from Allah فَأَسْقَيْنَاكُمُوهُ (and We give it to you to drink,) This means, "and We send it down to you fresh and sweet, so that you can drink it; if We had wished, We could have made it salty (and undrinkable)", as Allah points out in another Ayah in Surat Al-Waqi'ah, where He says: أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ - أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ - لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ (Tell Me! The water that you drink, is it you who cause it to come down from the rain clouds, or are We the cause of it coming down? If We willed, We verily could make it salty (and undrinkable), why then do you not give thanks (to Allah)?)(56:68-70). And Allah says: هُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً ۖ لَّكُم مِّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ (He it is Who sends water down from the sky; from it you drink and from it (grows) the vegetation on which you send your cattle to pasture.)(16:10) وَمَا أَنتُمْ لَهُ بِخَازِنِينَ (and it is not you who are the owners of its supply.) The meaning is, "You are not taking care of it; rather We send it down and take care of it for you, making springs and wells flourish on the earth. " If Allah so willed, He could make it disappear, but by His mercy He sends it down and makes it fresh and sweet, maintaining the springs, wells, rivers and so on, so that they may drink from it all year long, water their livestock and irrigate their crops. The Power of Allah to initiate and renew Creation وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ (And certainly We! We it is Who give life, and cause death,) Here Allah tells us of His power to initiate creation and renew it. He is the One Who brings life to creatures out of nothingness, then He causes them to die, then He will resurrect all of them on the Day when He will gather them together. He also tells us that He will inherit the earth and everyone on it, and then it is to Him that they will return. Then He tells us about His perfect knowledge of them, the first and the last of them. He says وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ (And indeed, We know the first generations of you who had passed away...). Ibn 'Abbas said, "The first generations are all those who have passed away since the time of Adam. The present generations and those who will come afterward refer to those who are alive now and who are yet to come, until the Day of Resurrection." Something similar was narrated from 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah, Muhammad bin Ka'b, Ash-Sha'bi and others. Ibn Jarir reported from Muhammad bin Abi Ma'shar, from his father, that he heard 'Awn bin 'Abdullah discussing the following Ayah with Muhammad bin Ka'b: وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ (And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards), and it was stated that it refers to the rows for prayer. Muhammad bin Ka'b said, "This is not the case. وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ (And indeed, We know the first generations of you who had passed away) it refers to those who are dead or have been killed, and; الْمُسْتَأْخِرِينَ (and also those who will come afterwards) meaning those who have yet to be created. وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ ۚ إِنَّهُ حَكِيمٌ عَلِيمٌ (And verily your Lord will gather them together. Truly, He is Most Wise, (and) Knowing)." 'Awn bin 'Abdullah said, "May Allah help you and reward you with good."

And there is not a thing, but the supplies for it are with Us, and We do not send it down but in a known measure (21)And We send the winds fertilizing, then We cause the water to descend from the sky, and We give it to you to drink, and it is not you who are the owners of its supply (22)And certainly We! It is We Who give life, and cause death, and We are the Inheritors (23)And indeed, We know the first generations of you who have passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards (24)And verily, your Lord will gather them together. Truly, He is Most Wise, (and) Knowing (25) The Supplies for All Things are with Allah Allah tells us that He is the Owner of all things, and that everything is easy for Him. He has the supplies for all things with Him. وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَّعْلُومٍ (and We do not send it down but in a known measure.) meaning, as He wills and as He wants. Doing so out of His great wisdom and mercy towards His servants, in a way that He is under no obligation to do. But He has decreed mercy for Himself. Yazid bin Abi Ziyad reported from Abu Juhayfah that 'Abdullah said: "No year has more rain than another, but Allah divides the rain between them as He wills, it rains here a year and there a year. Then he recited: وَإِن مِّن شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ (And there is not a thing, but the supplies for it are with Us...) Reported by Ibn Jarir. Benefits of the Winds وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We send the winds fertilizing.) i.e., fertilizing the clouds so that they give rain, and fertilizing the trees so that they open their leaves and blossoms. These winds are mentioned here in the plural form because they give results, unlike the barren wind (Ar-Rih Al-'Aqim, see Adh-Dhariyat 51:41), which is mentioned in the singular and described as barren since it does not produce anything; because results can only be produced when there are two or more things. وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We sent the winds fertilizing.) 'Abdullah bin Mas'ud said, "The wind is sent bearing water from the sky, then it fertilizes the clouds until rain begins to generously fall, just as the milk of the pregnant camel flows generously." This was also the opinion of Ibn 'Abbas, Ibrahim An-Nakha'i and Qatadah. Ad-Dahhak said: "Allah sends it to the clouds and it gets fertilized and becomes full of water." 'Ubayd bin 'Umayr Al-Laythi said: "Allah sends the wind which stirs up the earth, then Allah sends the wind which raises clouds, then Allah sends the wind which forms clouds, then Allah sends the fertilizing wind which pollinates the trees. Then he recited, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We sent the winds fertilizing,) Fresh Water is a Blessing from Allah فَأَسْقَيْنَاكُمُوهُ (and We give it to you to drink,) This means, "and We send it down to you fresh and sweet, so that you can drink it; if We had wished, We could have made it salty (and undrinkable)", as Allah points out in another Ayah in Surat Al-Waqi'ah, where He says: أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ - أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ - لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ (Tell Me! The water that you drink, is it you who cause it to come down from the rain clouds, or are We the cause of it coming down? If We willed, We verily could make it salty (and undrinkable), why then do you not give thanks (to Allah)?)(56:68-70). And Allah says: هُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً ۖ لَّكُم مِّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ (He it is Who sends water down from the sky; from it you drink and from it (grows) the vegetation on which you send your cattle to pasture.)(16:10) وَمَا أَنتُمْ لَهُ بِخَازِنِينَ (and it is not you who are the owners of its supply.) The meaning is, "You are not taking care of it; rather We send it down and take care of it for you, making springs and wells flourish on the earth. " If Allah so willed, He could make it disappear, but by His mercy He sends it down and makes it fresh and sweet, maintaining the springs, wells, rivers and so on, so that they may drink from it all year long, water their livestock and irrigate their crops. The Power of Allah to initiate and renew Creation وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ (And certainly We! We it is Who give life, and cause death,) Here Allah tells us of His power to initiate creation and renew it. He is the One Who brings life to creatures out of nothingness, then He causes them to die, then He will resurrect all of them on the Day when He will gather them together. He also tells us that He will inherit the earth and everyone on it, and then it is to Him that they will return. Then He tells us about His perfect knowledge of them, the first and the last of them. He says وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ (And indeed, We know the first generations of you who had passed away...). Ibn 'Abbas said, "The first generations are all those who have passed away since the time of Adam. The present generations and those who will come afterward refer to those who are alive now and who are yet to come, until the Day of Resurrection." Something similar was narrated from 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah, Muhammad bin Ka'b, Ash-Sha'bi and others. Ibn Jarir reported from Muhammad bin Abi Ma'shar, from his father, that he heard 'Awn bin 'Abdullah discussing the following Ayah with Muhammad bin Ka'b: وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ (And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards), and it was stated that it refers to the rows for prayer. Muhammad bin Ka'b said, "This is not the case. وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ (And indeed, We know the first generations of you who had passed away) it refers to those who are dead or have been killed, and; الْمُسْتَأْخِرِينَ (and also those who will come afterwards) meaning those who have yet to be created. وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ ۚ إِنَّهُ حَكِيمٌ عَلِيمٌ (And verily your Lord will gather them together. Truly, He is Most Wise, (and) Knowing)." 'Awn bin 'Abdullah said, "May Allah help you and reward you with good."

And there is not a thing, but the supplies for it are with Us, and We do not send it down but in a known measure (21)And We send the winds fertilizing, then We cause the water to descend from the sky, and We give it to you to drink, and it is not you who are the owners of its supply (22)And certainly We! It is We Who give life, and cause death, and We are the Inheritors (23)And indeed, We know the first generations of you who have passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards (24)And verily, your Lord will gather them together. Truly, He is Most Wise, (and) Knowing (25) The Supplies for All Things are with Allah Allah tells us that He is the Owner of all things, and that everything is easy for Him. He has the supplies for all things with Him. وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَّعْلُومٍ (and We do not send it down but in a known measure.) meaning, as He wills and as He wants. Doing so out of His great wisdom and mercy towards His servants, in a way that He is under no obligation to do. But He has decreed mercy for Himself. Yazid bin Abi Ziyad reported from Abu Juhayfah that 'Abdullah said: "No year has more rain than another, but Allah divides the rain between them as He wills, it rains here a year and there a year. Then he recited: وَإِن مِّن شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ (And there is not a thing, but the supplies for it are with Us...) Reported by Ibn Jarir. Benefits of the Winds وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We send the winds fertilizing.) i.e., fertilizing the clouds so that they give rain, and fertilizing the trees so that they open their leaves and blossoms. These winds are mentioned here in the plural form because they give results, unlike the barren wind (Ar-Rih Al-'Aqim, see Adh-Dhariyat 51:41), which is mentioned in the singular and described as barren since it does not produce anything; because results can only be produced when there are two or more things. وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We sent the winds fertilizing.) 'Abdullah bin Mas'ud said, "The wind is sent bearing water from the sky, then it fertilizes the clouds until rain begins to generously fall, just as the milk of the pregnant camel flows generously." This was also the opinion of Ibn 'Abbas, Ibrahim An-Nakha'i and Qatadah. Ad-Dahhak said: "Allah sends it to the clouds and it gets fertilized and becomes full of water." 'Ubayd bin 'Umayr Al-Laythi said: "Allah sends the wind which stirs up the earth, then Allah sends the wind which raises clouds, then Allah sends the wind which forms clouds, then Allah sends the fertilizing wind which pollinates the trees. Then he recited, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And We sent the winds fertilizing,) Fresh Water is a Blessing from Allah فَأَسْقَيْنَاكُمُوهُ (and We give it to you to drink,) This means, "and We send it down to you fresh and sweet, so that you can drink it; if We had wished, We could have made it salty (and undrinkable)", as Allah points out in another Ayah in Surat Al-Waqi'ah, where He says: أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ - أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ - لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ (Tell Me! The water that you drink, is it you who cause it to come down from the rain clouds, or are We the cause of it coming down? If We willed, We verily could make it salty (and undrinkable), why then do you not give thanks (to Allah)?)(56:68-70). And Allah says: هُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً ۖ لَّكُم مِّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ (He it is Who sends water down from the sky; from it you drink and from it (grows) the vegetation on which you send your cattle to pasture.)(16:10) وَمَا أَنتُمْ لَهُ بِخَازِنِينَ (and it is not you who are the owners of its supply.) The meaning is, "You are not taking care of it; rather We send it down and take care of it for you, making springs and wells flourish on the earth. " If Allah so willed, He could make it disappear, but by His mercy He sends it down and makes it fresh and sweet, maintaining the springs, wells, rivers and so on, so that they may drink from it all year long, water their livestock and irrigate their crops. The Power of Allah to initiate and renew Creation وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ (And certainly We! We it is Who give life, and cause death,) Here Allah tells us of His power to initiate creation and renew it. He is the One Who brings life to creatures out of nothingness, then He causes them to die, then He will resurrect all of them on the Day when He will gather them together. He also tells us that He will inherit the earth and everyone on it, and then it is to Him that they will return. Then He tells us about His perfect knowledge of them, the first and the last of them. He says وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ (And indeed, We know the first generations of you who had passed away...). Ibn 'Abbas said, "The first generations are all those who have passed away since the time of Adam. The present generations and those who will come afterward refer to those who are alive now and who are yet to come, until the Day of Resurrection." Something similar was narrated from 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah, Muhammad bin Ka'b, Ash-Sha'bi and others. Ibn Jarir reported from Muhammad bin Abi Ma'shar, from his father, that he heard 'Awn bin 'Abdullah discussing the following Ayah with Muhammad bin Ka'b: وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ (And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards), and it was stated that it refers to the rows for prayer. Muhammad bin Ka'b said, "This is not the case. وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ (And indeed, We know the first generations of you who had passed away) it refers to those who are dead or have been killed, and; الْمُسْتَأْخِرِينَ (and also those who will come afterwards) meaning those who have yet to be created. وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ ۚ إِنَّهُ حَكِيمٌ عَلِيمٌ (And verily your Lord will gather them together. Truly, He is Most Wise, (and) Knowing)." 'Awn bin 'Abdullah said, "May Allah help you and reward you with good."

And indeed, We created man from dried (sounding) clay of altered mud (26)And the Jinn, We created earlier from the smokeless flame of fire (27) The Substances from which Mankind and Jinns were created Ibn 'Abbas, Mujahid and Qatadah said that Salsal means dry mud. The apparent meaning is similar to the Ayah: خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ - وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ (He created man (Adam) from sounding clay like the potter's clay, And He created the Jinns from a smokeless flame of fire.)(55:14-15) It was also reported from Mujahid that, صَلْصَالٍ (dried (sounding) clay) means "putrid", but it is more appropriate to interpret an Ayah with another Ayah. مِّنْ حَمَإٍ مَّسْنُونٍ (of altered mud) means the dried clay that comes from mud, which is soil. "Altered" here means smooth. وَالْجَانَّ خَلَقْنَاهُ مِن قَبْلُ (And the Jinn, We created earlier) means before creating humans. مِن نَّارِ السَّمُومِ (from the smokeless flame of fire.) Ibn 'Abbas said, "It is the smokeless flame that kills." Abu Dawud At-Tayalisi said that Shu'bah narrated to them from Abu Ishaq, who said: "I visited 'Umar Al-Asamm when he was sick, and he said: 'Shall I not tell you a Hadith that I heard from 'Abdullah bin Mas'ud? He said: 'This smokeless flame is one of the seventy parts of the smokeless fire from which the Jinn where created. Then he recited, وَالْجَانَّ خَلَقْنَاهُ مِن قَبْلُ مِن نَّارِ السَّمُومِ (And the Jinn, We created earlier from the smokeless flame of fire).'" The following is found in the Sahih, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَتِ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم (The angels were created from light, the Jinn were created from a smokeless flame of fire, and Adam was created from that which has been described to you.) The Ayah is intended to point out the noble nature, good essence and pure origin of Adam.

And indeed, We created man from dried (sounding) clay of altered mud (26)And the Jinn, We created earlier from the smokeless flame of fire (27) The Substances from which Mankind and Jinns were created Ibn 'Abbas, Mujahid and Qatadah said that Salsal means dry mud. The apparent meaning is similar to the Ayah: خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ - وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ (He created man (Adam) from sounding clay like the potter's clay, And He created the Jinns from a smokeless flame of fire.)(55:14-15) It was also reported from Mujahid that, صَلْصَالٍ (dried (sounding) clay) means "putrid", but it is more appropriate to interpret an Ayah with another Ayah. مِّنْ حَمَإٍ مَّسْنُونٍ (of altered mud) means the dried clay that comes from mud, which is soil. "Altered" here means smooth. وَالْجَانَّ خَلَقْنَاهُ مِن قَبْلُ (And the Jinn, We created earlier) means before creating humans. مِن نَّارِ السَّمُومِ (from the smokeless flame of fire.) Ibn 'Abbas said, "It is the smokeless flame that kills." Abu Dawud At-Tayalisi said that Shu'bah narrated to them from Abu Ishaq, who said: "I visited 'Umar Al-Asamm when he was sick, and he said: 'Shall I not tell you a Hadith that I heard from 'Abdullah bin Mas'ud? He said: 'This smokeless flame is one of the seventy parts of the smokeless fire from which the Jinn where created. Then he recited, وَالْجَانَّ خَلَقْنَاهُ مِن قَبْلُ مِن نَّارِ السَّمُومِ (And the Jinn, We created earlier from the smokeless flame of fire).'" The following is found in the Sahih, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَتِ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم (The angels were created from light, the Jinn were created from a smokeless flame of fire, and Adam was created from that which has been described to you.) The Ayah is intended to point out the noble nature, good essence and pure origin of Adam.

And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from dried (sounding) clay of altered mud. (28)"So, when I have fashioned him completely and breathed into him (Adam) of My spirit (the soul which I created for him,) then fall down, prostrating yourselves before him. (29)So the angels prostrated themselves, all of them together (30)Except Iblis (Shaytan) - he refused to be among the prostrate (31)(Allah) said: "O Iblis! What is your reason for not being among the prostrate? (32)[Iblis] said: "I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud. (33) The creation of Adam, the Command to the Angels to prostrate to Him, and the Rebellion of Iblis Allah informs us of how He mentioned Adam to His angels before He created him, and how He honored him by commanding the angels to prostrate to him. He mentions how His enemy Iblis, amidst all the angels, refused to prostrate to him out of envy, disbelief, stubbornness, arrogance, and false pride. This is why Iblis said: لَمْ أَكُن لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ (I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud.) this is like when he said, قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ (I am better than him (Adam), You created me from Fire and him You created from clay.)(7:12) and أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ ("Do you see this one whom You have honored above me...")[17:62]

And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from dried (sounding) clay of altered mud. (28)"So, when I have fashioned him completely and breathed into him (Adam) of My spirit (the soul which I created for him,) then fall down, prostrating yourselves before him. (29)So the angels prostrated themselves, all of them together (30)Except Iblis (Shaytan) - he refused to be among the prostrate (31)(Allah) said: "O Iblis! What is your reason for not being among the prostrate? (32)[Iblis] said: "I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud. (33) The creation of Adam, the Command to the Angels to prostrate to Him, and the Rebellion of Iblis Allah informs us of how He mentioned Adam to His angels before He created him, and how He honored him by commanding the angels to prostrate to him. He mentions how His enemy Iblis, amidst all the angels, refused to prostrate to him out of envy, disbelief, stubbornness, arrogance, and false pride. This is why Iblis said: لَمْ أَكُن لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ (I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud.) this is like when he said, قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ (I am better than him (Adam), You created me from Fire and him You created from clay.)(7:12) and أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ ("Do you see this one whom You have honored above me...")[17:62]

And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from dried (sounding) clay of altered mud. (28)"So, when I have fashioned him completely and breathed into him (Adam) of My spirit (the soul which I created for him,) then fall down, prostrating yourselves before him. (29)So the angels prostrated themselves, all of them together (30)Except Iblis (Shaytan) - he refused to be among the prostrate (31)(Allah) said: "O Iblis! What is your reason for not being among the prostrate? (32)[Iblis] said: "I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud. (33) The creation of Adam, the Command to the Angels to prostrate to Him, and the Rebellion of Iblis Allah informs us of how He mentioned Adam to His angels before He created him, and how He honored him by commanding the angels to prostrate to him. He mentions how His enemy Iblis, amidst all the angels, refused to prostrate to him out of envy, disbelief, stubbornness, arrogance, and false pride. This is why Iblis said: لَمْ أَكُن لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ (I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud.) this is like when he said, قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ (I am better than him (Adam), You created me from Fire and him You created from clay.)(7:12) and أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ ("Do you see this one whom You have honored above me...")[17:62]

And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from dried (sounding) clay of altered mud. (28)"So, when I have fashioned him completely and breathed into him (Adam) of My spirit (the soul which I created for him,) then fall down, prostrating yourselves before him. (29)So the angels prostrated themselves, all of them together (30)Except Iblis (Shaytan) - he refused to be among the prostrate (31)(Allah) said: "O Iblis! What is your reason for not being among the prostrate? (32)[Iblis] said: "I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud. (33) The creation of Adam, the Command to the Angels to prostrate to Him, and the Rebellion of Iblis Allah informs us of how He mentioned Adam to His angels before He created him, and how He honored him by commanding the angels to prostrate to him. He mentions how His enemy Iblis, amidst all the angels, refused to prostrate to him out of envy, disbelief, stubbornness, arrogance, and false pride. This is why Iblis said: لَمْ أَكُن لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ (I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud.) this is like when he said, قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ (I am better than him (Adam), You created me from Fire and him You created from clay.)(7:12) and أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ ("Do you see this one whom You have honored above me...")[17:62]

And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from dried (sounding) clay of altered mud. (28)"So, when I have fashioned him completely and breathed into him (Adam) of My spirit (the soul which I created for him,) then fall down, prostrating yourselves before him. (29)So the angels prostrated themselves, all of them together (30)Except Iblis (Shaytan) - he refused to be among the prostrate (31)(Allah) said: "O Iblis! What is your reason for not being among the prostrate? (32)[Iblis] said: "I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud. (33) The creation of Adam, the Command to the Angels to prostrate to Him, and the Rebellion of Iblis Allah informs us of how He mentioned Adam to His angels before He created him, and how He honored him by commanding the angels to prostrate to him. He mentions how His enemy Iblis, amidst all the angels, refused to prostrate to him out of envy, disbelief, stubbornness, arrogance, and false pride. This is why Iblis said: لَمْ أَكُن لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ (I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud.) this is like when he said, قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ (I am better than him (Adam), You created me from Fire and him You created from clay.)(7:12) and أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ ("Do you see this one whom You have honored above me...")[17:62]

And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from dried (sounding) clay of altered mud. (28)"So, when I have fashioned him completely and breathed into him (Adam) of My spirit (the soul which I created for him,) then fall down, prostrating yourselves before him. (29)So the angels prostrated themselves, all of them together (30)Except Iblis (Shaytan) - he refused to be among the prostrate (31)(Allah) said: "O Iblis! What is your reason for not being among the prostrate? (32)[Iblis] said: "I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud. (33) The creation of Adam, the Command to the Angels to prostrate to Him, and the Rebellion of Iblis Allah informs us of how He mentioned Adam to His angels before He created him, and how He honored him by commanding the angels to prostrate to him. He mentions how His enemy Iblis, amidst all the angels, refused to prostrate to him out of envy, disbelief, stubbornness, arrogance, and false pride. This is why Iblis said: لَمْ أَكُن لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ (I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud.) this is like when he said, قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ (I am better than him (Adam), You created me from Fire and him You created from clay.)(7:12) and أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ ("Do you see this one whom You have honored above me...")[17:62]

(Allah) said: "Then leave, for verily, you are an outcast. (34)"And verily, the curse shall be upon you until the Day of Recompense. (35)[Iblis] said: "O my Lord! Then give me respite until the Day they (the dead) will be resurrected. (36)Allah said: "Then verily, you are of those reprieved, (37)"Until the Day of the time appointed. (38) The Expulsion of Iblis from Jannah, and His Reprieve until the Day of Resurrection Allah tells us how He issued an unconditional command to Iblis to leave the position he held among the highest of heights. He told him that he was an outcast, i.e., cursed, and that he would be followed by a curse that would hound him until the Day of Resurrection. It was reported that Sa'id bin Jubayr said: "When Allah cursed Iblis, his image into something different from that of the angels, and he made a sound like a bell. Every bell that rings on this earth until the Day of Resurrection is part of that. This was reported by Ibn Abi Hatim.

(Allah) said: "Then leave, for verily, you are an outcast. (34)"And verily, the curse shall be upon you until the Day of Recompense. (35)[Iblis] said: "O my Lord! Then give me respite until the Day they (the dead) will be resurrected. (36)Allah said: "Then verily, you are of those reprieved, (37)"Until the Day of the time appointed. (38) The Expulsion of Iblis from Jannah, and His Reprieve until the Day of Resurrection Allah tells us how He issued an unconditional command to Iblis to leave the position he held among the highest of heights. He told him that he was an outcast, i.e., cursed, and that he would be followed by a curse that would hound him until the Day of Resurrection. It was reported that Sa'id bin Jubayr said: "When Allah cursed Iblis, his image into something different from that of the angels, and he made a sound like a bell. Every bell that rings on this earth until the Day of Resurrection is part of that. This was reported by Ibn Abi Hatim.

(Allah) said: "Then leave, for verily, you are an outcast. (34)"And verily, the curse shall be upon you until the Day of Recompense. (35)[Iblis] said: "O my Lord! Then give me respite until the Day they (the dead) will be resurrected. (36)Allah said: "Then verily, you are of those reprieved, (37)"Until the Day of the time appointed. (38) The Expulsion of Iblis from Jannah, and His Reprieve until the Day of Resurrection Allah tells us how He issued an unconditional command to Iblis to leave the position he held among the highest of heights. He told him that he was an outcast, i.e., cursed, and that he would be followed by a curse that would hound him until the Day of Resurrection. It was reported that Sa'id bin Jubayr said: "When Allah cursed Iblis, his image into something different from that of the angels, and he made a sound like a bell. Every bell that rings on this earth until the Day of Resurrection is part of that. This was reported by Ibn Abi Hatim.

(Allah) said: "Then leave, for verily, you are an outcast. (34)"And verily, the curse shall be upon you until the Day of Recompense. (35)[Iblis] said: "O my Lord! Then give me respite until the Day they (the dead) will be resurrected. (36)Allah said: "Then verily, you are of those reprieved, (37)"Until the Day of the time appointed. (38) The Expulsion of Iblis from Jannah, and His Reprieve until the Day of Resurrection Allah tells us how He issued an unconditional command to Iblis to leave the position he held among the highest of heights. He told him that he was an outcast, i.e., cursed, and that he would be followed by a curse that would hound him until the Day of Resurrection. It was reported that Sa'id bin Jubayr said: "When Allah cursed Iblis, his image into something different from that of the angels, and he made a sound like a bell. Every bell that rings on this earth until the Day of Resurrection is part of that. This was reported by Ibn Abi Hatim.

(Allah) said: "Then leave, for verily, you are an outcast. (34)"And verily, the curse shall be upon you until the Day of Recompense. (35)[Iblis] said: "O my Lord! Then give me respite until the Day they (the dead) will be resurrected. (36)Allah said: "Then verily, you are of those reprieved, (37)"Until the Day of the time appointed. (38) The Expulsion of Iblis from Jannah, and His Reprieve until the Day of Resurrection Allah tells us how He issued an unconditional command to Iblis to leave the position he held among the highest of heights. He told him that he was an outcast, i.e., cursed, and that he would be followed by a curse that would hound him until the Day of Resurrection. It was reported that Sa'id bin Jubayr said: "When Allah cursed Iblis, his image into something different from that of the angels, and he made a sound like a bell. Every bell that rings on this earth until the Day of Resurrection is part of that. This was reported by Ibn Abi Hatim.

[Iblis] said: "O my Lord! Because You misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. (39)"Except Your chosen (guided) servants among them. (40)(Allah) said: "This is the way which will lead straight to Me. (41)"Certainly, you shall have no authority over My servants, except those of the astray who follow you. (42)And surely, Hell is the place promised for them all (43)It has seven gates, for each of those gates is a class assigned (44) The Threat of Iblis to tempt Mankind, and Allah's Promise of Hell for him Allah informed about the rebellion and arrogance of Iblis, in that he said to the Lord: بِمَا أَغْوَيْتَنِي (Because You misled me,) i.e., because You misled me and misguided me. لَأُزَيِّنَنَّ لَهُمْ (I shall indeed adorn the path of error for them) meaning, for the progeny of Adam. فِي الْأَرْضِ (on the earth,) meaning - I will make sin dear to them, and will encourage, provoke and harass them to commit sin. وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ (and I shall mislead them all.) meaning - just as You have misled me and have ordained that for me. إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ (Except Your chosen, (guided) servants among them.) This is like the Ayah: أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا ("Do you see this one whom You have honored above me, if You give me respite until the Day of Resurrection, I will surely seize and mislead his offspring, all but a few!")(17:62). قَالَ ((Allah) said), i.e., threatening and warning Iblis. هَٰذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ (This is the way which will lead straight to Me.) means, 'all of you will return to Me, and I will reward or punish you according to your deeds: if they are good then I will reward you, and if they are bad then I will punish you.' This is like the Ayah: إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is ever watchful.)(89:14) and وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And it is up to Allah to show the right way.)(16:9) إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ (Certainly, you shall have no authority over My servants) meaning, 'you will have no way to reach those for whom I have decreed guidance.' إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (except those of the astray who follow you.) Ibn Jarir mentioned that Yazid bin Qusayt said: "The Prophets used to have Masjids outside their cities, and if a Prophet wanted to consult with his Lord about something, he would go out to his place of worship and pray as Allah decreed. Then he would ask Him about whatever was concerning him. Once while a Prophet was in his place of worship, the enemy of Allah - meaning Iblis - came and sat between him and the Qiblah (direction of prayer). The Prophet said, 'I seek refuge with Allah from the accursed Shaytan.' [The enemy of Allah said, 'Do you know who you are seeking refuge from? Here he is!' The Prophet said, 'I seek refuge with Allah from the accursed Shaytan'], and he repeated that three times. Then the enemy of Allah said, 'Tell me about anything in which you will be saved from me.' The Prophet twice said, 'No, you tell me about something in which you can overpower the son of Adam?' Each of them was insisting that the other answer first, then the Prophet said, Allah says, إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (Certainly, you shall have no authority over My servants, except those of the astray who follow you.) The enemy of Allah said, 'I heard this before you were even born.' The Prophet said, 'And Allah says, وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ (And if an evil whisper comes to you from Shaytan then seek refuge with Allah. Verily, He is All-Hearing, All-Knowing)(7:200). By Allah, I never sense that you are near but I seek refuge with Allah from you.' The enemy of Allah said, 'You have spoken the truth. In this way you will be saved from me.' The Prophet said, 'Tell me in what ways you overpower the son of Adam.' He said, 'I seize him at times of anger and times of desire.' وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ (And surely, Hell is the place promised for them all.) meaning, Hell is the abode designated for all those who follow Iblis, as Allah says in the Qur'an: وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur'an), the Fire will be their promised meeting place.)(11:17) The Gates of Hell are Seven Then Allah tells us that Hell has seven gates: لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a (special) class (of sinners) assigned.) means, for each gate a portion of the followers of Iblis have been decreed, and they will have no choice in the matter. May Allah save us from that. Each one will enter a gate according to his deeds, and will settle in a level of Hell according to his deeds. Ibn Abi Hatim recorded that Samurah bin Jundub reported from the Prophet ﷺ about, لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a class assigned.) He said, إِنَّ مِنْ أَهْلِ النَّارِ مَنْ تَأْخُذُهُ النَّارُ إِلَى كَعْبَيْهِ، وَإِنَّ مِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى حُجْزَتِهِ، وَمِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى تَرَاقِيهِ (Among the people of Hell are those whom the Fire will swallow up to the ankles, and those whom it will swallow up to the waist, and those whom it will swallow up to the collarbone.) The degree of which will depend upon their deeds. This is like the Ayah; لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a class assigned.)

[Iblis] said: "O my Lord! Because You misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. (39)"Except Your chosen (guided) servants among them. (40)(Allah) said: "This is the way which will lead straight to Me. (41)"Certainly, you shall have no authority over My servants, except those of the astray who follow you. (42)And surely, Hell is the place promised for them all (43)It has seven gates, for each of those gates is a class assigned (44) The Threat of Iblis to tempt Mankind, and Allah's Promise of Hell for him Allah informed about the rebellion and arrogance of Iblis, in that he said to the Lord: بِمَا أَغْوَيْتَنِي (Because You misled me,) i.e., because You misled me and misguided me. لَأُزَيِّنَنَّ لَهُمْ (I shall indeed adorn the path of error for them) meaning, for the progeny of Adam. فِي الْأَرْضِ (on the earth,) meaning - I will make sin dear to them, and will encourage, provoke and harass them to commit sin. وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ (and I shall mislead them all.) meaning - just as You have misled me and have ordained that for me. إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ (Except Your chosen, (guided) servants among them.) This is like the Ayah: أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا ("Do you see this one whom You have honored above me, if You give me respite until the Day of Resurrection, I will surely seize and mislead his offspring, all but a few!")(17:62). قَالَ ((Allah) said), i.e., threatening and warning Iblis. هَٰذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ (This is the way which will lead straight to Me.) means, 'all of you will return to Me, and I will reward or punish you according to your deeds: if they are good then I will reward you, and if they are bad then I will punish you.' This is like the Ayah: إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is ever watchful.)(89:14) and وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And it is up to Allah to show the right way.)(16:9) إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ (Certainly, you shall have no authority over My servants) meaning, 'you will have no way to reach those for whom I have decreed guidance.' إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (except those of the astray who follow you.) Ibn Jarir mentioned that Yazid bin Qusayt said: "The Prophets used to have Masjids outside their cities, and if a Prophet wanted to consult with his Lord about something, he would go out to his place of worship and pray as Allah decreed. Then he would ask Him about whatever was concerning him. Once while a Prophet was in his place of worship, the enemy of Allah - meaning Iblis - came and sat between him and the Qiblah (direction of prayer). The Prophet said, 'I seek refuge with Allah from the accursed Shaytan.' [The enemy of Allah said, 'Do you know who you are seeking refuge from? Here he is!' The Prophet said, 'I seek refuge with Allah from the accursed Shaytan'], and he repeated that three times. Then the enemy of Allah said, 'Tell me about anything in which you will be saved from me.' The Prophet twice said, 'No, you tell me about something in which you can overpower the son of Adam?' Each of them was insisting that the other answer first, then the Prophet said, Allah says, إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (Certainly, you shall have no authority over My servants, except those of the astray who follow you.) The enemy of Allah said, 'I heard this before you were even born.' The Prophet said, 'And Allah says, وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ (And if an evil whisper comes to you from Shaytan then seek refuge with Allah. Verily, He is All-Hearing, All-Knowing)(7:200). By Allah, I never sense that you are near but I seek refuge with Allah from you.' The enemy of Allah said, 'You have spoken the truth. In this way you will be saved from me.' The Prophet said, 'Tell me in what ways you overpower the son of Adam.' He said, 'I seize him at times of anger and times of desire.' وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ (And surely, Hell is the place promised for them all.) meaning, Hell is the abode designated for all those who follow Iblis, as Allah says in the Qur'an: وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur'an), the Fire will be their promised meeting place.)(11:17) The Gates of Hell are Seven Then Allah tells us that Hell has seven gates: لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a (special) class (of sinners) assigned.) means, for each gate a portion of the followers of Iblis have been decreed, and they will have no choice in the matter. May Allah save us from that. Each one will enter a gate according to his deeds, and will settle in a level of Hell according to his deeds. Ibn Abi Hatim recorded that Samurah bin Jundub reported from the Prophet ﷺ about, لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a class assigned.) He said, إِنَّ مِنْ أَهْلِ النَّارِ مَنْ تَأْخُذُهُ النَّارُ إِلَى كَعْبَيْهِ، وَإِنَّ مِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى حُجْزَتِهِ، وَمِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى تَرَاقِيهِ (Among the people of Hell are those whom the Fire will swallow up to the ankles, and those whom it will swallow up to the waist, and those whom it will swallow up to the collarbone.) The degree of which will depend upon their deeds. This is like the Ayah; لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a class assigned.)

[Iblis] said: "O my Lord! Because You misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. (39)"Except Your chosen (guided) servants among them. (40)(Allah) said: "This is the way which will lead straight to Me. (41)"Certainly, you shall have no authority over My servants, except those of the astray who follow you. (42)And surely, Hell is the place promised for them all (43)It has seven gates, for each of those gates is a class assigned (44) The Threat of Iblis to tempt Mankind, and Allah's Promise of Hell for him Allah informed about the rebellion and arrogance of Iblis, in that he said to the Lord: بِمَا أَغْوَيْتَنِي (Because You misled me,) i.e., because You misled me and misguided me. لَأُزَيِّنَنَّ لَهُمْ (I shall indeed adorn the path of error for them) meaning, for the progeny of Adam. فِي الْأَرْضِ (on the earth,) meaning - I will make sin dear to them, and will encourage, provoke and harass them to commit sin. وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ (and I shall mislead them all.) meaning - just as You have misled me and have ordained that for me. إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ (Except Your chosen, (guided) servants among them.) This is like the Ayah: أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا ("Do you see this one whom You have honored above me, if You give me respite until the Day of Resurrection, I will surely seize and mislead his offspring, all but a few!")(17:62). قَالَ ((Allah) said), i.e., threatening and warning Iblis. هَٰذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ (This is the way which will lead straight to Me.) means, 'all of you will return to Me, and I will reward or punish you according to your deeds: if they are good then I will reward you, and if they are bad then I will punish you.' This is like the Ayah: إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is ever watchful.)(89:14) and وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And it is up to Allah to show the right way.)(16:9) إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ (Certainly, you shall have no authority over My servants) meaning, 'you will have no way to reach those for whom I have decreed guidance.' إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (except those of the astray who follow you.) Ibn Jarir mentioned that Yazid bin Qusayt said: "The Prophets used to have Masjids outside their cities, and if a Prophet wanted to consult with his Lord about something, he would go out to his place of worship and pray as Allah decreed. Then he would ask Him about whatever was concerning him. Once while a Prophet was in his place of worship, the enemy of Allah - meaning Iblis - came and sat between him and the Qiblah (direction of prayer). The Prophet said, 'I seek refuge with Allah from the accursed Shaytan.' [The enemy of Allah said, 'Do you know who you are seeking refuge from? Here he is!' The Prophet said, 'I seek refuge with Allah from the accursed Shaytan'], and he repeated that three times. Then the enemy of Allah said, 'Tell me about anything in which you will be saved from me.' The Prophet twice said, 'No, you tell me about something in which you can overpower the son of Adam?' Each of them was insisting that the other answer first, then the Prophet said, Allah says, إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (Certainly, you shall have no authority over My servants, except those of the astray who follow you.) The enemy of Allah said, 'I heard this before you were even born.' The Prophet said, 'And Allah says, وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ (And if an evil whisper comes to you from Shaytan then seek refuge with Allah. Verily, He is All-Hearing, All-Knowing)(7:200). By Allah, I never sense that you are near but I seek refuge with Allah from you.' The enemy of Allah said, 'You have spoken the truth. In this way you will be saved from me.' The Prophet said, 'Tell me in what ways you overpower the son of Adam.' He said, 'I seize him at times of anger and times of desire.' وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ (And surely, Hell is the place promised for them all.) meaning, Hell is the abode designated for all those who follow Iblis, as Allah says in the Qur'an: وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur'an), the Fire will be their promised meeting place.)(11:17) The Gates of Hell are Seven Then Allah tells us that Hell has seven gates: لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a (special) class (of sinners) assigned.) means, for each gate a portion of the followers of Iblis have been decreed, and they will have no choice in the matter. May Allah save us from that. Each one will enter a gate according to his deeds, and will settle in a level of Hell according to his deeds. Ibn Abi Hatim recorded that Samurah bin Jundub reported from the Prophet ﷺ about, لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a class assigned.) He said, إِنَّ مِنْ أَهْلِ النَّارِ مَنْ تَأْخُذُهُ النَّارُ إِلَى كَعْبَيْهِ، وَإِنَّ مِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى حُجْزَتِهِ، وَمِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى تَرَاقِيهِ (Among the people of Hell are those whom the Fire will swallow up to the ankles, and those whom it will swallow up to the waist, and those whom it will swallow up to the collarbone.) The degree of which will depend upon their deeds. This is like the Ayah; لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a class assigned.)

[Iblis] said: "O my Lord! Because You misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. (39)"Except Your chosen (guided) servants among them. (40)(Allah) said: "This is the way which will lead straight to Me. (41)"Certainly, you shall have no authority over My servants, except those of the astray who follow you. (42)And surely, Hell is the place promised for them all (43)It has seven gates, for each of those gates is a class assigned (44) The Threat of Iblis to tempt Mankind, and Allah's Promise of Hell for him Allah informed about the rebellion and arrogance of Iblis, in that he said to the Lord: بِمَا أَغْوَيْتَنِي (Because You misled me,) i.e., because You misled me and misguided me. لَأُزَيِّنَنَّ لَهُمْ (I shall indeed adorn the path of error for them) meaning, for the progeny of Adam. فِي الْأَرْضِ (on the earth,) meaning - I will make sin dear to them, and will encourage, provoke and harass them to commit sin. وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ (and I shall mislead them all.) meaning - just as You have misled me and have ordained that for me. إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ (Except Your chosen, (guided) servants among them.) This is like the Ayah: أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا ("Do you see this one whom You have honored above me, if You give me respite until the Day of Resurrection, I will surely seize and mislead his offspring, all but a few!")(17:62). قَالَ ((Allah) said), i.e., threatening and warning Iblis. هَٰذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ (This is the way which will lead straight to Me.) means, 'all of you will return to Me, and I will reward or punish you according to your deeds: if they are good then I will reward you, and if they are bad then I will punish you.' This is like the Ayah: إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is ever watchful.)(89:14) and وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And it is up to Allah to show the right way.)(16:9) إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ (Certainly, you shall have no authority over My servants) meaning, 'you will have no way to reach those for whom I have decreed guidance.' إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (except those of the astray who follow you.) Ibn Jarir mentioned that Yazid bin Qusayt said: "The Prophets used to have Masjids outside their cities, and if a Prophet wanted to consult with his Lord about something, he would go out to his place of worship and pray as Allah decreed. Then he would ask Him about whatever was concerning him. Once while a Prophet was in his place of worship, the enemy of Allah - meaning Iblis - came and sat between him and the Qiblah (direction of prayer). The Prophet said, 'I seek refuge with Allah from the accursed Shaytan.' [The enemy of Allah said, 'Do you know who you are seeking refuge from? Here he is!' The Prophet said, 'I seek refuge with Allah from the accursed Shaytan'], and he repeated that three times. Then the enemy of Allah said, 'Tell me about anything in which you will be saved from me.' The Prophet twice said, 'No, you tell me about something in which you can overpower the son of Adam?' Each of them was insisting that the other answer first, then the Prophet said, Allah says, إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (Certainly, you shall have no authority over My servants, except those of the astray who follow you.) The enemy of Allah said, 'I heard this before you were even born.' The Prophet said, 'And Allah says, وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ (And if an evil whisper comes to you from Shaytan then seek refuge with Allah. Verily, He is All-Hearing, All-Knowing)(7:200). By Allah, I never sense that you are near but I seek refuge with Allah from you.' The enemy of Allah said, 'You have spoken the truth. In this way you will be saved from me.' The Prophet said, 'Tell me in what ways you overpower the son of Adam.' He said, 'I seize him at times of anger and times of desire.' وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ (And surely, Hell is the place promised for them all.) meaning, Hell is the abode designated for all those who follow Iblis, as Allah says in the Qur'an: وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur'an), the Fire will be their promised meeting place.)(11:17) The Gates of Hell are Seven Then Allah tells us that Hell has seven gates: لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a (special) class (of sinners) assigned.) means, for each gate a portion of the followers of Iblis have been decreed, and they will have no choice in the matter. May Allah save us from that. Each one will enter a gate according to his deeds, and will settle in a level of Hell according to his deeds. Ibn Abi Hatim recorded that Samurah bin Jundub reported from the Prophet ﷺ about, لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a class assigned.) He said, إِنَّ مِنْ أَهْلِ النَّارِ مَنْ تَأْخُذُهُ النَّارُ إِلَى كَعْبَيْهِ، وَإِنَّ مِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى حُجْزَتِهِ، وَمِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى تَرَاقِيهِ (Among the people of Hell are those whom the Fire will swallow up to the ankles, and those whom it will swallow up to the waist, and those whom it will swallow up to the collarbone.) The degree of which will depend upon their deeds. This is like the Ayah; لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a class assigned.)

[Iblis] said: "O my Lord! Because You misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. (39)"Except Your chosen (guided) servants among them. (40)(Allah) said: "This is the way which will lead straight to Me. (41)"Certainly, you shall have no authority over My servants, except those of the astray who follow you. (42)And surely, Hell is the place promised for them all (43)It has seven gates, for each of those gates is a class assigned (44) The Threat of Iblis to tempt Mankind, and Allah's Promise of Hell for him Allah informed about the rebellion and arrogance of Iblis, in that he said to the Lord: بِمَا أَغْوَيْتَنِي (Because You misled me,) i.e., because You misled me and misguided me. لَأُزَيِّنَنَّ لَهُمْ (I shall indeed adorn the path of error for them) meaning, for the progeny of Adam. فِي الْأَرْضِ (on the earth,) meaning - I will make sin dear to them, and will encourage, provoke and harass them to commit sin. وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ (and I shall mislead them all.) meaning - just as You have misled me and have ordained that for me. إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ (Except Your chosen, (guided) servants among them.) This is like the Ayah: أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا ("Do you see this one whom You have honored above me, if You give me respite until the Day of Resurrection, I will surely seize and mislead his offspring, all but a few!")(17:62). قَالَ ((Allah) said), i.e., threatening and warning Iblis. هَٰذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ (This is the way which will lead straight to Me.) means, 'all of you will return to Me, and I will reward or punish you according to your deeds: if they are good then I will reward you, and if they are bad then I will punish you.' This is like the Ayah: إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is ever watchful.)(89:14) and وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And it is up to Allah to show the right way.)(16:9) إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ (Certainly, you shall have no authority over My servants) meaning, 'you will have no way to reach those for whom I have decreed guidance.' إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (except those of the astray who follow you.) Ibn Jarir mentioned that Yazid bin Qusayt said: "The Prophets used to have Masjids outside their cities, and if a Prophet wanted to consult with his Lord about something, he would go out to his place of worship and pray as Allah decreed. Then he would ask Him about whatever was concerning him. Once while a Prophet was in his place of worship, the enemy of Allah - meaning Iblis - came and sat between him and the Qiblah (direction of prayer). The Prophet said, 'I seek refuge with Allah from the accursed Shaytan.' [The enemy of Allah said, 'Do you know who you are seeking refuge from? Here he is!' The Prophet said, 'I seek refuge with Allah from the accursed Shaytan'], and he repeated that three times. Then the enemy of Allah said, 'Tell me about anything in which you will be saved from me.' The Prophet twice said, 'No, you tell me about something in which you can overpower the son of Adam?' Each of them was insisting that the other answer first, then the Prophet said, Allah says, إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (Certainly, you shall have no authority over My servants, except those of the astray who follow you.) The enemy of Allah said, 'I heard this before you were even born.' The Prophet said, 'And Allah says, وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ (And if an evil whisper comes to you from Shaytan then seek refuge with Allah. Verily, He is All-Hearing, All-Knowing)(7:200). By Allah, I never sense that you are near but I seek refuge with Allah from you.' The enemy of Allah said, 'You have spoken the truth. In this way you will be saved from me.' The Prophet said, 'Tell me in what ways you overpower the son of Adam.' He said, 'I seize him at times of anger and times of desire.' وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ (And surely, Hell is the place promised for them all.) meaning, Hell is the abode designated for all those who follow Iblis, as Allah says in the Qur'an: وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur'an), the Fire will be their promised meeting place.)(11:17) The Gates of Hell are Seven Then Allah tells us that Hell has seven gates: لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a (special) class (of sinners) assigned.) means, for each gate a portion of the followers of Iblis have been decreed, and they will have no choice in the matter. May Allah save us from that. Each one will enter a gate according to his deeds, and will settle in a level of Hell according to his deeds. Ibn Abi Hatim recorded that Samurah bin Jundub reported from the Prophet ﷺ about, لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a class assigned.) He said, إِنَّ مِنْ أَهْلِ النَّارِ مَنْ تَأْخُذُهُ النَّارُ إِلَى كَعْبَيْهِ، وَإِنَّ مِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى حُجْزَتِهِ، وَمِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى تَرَاقِيهِ (Among the people of Hell are those whom the Fire will swallow up to the ankles, and those whom it will swallow up to the waist, and those whom it will swallow up to the collarbone.) The degree of which will depend upon their deeds. This is like the Ayah; لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a class assigned.)

[Iblis] said: "O my Lord! Because You misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. (39)"Except Your chosen (guided) servants among them. (40)(Allah) said: "This is the way which will lead straight to Me. (41)"Certainly, you shall have no authority over My servants, except those of the astray who follow you. (42)And surely, Hell is the place promised for them all (43)It has seven gates, for each of those gates is a class assigned (44) The Threat of Iblis to tempt Mankind, and Allah's Promise of Hell for him Allah informed about the rebellion and arrogance of Iblis, in that he said to the Lord: بِمَا أَغْوَيْتَنِي (Because You misled me,) i.e., because You misled me and misguided me. لَأُزَيِّنَنَّ لَهُمْ (I shall indeed adorn the path of error for them) meaning, for the progeny of Adam. فِي الْأَرْضِ (on the earth,) meaning - I will make sin dear to them, and will encourage, provoke and harass them to commit sin. وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ (and I shall mislead them all.) meaning - just as You have misled me and have ordained that for me. إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ (Except Your chosen, (guided) servants among them.) This is like the Ayah: أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا ("Do you see this one whom You have honored above me, if You give me respite until the Day of Resurrection, I will surely seize and mislead his offspring, all but a few!")(17:62). قَالَ ((Allah) said), i.e., threatening and warning Iblis. هَٰذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ (This is the way which will lead straight to Me.) means, 'all of you will return to Me, and I will reward or punish you according to your deeds: if they are good then I will reward you, and if they are bad then I will punish you.' This is like the Ayah: إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is ever watchful.)(89:14) and وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And it is up to Allah to show the right way.)(16:9) إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ (Certainly, you shall have no authority over My servants) meaning, 'you will have no way to reach those for whom I have decreed guidance.' إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (except those of the astray who follow you.) Ibn Jarir mentioned that Yazid bin Qusayt said: "The Prophets used to have Masjids outside their cities, and if a Prophet wanted to consult with his Lord about something, he would go out to his place of worship and pray as Allah decreed. Then he would ask Him about whatever was concerning him. Once while a Prophet was in his place of worship, the enemy of Allah - meaning Iblis - came and sat between him and the Qiblah (direction of prayer). The Prophet said, 'I seek refuge with Allah from the accursed Shaytan.' [The enemy of Allah said, 'Do you know who you are seeking refuge from? Here he is!' The Prophet said, 'I seek refuge with Allah from the accursed Shaytan'], and he repeated that three times. Then the enemy of Allah said, 'Tell me about anything in which you will be saved from me.' The Prophet twice said, 'No, you tell me about something in which you can overpower the son of Adam?' Each of them was insisting that the other answer first, then the Prophet said, Allah says, إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (Certainly, you shall have no authority over My servants, except those of the astray who follow you.) The enemy of Allah said, 'I heard this before you were even born.' The Prophet said, 'And Allah says, وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ (And if an evil whisper comes to you from Shaytan then seek refuge with Allah. Verily, He is All-Hearing, All-Knowing)(7:200). By Allah, I never sense that you are near but I seek refuge with Allah from you.' The enemy of Allah said, 'You have spoken the truth. In this way you will be saved from me.' The Prophet said, 'Tell me in what ways you overpower the son of Adam.' He said, 'I seize him at times of anger and times of desire.' وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ (And surely, Hell is the place promised for them all.) meaning, Hell is the abode designated for all those who follow Iblis, as Allah says in the Qur'an: وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur'an), the Fire will be their promised meeting place.)(11:17) The Gates of Hell are Seven Then Allah tells us that Hell has seven gates: لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a (special) class (of sinners) assigned.) means, for each gate a portion of the followers of Iblis have been decreed, and they will have no choice in the matter. May Allah save us from that. Each one will enter a gate according to his deeds, and will settle in a level of Hell according to his deeds. Ibn Abi Hatim recorded that Samurah bin Jundub reported from the Prophet ﷺ about, لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a class assigned.) He said, إِنَّ مِنْ أَهْلِ النَّارِ مَنْ تَأْخُذُهُ النَّارُ إِلَى كَعْبَيْهِ، وَإِنَّ مِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى حُجْزَتِهِ، وَمِنْهُمْ مَنْ تَأْخُذُهُ النَّارُ إِلَى تَرَاقِيهِ (Among the people of Hell are those whom the Fire will swallow up to the ankles, and those whom it will swallow up to the waist, and those whom it will swallow up to the collarbone.) The degree of which will depend upon their deeds. This is like the Ayah; لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ (for each of those gates is a class assigned.)

Truly, those who have Taqwa, will dwell in Gardens and water springs (45)(It will be said to them): "Enter it in peace and security. (46)And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones (47)No sense of fatigue shall touch them, nor shall they be asked to leave i (48)Declare to My servants that I am truly the Forgiving, the Most Merciful (49)And that My torment is indeed the most painful torment (50) Description of the People of Paradise Since Allah mentioned the condition of the people of Hell, He followed that by mentioning the people of Paradise. He tells us that they will dwell in Gardens and water springs. ادْخُلُوهَا بِسَلَامٍ (Enter it in peace) meaning free of all problems. آمِنِينَ (and security.) meaning free from all fear and concern. They will not have any fear of expulsion, nor will they fear that their condition will be disrupted or end. وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ (And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones.) Al-Qasim narrated that Abu Umamah said: "The people of Paradise will enter Paradise with whatever enmity is left in their hearts from this world. Then, when they come together, Allah will remove whatever hatred the world has left in their hearts." Then he recited: وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ (And We shall remove any deep feeling of bitterness from their breasts.) This is how it was narrated in this report, but Al-Qasim bin 'Abdur-Rahman is weak in his reports from Abu Umamah. However, this is in accord with the report in the Sahih where Qatadah says, "Abu Al-Mutawakkil An-Naji told us that Abu Sa'id Al-Khudri told them that the Messenger of Allah ﷺ said: يَخْلُصُ الْمُؤْمِنُونَ مِنَ النَّارِ، فَيُحْبَسُونَ عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ. فَيُقْتَصُّ لِبَعْضِهِمْ مِنْ بَعْضٍ مَظَالِمُ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا حَتَّى إِذَا هُذِّبُوا وَنُقُّوا، أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ (The believers will be removed from the Fire, and they will be detained on a bridge between Paradise and Hell. Then judgment will be passed between them concerning any wrong they have committed in this world against one another, until they are cleansed and purified. Then permission will be given to them to enter Paradise.)" لَا يَمَسُّهُمْ فِيهَا نَصَبٌ (No sense of fatigue shall touch them) meaning no harm or hardship, as was reported in the Sahihs: أَنَّ اللهَ أَمَرَنِي أَنْ أُبَشِّرَ خَدِيجَةَ بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ لَا صَخَبَ فِيهِ وَلَا نَصَبَ (Allah commanded me to tell Khadijah the good news of a jeweled palace in Paradise in which there will be no toil and no fatigue.) وَمَا هُم مِّنْهَا بِمُخْرَجِينَ (nor shall they (ever) be asked to leave it.) As was reported in the Hadith: يُقَالُ: يَا أَهْلَ الْجَنَّةِ! إِنَّ لَكُمْ أَنْ تَصِحُّوا فَلَا تَمْرَضُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَعِيشُوا فَلَا تَمُوتُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَشِبُّوا فَلَا تَهْرَمُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تُقِيمُوا فَلَا تَظْعُنُوا أَبَدًا (It will be said, O dwellers of Paradise! You will be healthy and never fall sick; you will live and never die; you will be young and never grow old; you will stay here and never leave.) Allah says: خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا (Wherein they shall dwell (forever). They will have no desire to be removed from it.)(18:108) نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ (Declare to My servants, that I am truly the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) meaning, 'O Muhammad, tell My servants that I am the source of mercy and I am the source of punishment.' Similar Ayat to this have already been quoted above, which indicate that we must always be in a state between hope (for Allah's mercy) and fear (of His punishment).

Truly, those who have Taqwa, will dwell in Gardens and water springs (45)(It will be said to them): "Enter it in peace and security. (46)And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones (47)No sense of fatigue shall touch them, nor shall they be asked to leave i (48)Declare to My servants that I am truly the Forgiving, the Most Merciful (49)And that My torment is indeed the most painful torment (50) Description of the People of Paradise Since Allah mentioned the condition of the people of Hell, He followed that by mentioning the people of Paradise. He tells us that they will dwell in Gardens and water springs. ادْخُلُوهَا بِسَلَامٍ (Enter it in peace) meaning free of all problems. آمِنِينَ (and security.) meaning free from all fear and concern. They will not have any fear of expulsion, nor will they fear that their condition will be disrupted or end. وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ (And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones.) Al-Qasim narrated that Abu Umamah said: "The people of Paradise will enter Paradise with whatever enmity is left in their hearts from this world. Then, when they come together, Allah will remove whatever hatred the world has left in their hearts." Then he recited: وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ (And We shall remove any deep feeling of bitterness from their breasts.) This is how it was narrated in this report, but Al-Qasim bin 'Abdur-Rahman is weak in his reports from Abu Umamah. However, this is in accord with the report in the Sahih where Qatadah says, "Abu Al-Mutawakkil An-Naji told us that Abu Sa'id Al-Khudri told them that the Messenger of Allah ﷺ said: يَخْلُصُ الْمُؤْمِنُونَ مِنَ النَّارِ، فَيُحْبَسُونَ عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ. فَيُقْتَصُّ لِبَعْضِهِمْ مِنْ بَعْضٍ مَظَالِمُ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا حَتَّى إِذَا هُذِّبُوا وَنُقُّوا، أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ (The believers will be removed from the Fire, and they will be detained on a bridge between Paradise and Hell. Then judgment will be passed between them concerning any wrong they have committed in this world against one another, until they are cleansed and purified. Then permission will be given to them to enter Paradise.)" لَا يَمَسُّهُمْ فِيهَا نَصَبٌ (No sense of fatigue shall touch them) meaning no harm or hardship, as was reported in the Sahihs: أَنَّ اللهَ أَمَرَنِي أَنْ أُبَشِّرَ خَدِيجَةَ بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ لَا صَخَبَ فِيهِ وَلَا نَصَبَ (Allah commanded me to tell Khadijah the good news of a jeweled palace in Paradise in which there will be no toil and no fatigue.) وَمَا هُم مِّنْهَا بِمُخْرَجِينَ (nor shall they (ever) be asked to leave it.) As was reported in the Hadith: يُقَالُ: يَا أَهْلَ الْجَنَّةِ! إِنَّ لَكُمْ أَنْ تَصِحُّوا فَلَا تَمْرَضُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَعِيشُوا فَلَا تَمُوتُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَشِبُّوا فَلَا تَهْرَمُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تُقِيمُوا فَلَا تَظْعُنُوا أَبَدًا (It will be said, O dwellers of Paradise! You will be healthy and never fall sick; you will live and never die; you will be young and never grow old; you will stay here and never leave.) Allah says: خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا (Wherein they shall dwell (forever). They will have no desire to be removed from it.)(18:108) نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ (Declare to My servants, that I am truly the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) meaning, 'O Muhammad, tell My servants that I am the source of mercy and I am the source of punishment.' Similar Ayat to this have already been quoted above, which indicate that we must always be in a state between hope (for Allah's mercy) and fear (of His punishment).

Truly, those who have Taqwa, will dwell in Gardens and water springs (45)(It will be said to them): "Enter it in peace and security. (46)And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones (47)No sense of fatigue shall touch them, nor shall they be asked to leave i (48)Declare to My servants that I am truly the Forgiving, the Most Merciful (49)And that My torment is indeed the most painful torment (50) Description of the People of Paradise Since Allah mentioned the condition of the people of Hell, He followed that by mentioning the people of Paradise. He tells us that they will dwell in Gardens and water springs. ادْخُلُوهَا بِسَلَامٍ (Enter it in peace) meaning free of all problems. آمِنِينَ (and security.) meaning free from all fear and concern. They will not have any fear of expulsion, nor will they fear that their condition will be disrupted or end. وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ (And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones.) Al-Qasim narrated that Abu Umamah said: "The people of Paradise will enter Paradise with whatever enmity is left in their hearts from this world. Then, when they come together, Allah will remove whatever hatred the world has left in their hearts." Then he recited: وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ (And We shall remove any deep feeling of bitterness from their breasts.) This is how it was narrated in this report, but Al-Qasim bin 'Abdur-Rahman is weak in his reports from Abu Umamah. However, this is in accord with the report in the Sahih where Qatadah says, "Abu Al-Mutawakkil An-Naji told us that Abu Sa'id Al-Khudri told them that the Messenger of Allah ﷺ said: يَخْلُصُ الْمُؤْمِنُونَ مِنَ النَّارِ، فَيُحْبَسُونَ عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ. فَيُقْتَصُّ لِبَعْضِهِمْ مِنْ بَعْضٍ مَظَالِمُ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا حَتَّى إِذَا هُذِّبُوا وَنُقُّوا، أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ (The believers will be removed from the Fire, and they will be detained on a bridge between Paradise and Hell. Then judgment will be passed between them concerning any wrong they have committed in this world against one another, until they are cleansed and purified. Then permission will be given to them to enter Paradise.)" لَا يَمَسُّهُمْ فِيهَا نَصَبٌ (No sense of fatigue shall touch them) meaning no harm or hardship, as was reported in the Sahihs: أَنَّ اللهَ أَمَرَنِي أَنْ أُبَشِّرَ خَدِيجَةَ بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ لَا صَخَبَ فِيهِ وَلَا نَصَبَ (Allah commanded me to tell Khadijah the good news of a jeweled palace in Paradise in which there will be no toil and no fatigue.) وَمَا هُم مِّنْهَا بِمُخْرَجِينَ (nor shall they (ever) be asked to leave it.) As was reported in the Hadith: يُقَالُ: يَا أَهْلَ الْجَنَّةِ! إِنَّ لَكُمْ أَنْ تَصِحُّوا فَلَا تَمْرَضُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَعِيشُوا فَلَا تَمُوتُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَشِبُّوا فَلَا تَهْرَمُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تُقِيمُوا فَلَا تَظْعُنُوا أَبَدًا (It will be said, O dwellers of Paradise! You will be healthy and never fall sick; you will live and never die; you will be young and never grow old; you will stay here and never leave.) Allah says: خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا (Wherein they shall dwell (forever). They will have no desire to be removed from it.)(18:108) نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ (Declare to My servants, that I am truly the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) meaning, 'O Muhammad, tell My servants that I am the source of mercy and I am the source of punishment.' Similar Ayat to this have already been quoted above, which indicate that we must always be in a state between hope (for Allah's mercy) and fear (of His punishment).

Truly, those who have Taqwa, will dwell in Gardens and water springs (45)(It will be said to them): "Enter it in peace and security. (46)And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones (47)No sense of fatigue shall touch them, nor shall they be asked to leave i (48)Declare to My servants that I am truly the Forgiving, the Most Merciful (49)And that My torment is indeed the most painful torment (50) Description of the People of Paradise Since Allah mentioned the condition of the people of Hell, He followed that by mentioning the people of Paradise. He tells us that they will dwell in Gardens and water springs. ادْخُلُوهَا بِسَلَامٍ (Enter it in peace) meaning free of all problems. آمِنِينَ (and security.) meaning free from all fear and concern. They will not have any fear of expulsion, nor will they fear that their condition will be disrupted or end. وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ (And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones.) Al-Qasim narrated that Abu Umamah said: "The people of Paradise will enter Paradise with whatever enmity is left in their hearts from this world. Then, when they come together, Allah will remove whatever hatred the world has left in their hearts." Then he recited: وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ (And We shall remove any deep feeling of bitterness from their breasts.) This is how it was narrated in this report, but Al-Qasim bin 'Abdur-Rahman is weak in his reports from Abu Umamah. However, this is in accord with the report in the Sahih where Qatadah says, "Abu Al-Mutawakkil An-Naji told us that Abu Sa'id Al-Khudri told them that the Messenger of Allah ﷺ said: يَخْلُصُ الْمُؤْمِنُونَ مِنَ النَّارِ، فَيُحْبَسُونَ عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ. فَيُقْتَصُّ لِبَعْضِهِمْ مِنْ بَعْضٍ مَظَالِمُ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا حَتَّى إِذَا هُذِّبُوا وَنُقُّوا، أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ (The believers will be removed from the Fire, and they will be detained on a bridge between Paradise and Hell. Then judgment will be passed between them concerning any wrong they have committed in this world against one another, until they are cleansed and purified. Then permission will be given to them to enter Paradise.)" لَا يَمَسُّهُمْ فِيهَا نَصَبٌ (No sense of fatigue shall touch them) meaning no harm or hardship, as was reported in the Sahihs: أَنَّ اللهَ أَمَرَنِي أَنْ أُبَشِّرَ خَدِيجَةَ بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ لَا صَخَبَ فِيهِ وَلَا نَصَبَ (Allah commanded me to tell Khadijah the good news of a jeweled palace in Paradise in which there will be no toil and no fatigue.) وَمَا هُم مِّنْهَا بِمُخْرَجِينَ (nor shall they (ever) be asked to leave it.) As was reported in the Hadith: يُقَالُ: يَا أَهْلَ الْجَنَّةِ! إِنَّ لَكُمْ أَنْ تَصِحُّوا فَلَا تَمْرَضُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَعِيشُوا فَلَا تَمُوتُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَشِبُّوا فَلَا تَهْرَمُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تُقِيمُوا فَلَا تَظْعُنُوا أَبَدًا (It will be said, O dwellers of Paradise! You will be healthy and never fall sick; you will live and never die; you will be young and never grow old; you will stay here and never leave.) Allah says: خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا (Wherein they shall dwell (forever). They will have no desire to be removed from it.)(18:108) نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ (Declare to My servants, that I am truly the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) meaning, 'O Muhammad, tell My servants that I am the source of mercy and I am the source of punishment.' Similar Ayat to this have already been quoted above, which indicate that we must always be in a state between hope (for Allah's mercy) and fear (of His punishment).

Truly, those who have Taqwa, will dwell in Gardens and water springs (45)(It will be said to them): "Enter it in peace and security. (46)And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones (47)No sense of fatigue shall touch them, nor shall they be asked to leave i (48)Declare to My servants that I am truly the Forgiving, the Most Merciful (49)And that My torment is indeed the most painful torment (50) Description of the People of Paradise Since Allah mentioned the condition of the people of Hell, He followed that by mentioning the people of Paradise. He tells us that they will dwell in Gardens and water springs. ادْخُلُوهَا بِسَلَامٍ (Enter it in peace) meaning free of all problems. آمِنِينَ (and security.) meaning free from all fear and concern. They will not have any fear of expulsion, nor will they fear that their condition will be disrupted or end. وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ (And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones.) Al-Qasim narrated that Abu Umamah said: "The people of Paradise will enter Paradise with whatever enmity is left in their hearts from this world. Then, when they come together, Allah will remove whatever hatred the world has left in their hearts." Then he recited: وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ (And We shall remove any deep feeling of bitterness from their breasts.) This is how it was narrated in this report, but Al-Qasim bin 'Abdur-Rahman is weak in his reports from Abu Umamah. However, this is in accord with the report in the Sahih where Qatadah says, "Abu Al-Mutawakkil An-Naji told us that Abu Sa'id Al-Khudri told them that the Messenger of Allah ﷺ said: يَخْلُصُ الْمُؤْمِنُونَ مِنَ النَّارِ، فَيُحْبَسُونَ عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ. فَيُقْتَصُّ لِبَعْضِهِمْ مِنْ بَعْضٍ مَظَالِمُ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا حَتَّى إِذَا هُذِّبُوا وَنُقُّوا، أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ (The believers will be removed from the Fire, and they will be detained on a bridge between Paradise and Hell. Then judgment will be passed between them concerning any wrong they have committed in this world against one another, until they are cleansed and purified. Then permission will be given to them to enter Paradise.)" لَا يَمَسُّهُمْ فِيهَا نَصَبٌ (No sense of fatigue shall touch them) meaning no harm or hardship, as was reported in the Sahihs: أَنَّ اللهَ أَمَرَنِي أَنْ أُبَشِّرَ خَدِيجَةَ بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ لَا صَخَبَ فِيهِ وَلَا نَصَبَ (Allah commanded me to tell Khadijah the good news of a jeweled palace in Paradise in which there will be no toil and no fatigue.) وَمَا هُم مِّنْهَا بِمُخْرَجِينَ (nor shall they (ever) be asked to leave it.) As was reported in the Hadith: يُقَالُ: يَا أَهْلَ الْجَنَّةِ! إِنَّ لَكُمْ أَنْ تَصِحُّوا فَلَا تَمْرَضُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَعِيشُوا فَلَا تَمُوتُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَشِبُّوا فَلَا تَهْرَمُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تُقِيمُوا فَلَا تَظْعُنُوا أَبَدًا (It will be said, O dwellers of Paradise! You will be healthy and never fall sick; you will live and never die; you will be young and never grow old; you will stay here and never leave.) Allah says: خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا (Wherein they shall dwell (forever). They will have no desire to be removed from it.)(18:108) نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ (Declare to My servants, that I am truly the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) meaning, 'O Muhammad, tell My servants that I am the source of mercy and I am the source of punishment.' Similar Ayat to this have already been quoted above, which indicate that we must always be in a state between hope (for Allah's mercy) and fear (of His punishment).

Truly, those who have Taqwa, will dwell in Gardens and water springs (45)(It will be said to them): "Enter it in peace and security. (46)And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones (47)No sense of fatigue shall touch them, nor shall they be asked to leave i (48)Declare to My servants that I am truly the Forgiving, the Most Merciful (49)And that My torment is indeed the most painful torment (50) Description of the People of Paradise Since Allah mentioned the condition of the people of Hell, He followed that by mentioning the people of Paradise. He tells us that they will dwell in Gardens and water springs. ادْخُلُوهَا بِسَلَامٍ (Enter it in peace) meaning free of all problems. آمِنِينَ (and security.) meaning free from all fear and concern. They will not have any fear of expulsion, nor will they fear that their condition will be disrupted or end. وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ (And We shall remove any deep feeling of bitterness from their breasts. (So they will be like) brothers facing each other on thrones.) Al-Qasim narrated that Abu Umamah said: "The people of Paradise will enter Paradise with whatever enmity is left in their hearts from this world. Then, when they come together, Allah will remove whatever hatred the world has left in their hearts." Then he recited: وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ (And We shall remove any deep feeling of bitterness from their breasts.) This is how it was narrated in this report, but Al-Qasim bin 'Abdur-Rahman is weak in his reports from Abu Umamah. However, this is in accord with the report in the Sahih where Qatadah says, "Abu Al-Mutawakkil An-Naji told us that Abu Sa'id Al-Khudri told them that the Messenger of Allah ﷺ said: يَخْلُصُ الْمُؤْمِنُونَ مِنَ النَّارِ، فَيُحْبَسُونَ عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ. فَيُقْتَصُّ لِبَعْضِهِمْ مِنْ بَعْضٍ مَظَالِمُ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا حَتَّى إِذَا هُذِّبُوا وَنُقُّوا، أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ (The believers will be removed from the Fire, and they will be detained on a bridge between Paradise and Hell. Then judgment will be passed between them concerning any wrong they have committed in this world against one another, until they are cleansed and purified. Then permission will be given to them to enter Paradise.)" لَا يَمَسُّهُمْ فِيهَا نَصَبٌ (No sense of fatigue shall touch them) meaning no harm or hardship, as was reported in the Sahihs: أَنَّ اللهَ أَمَرَنِي أَنْ أُبَشِّرَ خَدِيجَةَ بِبَيْتٍ فِي الْجَنَّةِ مِنْ قَصَبٍ لَا صَخَبَ فِيهِ وَلَا نَصَبَ (Allah commanded me to tell Khadijah the good news of a jeweled palace in Paradise in which there will be no toil and no fatigue.) وَمَا هُم مِّنْهَا بِمُخْرَجِينَ (nor shall they (ever) be asked to leave it.) As was reported in the Hadith: يُقَالُ: يَا أَهْلَ الْجَنَّةِ! إِنَّ لَكُمْ أَنْ تَصِحُّوا فَلَا تَمْرَضُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَعِيشُوا فَلَا تَمُوتُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَشِبُّوا فَلَا تَهْرَمُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تُقِيمُوا فَلَا تَظْعُنُوا أَبَدًا (It will be said, O dwellers of Paradise! You will be healthy and never fall sick; you will live and never die; you will be young and never grow old; you will stay here and never leave.) Allah says: خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا (Wherein they shall dwell (forever). They will have no desire to be removed from it.)(18:108) نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ - وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ (Declare to My servants, that I am truly the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) meaning, 'O Muhammad, tell My servants that I am the source of mercy and I am the source of punishment.' Similar Ayat to this have already been quoted above, which indicate that we must always be in a state between hope (for Allah's mercy) and fear (of His punishment).

And tell them about the guests (i. e., the angels) of Ibrahim (51)When they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you. (52)They said: "Do not be afraid! We bring you the good news of a boy possessing much knowledge and wisdom. (53)He said: "Do you give me this good news while old age has overtaken me? Of what then is your news about? (54)They said: "We give you good news in truth. So do not be of those who despair. (55)He said: "And who despairs of the mercy of his Lord except those who are astray? (56) The Guests of Ibrahim and their Good News of a Son for Him Allah is saying: 'Tell them, O Muhammad, about the story of ضَيْفِ إِبْرَاهِيمَ (the guests of Ibrahim.)' دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنكُمْ وَجِلُونَ (they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you.") meaning that they were scared. The reason for their fear has been mentioned previously, which is that they noticed that these guests did not eat of the food that was offered, which was a fattened calf. قَالُوا لَا تَوْجَلْ (They said: "Do not be afraid!...") meaning, do not be scared. وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (We bring you the good news of a boy possessing much knowledge and wisdom.) this refers to Ishaq, as was previously mentioned in Surat Hud. Then قَالَ (He said) meaning he spoke with wonder and astonishment, asking for confirmation, because he was old and his wife was old: أَبَشَّرْتُمُونِي عَلَىٰ أَن مَّسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ (Do you give me this good news while old age has overtaken me? Of what then is your news about?) They responded by confirming the good news they had brought, good news after good news: قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُن مِّنَ الْقَانِطِينَ (They said: "We give you good news in truth. So do not be of those who despair.")

And tell them about the guests (i. e., the angels) of Ibrahim (51)When they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you. (52)They said: "Do not be afraid! We bring you the good news of a boy possessing much knowledge and wisdom. (53)He said: "Do you give me this good news while old age has overtaken me? Of what then is your news about? (54)They said: "We give you good news in truth. So do not be of those who despair. (55)He said: "And who despairs of the mercy of his Lord except those who are astray? (56) The Guests of Ibrahim and their Good News of a Son for Him Allah is saying: 'Tell them, O Muhammad, about the story of ضَيْفِ إِبْرَاهِيمَ (the guests of Ibrahim.)' دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنكُمْ وَجِلُونَ (they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you.") meaning that they were scared. The reason for their fear has been mentioned previously, which is that they noticed that these guests did not eat of the food that was offered, which was a fattened calf. قَالُوا لَا تَوْجَلْ (They said: "Do not be afraid!...") meaning, do not be scared. وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (We bring you the good news of a boy possessing much knowledge and wisdom.) this refers to Ishaq, as was previously mentioned in Surat Hud. Then قَالَ (He said) meaning he spoke with wonder and astonishment, asking for confirmation, because he was old and his wife was old: أَبَشَّرْتُمُونِي عَلَىٰ أَن مَّسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ (Do you give me this good news while old age has overtaken me? Of what then is your news about?) They responded by confirming the good news they had brought, good news after good news: قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُن مِّنَ الْقَانِطِينَ (They said: "We give you good news in truth. So do not be of those who despair.")

And tell them about the guests (i. e., the angels) of Ibrahim (51)When they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you. (52)They said: "Do not be afraid! We bring you the good news of a boy possessing much knowledge and wisdom. (53)He said: "Do you give me this good news while old age has overtaken me? Of what then is your news about? (54)They said: "We give you good news in truth. So do not be of those who despair. (55)He said: "And who despairs of the mercy of his Lord except those who are astray? (56) The Guests of Ibrahim and their Good News of a Son for Him Allah is saying: 'Tell them, O Muhammad, about the story of ضَيْفِ إِبْرَاهِيمَ (the guests of Ibrahim.)' دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنكُمْ وَجِلُونَ (they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you.") meaning that they were scared. The reason for their fear has been mentioned previously, which is that they noticed that these guests did not eat of the food that was offered, which was a fattened calf. قَالُوا لَا تَوْجَلْ (They said: "Do not be afraid!...") meaning, do not be scared. وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (We bring you the good news of a boy possessing much knowledge and wisdom.) this refers to Ishaq, as was previously mentioned in Surat Hud. Then قَالَ (He said) meaning he spoke with wonder and astonishment, asking for confirmation, because he was old and his wife was old: أَبَشَّرْتُمُونِي عَلَىٰ أَن مَّسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ (Do you give me this good news while old age has overtaken me? Of what then is your news about?) They responded by confirming the good news they had brought, good news after good news: قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُن مِّنَ الْقَانِطِينَ (They said: "We give you good news in truth. So do not be of those who despair.")

And tell them about the guests (i. e., the angels) of Ibrahim (51)When they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you. (52)They said: "Do not be afraid! We bring you the good news of a boy possessing much knowledge and wisdom. (53)He said: "Do you give me this good news while old age has overtaken me? Of what then is your news about? (54)They said: "We give you good news in truth. So do not be of those who despair. (55)He said: "And who despairs of the mercy of his Lord except those who are astray? (56) The Guests of Ibrahim and their Good News of a Son for Him Allah is saying: 'Tell them, O Muhammad, about the story of ضَيْفِ إِبْرَاهِيمَ (the guests of Ibrahim.)' دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنكُمْ وَجِلُونَ (they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you.") meaning that they were scared. The reason for their fear has been mentioned previously, which is that they noticed that these guests did not eat of the food that was offered, which was a fattened calf. قَالُوا لَا تَوْجَلْ (They said: "Do not be afraid!...") meaning, do not be scared. وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (We bring you the good news of a boy possessing much knowledge and wisdom.) this refers to Ishaq, as was previously mentioned in Surat Hud. Then قَالَ (He said) meaning he spoke with wonder and astonishment, asking for confirmation, because he was old and his wife was old: أَبَشَّرْتُمُونِي عَلَىٰ أَن مَّسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ (Do you give me this good news while old age has overtaken me? Of what then is your news about?) They responded by confirming the good news they had brought, good news after good news: قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُن مِّنَ الْقَانِطِينَ (They said: "We give you good news in truth. So do not be of those who despair.")

And tell them about the guests (i. e., the angels) of Ibrahim (51)When they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you. (52)They said: "Do not be afraid! We bring you the good news of a boy possessing much knowledge and wisdom. (53)He said: "Do you give me this good news while old age has overtaken me? Of what then is your news about? (54)They said: "We give you good news in truth. So do not be of those who despair. (55)He said: "And who despairs of the mercy of his Lord except those who are astray? (56) The Guests of Ibrahim and their Good News of a Son for Him Allah is saying: 'Tell them, O Muhammad, about the story of ضَيْفِ إِبْرَاهِيمَ (the guests of Ibrahim.)' دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنكُمْ وَجِلُونَ (they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you.") meaning that they were scared. The reason for their fear has been mentioned previously, which is that they noticed that these guests did not eat of the food that was offered, which was a fattened calf. قَالُوا لَا تَوْجَلْ (They said: "Do not be afraid!...") meaning, do not be scared. وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (We bring you the good news of a boy possessing much knowledge and wisdom.) this refers to Ishaq, as was previously mentioned in Surat Hud. Then قَالَ (He said) meaning he spoke with wonder and astonishment, asking for confirmation, because he was old and his wife was old: أَبَشَّرْتُمُونِي عَلَىٰ أَن مَّسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ (Do you give me this good news while old age has overtaken me? Of what then is your news about?) They responded by confirming the good news they had brought, good news after good news: قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُن مِّنَ الْقَانِطِينَ (They said: "We give you good news in truth. So do not be of those who despair.")

And tell them about the guests (i. e., the angels) of Ibrahim (51)When they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you. (52)They said: "Do not be afraid! We bring you the good news of a boy possessing much knowledge and wisdom. (53)He said: "Do you give me this good news while old age has overtaken me? Of what then is your news about? (54)They said: "We give you good news in truth. So do not be of those who despair. (55)He said: "And who despairs of the mercy of his Lord except those who are astray? (56) The Guests of Ibrahim and their Good News of a Son for Him Allah is saying: 'Tell them, O Muhammad, about the story of ضَيْفِ إِبْرَاهِيمَ (the guests of Ibrahim.)' دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنكُمْ وَجِلُونَ (they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you.") meaning that they were scared. The reason for their fear has been mentioned previously, which is that they noticed that these guests did not eat of the food that was offered, which was a fattened calf. قَالُوا لَا تَوْجَلْ (They said: "Do not be afraid!...") meaning, do not be scared. وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (We bring you the good news of a boy possessing much knowledge and wisdom.) this refers to Ishaq, as was previously mentioned in Surat Hud. Then قَالَ (He said) meaning he spoke with wonder and astonishment, asking for confirmation, because he was old and his wife was old: أَبَشَّرْتُمُونِي عَلَىٰ أَن مَّسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ (Do you give me this good news while old age has overtaken me? Of what then is your news about?) They responded by confirming the good news they had brought, good news after good news: قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُن مِّنَ الْقَانِطِينَ (They said: "We give you good news in truth. So do not be of those who despair.")

He said: "What then is the business for which you have come, O messengers? (57)They said: "We have been sent to a guilty people. (58)"(All) except the family of Lut, all of whom we are to save (from the destruction). (59)"Except for his wife, of whom We have decreed that she shall be of those who remain behind. (60) The Reason why the Angels came Allah tells us that after Ibrahim had calmed down from the excitement of this good news, he started to ask them why they had come to him. They said, إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُّجْرِمِينَ (We have been sent to a guilty people.) meaning the people of Lut. They told him that they were going to save the family of Lut from among those people, except for his wife, because she was one of those who were doomed. Thus it was said, إِلَّا امْرَأَتَهُ قَدَّرْنَا ۙ إِنَّهَا لَمِنَ الْغَابِرِينَ (Except for his wife, of whom We have decreed that she shall be of those who remain behind.) i.e., she was one of those who would be left behind and will be destroyed.

He said: "What then is the business for which you have come, O messengers? (57)They said: "We have been sent to a guilty people. (58)"(All) except the family of Lut, all of whom we are to save (from the destruction). (59)"Except for his wife, of whom We have decreed that she shall be of those who remain behind. (60) The Reason why the Angels came Allah tells us that after Ibrahim had calmed down from the excitement of this good news, he started to ask them why they had come to him. They said, إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُّجْرِمِينَ (We have been sent to a guilty people.) meaning the people of Lut. They told him that they were going to save the family of Lut from among those people, except for his wife, because she was one of those who were doomed. Thus it was said, إِلَّا امْرَأَتَهُ قَدَّرْنَا ۙ إِنَّهَا لَمِنَ الْغَابِرِينَ (Except for his wife, of whom We have decreed that she shall be of those who remain behind.) i.e., she was one of those who would be left behind and will be destroyed.

He said: "What then is the business for which you have come, O messengers? (57)They said: "We have been sent to a guilty people. (58)"(All) except the family of Lut, all of whom we are to save (from the destruction). (59)"Except for his wife, of whom We have decreed that she shall be of those who remain behind. (60) The Reason why the Angels came Allah tells us that after Ibrahim had calmed down from the excitement of this good news, he started to ask them why they had come to him. They said, إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُّجْرِمِينَ (We have been sent to a guilty people.) meaning the people of Lut. They told him that they were going to save the family of Lut from among those people, except for his wife, because she was one of those who were doomed. Thus it was said, إِلَّا امْرَأَتَهُ قَدَّرْنَا ۙ إِنَّهَا لَمِنَ الْغَابِرِينَ (Except for his wife, of whom We have decreed that she shall be of those who remain behind.) i.e., she was one of those who would be left behind and will be destroyed.

He said: "What then is the business for which you have come, O messengers? (57)They said: "We have been sent to a guilty people. (58)"(All) except the family of Lut, all of whom we are to save (from the destruction). (59)"Except for his wife, of whom We have decreed that she shall be of those who remain behind. (60) The Reason why the Angels came Allah tells us that after Ibrahim had calmed down from the excitement of this good news, he started to ask them why they had come to him. They said, إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُّجْرِمِينَ (We have been sent to a guilty people.) meaning the people of Lut. They told him that they were going to save the family of Lut from among those people, except for his wife, because she was one of those who were doomed. Thus it was said, إِلَّا امْرَأَتَهُ قَدَّرْنَا ۙ إِنَّهَا لَمِنَ الْغَابِرِينَ (Except for his wife, of whom We have decreed that she shall be of those who remain behind.) i.e., she was one of those who would be left behind and will be destroyed.

Then when the messengers (the angels) came to the family of Lu (61)He (Lut) said: "Verily, you are people unknown to me. (62)They said: "Nay, we have come to you with that (torment) which they have been doubting. (63)"And we have brought you the truth and certainly we tell the truth. (64) The Angels coming to Lut Allah tells us about when the angels came to Lut in the form of young men with handsome faces. When they entered his home, he said: إِنَّكُمْ قَوْمٌ مُّنكَرُونَ - قَالُوا بَلْ جِئْنَاكَ بِمَا كَانُوا فِيهِ يَمْتَرُونَ ("Verily, you are people unknown to me." They said: "Nay, we have come to you with that (torment) which they have been doubting.") meaning that they were bringing the punishment and destruction that the people doubted they would ever suffer from. وَأَتَيْنَاكَ بِالْحَقِّ (And we have brought you the truth) is like the Ayah, مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ (We do not send the angels down except with the truth)[15:8] and وَإِنَّا لَصَادِقُونَ (and certainly, we tell the truth.) They said this in affirmation of the news that they brought him, that he would be saved and his people would be destroyed.

Then when the messengers (the angels) came to the family of Lu (61)He (Lut) said: "Verily, you are people unknown to me. (62)They said: "Nay, we have come to you with that (torment) which they have been doubting. (63)"And we have brought you the truth and certainly we tell the truth. (64) The Angels coming to Lut Allah tells us about when the angels came to Lut in the form of young men with handsome faces. When they entered his home, he said: إِنَّكُمْ قَوْمٌ مُّنكَرُونَ - قَالُوا بَلْ جِئْنَاكَ بِمَا كَانُوا فِيهِ يَمْتَرُونَ ("Verily, you are people unknown to me." They said: "Nay, we have come to you with that (torment) which they have been doubting.") meaning that they were bringing the punishment and destruction that the people doubted they would ever suffer from. وَأَتَيْنَاكَ بِالْحَقِّ (And we have brought you the truth) is like the Ayah, مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ (We do not send the angels down except with the truth)[15:8] and وَإِنَّا لَصَادِقُونَ (and certainly, we tell the truth.) They said this in affirmation of the news that they brought him, that he would be saved and his people would be destroyed.

Then when the messengers (the angels) came to the family of Lu (61)He (Lut) said: "Verily, you are people unknown to me. (62)They said: "Nay, we have come to you with that (torment) which they have been doubting. (63)"And we have brought you the truth and certainly we tell the truth. (64) The Angels coming to Lut Allah tells us about when the angels came to Lut in the form of young men with handsome faces. When they entered his home, he said: إِنَّكُمْ قَوْمٌ مُّنكَرُونَ - قَالُوا بَلْ جِئْنَاكَ بِمَا كَانُوا فِيهِ يَمْتَرُونَ ("Verily, you are people unknown to me." They said: "Nay, we have come to you with that (torment) which they have been doubting.") meaning that they were bringing the punishment and destruction that the people doubted they would ever suffer from. وَأَتَيْنَاكَ بِالْحَقِّ (And we have brought you the truth) is like the Ayah, مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ (We do not send the angels down except with the truth)[15:8] and وَإِنَّا لَصَادِقُونَ (and certainly, we tell the truth.) They said this in affirmation of the news that they brought him, that he would be saved and his people would be destroyed.

Then when the messengers (the angels) came to the family of Lu (61)He (Lut) said: "Verily, you are people unknown to me. (62)They said: "Nay, we have come to you with that (torment) which they have been doubting. (63)"And we have brought you the truth and certainly we tell the truth. (64) The Angels coming to Lut Allah tells us about when the angels came to Lut in the form of young men with handsome faces. When they entered his home, he said: إِنَّكُمْ قَوْمٌ مُّنكَرُونَ - قَالُوا بَلْ جِئْنَاكَ بِمَا كَانُوا فِيهِ يَمْتَرُونَ ("Verily, you are people unknown to me." They said: "Nay, we have come to you with that (torment) which they have been doubting.") meaning that they were bringing the punishment and destruction that the people doubted they would ever suffer from. وَأَتَيْنَاكَ بِالْحَقِّ (And we have brought you the truth) is like the Ayah, مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ (We do not send the angels down except with the truth)[15:8] and وَإِنَّا لَصَادِقُونَ (and certainly, we tell the truth.) They said this in affirmation of the news that they brought him, that he would be saved and his people would be destroyed.

"Then travel for a portion of the night with your family, and you go behind them in the rear, and let no one amongst you look back, but go on to where you are ordered. (65)And We made this decree known to him that those (sinners) would be rooted out in the early morning (66) Lut is ordered to leave with His Family during the Night Allah tells us that His angels ordered Lut to set out after part of the night had passed. They told him to walk behind them, to protect them. Similarly, the Messenger of Allah ﷺ would walk in the rear of the army on military campaigns, in order to help the weak and carry those who had no means of transport. وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ (and let no one amongst you look back,) meaning - when you hear the people screaming from their torment, do not turn around to look at them; leave them to face whatever punishment and vengeance is coming to them. وَامْضُوا حَيْثُ تُؤْمَرُونَ (but go on to where you are ordered.) - it is as if they had a guide with them to show them the way. وَقَضَيْنَا إِلَيْهِ ذَٰلِكَ الْأَمْرَ (And We made this decree known to him) meaning - We already told him about that. أَنَّ دَابِرَ هَٰؤُلَاءِ مَقْطُوعٌ مُّصْبِحِينَ (that those (sinners) would be rooted out in the early morning.) meaning in the morning, as in another Ayah: إِنَّ مَوْعِدَهُمُ الصُّبْحُ ۚ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ (Indeed, morning is their appointed time. Is not the morning near?)[11:81]

"Then travel for a portion of the night with your family, and you go behind them in the rear, and let no one amongst you look back, but go on to where you are ordered. (65)And We made this decree known to him that those (sinners) would be rooted out in the early morning (66) Lut is ordered to leave with His Family during the Night Allah tells us that His angels ordered Lut to set out after part of the night had passed. They told him to walk behind them, to protect them. Similarly, the Messenger of Allah ﷺ would walk in the rear of the army on military campaigns, in order to help the weak and carry those who had no means of transport. وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ (and let no one amongst you look back,) meaning - when you hear the people screaming from their torment, do not turn around to look at them; leave them to face whatever punishment and vengeance is coming to them. وَامْضُوا حَيْثُ تُؤْمَرُونَ (but go on to where you are ordered.) - it is as if they had a guide with them to show them the way. وَقَضَيْنَا إِلَيْهِ ذَٰلِكَ الْأَمْرَ (And We made this decree known to him) meaning - We already told him about that. أَنَّ دَابِرَ هَٰؤُلَاءِ مَقْطُوعٌ مُّصْبِحِينَ (that those (sinners) would be rooted out in the early morning.) meaning in the morning, as in another Ayah: إِنَّ مَوْعِدَهُمُ الصُّبْحُ ۚ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ (Indeed, morning is their appointed time. Is not the morning near?)[11:81]

And the inhabitants of the city came rejoicing (67)[Lut] said: "Verily, these are my guests, so do not shame me. (68)"And have Taqwa of Allah, and do not disgrace me. (69)They said: "Did we not forbid you from entertaining any of the 'Alamin? (70)Lut ]said: "These are my daughters, if you must act (so)(71)Verily, by your life, in their wild intoxication, they were wandering blindly (72) The People of the City arrive upon the Angels, thinking that they are Men Allah tells us about how Lut's people came to him when they found out about his handsome guests, and they came happily rejoicing about them. قَالَ إِنَّ هَٰؤُلَاءِ ضَيْفِي فَلَا تَفْضَحُونِ - وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ ([Lut] said: "Verily, these are my guests, so do not shame me. And have Taqwa of Allah, and do not disgrace me.") This is what Lut said to them before he knew that his guests were messengers from Allah, as mentioned in Surat Hud, but here (in this Surah), we have already been told that they are messengers from Allah, and this is followed by an account of Lut's people coming and his exchange with them. However, here the conjunction (wa, meaning "and") does not imply the sequence of events, especially since there is something to indicate that this is not the case. They said answering him, أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ (Did we not forbid you from entertaining (or protecting) any of the 'Alamin) meaning, 'did we not tell you that you should not have anyone as a guest?' He reminded them about their womenfolk and what their Lord had created for them in the women of permissible sexual relationships. This issue has already been explained and is no need to repeat the discussion here. All of this happened while they were still unaware of the inevitable calamity and punishment that was about to befall them the following morning. Hence Allah, may He be exalted, said to Muhammad ﷺ, لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (Verily, by your life, in their wild intoxication, they were wandering blindly.) Allah swore by the life of His Prophet ﷺ, which is an immense honor reflecting his high rank and noble status. 'Amr bin Malik An-Nakari reported from Abu Al-Jawza' that Ibn 'Abbas said: "Allah has never created or made or formed any soul that is dearer to him than Muhammad ﷺ. I never heard that Allah swore by the life of anyone else. Allah says, لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (Verily, by your life, in their wild intoxication, they were wandering blindly.) meaning, by your life and the length of your stay in this world, إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (in their wild intoxication, they were wandering blindly.) This was reported by Ibn Jarir. Qatadah said: لَفِي سَكْرَتِهِمْ (in their wild intoxication) "It means - in their misguided state; يَعْمَهُونَ (they were wandering blindly) means - they were playing. " 'Ali bin Abi Talhah reported that Ibn 'Abbas said: لَعَمْرُكَ (Verily, by your life) means by your life, and إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (in their wild intoxication, they were wandering blindly.) means that they were confused."

And the inhabitants of the city came rejoicing (67)[Lut] said: "Verily, these are my guests, so do not shame me. (68)"And have Taqwa of Allah, and do not disgrace me. (69)They said: "Did we not forbid you from entertaining any of the 'Alamin? (70)Lut ]said: "These are my daughters, if you must act (so)(71)Verily, by your life, in their wild intoxication, they were wandering blindly (72) The People of the City arrive upon the Angels, thinking that they are Men Allah tells us about how Lut's people came to him when they found out about his handsome guests, and they came happily rejoicing about them. قَالَ إِنَّ هَٰؤُلَاءِ ضَيْفِي فَلَا تَفْضَحُونِ - وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ ([Lut] said: "Verily, these are my guests, so do not shame me. And have Taqwa of Allah, and do not disgrace me.") This is what Lut said to them before he knew that his guests were messengers from Allah, as mentioned in Surat Hud, but here (in this Surah), we have already been told that they are messengers from Allah, and this is followed by an account of Lut's people coming and his exchange with them. However, here the conjunction (wa, meaning "and") does not imply the sequence of events, especially since there is something to indicate that this is not the case. They said answering him, أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ (Did we not forbid you from entertaining (or protecting) any of the 'Alamin) meaning, 'did we not tell you that you should not have anyone as a guest?' He reminded them about their womenfolk and what their Lord had created for them in the women of permissible sexual relationships. This issue has already been explained and is no need to repeat the discussion here. All of this happened while they were still unaware of the inevitable calamity and punishment that was about to befall them the following morning. Hence Allah, may He be exalted, said to Muhammad ﷺ, لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (Verily, by your life, in their wild intoxication, they were wandering blindly.) Allah swore by the life of His Prophet ﷺ, which is an immense honor reflecting his high rank and noble status. 'Amr bin Malik An-Nakari reported from Abu Al-Jawza' that Ibn 'Abbas said: "Allah has never created or made or formed any soul that is dearer to him than Muhammad ﷺ. I never heard that Allah swore by the life of anyone else. Allah says, لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (Verily, by your life, in their wild intoxication, they were wandering blindly.) meaning, by your life and the length of your stay in this world, إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (in their wild intoxication, they were wandering blindly.) This was reported by Ibn Jarir. Qatadah said: لَفِي سَكْرَتِهِمْ (in their wild intoxication) "It means - in their misguided state; يَعْمَهُونَ (they were wandering blindly) means - they were playing. " 'Ali bin Abi Talhah reported that Ibn 'Abbas said: لَعَمْرُكَ (Verily, by your life) means by your life, and إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (in their wild intoxication, they were wandering blindly.) means that they were confused."

And the inhabitants of the city came rejoicing (67)[Lut] said: "Verily, these are my guests, so do not shame me. (68)"And have Taqwa of Allah, and do not disgrace me. (69)They said: "Did we not forbid you from entertaining any of the 'Alamin? (70)Lut ]said: "These are my daughters, if you must act (so)(71)Verily, by your life, in their wild intoxication, they were wandering blindly (72) The People of the City arrive upon the Angels, thinking that they are Men Allah tells us about how Lut's people came to him when they found out about his handsome guests, and they came happily rejoicing about them. قَالَ إِنَّ هَٰؤُلَاءِ ضَيْفِي فَلَا تَفْضَحُونِ - وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ ([Lut] said: "Verily, these are my guests, so do not shame me. And have Taqwa of Allah, and do not disgrace me.") This is what Lut said to them before he knew that his guests were messengers from Allah, as mentioned in Surat Hud, but here (in this Surah), we have already been told that they are messengers from Allah, and this is followed by an account of Lut's people coming and his exchange with them. However, here the conjunction (wa, meaning "and") does not imply the sequence of events, especially since there is something to indicate that this is not the case. They said answering him, أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ (Did we not forbid you from entertaining (or protecting) any of the 'Alamin) meaning, 'did we not tell you that you should not have anyone as a guest?' He reminded them about their womenfolk and what their Lord had created for them in the women of permissible sexual relationships. This issue has already been explained and is no need to repeat the discussion here. All of this happened while they were still unaware of the inevitable calamity and punishment that was about to befall them the following morning. Hence Allah, may He be exalted, said to Muhammad ﷺ, لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (Verily, by your life, in their wild intoxication, they were wandering blindly.) Allah swore by the life of His Prophet ﷺ, which is an immense honor reflecting his high rank and noble status. 'Amr bin Malik An-Nakari reported from Abu Al-Jawza' that Ibn 'Abbas said: "Allah has never created or made or formed any soul that is dearer to him than Muhammad ﷺ. I never heard that Allah swore by the life of anyone else. Allah says, لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (Verily, by your life, in their wild intoxication, they were wandering blindly.) meaning, by your life and the length of your stay in this world, إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (in their wild intoxication, they were wandering blindly.) This was reported by Ibn Jarir. Qatadah said: لَفِي سَكْرَتِهِمْ (in their wild intoxication) "It means - in their misguided state; يَعْمَهُونَ (they were wandering blindly) means - they were playing. " 'Ali bin Abi Talhah reported that Ibn 'Abbas said: لَعَمْرُكَ (Verily, by your life) means by your life, and إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (in their wild intoxication, they were wandering blindly.) means that they were confused."

And the inhabitants of the city came rejoicing (67)[Lut] said: "Verily, these are my guests, so do not shame me. (68)"And have Taqwa of Allah, and do not disgrace me. (69)They said: "Did we not forbid you from entertaining any of the 'Alamin? (70)Lut ]said: "These are my daughters, if you must act (so)(71)Verily, by your life, in their wild intoxication, they were wandering blindly (72) The People of the City arrive upon the Angels, thinking that they are Men Allah tells us about how Lut's people came to him when they found out about his handsome guests, and they came happily rejoicing about them. قَالَ إِنَّ هَٰؤُلَاءِ ضَيْفِي فَلَا تَفْضَحُونِ - وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ ([Lut] said: "Verily, these are my guests, so do not shame me. And have Taqwa of Allah, and do not disgrace me.") This is what Lut said to them before he knew that his guests were messengers from Allah, as mentioned in Surat Hud, but here (in this Surah), we have already been told that they are messengers from Allah, and this is followed by an account of Lut's people coming and his exchange with them. However, here the conjunction (wa, meaning "and") does not imply the sequence of events, especially since there is something to indicate that this is not the case. They said answering him, أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ (Did we not forbid you from entertaining (or protecting) any of the 'Alamin) meaning, 'did we not tell you that you should not have anyone as a guest?' He reminded them about their womenfolk and what their Lord had created for them in the women of permissible sexual relationships. This issue has already been explained and is no need to repeat the discussion here. All of this happened while they were still unaware of the inevitable calamity and punishment that was about to befall them the following morning. Hence Allah, may He be exalted, said to Muhammad ﷺ, لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (Verily, by your life, in their wild intoxication, they were wandering blindly.) Allah swore by the life of His Prophet ﷺ, which is an immense honor reflecting his high rank and noble status. 'Amr bin Malik An-Nakari reported from Abu Al-Jawza' that Ibn 'Abbas said: "Allah has never created or made or formed any soul that is dearer to him than Muhammad ﷺ. I never heard that Allah swore by the life of anyone else. Allah says, لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (Verily, by your life, in their wild intoxication, they were wandering blindly.) meaning, by your life and the length of your stay in this world, إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (in their wild intoxication, they were wandering blindly.) This was reported by Ibn Jarir. Qatadah said: لَفِي سَكْرَتِهِمْ (in their wild intoxication) "It means - in their misguided state; يَعْمَهُونَ (they were wandering blindly) means - they were playing. " 'Ali bin Abi Talhah reported that Ibn 'Abbas said: لَعَمْرُكَ (Verily, by your life) means by your life, and إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (in their wild intoxication, they were wandering blindly.) means that they were confused."

And the inhabitants of the city came rejoicing (67)[Lut] said: "Verily, these are my guests, so do not shame me. (68)"And have Taqwa of Allah, and do not disgrace me. (69)They said: "Did we not forbid you from entertaining any of the 'Alamin? (70)Lut ]said: "These are my daughters, if you must act (so)(71)Verily, by your life, in their wild intoxication, they were wandering blindly (72) The People of the City arrive upon the Angels, thinking that they are Men Allah tells us about how Lut's people came to him when they found out about his handsome guests, and they came happily rejoicing about them. قَالَ إِنَّ هَٰؤُلَاءِ ضَيْفِي فَلَا تَفْضَحُونِ - وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ ([Lut] said: "Verily, these are my guests, so do not shame me. And have Taqwa of Allah, and do not disgrace me.") This is what Lut said to them before he knew that his guests were messengers from Allah, as mentioned in Surat Hud, but here (in this Surah), we have already been told that they are messengers from Allah, and this is followed by an account of Lut's people coming and his exchange with them. However, here the conjunction (wa, meaning "and") does not imply the sequence of events, especially since there is something to indicate that this is not the case. They said answering him, أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ (Did we not forbid you from entertaining (or protecting) any of the 'Alamin) meaning, 'did we not tell you that you should not have anyone as a guest?' He reminded them about their womenfolk and what their Lord had created for them in the women of permissible sexual relationships. This issue has already been explained and is no need to repeat the discussion here. All of this happened while they were still unaware of the inevitable calamity and punishment that was about to befall them the following morning. Hence Allah, may He be exalted, said to Muhammad ﷺ, لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (Verily, by your life, in their wild intoxication, they were wandering blindly.) Allah swore by the life of His Prophet ﷺ, which is an immense honor reflecting his high rank and noble status. 'Amr bin Malik An-Nakari reported from Abu Al-Jawza' that Ibn 'Abbas said: "Allah has never created or made or formed any soul that is dearer to him than Muhammad ﷺ. I never heard that Allah swore by the life of anyone else. Allah says, لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (Verily, by your life, in their wild intoxication, they were wandering blindly.) meaning, by your life and the length of your stay in this world, إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (in their wild intoxication, they were wandering blindly.) This was reported by Ibn Jarir. Qatadah said: لَفِي سَكْرَتِهِمْ (in their wild intoxication) "It means - in their misguided state; يَعْمَهُونَ (they were wandering blindly) means - they were playing. " 'Ali bin Abi Talhah reported that Ibn 'Abbas said: لَعَمْرُكَ (Verily, by your life) means by your life, and إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (in their wild intoxication, they were wandering blindly.) means that they were confused."

And the inhabitants of the city came rejoicing (67)[Lut] said: "Verily, these are my guests, so do not shame me. (68)"And have Taqwa of Allah, and do not disgrace me. (69)They said: "Did we not forbid you from entertaining any of the 'Alamin? (70)Lut ]said: "These are my daughters, if you must act (so)(71)Verily, by your life, in their wild intoxication, they were wandering blindly (72) The People of the City arrive upon the Angels, thinking that they are Men Allah tells us about how Lut's people came to him when they found out about his handsome guests, and they came happily rejoicing about them. قَالَ إِنَّ هَٰؤُلَاءِ ضَيْفِي فَلَا تَفْضَحُونِ - وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ ([Lut] said: "Verily, these are my guests, so do not shame me. And have Taqwa of Allah, and do not disgrace me.") This is what Lut said to them before he knew that his guests were messengers from Allah, as mentioned in Surat Hud, but here (in this Surah), we have already been told that they are messengers from Allah, and this is followed by an account of Lut's people coming and his exchange with them. However, here the conjunction (wa, meaning "and") does not imply the sequence of events, especially since there is something to indicate that this is not the case. They said answering him, أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ (Did we not forbid you from entertaining (or protecting) any of the 'Alamin) meaning, 'did we not tell you that you should not have anyone as a guest?' He reminded them about their womenfolk and what their Lord had created for them in the women of permissible sexual relationships. This issue has already been explained and is no need to repeat the discussion here. All of this happened while they were still unaware of the inevitable calamity and punishment that was about to befall them the following morning. Hence Allah, may He be exalted, said to Muhammad ﷺ, لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (Verily, by your life, in their wild intoxication, they were wandering blindly.) Allah swore by the life of His Prophet ﷺ, which is an immense honor reflecting his high rank and noble status. 'Amr bin Malik An-Nakari reported from Abu Al-Jawza' that Ibn 'Abbas said: "Allah has never created or made or formed any soul that is dearer to him than Muhammad ﷺ. I never heard that Allah swore by the life of anyone else. Allah says, لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (Verily, by your life, in their wild intoxication, they were wandering blindly.) meaning, by your life and the length of your stay in this world, إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (in their wild intoxication, they were wandering blindly.) This was reported by Ibn Jarir. Qatadah said: لَفِي سَكْرَتِهِمْ (in their wild intoxication) "It means - in their misguided state; يَعْمَهُونَ (they were wandering blindly) means - they were playing. " 'Ali bin Abi Talhah reported that Ibn 'Abbas said: لَعَمْرُكَ (Verily, by your life) means by your life, and إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (in their wild intoxication, they were wandering blindly.) means that they were confused."

So the Sayhah overtook them at the time of sunrise (73)And We turned them upside down and rained stones of baked clay upon them (74)Surely, in this are signs for those who see (75)And verily, they were right on the highroad (76)Surely, there is indeed a sign in that for the believers (77) The Destruction of the People of Lut Allah said; فَأَخَذَتْهُمُ الصَّيْحَةُ (So the Sayhah overtook them) This is the piercing sound that came to them when the sun rose, which was accompanied by the city being flipped upside down, and stones of baked clay (As-Sijjil) raining down upon them. The discussion of As-Sijjil in Surah Hud is a sufficient explanation. Allah said: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْمُتَوَسِّمِينَ (Surely, in this are signs for those who see.) meaning that the traces of the destruction of that city are easily visible to any one who ponder about it, whether they look at it with physical eyesight or mental and spiritual insight, as Mujahid said concerning the phrase, لِّلْمُتَوَسِّمِينَ (those who see) he said, "those who have insight and discernment." It was reported from Ibn 'Abbas and Ad-Dahhak that it referred to those who look. Qatadah said: "those who learn lessons". The City of Sodom on the Highroad وَإِنَّهَا لَبِسَبِيلٍ مُّقِيمٍ (And verily, they were right on the highroad.) meaning that the city of Sodom, which was physically and spiritually turned upside down, and pelted with stones until it became a foul smelling lake (the Dead Sea), is on a route that is easily accessible until the present day. This is like the Ayah, وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning, and at night. Will you not then reflect?)(37:137-138). إِنَّ فِي ذَٰلِكَ لَآيَةً لِّلْمُؤْمِنِينَ (Surely, there is indeed a sign in that for the believers.) meaning, 'All that We did to the people of Lut, from the destruction and the vengeance, to how We saved Lut and his family, these are clear signs to those who believe in Allah and His Messengers.'

So the Sayhah overtook them at the time of sunrise (73)And We turned them upside down and rained stones of baked clay upon them (74)Surely, in this are signs for those who see (75)And verily, they were right on the highroad (76)Surely, there is indeed a sign in that for the believers (77) The Destruction of the People of Lut Allah said; فَأَخَذَتْهُمُ الصَّيْحَةُ (So the Sayhah overtook them) This is the piercing sound that came to them when the sun rose, which was accompanied by the city being flipped upside down, and stones of baked clay (As-Sijjil) raining down upon them. The discussion of As-Sijjil in Surah Hud is a sufficient explanation. Allah said: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْمُتَوَسِّمِينَ (Surely, in this are signs for those who see.) meaning that the traces of the destruction of that city are easily visible to any one who ponder about it, whether they look at it with physical eyesight or mental and spiritual insight, as Mujahid said concerning the phrase, لِّلْمُتَوَسِّمِينَ (those who see) he said, "those who have insight and discernment." It was reported from Ibn 'Abbas and Ad-Dahhak that it referred to those who look. Qatadah said: "those who learn lessons". The City of Sodom on the Highroad وَإِنَّهَا لَبِسَبِيلٍ مُّقِيمٍ (And verily, they were right on the highroad.) meaning that the city of Sodom, which was physically and spiritually turned upside down, and pelted with stones until it became a foul smelling lake (the Dead Sea), is on a route that is easily accessible until the present day. This is like the Ayah, وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning, and at night. Will you not then reflect?)(37:137-138). إِنَّ فِي ذَٰلِكَ لَآيَةً لِّلْمُؤْمِنِينَ (Surely, there is indeed a sign in that for the believers.) meaning, 'All that We did to the people of Lut, from the destruction and the vengeance, to how We saved Lut and his family, these are clear signs to those who believe in Allah and His Messengers.'

So the Sayhah overtook them at the time of sunrise (73)And We turned them upside down and rained stones of baked clay upon them (74)Surely, in this are signs for those who see (75)And verily, they were right on the highroad (76)Surely, there is indeed a sign in that for the believers (77) The Destruction of the People of Lut Allah said; فَأَخَذَتْهُمُ الصَّيْحَةُ (So the Sayhah overtook them) This is the piercing sound that came to them when the sun rose, which was accompanied by the city being flipped upside down, and stones of baked clay (As-Sijjil) raining down upon them. The discussion of As-Sijjil in Surah Hud is a sufficient explanation. Allah said: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْمُتَوَسِّمِينَ (Surely, in this are signs for those who see.) meaning that the traces of the destruction of that city are easily visible to any one who ponder about it, whether they look at it with physical eyesight or mental and spiritual insight, as Mujahid said concerning the phrase, لِّلْمُتَوَسِّمِينَ (those who see) he said, "those who have insight and discernment." It was reported from Ibn 'Abbas and Ad-Dahhak that it referred to those who look. Qatadah said: "those who learn lessons". The City of Sodom on the Highroad وَإِنَّهَا لَبِسَبِيلٍ مُّقِيمٍ (And verily, they were right on the highroad.) meaning that the city of Sodom, which was physically and spiritually turned upside down, and pelted with stones until it became a foul smelling lake (the Dead Sea), is on a route that is easily accessible until the present day. This is like the Ayah, وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning, and at night. Will you not then reflect?)(37:137-138). إِنَّ فِي ذَٰلِكَ لَآيَةً لِّلْمُؤْمِنِينَ (Surely, there is indeed a sign in that for the believers.) meaning, 'All that We did to the people of Lut, from the destruction and the vengeance, to how We saved Lut and his family, these are clear signs to those who believe in Allah and His Messengers.'

So the Sayhah overtook them at the time of sunrise (73)And We turned them upside down and rained stones of baked clay upon them (74)Surely, in this are signs for those who see (75)And verily, they were right on the highroad (76)Surely, there is indeed a sign in that for the believers (77) The Destruction of the People of Lut Allah said; فَأَخَذَتْهُمُ الصَّيْحَةُ (So the Sayhah overtook them) This is the piercing sound that came to them when the sun rose, which was accompanied by the city being flipped upside down, and stones of baked clay (As-Sijjil) raining down upon them. The discussion of As-Sijjil in Surah Hud is a sufficient explanation. Allah said: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْمُتَوَسِّمِينَ (Surely, in this are signs for those who see.) meaning that the traces of the destruction of that city are easily visible to any one who ponder about it, whether they look at it with physical eyesight or mental and spiritual insight, as Mujahid said concerning the phrase, لِّلْمُتَوَسِّمِينَ (those who see) he said, "those who have insight and discernment." It was reported from Ibn 'Abbas and Ad-Dahhak that it referred to those who look. Qatadah said: "those who learn lessons". The City of Sodom on the Highroad وَإِنَّهَا لَبِسَبِيلٍ مُّقِيمٍ (And verily, they were right on the highroad.) meaning that the city of Sodom, which was physically and spiritually turned upside down, and pelted with stones until it became a foul smelling lake (the Dead Sea), is on a route that is easily accessible until the present day. This is like the Ayah, وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning, and at night. Will you not then reflect?)(37:137-138). إِنَّ فِي ذَٰلِكَ لَآيَةً لِّلْمُؤْمِنِينَ (Surely, there is indeed a sign in that for the believers.) meaning, 'All that We did to the people of Lut, from the destruction and the vengeance, to how We saved Lut and his family, these are clear signs to those who believe in Allah and His Messengers.'

So the Sayhah overtook them at the time of sunrise (73)And We turned them upside down and rained stones of baked clay upon them (74)Surely, in this are signs for those who see (75)And verily, they were right on the highroad (76)Surely, there is indeed a sign in that for the believers (77) The Destruction of the People of Lut Allah said; فَأَخَذَتْهُمُ الصَّيْحَةُ (So the Sayhah overtook them) This is the piercing sound that came to them when the sun rose, which was accompanied by the city being flipped upside down, and stones of baked clay (As-Sijjil) raining down upon them. The discussion of As-Sijjil in Surah Hud is a sufficient explanation. Allah said: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْمُتَوَسِّمِينَ (Surely, in this are signs for those who see.) meaning that the traces of the destruction of that city are easily visible to any one who ponder about it, whether they look at it with physical eyesight or mental and spiritual insight, as Mujahid said concerning the phrase, لِّلْمُتَوَسِّمِينَ (those who see) he said, "those who have insight and discernment." It was reported from Ibn 'Abbas and Ad-Dahhak that it referred to those who look. Qatadah said: "those who learn lessons". The City of Sodom on the Highroad وَإِنَّهَا لَبِسَبِيلٍ مُّقِيمٍ (And verily, they were right on the highroad.) meaning that the city of Sodom, which was physically and spiritually turned upside down, and pelted with stones until it became a foul smelling lake (the Dead Sea), is on a route that is easily accessible until the present day. This is like the Ayah, وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning, and at night. Will you not then reflect?)(37:137-138). إِنَّ فِي ذَٰلِكَ لَآيَةً لِّلْمُؤْمِنِينَ (Surely, there is indeed a sign in that for the believers.) meaning, 'All that We did to the people of Lut, from the destruction and the vengeance, to how We saved Lut and his family, these are clear signs to those who believe in Allah and His Messengers.'

And the Dwellers of Al-Aykah, were also wrongdoers (78)So, We took vengeance on them. They are both on an open route, plain to see (79) The Destruction of the Dwellers of Al-Aykah, the People of Shu'ayb The Dwellers of Al-Aykah, were the people of Shu'ayb. Ad-Dahhak, Qatadah and others said that Al-Aykah refers to intertwined trees. Their evildoing included associating partners with Allah (Shirk), banditry and cheating in weights and measures. Allah punished them with the Sayhah (the awful cry or torment), the earthquake, and the torment of the Day of Shadow. They lived near the people of Lut, but at a later time, and the people of Lut were known to them, which is why Allah says, وَإِنَّهُمَا لَبِإِمَامٍ مُّبِينٍ (They are both on an open route, plain to see.) Ibn 'Abbas, Mujahid, Ad-Dahhak and others said, "a visible route." This is why, when Shu'ayb warned his people, he said to them, وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ (And the people of Lut are not far off from you!)[11:89]

And the Dwellers of Al-Aykah, were also wrongdoers (78)So, We took vengeance on them. They are both on an open route, plain to see (79) The Destruction of the Dwellers of Al-Aykah, the People of Shu'ayb The Dwellers of Al-Aykah, were the people of Shu'ayb. Ad-Dahhak, Qatadah and others said that Al-Aykah refers to intertwined trees. Their evildoing included associating partners with Allah (Shirk), banditry and cheating in weights and measures. Allah punished them with the Sayhah (the awful cry or torment), the earthquake, and the torment of the Day of Shadow. They lived near the people of Lut, but at a later time, and the people of Lut were known to them, which is why Allah says, وَإِنَّهُمَا لَبِإِمَامٍ مُّبِينٍ (They are both on an open route, plain to see.) Ibn 'Abbas, Mujahid, Ad-Dahhak and others said, "a visible route." This is why, when Shu'ayb warned his people, he said to them, وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ (And the people of Lut are not far off from you!)[11:89]

And verily, the Dwellers of Al-Hijr denied the Messengers (80)And We gave them Our signs, but they were averse to them (81)And they used to hew out dwellings from the mountains, (feeling) secure (82)But the Sayhah (torment - awful cry) overtook them in the early morning (83)And all that they used to earn availed them not (84) The Destruction of the Dwellers of Al-Hijr, Who are the People called Thamud The Dwellers of the Al Hijr were the people of Thamud who rejected their Prophet, Salih. Whoever denies even one Messenger, then he has disbelieved in all of the Messengers, thus they are described as rejecting "the Messengers". Allah tells us that he (Salih) brought them signs to prove that what he was telling them was true, such as the she-camel which Allah created for them out of a solid rock in response to the supplication of Salih. This she-camel was grazing on their lands, and the people and the camel took water on alternate days that were well-known. When they rebelled and killed it, he said to them, تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ ("Enjoy yourselves in your homes for three days. This is a promise which will not be belied.")[11:65] Allah said: وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ (And as for Thamud, We showed them and made the path of truth clear but they preferred blindness to guidance.)[41:17] Allah tells us that, وَكَانُوا يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ (And they used to hew out dwellings from the mountains, (feeling) secure.) meaning, they were without fear and they had no real need for those houses; it was merely a form of extravagance and work without a purpose. This could be seen from their work in the houses in the Al-Hijr through which the Messenger of Allah ﷺ passed on his way to Tabuk. He covered his head and urged his camel to go faster, saying to his Companions: لَا تَدْخُلُوا بُيُوتَ الْقَوْمِ الْمُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ، فَإِنَّ لَمْ تَبْكُوا فَتَبَاكُوا خَشْيَةَ أَنْ يُصِيبَكُمْ مَا أَصَابَهُم (Do not enter the dwellings of those who were punished unless you are weeping, and if you do not weep then make yourself weep out of fear that perhaps what struck them may also strike you.) فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِينَ (But the Sayhah (torment - awful cry) overtook them in the early morning.) meaning in the morning of the fourth day. فَمَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يَكْسِبُونَ (And all that they used to earn availed them not.) meaning all of the benefits that they used to gain from their crops and fruits, and the water which they did not want to share with the she-camel that they killed so that it would not reduce their share of the water - all of that wealth would not protect them or help them when the command of their Lord came to pass.

And verily, the Dwellers of Al-Hijr denied the Messengers (80)And We gave them Our signs, but they were averse to them (81)And they used to hew out dwellings from the mountains, (feeling) secure (82)But the Sayhah (torment - awful cry) overtook them in the early morning (83)And all that they used to earn availed them not (84) The Destruction of the Dwellers of Al-Hijr, Who are the People called Thamud The Dwellers of the Al Hijr were the people of Thamud who rejected their Prophet, Salih. Whoever denies even one Messenger, then he has disbelieved in all of the Messengers, thus they are described as rejecting "the Messengers". Allah tells us that he (Salih) brought them signs to prove that what he was telling them was true, such as the she-camel which Allah created for them out of a solid rock in response to the supplication of Salih. This she-camel was grazing on their lands, and the people and the camel took water on alternate days that were well-known. When they rebelled and killed it, he said to them, تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ ("Enjoy yourselves in your homes for three days. This is a promise which will not be belied.")[11:65] Allah said: وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ (And as for Thamud, We showed them and made the path of truth clear but they preferred blindness to guidance.)[41:17] Allah tells us that, وَكَانُوا يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ (And they used to hew out dwellings from the mountains, (feeling) secure.) meaning, they were without fear and they had no real need for those houses; it was merely a form of extravagance and work without a purpose. This could be seen from their work in the houses in the Al-Hijr through which the Messenger of Allah ﷺ passed on his way to Tabuk. He covered his head and urged his camel to go faster, saying to his Companions: لَا تَدْخُلُوا بُيُوتَ الْقَوْمِ الْمُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ، فَإِنَّ لَمْ تَبْكُوا فَتَبَاكُوا خَشْيَةَ أَنْ يُصِيبَكُمْ مَا أَصَابَهُم (Do not enter the dwellings of those who were punished unless you are weeping, and if you do not weep then make yourself weep out of fear that perhaps what struck them may also strike you.) فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِينَ (But the Sayhah (torment - awful cry) overtook them in the early morning.) meaning in the morning of the fourth day. فَمَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يَكْسِبُونَ (And all that they used to earn availed them not.) meaning all of the benefits that they used to gain from their crops and fruits, and the water which they did not want to share with the she-camel that they killed so that it would not reduce their share of the water - all of that wealth would not protect them or help them when the command of their Lord came to pass.

And verily, the Dwellers of Al-Hijr denied the Messengers (80)And We gave them Our signs, but they were averse to them (81)And they used to hew out dwellings from the mountains, (feeling) secure (82)But the Sayhah (torment - awful cry) overtook them in the early morning (83)And all that they used to earn availed them not (84) The Destruction of the Dwellers of Al-Hijr, Who are the People called Thamud The Dwellers of the Al Hijr were the people of Thamud who rejected their Prophet, Salih. Whoever denies even one Messenger, then he has disbelieved in all of the Messengers, thus they are described as rejecting "the Messengers". Allah tells us that he (Salih) brought them signs to prove that what he was telling them was true, such as the she-camel which Allah created for them out of a solid rock in response to the supplication of Salih. This she-camel was grazing on their lands, and the people and the camel took water on alternate days that were well-known. When they rebelled and killed it, he said to them, تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ ("Enjoy yourselves in your homes for three days. This is a promise which will not be belied.")[11:65] Allah said: وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ (And as for Thamud, We showed them and made the path of truth clear but they preferred blindness to guidance.)[41:17] Allah tells us that, وَكَانُوا يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ (And they used to hew out dwellings from the mountains, (feeling) secure.) meaning, they were without fear and they had no real need for those houses; it was merely a form of extravagance and work without a purpose. This could be seen from their work in the houses in the Al-Hijr through which the Messenger of Allah ﷺ passed on his way to Tabuk. He covered his head and urged his camel to go faster, saying to his Companions: لَا تَدْخُلُوا بُيُوتَ الْقَوْمِ الْمُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ، فَإِنَّ لَمْ تَبْكُوا فَتَبَاكُوا خَشْيَةَ أَنْ يُصِيبَكُمْ مَا أَصَابَهُم (Do not enter the dwellings of those who were punished unless you are weeping, and if you do not weep then make yourself weep out of fear that perhaps what struck them may also strike you.) فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِينَ (But the Sayhah (torment - awful cry) overtook them in the early morning.) meaning in the morning of the fourth day. فَمَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يَكْسِبُونَ (And all that they used to earn availed them not.) meaning all of the benefits that they used to gain from their crops and fruits, and the water which they did not want to share with the she-camel that they killed so that it would not reduce their share of the water - all of that wealth would not protect them or help them when the command of their Lord came to pass.

And verily, the Dwellers of Al-Hijr denied the Messengers (80)And We gave them Our signs, but they were averse to them (81)And they used to hew out dwellings from the mountains, (feeling) secure (82)But the Sayhah (torment - awful cry) overtook them in the early morning (83)And all that they used to earn availed them not (84) The Destruction of the Dwellers of Al-Hijr, Who are the People called Thamud The Dwellers of the Al Hijr were the people of Thamud who rejected their Prophet, Salih. Whoever denies even one Messenger, then he has disbelieved in all of the Messengers, thus they are described as rejecting "the Messengers". Allah tells us that he (Salih) brought them signs to prove that what he was telling them was true, such as the she-camel which Allah created for them out of a solid rock in response to the supplication of Salih. This she-camel was grazing on their lands, and the people and the camel took water on alternate days that were well-known. When they rebelled and killed it, he said to them, تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ ("Enjoy yourselves in your homes for three days. This is a promise which will not be belied.")[11:65] Allah said: وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ (And as for Thamud, We showed them and made the path of truth clear but they preferred blindness to guidance.)[41:17] Allah tells us that, وَكَانُوا يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ (And they used to hew out dwellings from the mountains, (feeling) secure.) meaning, they were without fear and they had no real need for those houses; it was merely a form of extravagance and work without a purpose. This could be seen from their work in the houses in the Al-Hijr through which the Messenger of Allah ﷺ passed on his way to Tabuk. He covered his head and urged his camel to go faster, saying to his Companions: لَا تَدْخُلُوا بُيُوتَ الْقَوْمِ الْمُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ، فَإِنَّ لَمْ تَبْكُوا فَتَبَاكُوا خَشْيَةَ أَنْ يُصِيبَكُمْ مَا أَصَابَهُم (Do not enter the dwellings of those who were punished unless you are weeping, and if you do not weep then make yourself weep out of fear that perhaps what struck them may also strike you.) فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِينَ (But the Sayhah (torment - awful cry) overtook them in the early morning.) meaning in the morning of the fourth day. فَمَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يَكْسِبُونَ (And all that they used to earn availed them not.) meaning all of the benefits that they used to gain from their crops and fruits, and the water which they did not want to share with the she-camel that they killed so that it would not reduce their share of the water - all of that wealth would not protect them or help them when the command of their Lord came to pass.

And verily, the Dwellers of Al-Hijr denied the Messengers (80)And We gave them Our signs, but they were averse to them (81)And they used to hew out dwellings from the mountains, (feeling) secure (82)But the Sayhah (torment - awful cry) overtook them in the early morning (83)And all that they used to earn availed them not (84) The Destruction of the Dwellers of Al-Hijr, Who are the People called Thamud The Dwellers of the Al Hijr were the people of Thamud who rejected their Prophet, Salih. Whoever denies even one Messenger, then he has disbelieved in all of the Messengers, thus they are described as rejecting "the Messengers". Allah tells us that he (Salih) brought them signs to prove that what he was telling them was true, such as the she-camel which Allah created for them out of a solid rock in response to the supplication of Salih. This she-camel was grazing on their lands, and the people and the camel took water on alternate days that were well-known. When they rebelled and killed it, he said to them, تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ ("Enjoy yourselves in your homes for three days. This is a promise which will not be belied.")[11:65] Allah said: وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ (And as for Thamud, We showed them and made the path of truth clear but they preferred blindness to guidance.)[41:17] Allah tells us that, وَكَانُوا يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ (And they used to hew out dwellings from the mountains, (feeling) secure.) meaning, they were without fear and they had no real need for those houses; it was merely a form of extravagance and work without a purpose. This could be seen from their work in the houses in the Al-Hijr through which the Messenger of Allah ﷺ passed on his way to Tabuk. He covered his head and urged his camel to go faster, saying to his Companions: لَا تَدْخُلُوا بُيُوتَ الْقَوْمِ الْمُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ، فَإِنَّ لَمْ تَبْكُوا فَتَبَاكُوا خَشْيَةَ أَنْ يُصِيبَكُمْ مَا أَصَابَهُم (Do not enter the dwellings of those who were punished unless you are weeping, and if you do not weep then make yourself weep out of fear that perhaps what struck them may also strike you.) فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِينَ (But the Sayhah (torment - awful cry) overtook them in the early morning.) meaning in the morning of the fourth day. فَمَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يَكْسِبُونَ (And all that they used to earn availed them not.) meaning all of the benefits that they used to gain from their crops and fruits, and the water which they did not want to share with the she-camel that they killed so that it would not reduce their share of the water - all of that wealth would not protect them or help them when the command of their Lord came to pass.

And We did not create the heavens and the earth and all that is between them except with the truth, and the Hour is surely coming, so overlook their faults with gracious forgiveness (85)Verily, your Lord is the Knowing Creator (86) The World has been created for some Purpose, then the Hour will come Allah says, وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ ۗ وَإِنَّ السَّاعَةَ لَآتِيَةٌ (And We did not create the heavens and the earth and all that is between them except with the truth, and the Hour is surely coming), i.e., with justice to - لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا (requite those who do evil with that which they have done)[53:31] Allah says, وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلًا ۚ ذَٰلِكَ ظَنُّ الَّذِينَ كَفَرُوا ۚ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِنَ النَّارِ (And We did not create the heaven and the earth, and all that is between them without purpose! That is what those who disbelieve think! Then let those who disbelieve be warned of the Fire!)(38:27) أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ - فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۖ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ ("Did you think that We created you in play, and that you would not be brought back to Us?" So exalted be Allah, the Truth, the King, none has the right to be worshipped but He, the Lord of the Honored Throne!)(23:115-116). Then Allah informed His Prophet ﷺ about the Hour, and that it will be the faults of the idolators when they insult him and reject the Message that he brings to them. This is like the Ayah, فَاصْفَحْ عَنْهُمْ وَقُلْ سَلَامٌ ۚ فَسَوْفَ يَعْلَمُونَ (So turn away from them, and say: "Salam (Peace!)." But they will come to know)(43:89). Mujahid, Qatadah and others said: "This was before fighting was prescribed". It is as they said, because this Surah was revealed in Makkah and fighting was prescribed after the Hijrah. إِنَّ رَبَّكَ هُوَ الْخَلَّاقُ الْعَلِيمُ (Verily, your Lord is the Knowing Creator)(15:86). This is a confirmation of the Day of Resurrection and that Allah, may He be exalted, is able to bring the Hour to pass. He is the Creator and nothing is beyond Him. He is the Knowing, Who knows what has been dispersed from people's bodies and scattered throughout the regions of the earth, as He says: أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ - إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ - فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ (Is not He, Who created the heavens and the earth able to create the like of them Yes, indeed! He is the Knowing, Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!" - and it is! So glorified and exalted is He above all that they associate with Him, and in whose Hands is the dominion of all things, and to Him you shall return.)(36:81-83).

And We did not create the heavens and the earth and all that is between them except with the truth, and the Hour is surely coming, so overlook their faults with gracious forgiveness (85)Verily, your Lord is the Knowing Creator (86) The World has been created for some Purpose, then the Hour will come Allah says, وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ ۗ وَإِنَّ السَّاعَةَ لَآتِيَةٌ (And We did not create the heavens and the earth and all that is between them except with the truth, and the Hour is surely coming), i.e., with justice to - لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا (requite those who do evil with that which they have done)[53:31] Allah says, وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلًا ۚ ذَٰلِكَ ظَنُّ الَّذِينَ كَفَرُوا ۚ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِنَ النَّارِ (And We did not create the heaven and the earth, and all that is between them without purpose! That is what those who disbelieve think! Then let those who disbelieve be warned of the Fire!)(38:27) أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ - فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۖ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ ("Did you think that We created you in play, and that you would not be brought back to Us?" So exalted be Allah, the Truth, the King, none has the right to be worshipped but He, the Lord of the Honored Throne!)(23:115-116). Then Allah informed His Prophet ﷺ about the Hour, and that it will be the faults of the idolators when they insult him and reject the Message that he brings to them. This is like the Ayah, فَاصْفَحْ عَنْهُمْ وَقُلْ سَلَامٌ ۚ فَسَوْفَ يَعْلَمُونَ (So turn away from them, and say: "Salam (Peace!)." But they will come to know)(43:89). Mujahid, Qatadah and others said: "This was before fighting was prescribed". It is as they said, because this Surah was revealed in Makkah and fighting was prescribed after the Hijrah. إِنَّ رَبَّكَ هُوَ الْخَلَّاقُ الْعَلِيمُ (Verily, your Lord is the Knowing Creator)(15:86). This is a confirmation of the Day of Resurrection and that Allah, may He be exalted, is able to bring the Hour to pass. He is the Creator and nothing is beyond Him. He is the Knowing, Who knows what has been dispersed from people's bodies and scattered throughout the regions of the earth, as He says: أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ - إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ - فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ (Is not He, Who created the heavens and the earth able to create the like of them Yes, indeed! He is the Knowing, Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!" - and it is! So glorified and exalted is He above all that they associate with Him, and in whose Hands is the dominion of all things, and to Him you shall return.)(36:81-83).

And indeed, We have bestowed upon you seven of the Mathani, and the Grand Qur'an (87)Look not with your eyes ambitiously at what We have given to certain classes of them, nor grieve over them. And lower your wings to the believers (88) A Reminder of the Blessing of the Qur'an and the Command to focus on its Message Allah is saying to His Prophet ﷺ: Since We have given you the Grand Qur'an, then do not look at this world and its attractions, or the transient delights that we have given to its people in order to test them. Do not envy what they have in this world, and do not upset yourself with regret for their rejection of you and their opposition to your religion. وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ (And lower your wings to the believers who follow you)(26:215) meaning - be gentle with them, like the Ayah, لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ (Verily, there has come unto you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is anxious for you, for the believers - he is full of pity, kind and merciful)(9:128). There were some differences among the scholars over the meaning of "seven of the Mathani". Ibn Mas'ud, Ibn 'Umar, Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, Ad-Dahhak and others said that they are the seven long (Surahs), meaning Al-Baqarah, Āl-'Imrān, An-Nisa', Al-Ma'idah, Al-An'am, Al-A'raf and Yunus. There are texts to this effect reported from Ibn 'Abbas and Sa'id bin Jubayr. Sa'id said: "In them, Allah explains the obligations, the Hudud (legal limits), stories and rulings." Ibn 'Abbas said, "He explains the parables, stories and lessons." The second opinion is that they (the seven of the Mathani) are Al-Fatihah, which is composed of seven Ayat. This was reported from 'Ali, 'Umar, Ibn Mas'ud and Ibn 'Abbas. Ibn 'Abbas said: "The Bismillah, is completing seven Ayah, which Allah has given exclusively to you (Muslims)." This is also the opinion of Ibrahim An-Nakha'i, 'Abdullah bin 'Umayr, Ibn Abi Mulaykah, Shahr bin Hawshab, Al-Hasan Al-Basri and Mujahid. Al-Bukhari, may Allah have mercy on him, recorded two Hadiths on this topic. (The first) was recorded from Abu Sa'id bin Al-Mu'alla, who said: "The Prophet ﷺ passed by me while I was praying. He called out for me but I did not come until I finished my prayer. Then I came to him, and He asked, مَا مَنَعَكَ أَنْ تَأْتِيَنِي؟ (What stopped you from coming to me?) I said, 'I was praying'. He said, أَلَمْ يَقُلِ اللهُ ('Did not Allah say يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ (O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you…?)[8:24] أَلَا أُعَلِّمُكَ أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ أَخْرُجَ مِنَ الْمَسْجِدِ (Shall I not teach you the most magnificent Surah before I leave the Masjid?) Then the Prophet ﷺ went to leave the Masjid, and I reminded him, so he said, الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ("Al-Hamdu Lillahi Rabbil-'Alamin [All praises and thanks be to Allah, the Lord of all that exists])(1:2). هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الَّذِي أُوتِيتُهُ (This is the seven of the Mathani and the Qur'an which I have been given.)" (The second Hadith) was reported from Abu Hurayrah who said that the Messenger of Allah ﷺ said: أُمُّ الْقُرْآنِ هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ (Umm Al-Qur'an (the Mother or the Essence of the Qur'an,) is the seven Mathani, and the Grand Qur'an.) This means that Al-Fatihah is the seven Mathani and the Grand Qur'an, but this does not contradict the statement that the seven Mathani are the seven long Surahs, because they also share these attributes, as does the whole Qur'an. As Allah says, اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ (Allah has sent down the best statement, a Book (this Qur'an), its parts resembling each other in goodness and truth, oft-recited)(39:23). So it is oft-recited in one way, and its parts resemble one another in another way, and this is also the Grand Qur'an. لاَ تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ (Look not with your eyes ambitiously at what We have given to certain classes of them)[20:131] meaning, be content with the Grand Qur'an that Allah has given to you, and do not long for the luxuries and transient delights that they have. لَا تَمُدَّنَّ عَيْنَيْكَ (Look not with your eyes ambitiously) Al-'Awfi reported that Ibn 'Abbas said: "He [in this Ayah] forbade a man to wish for what his companion has." إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ (at what We have given to certain classes of them,) Mujahid said: "This refers to the rich."

And indeed, We have bestowed upon you seven of the Mathani, and the Grand Qur'an (87)Look not with your eyes ambitiously at what We have given to certain classes of them, nor grieve over them. And lower your wings to the believers (88) A Reminder of the Blessing of the Qur'an and the Command to focus on its Message Allah is saying to His Prophet ﷺ: Since We have given you the Grand Qur'an, then do not look at this world and its attractions, or the transient delights that we have given to its people in order to test them. Do not envy what they have in this world, and do not upset yourself with regret for their rejection of you and their opposition to your religion. وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ (And lower your wings to the believers who follow you)(26:215) meaning - be gentle with them, like the Ayah, لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ (Verily, there has come unto you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is anxious for you, for the believers - he is full of pity, kind and merciful)(9:128). There were some differences among the scholars over the meaning of "seven of the Mathani". Ibn Mas'ud, Ibn 'Umar, Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, Ad-Dahhak and others said that they are the seven long (Surahs), meaning Al-Baqarah, Āl-'Imrān, An-Nisa', Al-Ma'idah, Al-An'am, Al-A'raf and Yunus. There are texts to this effect reported from Ibn 'Abbas and Sa'id bin Jubayr. Sa'id said: "In them, Allah explains the obligations, the Hudud (legal limits), stories and rulings." Ibn 'Abbas said, "He explains the parables, stories and lessons." The second opinion is that they (the seven of the Mathani) are Al-Fatihah, which is composed of seven Ayat. This was reported from 'Ali, 'Umar, Ibn Mas'ud and Ibn 'Abbas. Ibn 'Abbas said: "The Bismillah, is completing seven Ayah, which Allah has given exclusively to you (Muslims)." This is also the opinion of Ibrahim An-Nakha'i, 'Abdullah bin 'Umayr, Ibn Abi Mulaykah, Shahr bin Hawshab, Al-Hasan Al-Basri and Mujahid. Al-Bukhari, may Allah have mercy on him, recorded two Hadiths on this topic. (The first) was recorded from Abu Sa'id bin Al-Mu'alla, who said: "The Prophet ﷺ passed by me while I was praying. He called out for me but I did not come until I finished my prayer. Then I came to him, and He asked, مَا مَنَعَكَ أَنْ تَأْتِيَنِي؟ (What stopped you from coming to me?) I said, 'I was praying'. He said, أَلَمْ يَقُلِ اللهُ ('Did not Allah say يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ (O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you…?)[8:24] أَلَا أُعَلِّمُكَ أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ أَخْرُجَ مِنَ الْمَسْجِدِ (Shall I not teach you the most magnificent Surah before I leave the Masjid?) Then the Prophet ﷺ went to leave the Masjid, and I reminded him, so he said, الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ("Al-Hamdu Lillahi Rabbil-'Alamin [All praises and thanks be to Allah, the Lord of all that exists])(1:2). هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الَّذِي أُوتِيتُهُ (This is the seven of the Mathani and the Qur'an which I have been given.)" (The second Hadith) was reported from Abu Hurayrah who said that the Messenger of Allah ﷺ said: أُمُّ الْقُرْآنِ هِيَ السَّبْعُ الْمَثَانِي وَالْقُرْآنُ الْعَظِيمُ (Umm Al-Qur'an (the Mother or the Essence of the Qur'an,) is the seven Mathani, and the Grand Qur'an.) This means that Al-Fatihah is the seven Mathani and the Grand Qur'an, but this does not contradict the statement that the seven Mathani are the seven long Surahs, because they also share these attributes, as does the whole Qur'an. As Allah says, اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ (Allah has sent down the best statement, a Book (this Qur'an), its parts resembling each other in goodness and truth, oft-recited)(39:23). So it is oft-recited in one way, and its parts resemble one another in another way, and this is also the Grand Qur'an. لاَ تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ (Look not with your eyes ambitiously at what We have given to certain classes of them)[20:131] meaning, be content with the Grand Qur'an that Allah has given to you, and do not long for the luxuries and transient delights that they have. لَا تَمُدَّنَّ عَيْنَيْكَ (Look not with your eyes ambitiously) Al-'Awfi reported that Ibn 'Abbas said: "He [in this Ayah] forbade a man to wish for what his companion has." إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ (at what We have given to certain classes of them,) Mujahid said: "This refers to the rich."

And say (O Muhammad): "I am indeed a plain warner. (89)As We have sent down on the Muqtasimin (conspiring confederates)(90)Who have made the Qur'an into parts (91)So, by your Lord, We shall certainly call all of them to account (92)For all that they used to do (93) The Messenger (ﷺ) is a Plain Warner Allah commanded His Prophet ﷺ to tell the people: إِنِّي أَنَا النَّذِيرُ الْمُبِينُ (I am indeed a plain warner) coming to warn the people of a severe punishment that they will suffer if they reject him, as happened to those nations before them who disbelieved in their Messengers, upon whom Allah sent His punishment and vengeance. In the two Sahihs it is reported from Abu Musa that the Prophet ﷺ said: إِنَّمَا مَثَلِي وَمَثَلُ مَا بَعَثَنِي اللهُ بِهِ كَمَثَلِ رَجُلٍ أَتَى قَوْمَهَ فَقَالَ: يَا قَوْمِ! إِنِّي رَأَيْتُ الْجَيْشَ بِعَيْنَيَّ، وَإِنِّي أَنَا النَّذِيرُ الْعُرْيَانُ فَالنَّجَاءَ النَّجَاءَ، فَأَطَاعَهُ طَائِفَةٌ مِنْ قَوْمِهِ فَأَدْلَجُوا وَانْطَلَقُوا عَلَى مُهْلِهِمْ فَنَجَوْا، وَكَذَّبَهُ طَائِفَةٌ مِنْهُمْ فَأَصْبَحُوا مَكَانَهُمْ، فَصَبَّحَهُمُ الْجَيْشُ فَأَهْلَكَهُمْ وَاجْتَاحَهُمْ، فَذَلِكَ مَثَلُ مَنْ أَطَاعَنِي وَاتَّبَعَ مَا جِئْتُ بِهِ وَمَثَلُ مَنْ عَصَانِي وَكَذَّبَ مَا جِئْتُ بِهِ مِنَ الْحَقِّ (The parable of myself and that with which Allah has sent me is that of a man who came to his people and said, 'O people! I have seen the [invading] army with my own eyes, and I am a naked warner, so escape, escape!' Some of his people obeyed him and set out at nightfall, setting off at a slow pace and managing to escape. Others did not believe him and stayed where they were until the next morning when the [invading] army overtook them and destroyed them, wiping them out. This is the parable of the one who obeys me and follows what I have brought, and the example of the one who disobeys me and rejects the truth that I have brought.) Explanation of "Al-Muqtasimin" الْمُقْتَسِمِينَ (the Muqtasimin) refers to those who had made a pact to oppose, deny, and insult the Prophets. Similarly, Allah tells us about the people of Salih: قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ (They said, "Swear to one another [Taqasamu] by Allah that we shall make a secret night attack on him and his household")[27:49] i.e., they plotted to kill him at night. Mujahid said "Taqasamu means they swore an oath." وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ ۙ لَا يَبْعَثُ اللَّهُ مَن يَمُوتُ (And they swear by Allah with their strongest oaths, that Allah will not raise up one who dies)(16:38). أَوَلَمْ تَكُونُوا أَقْسَمْتُم مِّن قَبْلُ ((It will be said): "Did you not before swear that you would not leave (the world for the Hereafter))(14:44) أَهَٰؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ اللَّهُ بِرَحْمَةٍ (Are they those, of whom you swore that Allah would never show them mercy)[7:49] It is as if they took an oath for every single thing that they denied in this world, so they are called the Muqtasimin. الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) meaning, they have split up the Books that were revealed to them, believing in parts of them and rejecting parts of them. Al-Bukhari reported that Ibn 'Abbas said, جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) "They are the People of the Book, who divided the Book into parts, believing in some of it, and rejecting some of it." Some have said that Al-Mutaqasimin refers to the Quraysh, that the Qur'an means this Qur'an [as opposed to the Scriptures of the People of the Book], and that "made it into parts" referred to what 'Ata' said that some of them said that he (the Prophet ﷺ) was a sorcerer, some said he was crazy, or a soothsayer. These various allegations were the parts. This opinion was also reported from Ad-Dahhak and others. Muhammad bin Ishaq reported from Ibn 'Abbas that Al-Walid bin Al-Mughirah - holding a noble position among the people - rallied a group of Quraysh behind him when Al-Mawsim (the time for pilgrims to meet in Makkah for Hajj) had come. He said to them, "O people of Quraysh! The time of Al-Mawsim has come, and delegations of Arabs will come to you during this time. They will have heard some things about this companion of yours (meaning the Prophet ﷺ), so agree on one opinion, let there be no contradicting or denials of each other's sayings". They said, "And you, O Abu 'Abd Shams, give us an opinion and we will say that." He said, "No, you make the suggestions and I will listen." They said, "We say he is a soothsayer." He said, "He is not a soothsayer." They said, "We say he is crazy." He said, "He is not crazy." They said, "We say he is a poet." He said, He is not a poet." They said, "We say he is a sorcerer." He said, "He is not a sorcerer." They said, "So what should we say?" He said, "By Allah, what he says is as palatable [to the average person] as something sweet, so you cannot say anything against it without it being obviously false. Therefore the most appropriate thing you can say is that he is a sorcerer." So they left having agreed upon that, and Allah revealed concerning them: الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) meaning, of different types, and فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do) Those were the group who said that about the Messenger of Allah ﷺ." فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) Abu Ja'far reported from Ar-Rabi' that Abu Al-'Aliyah said, "All the people will be asked about two things on the Day of Resurrection: what they used to worship, and what their response was to the Messengers." 'Ali bin Abi Talhah reported that Ibn 'Abbas said, فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) then he said: فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ (So on that Day no question will be asked of man or Jinn as to his sin)(55:39). He said, "They will not be asked, 'Did you do such and such?' Because Allah knows better than they do about that. But He will say, 'Why did you do such and such?'"

And say (O Muhammad): "I am indeed a plain warner. (89)As We have sent down on the Muqtasimin (conspiring confederates)(90)Who have made the Qur'an into parts (91)So, by your Lord, We shall certainly call all of them to account (92)For all that they used to do (93) The Messenger (ﷺ) is a Plain Warner Allah commanded His Prophet ﷺ to tell the people: إِنِّي أَنَا النَّذِيرُ الْمُبِينُ (I am indeed a plain warner) coming to warn the people of a severe punishment that they will suffer if they reject him, as happened to those nations before them who disbelieved in their Messengers, upon whom Allah sent His punishment and vengeance. In the two Sahihs it is reported from Abu Musa that the Prophet ﷺ said: إِنَّمَا مَثَلِي وَمَثَلُ مَا بَعَثَنِي اللهُ بِهِ كَمَثَلِ رَجُلٍ أَتَى قَوْمَهَ فَقَالَ: يَا قَوْمِ! إِنِّي رَأَيْتُ الْجَيْشَ بِعَيْنَيَّ، وَإِنِّي أَنَا النَّذِيرُ الْعُرْيَانُ فَالنَّجَاءَ النَّجَاءَ، فَأَطَاعَهُ طَائِفَةٌ مِنْ قَوْمِهِ فَأَدْلَجُوا وَانْطَلَقُوا عَلَى مُهْلِهِمْ فَنَجَوْا، وَكَذَّبَهُ طَائِفَةٌ مِنْهُمْ فَأَصْبَحُوا مَكَانَهُمْ، فَصَبَّحَهُمُ الْجَيْشُ فَأَهْلَكَهُمْ وَاجْتَاحَهُمْ، فَذَلِكَ مَثَلُ مَنْ أَطَاعَنِي وَاتَّبَعَ مَا جِئْتُ بِهِ وَمَثَلُ مَنْ عَصَانِي وَكَذَّبَ مَا جِئْتُ بِهِ مِنَ الْحَقِّ (The parable of myself and that with which Allah has sent me is that of a man who came to his people and said, 'O people! I have seen the [invading] army with my own eyes, and I am a naked warner, so escape, escape!' Some of his people obeyed him and set out at nightfall, setting off at a slow pace and managing to escape. Others did not believe him and stayed where they were until the next morning when the [invading] army overtook them and destroyed them, wiping them out. This is the parable of the one who obeys me and follows what I have brought, and the example of the one who disobeys me and rejects the truth that I have brought.) Explanation of "Al-Muqtasimin" الْمُقْتَسِمِينَ (the Muqtasimin) refers to those who had made a pact to oppose, deny, and insult the Prophets. Similarly, Allah tells us about the people of Salih: قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ (They said, "Swear to one another [Taqasamu] by Allah that we shall make a secret night attack on him and his household")[27:49] i.e., they plotted to kill him at night. Mujahid said "Taqasamu means they swore an oath." وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ ۙ لَا يَبْعَثُ اللَّهُ مَن يَمُوتُ (And they swear by Allah with their strongest oaths, that Allah will not raise up one who dies)(16:38). أَوَلَمْ تَكُونُوا أَقْسَمْتُم مِّن قَبْلُ ((It will be said): "Did you not before swear that you would not leave (the world for the Hereafter))(14:44) أَهَٰؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ اللَّهُ بِرَحْمَةٍ (Are they those, of whom you swore that Allah would never show them mercy)[7:49] It is as if they took an oath for every single thing that they denied in this world, so they are called the Muqtasimin. الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) meaning, they have split up the Books that were revealed to them, believing in parts of them and rejecting parts of them. Al-Bukhari reported that Ibn 'Abbas said, جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) "They are the People of the Book, who divided the Book into parts, believing in some of it, and rejecting some of it." Some have said that Al-Mutaqasimin refers to the Quraysh, that the Qur'an means this Qur'an [as opposed to the Scriptures of the People of the Book], and that "made it into parts" referred to what 'Ata' said that some of them said that he (the Prophet ﷺ) was a sorcerer, some said he was crazy, or a soothsayer. These various allegations were the parts. This opinion was also reported from Ad-Dahhak and others. Muhammad bin Ishaq reported from Ibn 'Abbas that Al-Walid bin Al-Mughirah - holding a noble position among the people - rallied a group of Quraysh behind him when Al-Mawsim (the time for pilgrims to meet in Makkah for Hajj) had come. He said to them, "O people of Quraysh! The time of Al-Mawsim has come, and delegations of Arabs will come to you during this time. They will have heard some things about this companion of yours (meaning the Prophet ﷺ), so agree on one opinion, let there be no contradicting or denials of each other's sayings". They said, "And you, O Abu 'Abd Shams, give us an opinion and we will say that." He said, "No, you make the suggestions and I will listen." They said, "We say he is a soothsayer." He said, "He is not a soothsayer." They said, "We say he is crazy." He said, "He is not crazy." They said, "We say he is a poet." He said, He is not a poet." They said, "We say he is a sorcerer." He said, "He is not a sorcerer." They said, "So what should we say?" He said, "By Allah, what he says is as palatable [to the average person] as something sweet, so you cannot say anything against it without it being obviously false. Therefore the most appropriate thing you can say is that he is a sorcerer." So they left having agreed upon that, and Allah revealed concerning them: الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) meaning, of different types, and فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do) Those were the group who said that about the Messenger of Allah ﷺ." فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) Abu Ja'far reported from Ar-Rabi' that Abu Al-'Aliyah said, "All the people will be asked about two things on the Day of Resurrection: what they used to worship, and what their response was to the Messengers." 'Ali bin Abi Talhah reported that Ibn 'Abbas said, فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) then he said: فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ (So on that Day no question will be asked of man or Jinn as to his sin)(55:39). He said, "They will not be asked, 'Did you do such and such?' Because Allah knows better than they do about that. But He will say, 'Why did you do such and such?'"

And say (O Muhammad): "I am indeed a plain warner. (89)As We have sent down on the Muqtasimin (conspiring confederates)(90)Who have made the Qur'an into parts (91)So, by your Lord, We shall certainly call all of them to account (92)For all that they used to do (93) The Messenger (ﷺ) is a Plain Warner Allah commanded His Prophet ﷺ to tell the people: إِنِّي أَنَا النَّذِيرُ الْمُبِينُ (I am indeed a plain warner) coming to warn the people of a severe punishment that they will suffer if they reject him, as happened to those nations before them who disbelieved in their Messengers, upon whom Allah sent His punishment and vengeance. In the two Sahihs it is reported from Abu Musa that the Prophet ﷺ said: إِنَّمَا مَثَلِي وَمَثَلُ مَا بَعَثَنِي اللهُ بِهِ كَمَثَلِ رَجُلٍ أَتَى قَوْمَهَ فَقَالَ: يَا قَوْمِ! إِنِّي رَأَيْتُ الْجَيْشَ بِعَيْنَيَّ، وَإِنِّي أَنَا النَّذِيرُ الْعُرْيَانُ فَالنَّجَاءَ النَّجَاءَ، فَأَطَاعَهُ طَائِفَةٌ مِنْ قَوْمِهِ فَأَدْلَجُوا وَانْطَلَقُوا عَلَى مُهْلِهِمْ فَنَجَوْا، وَكَذَّبَهُ طَائِفَةٌ مِنْهُمْ فَأَصْبَحُوا مَكَانَهُمْ، فَصَبَّحَهُمُ الْجَيْشُ فَأَهْلَكَهُمْ وَاجْتَاحَهُمْ، فَذَلِكَ مَثَلُ مَنْ أَطَاعَنِي وَاتَّبَعَ مَا جِئْتُ بِهِ وَمَثَلُ مَنْ عَصَانِي وَكَذَّبَ مَا جِئْتُ بِهِ مِنَ الْحَقِّ (The parable of myself and that with which Allah has sent me is that of a man who came to his people and said, 'O people! I have seen the [invading] army with my own eyes, and I am a naked warner, so escape, escape!' Some of his people obeyed him and set out at nightfall, setting off at a slow pace and managing to escape. Others did not believe him and stayed where they were until the next morning when the [invading] army overtook them and destroyed them, wiping them out. This is the parable of the one who obeys me and follows what I have brought, and the example of the one who disobeys me and rejects the truth that I have brought.) Explanation of "Al-Muqtasimin" الْمُقْتَسِمِينَ (the Muqtasimin) refers to those who had made a pact to oppose, deny, and insult the Prophets. Similarly, Allah tells us about the people of Salih: قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ (They said, "Swear to one another [Taqasamu] by Allah that we shall make a secret night attack on him and his household")[27:49] i.e., they plotted to kill him at night. Mujahid said "Taqasamu means they swore an oath." وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ ۙ لَا يَبْعَثُ اللَّهُ مَن يَمُوتُ (And they swear by Allah with their strongest oaths, that Allah will not raise up one who dies)(16:38). أَوَلَمْ تَكُونُوا أَقْسَمْتُم مِّن قَبْلُ ((It will be said): "Did you not before swear that you would not leave (the world for the Hereafter))(14:44) أَهَٰؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ اللَّهُ بِرَحْمَةٍ (Are they those, of whom you swore that Allah would never show them mercy)[7:49] It is as if they took an oath for every single thing that they denied in this world, so they are called the Muqtasimin. الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) meaning, they have split up the Books that were revealed to them, believing in parts of them and rejecting parts of them. Al-Bukhari reported that Ibn 'Abbas said, جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) "They are the People of the Book, who divided the Book into parts, believing in some of it, and rejecting some of it." Some have said that Al-Mutaqasimin refers to the Quraysh, that the Qur'an means this Qur'an [as opposed to the Scriptures of the People of the Book], and that "made it into parts" referred to what 'Ata' said that some of them said that he (the Prophet ﷺ) was a sorcerer, some said he was crazy, or a soothsayer. These various allegations were the parts. This opinion was also reported from Ad-Dahhak and others. Muhammad bin Ishaq reported from Ibn 'Abbas that Al-Walid bin Al-Mughirah - holding a noble position among the people - rallied a group of Quraysh behind him when Al-Mawsim (the time for pilgrims to meet in Makkah for Hajj) had come. He said to them, "O people of Quraysh! The time of Al-Mawsim has come, and delegations of Arabs will come to you during this time. They will have heard some things about this companion of yours (meaning the Prophet ﷺ), so agree on one opinion, let there be no contradicting or denials of each other's sayings". They said, "And you, O Abu 'Abd Shams, give us an opinion and we will say that." He said, "No, you make the suggestions and I will listen." They said, "We say he is a soothsayer." He said, "He is not a soothsayer." They said, "We say he is crazy." He said, "He is not crazy." They said, "We say he is a poet." He said, He is not a poet." They said, "We say he is a sorcerer." He said, "He is not a sorcerer." They said, "So what should we say?" He said, "By Allah, what he says is as palatable [to the average person] as something sweet, so you cannot say anything against it without it being obviously false. Therefore the most appropriate thing you can say is that he is a sorcerer." So they left having agreed upon that, and Allah revealed concerning them: الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) meaning, of different types, and فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do) Those were the group who said that about the Messenger of Allah ﷺ." فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) Abu Ja'far reported from Ar-Rabi' that Abu Al-'Aliyah said, "All the people will be asked about two things on the Day of Resurrection: what they used to worship, and what their response was to the Messengers." 'Ali bin Abi Talhah reported that Ibn 'Abbas said, فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) then he said: فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ (So on that Day no question will be asked of man or Jinn as to his sin)(55:39). He said, "They will not be asked, 'Did you do such and such?' Because Allah knows better than they do about that. But He will say, 'Why did you do such and such?'"

And say (O Muhammad): "I am indeed a plain warner. (89)As We have sent down on the Muqtasimin (conspiring confederates)(90)Who have made the Qur'an into parts (91)So, by your Lord, We shall certainly call all of them to account (92)For all that they used to do (93) The Messenger (ﷺ) is a Plain Warner Allah commanded His Prophet ﷺ to tell the people: إِنِّي أَنَا النَّذِيرُ الْمُبِينُ (I am indeed a plain warner) coming to warn the people of a severe punishment that they will suffer if they reject him, as happened to those nations before them who disbelieved in their Messengers, upon whom Allah sent His punishment and vengeance. In the two Sahihs it is reported from Abu Musa that the Prophet ﷺ said: إِنَّمَا مَثَلِي وَمَثَلُ مَا بَعَثَنِي اللهُ بِهِ كَمَثَلِ رَجُلٍ أَتَى قَوْمَهَ فَقَالَ: يَا قَوْمِ! إِنِّي رَأَيْتُ الْجَيْشَ بِعَيْنَيَّ، وَإِنِّي أَنَا النَّذِيرُ الْعُرْيَانُ فَالنَّجَاءَ النَّجَاءَ، فَأَطَاعَهُ طَائِفَةٌ مِنْ قَوْمِهِ فَأَدْلَجُوا وَانْطَلَقُوا عَلَى مُهْلِهِمْ فَنَجَوْا، وَكَذَّبَهُ طَائِفَةٌ مِنْهُمْ فَأَصْبَحُوا مَكَانَهُمْ، فَصَبَّحَهُمُ الْجَيْشُ فَأَهْلَكَهُمْ وَاجْتَاحَهُمْ، فَذَلِكَ مَثَلُ مَنْ أَطَاعَنِي وَاتَّبَعَ مَا جِئْتُ بِهِ وَمَثَلُ مَنْ عَصَانِي وَكَذَّبَ مَا جِئْتُ بِهِ مِنَ الْحَقِّ (The parable of myself and that with which Allah has sent me is that of a man who came to his people and said, 'O people! I have seen the [invading] army with my own eyes, and I am a naked warner, so escape, escape!' Some of his people obeyed him and set out at nightfall, setting off at a slow pace and managing to escape. Others did not believe him and stayed where they were until the next morning when the [invading] army overtook them and destroyed them, wiping them out. This is the parable of the one who obeys me and follows what I have brought, and the example of the one who disobeys me and rejects the truth that I have brought.) Explanation of "Al-Muqtasimin" الْمُقْتَسِمِينَ (the Muqtasimin) refers to those who had made a pact to oppose, deny, and insult the Prophets. Similarly, Allah tells us about the people of Salih: قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ (They said, "Swear to one another [Taqasamu] by Allah that we shall make a secret night attack on him and his household")[27:49] i.e., they plotted to kill him at night. Mujahid said "Taqasamu means they swore an oath." وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ ۙ لَا يَبْعَثُ اللَّهُ مَن يَمُوتُ (And they swear by Allah with their strongest oaths, that Allah will not raise up one who dies)(16:38). أَوَلَمْ تَكُونُوا أَقْسَمْتُم مِّن قَبْلُ ((It will be said): "Did you not before swear that you would not leave (the world for the Hereafter))(14:44) أَهَٰؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ اللَّهُ بِرَحْمَةٍ (Are they those, of whom you swore that Allah would never show them mercy)[7:49] It is as if they took an oath for every single thing that they denied in this world, so they are called the Muqtasimin. الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) meaning, they have split up the Books that were revealed to them, believing in parts of them and rejecting parts of them. Al-Bukhari reported that Ibn 'Abbas said, جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) "They are the People of the Book, who divided the Book into parts, believing in some of it, and rejecting some of it." Some have said that Al-Mutaqasimin refers to the Quraysh, that the Qur'an means this Qur'an [as opposed to the Scriptures of the People of the Book], and that "made it into parts" referred to what 'Ata' said that some of them said that he (the Prophet ﷺ) was a sorcerer, some said he was crazy, or a soothsayer. These various allegations were the parts. This opinion was also reported from Ad-Dahhak and others. Muhammad bin Ishaq reported from Ibn 'Abbas that Al-Walid bin Al-Mughirah - holding a noble position among the people - rallied a group of Quraysh behind him when Al-Mawsim (the time for pilgrims to meet in Makkah for Hajj) had come. He said to them, "O people of Quraysh! The time of Al-Mawsim has come, and delegations of Arabs will come to you during this time. They will have heard some things about this companion of yours (meaning the Prophet ﷺ), so agree on one opinion, let there be no contradicting or denials of each other's sayings". They said, "And you, O Abu 'Abd Shams, give us an opinion and we will say that." He said, "No, you make the suggestions and I will listen." They said, "We say he is a soothsayer." He said, "He is not a soothsayer." They said, "We say he is crazy." He said, "He is not crazy." They said, "We say he is a poet." He said, He is not a poet." They said, "We say he is a sorcerer." He said, "He is not a sorcerer." They said, "So what should we say?" He said, "By Allah, what he says is as palatable [to the average person] as something sweet, so you cannot say anything against it without it being obviously false. Therefore the most appropriate thing you can say is that he is a sorcerer." So they left having agreed upon that, and Allah revealed concerning them: الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) meaning, of different types, and فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do) Those were the group who said that about the Messenger of Allah ﷺ." فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) Abu Ja'far reported from Ar-Rabi' that Abu Al-'Aliyah said, "All the people will be asked about two things on the Day of Resurrection: what they used to worship, and what their response was to the Messengers." 'Ali bin Abi Talhah reported that Ibn 'Abbas said, فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) then he said: فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ (So on that Day no question will be asked of man or Jinn as to his sin)(55:39). He said, "They will not be asked, 'Did you do such and such?' Because Allah knows better than they do about that. But He will say, 'Why did you do such and such?'"

And say (O Muhammad): "I am indeed a plain warner. (89)As We have sent down on the Muqtasimin (conspiring confederates)(90)Who have made the Qur'an into parts (91)So, by your Lord, We shall certainly call all of them to account (92)For all that they used to do (93) The Messenger (ﷺ) is a Plain Warner Allah commanded His Prophet ﷺ to tell the people: إِنِّي أَنَا النَّذِيرُ الْمُبِينُ (I am indeed a plain warner) coming to warn the people of a severe punishment that they will suffer if they reject him, as happened to those nations before them who disbelieved in their Messengers, upon whom Allah sent His punishment and vengeance. In the two Sahihs it is reported from Abu Musa that the Prophet ﷺ said: إِنَّمَا مَثَلِي وَمَثَلُ مَا بَعَثَنِي اللهُ بِهِ كَمَثَلِ رَجُلٍ أَتَى قَوْمَهَ فَقَالَ: يَا قَوْمِ! إِنِّي رَأَيْتُ الْجَيْشَ بِعَيْنَيَّ، وَإِنِّي أَنَا النَّذِيرُ الْعُرْيَانُ فَالنَّجَاءَ النَّجَاءَ، فَأَطَاعَهُ طَائِفَةٌ مِنْ قَوْمِهِ فَأَدْلَجُوا وَانْطَلَقُوا عَلَى مُهْلِهِمْ فَنَجَوْا، وَكَذَّبَهُ طَائِفَةٌ مِنْهُمْ فَأَصْبَحُوا مَكَانَهُمْ، فَصَبَّحَهُمُ الْجَيْشُ فَأَهْلَكَهُمْ وَاجْتَاحَهُمْ، فَذَلِكَ مَثَلُ مَنْ أَطَاعَنِي وَاتَّبَعَ مَا جِئْتُ بِهِ وَمَثَلُ مَنْ عَصَانِي وَكَذَّبَ مَا جِئْتُ بِهِ مِنَ الْحَقِّ (The parable of myself and that with which Allah has sent me is that of a man who came to his people and said, 'O people! I have seen the [invading] army with my own eyes, and I am a naked warner, so escape, escape!' Some of his people obeyed him and set out at nightfall, setting off at a slow pace and managing to escape. Others did not believe him and stayed where they were until the next morning when the [invading] army overtook them and destroyed them, wiping them out. This is the parable of the one who obeys me and follows what I have brought, and the example of the one who disobeys me and rejects the truth that I have brought.) Explanation of "Al-Muqtasimin" الْمُقْتَسِمِينَ (the Muqtasimin) refers to those who had made a pact to oppose, deny, and insult the Prophets. Similarly, Allah tells us about the people of Salih: قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ (They said, "Swear to one another [Taqasamu] by Allah that we shall make a secret night attack on him and his household")[27:49] i.e., they plotted to kill him at night. Mujahid said "Taqasamu means they swore an oath." وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ ۙ لَا يَبْعَثُ اللَّهُ مَن يَمُوتُ (And they swear by Allah with their strongest oaths, that Allah will not raise up one who dies)(16:38). أَوَلَمْ تَكُونُوا أَقْسَمْتُم مِّن قَبْلُ ((It will be said): "Did you not before swear that you would not leave (the world for the Hereafter))(14:44) أَهَٰؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ اللَّهُ بِرَحْمَةٍ (Are they those, of whom you swore that Allah would never show them mercy)[7:49] It is as if they took an oath for every single thing that they denied in this world, so they are called the Muqtasimin. الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) meaning, they have split up the Books that were revealed to them, believing in parts of them and rejecting parts of them. Al-Bukhari reported that Ibn 'Abbas said, جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) "They are the People of the Book, who divided the Book into parts, believing in some of it, and rejecting some of it." Some have said that Al-Mutaqasimin refers to the Quraysh, that the Qur'an means this Qur'an [as opposed to the Scriptures of the People of the Book], and that "made it into parts" referred to what 'Ata' said that some of them said that he (the Prophet ﷺ) was a sorcerer, some said he was crazy, or a soothsayer. These various allegations were the parts. This opinion was also reported from Ad-Dahhak and others. Muhammad bin Ishaq reported from Ibn 'Abbas that Al-Walid bin Al-Mughirah - holding a noble position among the people - rallied a group of Quraysh behind him when Al-Mawsim (the time for pilgrims to meet in Makkah for Hajj) had come. He said to them, "O people of Quraysh! The time of Al-Mawsim has come, and delegations of Arabs will come to you during this time. They will have heard some things about this companion of yours (meaning the Prophet ﷺ), so agree on one opinion, let there be no contradicting or denials of each other's sayings". They said, "And you, O Abu 'Abd Shams, give us an opinion and we will say that." He said, "No, you make the suggestions and I will listen." They said, "We say he is a soothsayer." He said, "He is not a soothsayer." They said, "We say he is crazy." He said, "He is not crazy." They said, "We say he is a poet." He said, He is not a poet." They said, "We say he is a sorcerer." He said, "He is not a sorcerer." They said, "So what should we say?" He said, "By Allah, what he says is as palatable [to the average person] as something sweet, so you cannot say anything against it without it being obviously false. Therefore the most appropriate thing you can say is that he is a sorcerer." So they left having agreed upon that, and Allah revealed concerning them: الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (Who have made the Qur'an into parts.) meaning, of different types, and فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do) Those were the group who said that about the Messenger of Allah ﷺ." فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) Abu Ja'far reported from Ar-Rabi' that Abu Al-'Aliyah said, "All the people will be asked about two things on the Day of Resurrection: what they used to worship, and what their response was to the Messengers." 'Ali bin Abi Talhah reported that Ibn 'Abbas said, فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) then he said: فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ (So on that Day no question will be asked of man or Jinn as to his sin)(55:39). He said, "They will not be asked, 'Did you do such and such?' Because Allah knows better than they do about that. But He will say, 'Why did you do such and such?'"

Therefore openly proclaim what you have been commanded, and turn away from the idolators (94)Truly, We will suffice you against the mockers (95)Who make another god along with Allah; but they will come to know (96)Indeed, We know that your breast becomes tight because of what they say (97)So glorify the praises of your Lord and be of those who prostrate themselves (to Him)(98)And worship your Lord until the certainty (i.e. death) comes to you (99) The Command to proclaim the Truth openly Allah commanded His Messenger ﷺ to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolators with it. Ibn 'Abbas said that the Ayah, فَاصْدَعْ بِمَا تُؤْمَرُ (Therefore openly proclaim that what you have been commanded,) means, "Go ahead with it." According to another report it means, (افْعَلْ مَا تُؤْمَرُ) Therefore proclaim that which you commanded." Mujahid said, It is reciting the Qur'an aloud during prayer." Abu 'Ubaydah reported that 'Abdullah bin Mas'ud said, "The Prophet ﷺ was still practicing and preaching Islam secretly until this Ayah was revealed: فَاصْدَعْ بِمَا تُؤْمَرُ (Therefore openly proclaim that which you are commanded) then he and his Companions came out into the open." The Command to turn away from the Idolators, and the Guarantee of Protection against the Mockers Allah's statement, وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (and turn away from idolators. Truly, We will suffice you against the mockers.) meaning - convey that which has been revealed to you by your Lord, and do not pay attention to the idolators who want to turn you away from the signs of Allah. وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise for them, so that they would compromise for you)(68:9). Do not fear them because Allah will suffice you against them, and He will protect you from them. This is like the Ayah: يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ (O Messenger! Proclaim that which has been revealed to you from your Lord. And if you do not do it, then you have not conveyed His Message. Allah will protect you from mankind.)[5:67] Muhammad bin Ishaq said: "The great ones of the mockers were five people, who were elders and noblemen among their people. From Bani Asad bin 'Abd Al-'Uzza bin Qusayy there was Al-Aswad bin Al-Muttalib Abu Zam'ah. According to what I heard, the Messenger of Allah ﷺ had supplicated against him because of the pain and mockery he had suffered at his hands. He ﷺ had said, اللَّهُمَّ أَعِمْ بَصَرَهُ، وَأَثْكِلْهُ وَلَدَهُ (O Allah, make him blind and take (the life of) his son.) From Bani Zahrah there was Al-Aswad bin 'Abd Yaghuth bin Wahb bin 'Abd Manaf bin Zahrah. From Bani Makhzum there was Al-Walid bin Al-Mughirah bin 'Abdullah bin 'Umar bin Makhzum. From Bani Sahm bin 'Amr bin Husays bin Ka'b bin Lu'ayy there was Al-'As bin Wa'il bin Hisham bin Sa'id bin Sa'd. From Khuza'ah there was Al-Harith bin At-Talatilah bin 'Amr bin Al-Harith bin 'Abd 'Amr bin Malkan. When their evil went to extremes and their mockery of the Messenger of Allah ﷺ went too far, Allah revealed: فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَـكَ الْمُسْتَهْزِءِينَ - الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلـهًا ءَاخَرَ فَسَوْفَ يَعْمَلُونَ (Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.) Ibn Ishaq said: Yazid bin Ruman told me that 'Urwah bin Az-Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah ﷺ when he was performing Tawaf around the House (the Ka'bah). He stood and the Messenger of Allah ﷺ stood next to him. Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind. Al-Aswad bin 'Abd Yaghuth passed by, and he pointed to his stomach, which swelled up and he died (of dropsy). Al-Walid bin Al-Mughirah passed by, and he pointed at a wound on lower of his ankle, which he got two years earlier when He once was trailing his garment and he passed by a man who was feathering his arrows. One of the arrows got caught in his garment and scratched his foot. It was an insignificant wound, but now it opened again and he died of it. Al-'As bin Wa'il passed by, and he pointed to the instep of his foot. He (Al-'As) set off on his donkey, heading for At-Ta'if. He rested by a thorny tree, a thorn pierced his foot and he died from it. Al-Harith bin At-Talatilah passed by and he pointed at his head. It filled with pus and killed him." الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۚ فَسَوْفَ يَعْلَمُونَ (Who make another god along with Allah; but they will come to know.) This is a strong warning and grave threat against those who have other deities along with Allah. Encouragement to bear Difficulties, and the Command to glorify and worship Allah until Death Allah said, وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ (Indeed, We know that your breast becomes tight because of what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him).) meaning 'We know, O Muhammad, that you are distressed by their insults towards you, but do not let that weaken your resolve or cause you to give up conveying the Message of Allah. Put your trust in Him, for He will suffice you and will support you against them. Keep yourself busy with remembering Allah, praising Him, glorifying Him, and worshipping Him (which means Salah, or prayer)' Hence Allah says: فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ (So glorify the praises of your Lord and be of those who prostrate themselves (to Him)) Imam Ahmad reported from Nu'aym bin Hammar that he heard the Messenger of Allah ﷺ say: قَالَ اللهُ تَعَالَى يَا ابْنَ آدَمَ! لَا تَعْجَزْ عَنْ أَرْبَعِ رَكَعَاتٍ مِنْ أَوَّلِ النَّهَارِ أَكْفِكَ آخِرَهُ (Allah said, "O son of Adam! It is not too difficult for you to perform four Rak'at at the beginning of the day, (and if you do them,) I will take care of you until the end of it.") وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the certainty comes to you)(15:99). Al-Bukhari said: "Salim said, '(This means) death.'" This Salim is Salim bin 'Abdullah bin 'Umar. Ibn Jarir also recorded from Salim bin 'Abdullah, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the Yaqin comes to you.) He said, "Death." It is reported in the Sahih from Umm Al-'Ala'- one of the women of the Ansar - that when the Messenger of Allah entered upon 'Uthman bin Maz'un after he had died, Umm Al-'Ala' said, "May the mercy of Allah be upon you, Abu As-Sa'ib. My testimony over you is that Allah has honored you." The Messenger of Allah ﷺ said, وَمَا يُدْرِيكَ أَنَّ اللهَ أَكْرَمَهُ؟ (How do you know that Allah has honored him?) I said, "May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else?" He said, أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، وَإِنِّي لَأَرْجُو لَهُ الْخَيْرَ (As far as he is concerned, the death has come to him, and I hope for good for him.) This is evidence that the meaning of this Ayah, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability. It was reported in Sahih Al-Bukhari from 'Imran bin Husayn that the Messenger of Allah ﷺ said: صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ (Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.) From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Ma'rifah ("spiritual knowing") as some of the Sufis do. According to them, when one of them attains the level of Ma'rifah, they consider him to be free of these obligations. This is disbelief, misguidance and ignorance. The Prophets - peace be upon them - and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died. Therefore, what is meant by Yaqin here is death, as we have stated above. To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind. This is the end of the Tafsir of Surat Al-Hijr. Praise be to Allah, the Lord of all that exists.

Therefore openly proclaim what you have been commanded, and turn away from the idolators (94)Truly, We will suffice you against the mockers (95)Who make another god along with Allah; but they will come to know (96)Indeed, We know that your breast becomes tight because of what they say (97)So glorify the praises of your Lord and be of those who prostrate themselves (to Him)(98)And worship your Lord until the certainty (i.e. death) comes to you (99) The Command to proclaim the Truth openly Allah commanded His Messenger ﷺ to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolators with it. Ibn 'Abbas said that the Ayah, فَاصْدَعْ بِمَا تُؤْمَرُ (Therefore openly proclaim that what you have been commanded,) means, "Go ahead with it." According to another report it means, (افْعَلْ مَا تُؤْمَرُ) Therefore proclaim that which you commanded." Mujahid said, It is reciting the Qur'an aloud during prayer." Abu 'Ubaydah reported that 'Abdullah bin Mas'ud said, "The Prophet ﷺ was still practicing and preaching Islam secretly until this Ayah was revealed: فَاصْدَعْ بِمَا تُؤْمَرُ (Therefore openly proclaim that which you are commanded) then he and his Companions came out into the open." The Command to turn away from the Idolators, and the Guarantee of Protection against the Mockers Allah's statement, وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (and turn away from idolators. Truly, We will suffice you against the mockers.) meaning - convey that which has been revealed to you by your Lord, and do not pay attention to the idolators who want to turn you away from the signs of Allah. وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise for them, so that they would compromise for you)(68:9). Do not fear them because Allah will suffice you against them, and He will protect you from them. This is like the Ayah: يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ (O Messenger! Proclaim that which has been revealed to you from your Lord. And if you do not do it, then you have not conveyed His Message. Allah will protect you from mankind.)[5:67] Muhammad bin Ishaq said: "The great ones of the mockers were five people, who were elders and noblemen among their people. From Bani Asad bin 'Abd Al-'Uzza bin Qusayy there was Al-Aswad bin Al-Muttalib Abu Zam'ah. According to what I heard, the Messenger of Allah ﷺ had supplicated against him because of the pain and mockery he had suffered at his hands. He ﷺ had said, اللَّهُمَّ أَعِمْ بَصَرَهُ، وَأَثْكِلْهُ وَلَدَهُ (O Allah, make him blind and take (the life of) his son.) From Bani Zahrah there was Al-Aswad bin 'Abd Yaghuth bin Wahb bin 'Abd Manaf bin Zahrah. From Bani Makhzum there was Al-Walid bin Al-Mughirah bin 'Abdullah bin 'Umar bin Makhzum. From Bani Sahm bin 'Amr bin Husays bin Ka'b bin Lu'ayy there was Al-'As bin Wa'il bin Hisham bin Sa'id bin Sa'd. From Khuza'ah there was Al-Harith bin At-Talatilah bin 'Amr bin Al-Harith bin 'Abd 'Amr bin Malkan. When their evil went to extremes and their mockery of the Messenger of Allah ﷺ went too far, Allah revealed: فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَـكَ الْمُسْتَهْزِءِينَ - الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلـهًا ءَاخَرَ فَسَوْفَ يَعْمَلُونَ (Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.) Ibn Ishaq said: Yazid bin Ruman told me that 'Urwah bin Az-Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah ﷺ when he was performing Tawaf around the House (the Ka'bah). He stood and the Messenger of Allah ﷺ stood next to him. Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind. Al-Aswad bin 'Abd Yaghuth passed by, and he pointed to his stomach, which swelled up and he died (of dropsy). Al-Walid bin Al-Mughirah passed by, and he pointed at a wound on lower of his ankle, which he got two years earlier when He once was trailing his garment and he passed by a man who was feathering his arrows. One of the arrows got caught in his garment and scratched his foot. It was an insignificant wound, but now it opened again and he died of it. Al-'As bin Wa'il passed by, and he pointed to the instep of his foot. He (Al-'As) set off on his donkey, heading for At-Ta'if. He rested by a thorny tree, a thorn pierced his foot and he died from it. Al-Harith bin At-Talatilah passed by and he pointed at his head. It filled with pus and killed him." الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۚ فَسَوْفَ يَعْلَمُونَ (Who make another god along with Allah; but they will come to know.) This is a strong warning and grave threat against those who have other deities along with Allah. Encouragement to bear Difficulties, and the Command to glorify and worship Allah until Death Allah said, وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ (Indeed, We know that your breast becomes tight because of what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him).) meaning 'We know, O Muhammad, that you are distressed by their insults towards you, but do not let that weaken your resolve or cause you to give up conveying the Message of Allah. Put your trust in Him, for He will suffice you and will support you against them. Keep yourself busy with remembering Allah, praising Him, glorifying Him, and worshipping Him (which means Salah, or prayer)' Hence Allah says: فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ (So glorify the praises of your Lord and be of those who prostrate themselves (to Him)) Imam Ahmad reported from Nu'aym bin Hammar that he heard the Messenger of Allah ﷺ say: قَالَ اللهُ تَعَالَى يَا ابْنَ آدَمَ! لَا تَعْجَزْ عَنْ أَرْبَعِ رَكَعَاتٍ مِنْ أَوَّلِ النَّهَارِ أَكْفِكَ آخِرَهُ (Allah said, "O son of Adam! It is not too difficult for you to perform four Rak'at at the beginning of the day, (and if you do them,) I will take care of you until the end of it.") وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the certainty comes to you)(15:99). Al-Bukhari said: "Salim said, '(This means) death.'" This Salim is Salim bin 'Abdullah bin 'Umar. Ibn Jarir also recorded from Salim bin 'Abdullah, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the Yaqin comes to you.) He said, "Death." It is reported in the Sahih from Umm Al-'Ala'- one of the women of the Ansar - that when the Messenger of Allah entered upon 'Uthman bin Maz'un after he had died, Umm Al-'Ala' said, "May the mercy of Allah be upon you, Abu As-Sa'ib. My testimony over you is that Allah has honored you." The Messenger of Allah ﷺ said, وَمَا يُدْرِيكَ أَنَّ اللهَ أَكْرَمَهُ؟ (How do you know that Allah has honored him?) I said, "May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else?" He said, أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، وَإِنِّي لَأَرْجُو لَهُ الْخَيْرَ (As far as he is concerned, the death has come to him, and I hope for good for him.) This is evidence that the meaning of this Ayah, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability. It was reported in Sahih Al-Bukhari from 'Imran bin Husayn that the Messenger of Allah ﷺ said: صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ (Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.) From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Ma'rifah ("spiritual knowing") as some of the Sufis do. According to them, when one of them attains the level of Ma'rifah, they consider him to be free of these obligations. This is disbelief, misguidance and ignorance. The Prophets - peace be upon them - and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died. Therefore, what is meant by Yaqin here is death, as we have stated above. To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind. This is the end of the Tafsir of Surat Al-Hijr. Praise be to Allah, the Lord of all that exists.

Therefore openly proclaim what you have been commanded, and turn away from the idolators (94)Truly, We will suffice you against the mockers (95)Who make another god along with Allah; but they will come to know (96)Indeed, We know that your breast becomes tight because of what they say (97)So glorify the praises of your Lord and be of those who prostrate themselves (to Him)(98)And worship your Lord until the certainty (i.e. death) comes to you (99) The Command to proclaim the Truth openly Allah commanded His Messenger ﷺ to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolators with it. Ibn 'Abbas said that the Ayah, فَاصْدَعْ بِمَا تُؤْمَرُ (Therefore openly proclaim that what you have been commanded,) means, "Go ahead with it." According to another report it means, (افْعَلْ مَا تُؤْمَرُ) Therefore proclaim that which you commanded." Mujahid said, It is reciting the Qur'an aloud during prayer." Abu 'Ubaydah reported that 'Abdullah bin Mas'ud said, "The Prophet ﷺ was still practicing and preaching Islam secretly until this Ayah was revealed: فَاصْدَعْ بِمَا تُؤْمَرُ (Therefore openly proclaim that which you are commanded) then he and his Companions came out into the open." The Command to turn away from the Idolators, and the Guarantee of Protection against the Mockers Allah's statement, وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (and turn away from idolators. Truly, We will suffice you against the mockers.) meaning - convey that which has been revealed to you by your Lord, and do not pay attention to the idolators who want to turn you away from the signs of Allah. وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise for them, so that they would compromise for you)(68:9). Do not fear them because Allah will suffice you against them, and He will protect you from them. This is like the Ayah: يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ (O Messenger! Proclaim that which has been revealed to you from your Lord. And if you do not do it, then you have not conveyed His Message. Allah will protect you from mankind.)[5:67] Muhammad bin Ishaq said: "The great ones of the mockers were five people, who were elders and noblemen among their people. From Bani Asad bin 'Abd Al-'Uzza bin Qusayy there was Al-Aswad bin Al-Muttalib Abu Zam'ah. According to what I heard, the Messenger of Allah ﷺ had supplicated against him because of the pain and mockery he had suffered at his hands. He ﷺ had said, اللَّهُمَّ أَعِمْ بَصَرَهُ، وَأَثْكِلْهُ وَلَدَهُ (O Allah, make him blind and take (the life of) his son.) From Bani Zahrah there was Al-Aswad bin 'Abd Yaghuth bin Wahb bin 'Abd Manaf bin Zahrah. From Bani Makhzum there was Al-Walid bin Al-Mughirah bin 'Abdullah bin 'Umar bin Makhzum. From Bani Sahm bin 'Amr bin Husays bin Ka'b bin Lu'ayy there was Al-'As bin Wa'il bin Hisham bin Sa'id bin Sa'd. From Khuza'ah there was Al-Harith bin At-Talatilah bin 'Amr bin Al-Harith bin 'Abd 'Amr bin Malkan. When their evil went to extremes and their mockery of the Messenger of Allah ﷺ went too far, Allah revealed: فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَـكَ الْمُسْتَهْزِءِينَ - الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلـهًا ءَاخَرَ فَسَوْفَ يَعْمَلُونَ (Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.) Ibn Ishaq said: Yazid bin Ruman told me that 'Urwah bin Az-Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah ﷺ when he was performing Tawaf around the House (the Ka'bah). He stood and the Messenger of Allah ﷺ stood next to him. Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind. Al-Aswad bin 'Abd Yaghuth passed by, and he pointed to his stomach, which swelled up and he died (of dropsy). Al-Walid bin Al-Mughirah passed by, and he pointed at a wound on lower of his ankle, which he got two years earlier when He once was trailing his garment and he passed by a man who was feathering his arrows. One of the arrows got caught in his garment and scratched his foot. It was an insignificant wound, but now it opened again and he died of it. Al-'As bin Wa'il passed by, and he pointed to the instep of his foot. He (Al-'As) set off on his donkey, heading for At-Ta'if. He rested by a thorny tree, a thorn pierced his foot and he died from it. Al-Harith bin At-Talatilah passed by and he pointed at his head. It filled with pus and killed him." الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۚ فَسَوْفَ يَعْلَمُونَ (Who make another god along with Allah; but they will come to know.) This is a strong warning and grave threat against those who have other deities along with Allah. Encouragement to bear Difficulties, and the Command to glorify and worship Allah until Death Allah said, وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ (Indeed, We know that your breast becomes tight because of what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him).) meaning 'We know, O Muhammad, that you are distressed by their insults towards you, but do not let that weaken your resolve or cause you to give up conveying the Message of Allah. Put your trust in Him, for He will suffice you and will support you against them. Keep yourself busy with remembering Allah, praising Him, glorifying Him, and worshipping Him (which means Salah, or prayer)' Hence Allah says: فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ (So glorify the praises of your Lord and be of those who prostrate themselves (to Him)) Imam Ahmad reported from Nu'aym bin Hammar that he heard the Messenger of Allah ﷺ say: قَالَ اللهُ تَعَالَى يَا ابْنَ آدَمَ! لَا تَعْجَزْ عَنْ أَرْبَعِ رَكَعَاتٍ مِنْ أَوَّلِ النَّهَارِ أَكْفِكَ آخِرَهُ (Allah said, "O son of Adam! It is not too difficult for you to perform four Rak'at at the beginning of the day, (and if you do them,) I will take care of you until the end of it.") وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the certainty comes to you)(15:99). Al-Bukhari said: "Salim said, '(This means) death.'" This Salim is Salim bin 'Abdullah bin 'Umar. Ibn Jarir also recorded from Salim bin 'Abdullah, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the Yaqin comes to you.) He said, "Death." It is reported in the Sahih from Umm Al-'Ala'- one of the women of the Ansar - that when the Messenger of Allah entered upon 'Uthman bin Maz'un after he had died, Umm Al-'Ala' said, "May the mercy of Allah be upon you, Abu As-Sa'ib. My testimony over you is that Allah has honored you." The Messenger of Allah ﷺ said, وَمَا يُدْرِيكَ أَنَّ اللهَ أَكْرَمَهُ؟ (How do you know that Allah has honored him?) I said, "May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else?" He said, أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، وَإِنِّي لَأَرْجُو لَهُ الْخَيْرَ (As far as he is concerned, the death has come to him, and I hope for good for him.) This is evidence that the meaning of this Ayah, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability. It was reported in Sahih Al-Bukhari from 'Imran bin Husayn that the Messenger of Allah ﷺ said: صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ (Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.) From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Ma'rifah ("spiritual knowing") as some of the Sufis do. According to them, when one of them attains the level of Ma'rifah, they consider him to be free of these obligations. This is disbelief, misguidance and ignorance. The Prophets - peace be upon them - and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died. Therefore, what is meant by Yaqin here is death, as we have stated above. To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind. This is the end of the Tafsir of Surat Al-Hijr. Praise be to Allah, the Lord of all that exists.

Therefore openly proclaim what you have been commanded, and turn away from the idolators (94)Truly, We will suffice you against the mockers (95)Who make another god along with Allah; but they will come to know (96)Indeed, We know that your breast becomes tight because of what they say (97)So glorify the praises of your Lord and be of those who prostrate themselves (to Him)(98)And worship your Lord until the certainty (i.e. death) comes to you (99) The Command to proclaim the Truth openly Allah commanded His Messenger ﷺ to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolators with it. Ibn 'Abbas said that the Ayah, فَاصْدَعْ بِمَا تُؤْمَرُ (Therefore openly proclaim that what you have been commanded,) means, "Go ahead with it." According to another report it means, (افْعَلْ مَا تُؤْمَرُ) Therefore proclaim that which you commanded." Mujahid said, It is reciting the Qur'an aloud during prayer." Abu 'Ubaydah reported that 'Abdullah bin Mas'ud said, "The Prophet ﷺ was still practicing and preaching Islam secretly until this Ayah was revealed: فَاصْدَعْ بِمَا تُؤْمَرُ (Therefore openly proclaim that which you are commanded) then he and his Companions came out into the open." The Command to turn away from the Idolators, and the Guarantee of Protection against the Mockers Allah's statement, وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (and turn away from idolators. Truly, We will suffice you against the mockers.) meaning - convey that which has been revealed to you by your Lord, and do not pay attention to the idolators who want to turn you away from the signs of Allah. وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise for them, so that they would compromise for you)(68:9). Do not fear them because Allah will suffice you against them, and He will protect you from them. This is like the Ayah: يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ (O Messenger! Proclaim that which has been revealed to you from your Lord. And if you do not do it, then you have not conveyed His Message. Allah will protect you from mankind.)[5:67] Muhammad bin Ishaq said: "The great ones of the mockers were five people, who were elders and noblemen among their people. From Bani Asad bin 'Abd Al-'Uzza bin Qusayy there was Al-Aswad bin Al-Muttalib Abu Zam'ah. According to what I heard, the Messenger of Allah ﷺ had supplicated against him because of the pain and mockery he had suffered at his hands. He ﷺ had said, اللَّهُمَّ أَعِمْ بَصَرَهُ، وَأَثْكِلْهُ وَلَدَهُ (O Allah, make him blind and take (the life of) his son.) From Bani Zahrah there was Al-Aswad bin 'Abd Yaghuth bin Wahb bin 'Abd Manaf bin Zahrah. From Bani Makhzum there was Al-Walid bin Al-Mughirah bin 'Abdullah bin 'Umar bin Makhzum. From Bani Sahm bin 'Amr bin Husays bin Ka'b bin Lu'ayy there was Al-'As bin Wa'il bin Hisham bin Sa'id bin Sa'd. From Khuza'ah there was Al-Harith bin At-Talatilah bin 'Amr bin Al-Harith bin 'Abd 'Amr bin Malkan. When their evil went to extremes and their mockery of the Messenger of Allah ﷺ went too far, Allah revealed: فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَـكَ الْمُسْتَهْزِءِينَ - الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلـهًا ءَاخَرَ فَسَوْفَ يَعْمَلُونَ (Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.) Ibn Ishaq said: Yazid bin Ruman told me that 'Urwah bin Az-Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah ﷺ when he was performing Tawaf around the House (the Ka'bah). He stood and the Messenger of Allah ﷺ stood next to him. Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind. Al-Aswad bin 'Abd Yaghuth passed by, and he pointed to his stomach, which swelled up and he died (of dropsy). Al-Walid bin Al-Mughirah passed by, and he pointed at a wound on lower of his ankle, which he got two years earlier when He once was trailing his garment and he passed by a man who was feathering his arrows. One of the arrows got caught in his garment and scratched his foot. It was an insignificant wound, but now it opened again and he died of it. Al-'As bin Wa'il passed by, and he pointed to the instep of his foot. He (Al-'As) set off on his donkey, heading for At-Ta'if. He rested by a thorny tree, a thorn pierced his foot and he died from it. Al-Harith bin At-Talatilah passed by and he pointed at his head. It filled with pus and killed him." الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۚ فَسَوْفَ يَعْلَمُونَ (Who make another god along with Allah; but they will come to know.) This is a strong warning and grave threat against those who have other deities along with Allah. Encouragement to bear Difficulties, and the Command to glorify and worship Allah until Death Allah said, وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ (Indeed, We know that your breast becomes tight because of what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him).) meaning 'We know, O Muhammad, that you are distressed by their insults towards you, but do not let that weaken your resolve or cause you to give up conveying the Message of Allah. Put your trust in Him, for He will suffice you and will support you against them. Keep yourself busy with remembering Allah, praising Him, glorifying Him, and worshipping Him (which means Salah, or prayer)' Hence Allah says: فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ (So glorify the praises of your Lord and be of those who prostrate themselves (to Him)) Imam Ahmad reported from Nu'aym bin Hammar that he heard the Messenger of Allah ﷺ say: قَالَ اللهُ تَعَالَى يَا ابْنَ آدَمَ! لَا تَعْجَزْ عَنْ أَرْبَعِ رَكَعَاتٍ مِنْ أَوَّلِ النَّهَارِ أَكْفِكَ آخِرَهُ (Allah said, "O son of Adam! It is not too difficult for you to perform four Rak'at at the beginning of the day, (and if you do them,) I will take care of you until the end of it.") وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the certainty comes to you)(15:99). Al-Bukhari said: "Salim said, '(This means) death.'" This Salim is Salim bin 'Abdullah bin 'Umar. Ibn Jarir also recorded from Salim bin 'Abdullah, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the Yaqin comes to you.) He said, "Death." It is reported in the Sahih from Umm Al-'Ala'- one of the women of the Ansar - that when the Messenger of Allah entered upon 'Uthman bin Maz'un after he had died, Umm Al-'Ala' said, "May the mercy of Allah be upon you, Abu As-Sa'ib. My testimony over you is that Allah has honored you." The Messenger of Allah ﷺ said, وَمَا يُدْرِيكَ أَنَّ اللهَ أَكْرَمَهُ؟ (How do you know that Allah has honored him?) I said, "May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else?" He said, أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، وَإِنِّي لَأَرْجُو لَهُ الْخَيْرَ (As far as he is concerned, the death has come to him, and I hope for good for him.) This is evidence that the meaning of this Ayah, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability. It was reported in Sahih Al-Bukhari from 'Imran bin Husayn that the Messenger of Allah ﷺ said: صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ (Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.) From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Ma'rifah ("spiritual knowing") as some of the Sufis do. According to them, when one of them attains the level of Ma'rifah, they consider him to be free of these obligations. This is disbelief, misguidance and ignorance. The Prophets - peace be upon them - and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died. Therefore, what is meant by Yaqin here is death, as we have stated above. To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind. This is the end of the Tafsir of Surat Al-Hijr. Praise be to Allah, the Lord of all that exists.

Therefore openly proclaim what you have been commanded, and turn away from the idolators (94)Truly, We will suffice you against the mockers (95)Who make another god along with Allah; but they will come to know (96)Indeed, We know that your breast becomes tight because of what they say (97)So glorify the praises of your Lord and be of those who prostrate themselves (to Him)(98)And worship your Lord until the certainty (i.e. death) comes to you (99) The Command to proclaim the Truth openly Allah commanded His Messenger ﷺ to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolators with it. Ibn 'Abbas said that the Ayah, فَاصْدَعْ بِمَا تُؤْمَرُ (Therefore openly proclaim that what you have been commanded,) means, "Go ahead with it." According to another report it means, (افْعَلْ مَا تُؤْمَرُ) Therefore proclaim that which you commanded." Mujahid said, It is reciting the Qur'an aloud during prayer." Abu 'Ubaydah reported that 'Abdullah bin Mas'ud said, "The Prophet ﷺ was still practicing and preaching Islam secretly until this Ayah was revealed: فَاصْدَعْ بِمَا تُؤْمَرُ (Therefore openly proclaim that which you are commanded) then he and his Companions came out into the open." The Command to turn away from the Idolators, and the Guarantee of Protection against the Mockers Allah's statement, وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (and turn away from idolators. Truly, We will suffice you against the mockers.) meaning - convey that which has been revealed to you by your Lord, and do not pay attention to the idolators who want to turn you away from the signs of Allah. وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise for them, so that they would compromise for you)(68:9). Do not fear them because Allah will suffice you against them, and He will protect you from them. This is like the Ayah: يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ (O Messenger! Proclaim that which has been revealed to you from your Lord. And if you do not do it, then you have not conveyed His Message. Allah will protect you from mankind.)[5:67] Muhammad bin Ishaq said: "The great ones of the mockers were five people, who were elders and noblemen among their people. From Bani Asad bin 'Abd Al-'Uzza bin Qusayy there was Al-Aswad bin Al-Muttalib Abu Zam'ah. According to what I heard, the Messenger of Allah ﷺ had supplicated against him because of the pain and mockery he had suffered at his hands. He ﷺ had said, اللَّهُمَّ أَعِمْ بَصَرَهُ، وَأَثْكِلْهُ وَلَدَهُ (O Allah, make him blind and take (the life of) his son.) From Bani Zahrah there was Al-Aswad bin 'Abd Yaghuth bin Wahb bin 'Abd Manaf bin Zahrah. From Bani Makhzum there was Al-Walid bin Al-Mughirah bin 'Abdullah bin 'Umar bin Makhzum. From Bani Sahm bin 'Amr bin Husays bin Ka'b bin Lu'ayy there was Al-'As bin Wa'il bin Hisham bin Sa'id bin Sa'd. From Khuza'ah there was Al-Harith bin At-Talatilah bin 'Amr bin Al-Harith bin 'Abd 'Amr bin Malkan. When their evil went to extremes and their mockery of the Messenger of Allah ﷺ went too far, Allah revealed: فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَـكَ الْمُسْتَهْزِءِينَ - الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلـهًا ءَاخَرَ فَسَوْفَ يَعْمَلُونَ (Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.) Ibn Ishaq said: Yazid bin Ruman told me that 'Urwah bin Az-Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah ﷺ when he was performing Tawaf around the House (the Ka'bah). He stood and the Messenger of Allah ﷺ stood next to him. Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind. Al-Aswad bin 'Abd Yaghuth passed by, and he pointed to his stomach, which swelled up and he died (of dropsy). Al-Walid bin Al-Mughirah passed by, and he pointed at a wound on lower of his ankle, which he got two years earlier when He once was trailing his garment and he passed by a man who was feathering his arrows. One of the arrows got caught in his garment and scratched his foot. It was an insignificant wound, but now it opened again and he died of it. Al-'As bin Wa'il passed by, and he pointed to the instep of his foot. He (Al-'As) set off on his donkey, heading for At-Ta'if. He rested by a thorny tree, a thorn pierced his foot and he died from it. Al-Harith bin At-Talatilah passed by and he pointed at his head. It filled with pus and killed him." الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۚ فَسَوْفَ يَعْلَمُونَ (Who make another god along with Allah; but they will come to know.) This is a strong warning and grave threat against those who have other deities along with Allah. Encouragement to bear Difficulties, and the Command to glorify and worship Allah until Death Allah said, وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ (Indeed, We know that your breast becomes tight because of what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him).) meaning 'We know, O Muhammad, that you are distressed by their insults towards you, but do not let that weaken your resolve or cause you to give up conveying the Message of Allah. Put your trust in Him, for He will suffice you and will support you against them. Keep yourself busy with remembering Allah, praising Him, glorifying Him, and worshipping Him (which means Salah, or prayer)' Hence Allah says: فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ (So glorify the praises of your Lord and be of those who prostrate themselves (to Him)) Imam Ahmad reported from Nu'aym bin Hammar that he heard the Messenger of Allah ﷺ say: قَالَ اللهُ تَعَالَى يَا ابْنَ آدَمَ! لَا تَعْجَزْ عَنْ أَرْبَعِ رَكَعَاتٍ مِنْ أَوَّلِ النَّهَارِ أَكْفِكَ آخِرَهُ (Allah said, "O son of Adam! It is not too difficult for you to perform four Rak'at at the beginning of the day, (and if you do them,) I will take care of you until the end of it.") وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the certainty comes to you)(15:99). Al-Bukhari said: "Salim said, '(This means) death.'" This Salim is Salim bin 'Abdullah bin 'Umar. Ibn Jarir also recorded from Salim bin 'Abdullah, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the Yaqin comes to you.) He said, "Death." It is reported in the Sahih from Umm Al-'Ala'- one of the women of the Ansar - that when the Messenger of Allah entered upon 'Uthman bin Maz'un after he had died, Umm Al-'Ala' said, "May the mercy of Allah be upon you, Abu As-Sa'ib. My testimony over you is that Allah has honored you." The Messenger of Allah ﷺ said, وَمَا يُدْرِيكَ أَنَّ اللهَ أَكْرَمَهُ؟ (How do you know that Allah has honored him?) I said, "May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else?" He said, أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، وَإِنِّي لَأَرْجُو لَهُ الْخَيْرَ (As far as he is concerned, the death has come to him, and I hope for good for him.) This is evidence that the meaning of this Ayah, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability. It was reported in Sahih Al-Bukhari from 'Imran bin Husayn that the Messenger of Allah ﷺ said: صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ (Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.) From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Ma'rifah ("spiritual knowing") as some of the Sufis do. According to them, when one of them attains the level of Ma'rifah, they consider him to be free of these obligations. This is disbelief, misguidance and ignorance. The Prophets - peace be upon them - and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died. Therefore, what is meant by Yaqin here is death, as we have stated above. To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind. This is the end of the Tafsir of Surat Al-Hijr. Praise be to Allah, the Lord of all that exists.

Therefore openly proclaim what you have been commanded, and turn away from the idolators (94)Truly, We will suffice you against the mockers (95)Who make another god along with Allah; but they will come to know (96)Indeed, We know that your breast becomes tight because of what they say (97)So glorify the praises of your Lord and be of those who prostrate themselves (to Him)(98)And worship your Lord until the certainty (i.e. death) comes to you (99) The Command to proclaim the Truth openly Allah commanded His Messenger ﷺ to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolators with it. Ibn 'Abbas said that the Ayah, فَاصْدَعْ بِمَا تُؤْمَرُ (Therefore openly proclaim that what you have been commanded,) means, "Go ahead with it." According to another report it means, (افْعَلْ مَا تُؤْمَرُ) Therefore proclaim that which you commanded." Mujahid said, It is reciting the Qur'an aloud during prayer." Abu 'Ubaydah reported that 'Abdullah bin Mas'ud said, "The Prophet ﷺ was still practicing and preaching Islam secretly until this Ayah was revealed: فَاصْدَعْ بِمَا تُؤْمَرُ (Therefore openly proclaim that which you are commanded) then he and his Companions came out into the open." The Command to turn away from the Idolators, and the Guarantee of Protection against the Mockers Allah's statement, وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (and turn away from idolators. Truly, We will suffice you against the mockers.) meaning - convey that which has been revealed to you by your Lord, and do not pay attention to the idolators who want to turn you away from the signs of Allah. وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise for them, so that they would compromise for you)(68:9). Do not fear them because Allah will suffice you against them, and He will protect you from them. This is like the Ayah: يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ (O Messenger! Proclaim that which has been revealed to you from your Lord. And if you do not do it, then you have not conveyed His Message. Allah will protect you from mankind.)[5:67] Muhammad bin Ishaq said: "The great ones of the mockers were five people, who were elders and noblemen among their people. From Bani Asad bin 'Abd Al-'Uzza bin Qusayy there was Al-Aswad bin Al-Muttalib Abu Zam'ah. According to what I heard, the Messenger of Allah ﷺ had supplicated against him because of the pain and mockery he had suffered at his hands. He ﷺ had said, اللَّهُمَّ أَعِمْ بَصَرَهُ، وَأَثْكِلْهُ وَلَدَهُ (O Allah, make him blind and take (the life of) his son.) From Bani Zahrah there was Al-Aswad bin 'Abd Yaghuth bin Wahb bin 'Abd Manaf bin Zahrah. From Bani Makhzum there was Al-Walid bin Al-Mughirah bin 'Abdullah bin 'Umar bin Makhzum. From Bani Sahm bin 'Amr bin Husays bin Ka'b bin Lu'ayy there was Al-'As bin Wa'il bin Hisham bin Sa'id bin Sa'd. From Khuza'ah there was Al-Harith bin At-Talatilah bin 'Amr bin Al-Harith bin 'Abd 'Amr bin Malkan. When their evil went to extremes and their mockery of the Messenger of Allah ﷺ went too far, Allah revealed: فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ - إِنَّا كَفَيْنَـكَ الْمُسْتَهْزِءِينَ - الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلـهًا ءَاخَرَ فَسَوْفَ يَعْمَلُونَ (Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.) Ibn Ishaq said: Yazid bin Ruman told me that 'Urwah bin Az-Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah ﷺ when he was performing Tawaf around the House (the Ka'bah). He stood and the Messenger of Allah ﷺ stood next to him. Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind. Al-Aswad bin 'Abd Yaghuth passed by, and he pointed to his stomach, which swelled up and he died (of dropsy). Al-Walid bin Al-Mughirah passed by, and he pointed at a wound on lower of his ankle, which he got two years earlier when He once was trailing his garment and he passed by a man who was feathering his arrows. One of the arrows got caught in his garment and scratched his foot. It was an insignificant wound, but now it opened again and he died of it. Al-'As bin Wa'il passed by, and he pointed to the instep of his foot. He (Al-'As) set off on his donkey, heading for At-Ta'if. He rested by a thorny tree, a thorn pierced his foot and he died from it. Al-Harith bin At-Talatilah passed by and he pointed at his head. It filled with pus and killed him." الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۚ فَسَوْفَ يَعْلَمُونَ (Who make another god along with Allah; but they will come to know.) This is a strong warning and grave threat against those who have other deities along with Allah. Encouragement to bear Difficulties, and the Command to glorify and worship Allah until Death Allah said, وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ (Indeed, We know that your breast becomes tight because of what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him).) meaning 'We know, O Muhammad, that you are distressed by their insults towards you, but do not let that weaken your resolve or cause you to give up conveying the Message of Allah. Put your trust in Him, for He will suffice you and will support you against them. Keep yourself busy with remembering Allah, praising Him, glorifying Him, and worshipping Him (which means Salah, or prayer)' Hence Allah says: فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ (So glorify the praises of your Lord and be of those who prostrate themselves (to Him)) Imam Ahmad reported from Nu'aym bin Hammar that he heard the Messenger of Allah ﷺ say: قَالَ اللهُ تَعَالَى يَا ابْنَ آدَمَ! لَا تَعْجَزْ عَنْ أَرْبَعِ رَكَعَاتٍ مِنْ أَوَّلِ النَّهَارِ أَكْفِكَ آخِرَهُ (Allah said, "O son of Adam! It is not too difficult for you to perform four Rak'at at the beginning of the day, (and if you do them,) I will take care of you until the end of it.") وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the certainty comes to you)(15:99). Al-Bukhari said: "Salim said, '(This means) death.'" This Salim is Salim bin 'Abdullah bin 'Umar. Ibn Jarir also recorded from Salim bin 'Abdullah, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the Yaqin comes to you.) He said, "Death." It is reported in the Sahih from Umm Al-'Ala'- one of the women of the Ansar - that when the Messenger of Allah entered upon 'Uthman bin Maz'un after he had died, Umm Al-'Ala' said, "May the mercy of Allah be upon you, Abu As-Sa'ib. My testimony over you is that Allah has honored you." The Messenger of Allah ﷺ said, وَمَا يُدْرِيكَ أَنَّ اللهَ أَكْرَمَهُ؟ (How do you know that Allah has honored him?) I said, "May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else?" He said, أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، وَإِنِّي لَأَرْجُو لَهُ الْخَيْرَ (As far as he is concerned, the death has come to him, and I hope for good for him.) This is evidence that the meaning of this Ayah, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability. It was reported in Sahih Al-Bukhari from 'Imran bin Husayn that the Messenger of Allah ﷺ said: صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ (Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.) From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Ma'rifah ("spiritual knowing") as some of the Sufis do. According to them, when one of them attains the level of Ma'rifah, they consider him to be free of these obligations. This is disbelief, misguidance and ignorance. The Prophets - peace be upon them - and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died. Therefore, what is meant by Yaqin here is death, as we have stated above. To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind. This is the end of the Tafsir of Surat Al-Hijr. Praise be to Allah, the Lord of all that exists.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ (1. The Event ordained by Allah has indeed come, so do not seek to hasten it. Glorified and Exalted be He above all that they associate as partners with Him.) Warning about the approach of the Hour Allah is informing about the approach of the Hour in the past tense [in Arabic] in order to confirm that it will undoubtedly come to pass. This is like the following Ayat, in which the verbs appear in the past tense in Arabic: اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُّعْرِضُونَ (Mankind's reckoning has drawn near them, while they turn away in heedlessness.)[21:1] اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft.)[54:1] فَلَا تَسْتَعْجِلُوهُ (so do not seek to hasten it.) means, what was far is now near, so do not try to rush it. As Allah said, وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ ۚ وَلَوْلَا أَجَلٌ مُّسَمًّى لَّجَاءَهُمُ الْعَذَابُ وَلَيَأْتِيَنَّهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ - يَسْتَعْجِلُونَكَ بِالْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ (And they ask you to hasten the torment (for them), and had it not been for a term appointed, the torment would certainly have come to them. And surely, it will come upon them suddenly while they are unaware! They ask you to hasten on the torment. And verily! Hell, of a surety, will encompass the disbelievers)(29:53-54). Ibn Abi Hatim reported from 'Uqbah bin 'Amir that the Messenger of Allah ﷺ said: تَطْلُعُ عَلَيْكُمْ عِنْدَ السَّاعَةِ سَحَابَةٌ سَوْدَاءُ مِنَ الْمَغْرِبِ مِثْلَ التُّرْسِ، فَمَا تَزَالُ تَرْتَفِعُ فِي السَّمَاءِ ثُمَّ يُنَادِي مُنَادٍ فِيهَا: يَا أَيُّهَا النَّاسُ! فَيُقْبِلُ النَّاسُ بَعْضُهُمْ عَلَى بَعْضٍ: هَلْ سَمِعْتُمْ، فَمِنْهُمْ مَنْ يَقُولُ: نَعَمْ، وَمِنْهُمْ مَنْ يَشُكُّ، ثُمَّ يُنَادِي الثَّانِيَةَ: يَا أَيُّهَا النَّاسُ! فَيَقُولُ النَّاسُ بَعْضُهُمْ لِبَعْضٍ: هَلْ سَمِعْتُمْ، فَيَقُولُونَ: نَعَمْ، ثُمَّ يُنَادِي الثَّالِثَةَ: يَا أَيُّهَا النَّاسُ! أَتَى أَمْرُ اللهِ فَلَا تَسْتَعْجِلُوهُ (When the Hour approaches, a black cloud resembling a shield will emerge upon from the west. It will continue rising in the sky, then a voice will call out, 'O mankind!' The people will say to one another, 'Did you hear that?' Some will say, 'yes', but others will doubt it. Then a second call will come, 'O mankind!' The people will say to one another, 'Did you hear that?' And they will say, 'Yes.' Then a third call will come, 'O mankind!' The Event ordained by Allah has indeed come, so do not seek to hasten it.') The Messenger of Allah ﷺ said: فَوَ الَّذِي نَفْسِي بِيَدِهِ، إِنَّ الرَّجُلَيْنِ لَيَنْشُرَانِ الثَّوبَ فَمَا يَطْوِيَانِهِ أَبَدًا، وَإِنَّ الرَّجُلَ لَيَمُدَّنَّ حَوْضَهُ فَمَا يَسْقِي فِيهِ شَيْئًا أَبَدًا، وَإِنَّ الرَّجُلَ لَيَحْلُبُ نَاقَتَهُ فَمَا يَشْرِبُهُ أَبَدًا - قَالَ - وَيَشْتَغِلُ النَّاسُ (By the One in Whose Hand is my soul, two men will spread out a cloth, but will never refold it; a man will prepare his trough, but will never water his animals from it; and a man will milk his camel, but will never drink the milk." Then he said, "The people will be distracted.") Then Allah tells us that He is free from their allegations of partners to their worship of idols, and making equals for Him. Glorified and exalted be He far above that. These are the people who deny the Hour, so He says: سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ (Glorified and Exalted be He above all that they associate as partners with Him.)

He sends down the angels with the Ruh (revelation) of His command to those servants of His whom He wills (saying): "Warn mankind that none has the right to be worshipped but I, so have Taqwa of Me. (2) Allah sends Whomever He wills with the Message of Tawhid يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ (He sends down the angels with the Ruh) refers to the revelation. This is like the Ayat: وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا (And thus We have sent to you a Ruh (revelation) by Our command. You knew not what is the Book, nor what is the faith. But We have made it a light by which We guide whomever We will among Our servants.)[42:52] عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ (to those servants of His whom He wills) meaning the Prophets, as Allah says: اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ (Allah best knows where to place His Message.)[6:124] اللَّهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِ (Allah chooses Messengers from angels and from men.)[22:75] يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ لِيُنذِرَ يَوْمَ التَّلَاقِ - يَوْمَ هُم بَارِزُونَ ۖ لَا يَخْفَىٰ عَلَى اللَّهِ مِنْهُمْ شَيْءٌ ۚ لِّمَنِ الْمُلْكُ الْيَوْمَ ۖ لِلَّهِ الْوَاحِدِ الْقَهَّارِ (He sends the Ruh (revelation) by His command to whoever among His servants He wills to, that he may warn of the Day of Meeting. The Day when they will (all) come out, nothing about them will be hidden from Allah. Whose is the kingdom this Day? It is Allah's, the One, the Irresistible!)(40:15-16) أَنْ أَنذِرُوا ((saying): "Warn...") meaning that they should alert them. أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاتَّقُونِ (that none has the right to be worshipped but I, so have Taqwa of Me.) means, 'fear My punishment, if you go against My commands and worship anything other than Me.'

He has created the heavens and the earth with truth. High is He, Exalted above all that they associate as partners with Him (3)He has created man from a Nutfah, then behold, this same (man) becomes an open opponent (4) Allah is the One Who has created the Heavens, the Earth, and Man Allah tells us about His creation of the upper realm, which is the heavens, and the lower realm, which is the earth, and everything in them. They have been created for a true purpose, not in vain, so that لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى (He may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise).)[53:31] Then He declares Himself to be above the Shirk of those who worship others besides Him. He is independent of His creation, alone with no partner or associate. For this reason He deserves to be worshipped Alone, without partners. Then He mentions how man has been created from a Nutfah, i.e., something that is insignificant, weak and has no value - but when man becomes independent and is able to fend for himself - then he begins to dispute with his Lord, may He be exalted, and disbelieves in Him and fights His Messengers. But man was created to be a servant, not an opponent, as Allah says: وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا ۗ وَكَانَ رَبُّكَ قَدِيرًا - وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ ۗ وَكَانَ الْكَافِرُ عَلَىٰ رَبِّهِ ظَهِيرًا (And it is He Who has created man from water, and gave him descendants, and made Him kindred by marriage, and your Lord is capable (of all things). And they worship besides Allah, that which can neither profit them nor harm them; and the disbeliever is ever a helper (of Shaytan) against his Lord)(25:54-55). And; أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ - وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (Does not man see that We have created him from Nutfah. Yet, behold he stands as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust?" Say: "He will give life to them Who created them the first time! And He is the knower of every creature!")(36:77-79). Imam Ahmad and Ibn Majah reported that Busr bin Jahhash said: "The Messenger of Allah spat in his palm, then he said, يَقُولُ اللهُ تَعَالَى: ابْنَ آدَمَ أَنَّى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ، حَتَّى إِذَا سَوَّيْتُكَ فَعَدَلْتُكَ مَشَيْتَ بَيْنَ بُرْدَيْكَ وَلِلْأَرْضِ مِنْكَ وَئِيدٌ، فَجَمَعْتَ وَمَنَعْتَ حَتَّى إِذَا بَلَغَتِ الْحُلْقُومَ قُلْتَ: أَتَصَدَّقُ، وَأَنَّى أَوَانُ الصَّدَقَةِ (Allah, may He be exalted, says: "O son of Adam, how could you be more powerful than I when I have created you from something like this, and when I have fashioned you perfectly and made you complete, you walk wearing your two garments and the earth makes a sound (beneath your feet). You collect money but do not give anything to anyone, then when the soul of a dying person reaches the throat, you say, 'I want to give in charity', but it is too late for charity.")

He has created the heavens and the earth with truth. High is He, Exalted above all that they associate as partners with Him (3)He has created man from a Nutfah, then behold, this same (man) becomes an open opponent (4) Allah is the One Who has created the Heavens, the Earth, and Man Allah tells us about His creation of the upper realm, which is the heavens, and the lower realm, which is the earth, and everything in them. They have been created for a true purpose, not in vain, so that لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى (He may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise).)[53:31] Then He declares Himself to be above the Shirk of those who worship others besides Him. He is independent of His creation, alone with no partner or associate. For this reason He deserves to be worshipped Alone, without partners. Then He mentions how man has been created from a Nutfah, i.e., something that is insignificant, weak and has no value - but when man becomes independent and is able to fend for himself - then he begins to dispute with his Lord, may He be exalted, and disbelieves in Him and fights His Messengers. But man was created to be a servant, not an opponent, as Allah says: وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا ۗ وَكَانَ رَبُّكَ قَدِيرًا - وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ ۗ وَكَانَ الْكَافِرُ عَلَىٰ رَبِّهِ ظَهِيرًا (And it is He Who has created man from water, and gave him descendants, and made Him kindred by marriage, and your Lord is capable (of all things). And they worship besides Allah, that which can neither profit them nor harm them; and the disbeliever is ever a helper (of Shaytan) against his Lord)(25:54-55). And; أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ - وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (Does not man see that We have created him from Nutfah. Yet, behold he stands as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust?" Say: "He will give life to them Who created them the first time! And He is the knower of every creature!")(36:77-79). Imam Ahmad and Ibn Majah reported that Busr bin Jahhash said: "The Messenger of Allah spat in his palm, then he said, يَقُولُ اللهُ تَعَالَى: ابْنَ آدَمَ أَنَّى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ، حَتَّى إِذَا سَوَّيْتُكَ فَعَدَلْتُكَ مَشَيْتَ بَيْنَ بُرْدَيْكَ وَلِلْأَرْضِ مِنْكَ وَئِيدٌ، فَجَمَعْتَ وَمَنَعْتَ حَتَّى إِذَا بَلَغَتِ الْحُلْقُومَ قُلْتَ: أَتَصَدَّقُ، وَأَنَّى أَوَانُ الصَّدَقَةِ (Allah, may He be exalted, says: "O son of Adam, how could you be more powerful than I when I have created you from something like this, and when I have fashioned you perfectly and made you complete, you walk wearing your two garments and the earth makes a sound (beneath your feet). You collect money but do not give anything to anyone, then when the soul of a dying person reaches the throat, you say, 'I want to give in charity', but it is too late for charity.")

And the cattle, He has created them for you; in them there is warmth (warm clothing), and numerous benefits, and you eat from them (5)And there is beauty in them for you, when you bring them home in the evening, and as you lead them forth to pasture (in the morning)(6)And they carry your loads to a land that you could not reach yourselves except with great trouble. Truly, your Lord is full of kindness, Most Merciful (7) The Cattle are part of the Creation of Allah and a Blessing from Him Allah reminds His servants of the blessing in His creation of An'am, this term includes camels, cows and sheep, as was explained in detail in Surat Al-An'am where the "eight pairs" are mentioned. The blessings include the benefits derived from their wool and hair, from which clothes and furnishings are made, from their milk which is drunk, and their young which are eaten. Their beauty is a kind of adornment, thus Allah says, وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ (And there is beauty in them for you, when you bring them home in the evening.) which is when they are brought back from the pasture in the evening. This is a reference to how their flanks become fat, their udders fill with milk and their humps become bigger. وَحِينَ تَسْرَحُونَ (and as you lead them forth to pasture (in the morning).) meaning when you send them out to the pasture in the morning. وَتَحْمِلُ أَثْقَالَكُمْ (And they carry your loads) meaning the heavy burdens that you cannot move or carry by yourselves إِلَىٰ بَلَدٍ لَّمْ تَكُونُوا بَالِغِيهِ إِلَّا بِشِقِّ الْأَنفُسِ (to a land that you could not reach except with great trouble to yourselves) meaning journeys for Hajj, 'Umrah, military campaigns, and journeys for the purpose of trading, and so on. They use these animals for all kinds of purposes, for riding and for carrying loads, as Allah says: وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُّسْقِيكُم مِّمَّا فِي بُطُونِهَا وَلَكُمْ فِيهَا مَنَافِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ - وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ (And verily, there is indeed a lesson for you in the An'am (cattle). We give you to drink (milk) of that which is in their bellies. And there are numerous (other) benefits in them for you. Of them you eat, and on them and on ships you are carried.)(23:21-22) اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَنْعَامَ لِتَرْكَبُوا مِنْهَا وَمِنْهَا تَأْكُلُونَ - وَلَكُمْ فِيهَا مَنَافِعُ وَلِتَبْلُغُوا عَلَيْهَا حَاجَةً فِي صُدُورِكُمْ وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ - وَيُرِيكُمْ آيَاتِهِ فَأَيَّ آيَاتِ اللَّهِ تُنكِرُونَ (Allah, it is He Who has made cattle for you, so that some you may ride, and some you may eat. And you find (many other) benefits in them; you may reach by their means a desire that is in your breasts (i.e. carry your goods, loads), and on them and on ships you are carried. And He shows you His Ayat. Which, then of the Ayat of Allah do you deny?)(40:79-81). Thus here Allah says, after enumerating these blessings, إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ (Truly, your Lord is full of kindness, Most Merciful.) meaning, your Lord is the One Who has subjugated the An'am (cattle) to you. This is like the Ayat: أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ - وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ (Do they not see, that of what Our Hands have created, We created the An'am (cattle) for them, so that they may own them, and We subdued them so that they may ride some and they may eat some.)(36:71-72). وَجَعَلَ لَكُم مِّنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ - وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ (And He made mounts for you out of ships and cattle. In order that you may ride on their backs, and may then remember the favor of your Lord when you mount upon them, and say: "Glory be to the One Who subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!")(43:12-14) Ibn 'Abbas said, لَكُمْ فِيهَا دِفْءٌ (In them there is warmth) refers to clothing; وَمَنَافِعُ (and numerous benefits) refers to the ways in which they derive the benefits of food and drink from them."

And the cattle, He has created them for you; in them there is warmth (warm clothing), and numerous benefits, and you eat from them (5)And there is beauty in them for you, when you bring them home in the evening, and as you lead them forth to pasture (in the morning)(6)And they carry your loads to a land that you could not reach yourselves except with great trouble. Truly, your Lord is full of kindness, Most Merciful (7) The Cattle are part of the Creation of Allah and a Blessing from Him Allah reminds His servants of the blessing in His creation of An'am, this term includes camels, cows and sheep, as was explained in detail in Surat Al-An'am where the "eight pairs" are mentioned. The blessings include the benefits derived from their wool and hair, from which clothes and furnishings are made, from their milk which is drunk, and their young which are eaten. Their beauty is a kind of adornment, thus Allah says, وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ (And there is beauty in them for you, when you bring them home in the evening.) which is when they are brought back from the pasture in the evening. This is a reference to how their flanks become fat, their udders fill with milk and their humps become bigger. وَحِينَ تَسْرَحُونَ (and as you lead them forth to pasture (in the morning).) meaning when you send them out to the pasture in the morning. وَتَحْمِلُ أَثْقَالَكُمْ (And they carry your loads) meaning the heavy burdens that you cannot move or carry by yourselves إِلَىٰ بَلَدٍ لَّمْ تَكُونُوا بَالِغِيهِ إِلَّا بِشِقِّ الْأَنفُسِ (to a land that you could not reach except with great trouble to yourselves) meaning journeys for Hajj, 'Umrah, military campaigns, and journeys for the purpose of trading, and so on. They use these animals for all kinds of purposes, for riding and for carrying loads, as Allah says: وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُّسْقِيكُم مِّمَّا فِي بُطُونِهَا وَلَكُمْ فِيهَا مَنَافِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ - وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ (And verily, there is indeed a lesson for you in the An'am (cattle). We give you to drink (milk) of that which is in their bellies. And there are numerous (other) benefits in them for you. Of them you eat, and on them and on ships you are carried.)(23:21-22) اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَنْعَامَ لِتَرْكَبُوا مِنْهَا وَمِنْهَا تَأْكُلُونَ - وَلَكُمْ فِيهَا مَنَافِعُ وَلِتَبْلُغُوا عَلَيْهَا حَاجَةً فِي صُدُورِكُمْ وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ - وَيُرِيكُمْ آيَاتِهِ فَأَيَّ آيَاتِ اللَّهِ تُنكِرُونَ (Allah, it is He Who has made cattle for you, so that some you may ride, and some you may eat. And you find (many other) benefits in them; you may reach by their means a desire that is in your breasts (i.e. carry your goods, loads), and on them and on ships you are carried. And He shows you His Ayat. Which, then of the Ayat of Allah do you deny?)(40:79-81). Thus here Allah says, after enumerating these blessings, إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ (Truly, your Lord is full of kindness, Most Merciful.) meaning, your Lord is the One Who has subjugated the An'am (cattle) to you. This is like the Ayat: أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ - وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ (Do they not see, that of what Our Hands have created, We created the An'am (cattle) for them, so that they may own them, and We subdued them so that they may ride some and they may eat some.)(36:71-72). وَجَعَلَ لَكُم مِّنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ - وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ (And He made mounts for you out of ships and cattle. In order that you may ride on their backs, and may then remember the favor of your Lord when you mount upon them, and say: "Glory be to the One Who subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!")(43:12-14) Ibn 'Abbas said, لَكُمْ فِيهَا دِفْءٌ (In them there is warmth) refers to clothing; وَمَنَافِعُ (and numerous benefits) refers to the ways in which they derive the benefits of food and drink from them."

And the cattle, He has created them for you; in them there is warmth (warm clothing), and numerous benefits, and you eat from them (5)And there is beauty in them for you, when you bring them home in the evening, and as you lead them forth to pasture (in the morning)(6)And they carry your loads to a land that you could not reach yourselves except with great trouble. Truly, your Lord is full of kindness, Most Merciful (7) The Cattle are part of the Creation of Allah and a Blessing from Him Allah reminds His servants of the blessing in His creation of An'am, this term includes camels, cows and sheep, as was explained in detail in Surat Al-An'am where the "eight pairs" are mentioned. The blessings include the benefits derived from their wool and hair, from which clothes and furnishings are made, from their milk which is drunk, and their young which are eaten. Their beauty is a kind of adornment, thus Allah says, وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ (And there is beauty in them for you, when you bring them home in the evening.) which is when they are brought back from the pasture in the evening. This is a reference to how their flanks become fat, their udders fill with milk and their humps become bigger. وَحِينَ تَسْرَحُونَ (and as you lead them forth to pasture (in the morning).) meaning when you send them out to the pasture in the morning. وَتَحْمِلُ أَثْقَالَكُمْ (And they carry your loads) meaning the heavy burdens that you cannot move or carry by yourselves إِلَىٰ بَلَدٍ لَّمْ تَكُونُوا بَالِغِيهِ إِلَّا بِشِقِّ الْأَنفُسِ (to a land that you could not reach except with great trouble to yourselves) meaning journeys for Hajj, 'Umrah, military campaigns, and journeys for the purpose of trading, and so on. They use these animals for all kinds of purposes, for riding and for carrying loads, as Allah says: وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُّسْقِيكُم مِّمَّا فِي بُطُونِهَا وَلَكُمْ فِيهَا مَنَافِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ - وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ (And verily, there is indeed a lesson for you in the An'am (cattle). We give you to drink (milk) of that which is in their bellies. And there are numerous (other) benefits in them for you. Of them you eat, and on them and on ships you are carried.)(23:21-22) اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَنْعَامَ لِتَرْكَبُوا مِنْهَا وَمِنْهَا تَأْكُلُونَ - وَلَكُمْ فِيهَا مَنَافِعُ وَلِتَبْلُغُوا عَلَيْهَا حَاجَةً فِي صُدُورِكُمْ وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ - وَيُرِيكُمْ آيَاتِهِ فَأَيَّ آيَاتِ اللَّهِ تُنكِرُونَ (Allah, it is He Who has made cattle for you, so that some you may ride, and some you may eat. And you find (many other) benefits in them; you may reach by their means a desire that is in your breasts (i.e. carry your goods, loads), and on them and on ships you are carried. And He shows you His Ayat. Which, then of the Ayat of Allah do you deny?)(40:79-81). Thus here Allah says, after enumerating these blessings, إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ (Truly, your Lord is full of kindness, Most Merciful.) meaning, your Lord is the One Who has subjugated the An'am (cattle) to you. This is like the Ayat: أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ - وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ (Do they not see, that of what Our Hands have created, We created the An'am (cattle) for them, so that they may own them, and We subdued them so that they may ride some and they may eat some.)(36:71-72). وَجَعَلَ لَكُم مِّنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ - وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ (And He made mounts for you out of ships and cattle. In order that you may ride on their backs, and may then remember the favor of your Lord when you mount upon them, and say: "Glory be to the One Who subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!")(43:12-14) Ibn 'Abbas said, لَكُمْ فِيهَا دِفْءٌ (In them there is warmth) refers to clothing; وَمَنَافِعُ (and numerous benefits) refers to the ways in which they derive the benefits of food and drink from them."

And (He has created) horses, mules and donkeys for you to ride, and as an adornment. And He creates (other) things of which you have no knowledge (8) This refers to another category of animals that Allah has created as a blessing for His servants,horses,mules and donkeys,all of which He made for riding and adornment. This is the main purpose for which these animals were created. It was reported in the Two Sahihs that Jabir bin 'Abdullah said: "The Messenger of Allah ﷺ forbade us to eat the meat of domestic donkeys, but he allowed us to eat the meat of horses." Imam Ahmad and Abu Dawud reported with two chains of narration, each of which meet the conditions of Muslim, that Jabir said: "On the day of Khaybar we slaughtered horses, mules and donkeys. The Messenger of Allah ﷺ forbade us from eating the mules and donkeys, but he did not forbid us from eating the horses." According to Sahih Muslim, Asma' bint Abi Bakr (may Allah be pleased with them both) said: "At the time of the Messenger of Allah ﷺ we slaughtered a horse and ate it when we were in Al-Madinah."

And it is up to Allah to show the right way. But there are ways that stray. And had He willed, He would have guided you all (9) Explanation of the Different Religious Paths When Allah mentioned the animals which may be used for the purpose of physical journeys, He also referred to the moral, religious routes that people may follow. Often in the Qur'an there is a shift from physical or tangible things to beneficial spiritual and religious matters, as when Allah says, وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ (And take a provision (with you) for the journey, but the best provision is Taqwa (piety, righteousness).)[2:197] And, يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ (O Children of Adam! We have granted clothing for you to cover yourselves, as well as for adornment; but the raiment of righteousness, that is better.)[7:26] Since Allah mentioned cattle and other such animals in this Surah, all of which are ridden or can be used in any way necessary, carrying people's necessities for them to distant places and on difficult journeys - then He mentions the ways which people follow to try to reach Him, and explains that the right way is the one that does reach Him. He says: وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And it is up to Allah to show the right way.) This is like the Ayat, وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ (And verily, this is My straight path, so follow it, and do not follow the (other) paths, for they will separate you away from His path.)[6:153] and, قَالَ هَٰذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ ((Allah) said: "This is the way which will lead straight to Me.")(15:41) وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And it is up to Allah to show the right way.) Mujahid said: "The true way is up to Allah." وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And it is up to Allah to show the right way.) Al-'Awfi said that Ibn 'Abbas said: "It is up to Allah to clarify, to explain the guidance and misguidance." This was also reported by 'Ali bin Abi Talhah, and was also the opinion of Qatadah and Ad-Dahhak. Hence Allah said: وَمِنْهَا جَائِرٌ (But there are ways that stray.) meaning they deviate from the truth. Ibn 'Abbas and others said: "These are the different ways," and various opinions and whims, such as Judaism, Christianity and Zoroastrianism. Ibn Mas'ud recited it as (وَمِنْكُمْ جَائِرٌ) But among you are those who stray. " Then Allah tells us that all of that happens by His will and decree. He says: وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ (And had He willed, He would have guided you all.) And Allah says: وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا (If your Lord had willed, then all who are in the earth would have believed.)[10:99] 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 humanity one Ummah, but they will not stop disagreeing. Except those for whom your Lord has granted mercy. And it is for this that He did create them; and the Word of your Lord has been fulfilled (i.e. His saying): "Surely, I shall fill Hell with Jinn and men all together.")(11:118-119).

He it is Who sends water down from the sky; from it you drink and from it (grows) the vegetation on which you send your cattle to pasture (10)With it He causes crops to grow for you, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this there is indeed an evident proof and a manifest sign for people who give thought (11) The Blessings of Rain, and explaining how it is one of the Signs When Allah mentions the blessings of cattle and other animals that He has granted mankind, He then mentions how He has blessed them by sending rain down from the sky above, which has been fulfilling the needs and bringing joy to people and their cattle. Allah says: لَّكُم مِّنْهُ شَرَابٌ (from it you drink) meaning, He made it fresh and pure so that they can drink it, not salty and undrinkable. وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ (and from it (grows) the vegetation on which you send your cattle to pasture.) meaning, from it He raised plants on which your cattle graze. Ibn 'Abbas, 'Ikrimah, Ad-Dahhak, Qatadah and Ibn Zayd, all said that this refers to grazing animals including camels. يُنبِتُ لَكُم بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالْأَعْنَابَ وَمِن كُلِّ الثَّمَرَاتِ (With it He causes crops to grow for you, olives, date palms, grapes, and every kind of fruit.) meaning, with this one kind of water, He makes the earth sprout plants with different tastes, colors, scents and shapes. For this reason He says, إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (Verily, in this there is indeed an evident proof and a manifest sign for people who give thought.) meaning, this is a sign and a proof that there is no god besides Allah, as He says: أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ لَكُم مِّنَ السَّمَاءِ مَاءً فَأَنبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ مَّا كَانَ لَكُمْ أَن تُنبِتُوا شَجَرَهَا ۗ أَإِلَٰهٌ مَّعَ اللَّهِ ۚ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ (Is not He (better than your gods) Who created the heavens and the earth, and sends water down for you from the sky, from which We cause wonderful gardens full of beauty and delight to grow? You are not able to cause the growth of their trees. Is there any ilah (god) with Allah? Nay, but they are a people who make equals (to Him)!)(27:60).

He it is Who sends water down from the sky; from it you drink and from it (grows) the vegetation on which you send your cattle to pasture (10)With it He causes crops to grow for you, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this there is indeed an evident proof and a manifest sign for people who give thought (11) The Blessings of Rain, and explaining how it is one of the Signs When Allah mentions the blessings of cattle and other animals that He has granted mankind, He then mentions how He has blessed them by sending rain down from the sky above, which has been fulfilling the needs and bringing joy to people and their cattle. Allah says: لَّكُم مِّنْهُ شَرَابٌ (from it you drink) meaning, He made it fresh and pure so that they can drink it, not salty and undrinkable. وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ (and from it (grows) the vegetation on which you send your cattle to pasture.) meaning, from it He raised plants on which your cattle graze. Ibn 'Abbas, 'Ikrimah, Ad-Dahhak, Qatadah and Ibn Zayd, all said that this refers to grazing animals including camels. يُنبِتُ لَكُم بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالْأَعْنَابَ وَمِن كُلِّ الثَّمَرَاتِ (With it He causes crops to grow for you, olives, date palms, grapes, and every kind of fruit.) meaning, with this one kind of water, He makes the earth sprout plants with different tastes, colors, scents and shapes. For this reason He says, إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (Verily, in this there is indeed an evident proof and a manifest sign for people who give thought.) meaning, this is a sign and a proof that there is no god besides Allah, as He says: أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ لَكُم مِّنَ السَّمَاءِ مَاءً فَأَنبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ مَّا كَانَ لَكُمْ أَن تُنبِتُوا شَجَرَهَا ۗ أَإِلَٰهٌ مَّعَ اللَّهِ ۚ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ (Is not He (better than your gods) Who created the heavens and the earth, and sends water down for you from the sky, from which We cause wonderful gardens full of beauty and delight to grow? You are not able to cause the growth of their trees. Is there any ilah (god) with Allah? Nay, but they are a people who make equals (to Him)!)(27:60).

And He has subjected the night and the day for you, and the sun and the moon; and the stars are subjected by His command. Surely, in this are proofs for people who understand (12)And all He has created of varying colors on the earth for you. Verily, in this is a sign for people who reflect (13) Signs in the Subjection of Night and Day, the Sun and the Moon, and in that which grows on Earth Allah mentions the mighty signs and immense blessings to be found in His subjection of night and day, which follow one another; the sun and moon, which revolve; the stars, both fixed and moving through the skies, offering light by which people may find their way in the darkness. Each of (these heavenly bodies) travels in its own orbit, which Allah has ordained for it, and travels in the manner prescribed for it, without deviating in any way. All of them are under His subjugation, His control and His decree, as Allah says: إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ ۗ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ (Indeed, your Lord is Allah, Who created the heavens and the earth in Six Days, and then He rose (Istawa) over the Throne. He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars (all) subjected to His command. Surely, His is the creation and commandment. Blessed is Allah, the Lord of all that exists!)(7:54) Thus Allah says; إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (Surely, in this are proofs for people who understand.) meaning, they are indications of His immense power and might, for those who think about Allah and understand His signs. وَمَا ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفًا أَلْوَانُهُ (And whatsoever He has created of varying colors on the earth for you.) When Allah points out the features of the skies, He also points out the wondrous things that He has created on earth, the variety of its animals, minerals, plants and inanimate features, all having different colors and shapes, benefits and qualities. إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَذَّكَّرُونَ (Verily, in this is a sign for people who reflect.) meaning (those who remember) the blessings of Allah and give thanks to Him for them.

And He has subjected the night and the day for you, and the sun and the moon; and the stars are subjected by His command. Surely, in this are proofs for people who understand (12)And all He has created of varying colors on the earth for you. Verily, in this is a sign for people who reflect (13) Signs in the Subjection of Night and Day, the Sun and the Moon, and in that which grows on Earth Allah mentions the mighty signs and immense blessings to be found in His subjection of night and day, which follow one another; the sun and moon, which revolve; the stars, both fixed and moving through the skies, offering light by which people may find their way in the darkness. Each of (these heavenly bodies) travels in its own orbit, which Allah has ordained for it, and travels in the manner prescribed for it, without deviating in any way. All of them are under His subjugation, His control and His decree, as Allah says: إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ ۗ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ (Indeed, your Lord is Allah, Who created the heavens and the earth in Six Days, and then He rose (Istawa) over the Throne. He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars (all) subjected to His command. Surely, His is the creation and commandment. Blessed is Allah, the Lord of all that exists!)(7:54) Thus Allah says; إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (Surely, in this are proofs for people who understand.) meaning, they are indications of His immense power and might, for those who think about Allah and understand His signs. وَمَا ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفًا أَلْوَانُهُ (And whatsoever He has created of varying colors on the earth for you.) When Allah points out the features of the skies, He also points out the wondrous things that He has created on earth, the variety of its animals, minerals, plants and inanimate features, all having different colors and shapes, benefits and qualities. إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَذَّكَّرُونَ (Verily, in this is a sign for people who reflect.) meaning (those who remember) the blessings of Allah and give thanks to Him for them.

And He it is Who subjected the sea (to you), that you may eat from the fresh tender meat, and that you bring forth out of it ornaments to wear. And you see the ships plowing through it, that you may seek from His bounty and that you may perhaps be grateful (14)And He has driven firm standing mountains into the earth, lest it should shake with you; and rivers and roads, that you may guide yourselve (15)And (by the) landmarks; and by the stars, they guide themselves (16)Is then He Who creates the same as one who creates, not Will you not then reflect (17)And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful (18) Signs in the Oceans, Mountains, Rivers, Roads and Stars Allah tells us how He has subjected the seas, with their waves lapping the shores, and how He blesses His servants by subjecting the seas for them so that they may travel on them, and by putting fish and whales in them, by making their flesh permissible to eat - whether they are caught alive or dead - at all times, including when people are in a state of Ihram. He has created pearls and precious jewels in the oceans, and made it easy for His servants to recover ornaments that they can wear from the ocean floor. He made the sea such that it carries the ships which plow through it. He is the One Who taught mankind to make ships, which is the inheritance of their forefather Nuh. He was the first one to travel by ship, he was taught how to make them, then people took this knowledge from him and passed it down from generation to generation through the centuries, so that they could travel from country to country and from place to place, bringing goods from here to there and from there to here. Thus Allah says: وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ (that you may seek from His bounty and that you may perhaps be grateful.) - for His bounty and blessings. Then Allah mentions the earth and how He placed in it mountains standing firm, which make it stable and keep it from shaking in such a manner that the creatures dwelling on it would not be able to live. Hence Allah says, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly.)(79:32). وَأَنْهَارًا وَسُبُلًا (and rivers and roads) meaning He has made rivers which flow from one place to another, bringing provision for His servants. The rivers arise in one place, and bring provision to people living in another place. They flow through lands and fields and wildernesses, through mountains and hills, until they reach the land whose people they are meant to benefit. They meander across the land, left and right, north and south, east and west - rivers great and small - flowing sometimes and ceasing sometimes, flowing from their sources to the places where the water gathers, flowing rapidly or moving slowly, as decreed by Allah. There is no god besides Him and no Lord except Him. He also made roads or routes along which people travel from one land or city to another, and He even made gaps in the mountains so that there would be routes between them, as He says: وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا (And We placed broad highways for them to pass through.)[21:31] وَعَلَامَاتٍ (And landmarks) meaning, signs like great mountains and small hills, and so on, things that land and sea travelers use to find their way if they get lost. وَبِالنَّجْمِ هُمْ يَهْتَدُونَ (and by the stars (during the night), they (mankind) guide themselves.) meaning, in the darkness of the night. This was the opinion of Ibn 'Abbas. Worship is Allah's Right Then Allah tells us of His greatness, and that worship should be directed to Him alone, not to any of the idols which do not create but are rather themselves created. Thus He says أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ (Is then He, Who creates, the same as one who does not create Will you not then reflect?)(16:17). Then He shows His servants some of the many blessings He granted for them, and the many kinds of things that He has done for them. He says; وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَّحِيمٌ (And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful.)(16:18) meaning that He pardons and forgives them. If He were to ask you to thank Him for all of His blessings, you would not be able to do so, and if He were to command you to do so, you would be incapable of it. If He punishes you, He is never unjust in His punishment, but He is Forgiving and Most Merciful, He forgives much and rewards for little. Ibn Jarir said: "It means that Allah is Forgiving when you fail to thank Him properly, if you repent and turn to Him in obedience, and strive to do that which pleases Him. He is Merciful to you and does not punish you if you turn to Him and repent."

And He it is Who subjected the sea (to you), that you may eat from the fresh tender meat, and that you bring forth out of it ornaments to wear. And you see the ships plowing through it, that you may seek from His bounty and that you may perhaps be grateful (14)And He has driven firm standing mountains into the earth, lest it should shake with you; and rivers and roads, that you may guide yourselve (15)And (by the) landmarks; and by the stars, they guide themselves (16)Is then He Who creates the same as one who creates, not Will you not then reflect (17)And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful (18) Signs in the Oceans, Mountains, Rivers, Roads and Stars Allah tells us how He has subjected the seas, with their waves lapping the shores, and how He blesses His servants by subjecting the seas for them so that they may travel on them, and by putting fish and whales in them, by making their flesh permissible to eat - whether they are caught alive or dead - at all times, including when people are in a state of Ihram. He has created pearls and precious jewels in the oceans, and made it easy for His servants to recover ornaments that they can wear from the ocean floor. He made the sea such that it carries the ships which plow through it. He is the One Who taught mankind to make ships, which is the inheritance of their forefather Nuh. He was the first one to travel by ship, he was taught how to make them, then people took this knowledge from him and passed it down from generation to generation through the centuries, so that they could travel from country to country and from place to place, bringing goods from here to there and from there to here. Thus Allah says: وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ (that you may seek from His bounty and that you may perhaps be grateful.) - for His bounty and blessings. Then Allah mentions the earth and how He placed in it mountains standing firm, which make it stable and keep it from shaking in such a manner that the creatures dwelling on it would not be able to live. Hence Allah says, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly.)(79:32). وَأَنْهَارًا وَسُبُلًا (and rivers and roads) meaning He has made rivers which flow from one place to another, bringing provision for His servants. The rivers arise in one place, and bring provision to people living in another place. They flow through lands and fields and wildernesses, through mountains and hills, until they reach the land whose people they are meant to benefit. They meander across the land, left and right, north and south, east and west - rivers great and small - flowing sometimes and ceasing sometimes, flowing from their sources to the places where the water gathers, flowing rapidly or moving slowly, as decreed by Allah. There is no god besides Him and no Lord except Him. He also made roads or routes along which people travel from one land or city to another, and He even made gaps in the mountains so that there would be routes between them, as He says: وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا (And We placed broad highways for them to pass through.)[21:31] وَعَلَامَاتٍ (And landmarks) meaning, signs like great mountains and small hills, and so on, things that land and sea travelers use to find their way if they get lost. وَبِالنَّجْمِ هُمْ يَهْتَدُونَ (and by the stars (during the night), they (mankind) guide themselves.) meaning, in the darkness of the night. This was the opinion of Ibn 'Abbas. Worship is Allah's Right Then Allah tells us of His greatness, and that worship should be directed to Him alone, not to any of the idols which do not create but are rather themselves created. Thus He says أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ (Is then He, Who creates, the same as one who does not create Will you not then reflect?)(16:17). Then He shows His servants some of the many blessings He granted for them, and the many kinds of things that He has done for them. He says; وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَّحِيمٌ (And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful.)(16:18) meaning that He pardons and forgives them. If He were to ask you to thank Him for all of His blessings, you would not be able to do so, and if He were to command you to do so, you would be incapable of it. If He punishes you, He is never unjust in His punishment, but He is Forgiving and Most Merciful, He forgives much and rewards for little. Ibn Jarir said: "It means that Allah is Forgiving when you fail to thank Him properly, if you repent and turn to Him in obedience, and strive to do that which pleases Him. He is Merciful to you and does not punish you if you turn to Him and repent."

And He it is Who subjected the sea (to you), that you may eat from the fresh tender meat, and that you bring forth out of it ornaments to wear. And you see the ships plowing through it, that you may seek from His bounty and that you may perhaps be grateful (14)And He has driven firm standing mountains into the earth, lest it should shake with you; and rivers and roads, that you may guide yourselve (15)And (by the) landmarks; and by the stars, they guide themselves (16)Is then He Who creates the same as one who creates, not Will you not then reflect (17)And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful (18) Signs in the Oceans, Mountains, Rivers, Roads and Stars Allah tells us how He has subjected the seas, with their waves lapping the shores, and how He blesses His servants by subjecting the seas for them so that they may travel on them, and by putting fish and whales in them, by making their flesh permissible to eat - whether they are caught alive or dead - at all times, including when people are in a state of Ihram. He has created pearls and precious jewels in the oceans, and made it easy for His servants to recover ornaments that they can wear from the ocean floor. He made the sea such that it carries the ships which plow through it. He is the One Who taught mankind to make ships, which is the inheritance of their forefather Nuh. He was the first one to travel by ship, he was taught how to make them, then people took this knowledge from him and passed it down from generation to generation through the centuries, so that they could travel from country to country and from place to place, bringing goods from here to there and from there to here. Thus Allah says: وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ (that you may seek from His bounty and that you may perhaps be grateful.) - for His bounty and blessings. Then Allah mentions the earth and how He placed in it mountains standing firm, which make it stable and keep it from shaking in such a manner that the creatures dwelling on it would not be able to live. Hence Allah says, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly.)(79:32). وَأَنْهَارًا وَسُبُلًا (and rivers and roads) meaning He has made rivers which flow from one place to another, bringing provision for His servants. The rivers arise in one place, and bring provision to people living in another place. They flow through lands and fields and wildernesses, through mountains and hills, until they reach the land whose people they are meant to benefit. They meander across the land, left and right, north and south, east and west - rivers great and small - flowing sometimes and ceasing sometimes, flowing from their sources to the places where the water gathers, flowing rapidly or moving slowly, as decreed by Allah. There is no god besides Him and no Lord except Him. He also made roads or routes along which people travel from one land or city to another, and He even made gaps in the mountains so that there would be routes between them, as He says: وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا (And We placed broad highways for them to pass through.)[21:31] وَعَلَامَاتٍ (And landmarks) meaning, signs like great mountains and small hills, and so on, things that land and sea travelers use to find their way if they get lost. وَبِالنَّجْمِ هُمْ يَهْتَدُونَ (and by the stars (during the night), they (mankind) guide themselves.) meaning, in the darkness of the night. This was the opinion of Ibn 'Abbas. Worship is Allah's Right Then Allah tells us of His greatness, and that worship should be directed to Him alone, not to any of the idols which do not create but are rather themselves created. Thus He says أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ (Is then He, Who creates, the same as one who does not create Will you not then reflect?)(16:17). Then He shows His servants some of the many blessings He granted for them, and the many kinds of things that He has done for them. He says; وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَّحِيمٌ (And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful.)(16:18) meaning that He pardons and forgives them. If He were to ask you to thank Him for all of His blessings, you would not be able to do so, and if He were to command you to do so, you would be incapable of it. If He punishes you, He is never unjust in His punishment, but He is Forgiving and Most Merciful, He forgives much and rewards for little. Ibn Jarir said: "It means that Allah is Forgiving when you fail to thank Him properly, if you repent and turn to Him in obedience, and strive to do that which pleases Him. He is Merciful to you and does not punish you if you turn to Him and repent."

And He it is Who subjected the sea (to you), that you may eat from the fresh tender meat, and that you bring forth out of it ornaments to wear. And you see the ships plowing through it, that you may seek from His bounty and that you may perhaps be grateful (14)And He has driven firm standing mountains into the earth, lest it should shake with you; and rivers and roads, that you may guide yourselve (15)And (by the) landmarks; and by the stars, they guide themselves (16)Is then He Who creates the same as one who creates, not Will you not then reflect (17)And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful (18) Signs in the Oceans, Mountains, Rivers, Roads and Stars Allah tells us how He has subjected the seas, with their waves lapping the shores, and how He blesses His servants by subjecting the seas for them so that they may travel on them, and by putting fish and whales in them, by making their flesh permissible to eat - whether they are caught alive or dead - at all times, including when people are in a state of Ihram. He has created pearls and precious jewels in the oceans, and made it easy for His servants to recover ornaments that they can wear from the ocean floor. He made the sea such that it carries the ships which plow through it. He is the One Who taught mankind to make ships, which is the inheritance of their forefather Nuh. He was the first one to travel by ship, he was taught how to make them, then people took this knowledge from him and passed it down from generation to generation through the centuries, so that they could travel from country to country and from place to place, bringing goods from here to there and from there to here. Thus Allah says: وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ (that you may seek from His bounty and that you may perhaps be grateful.) - for His bounty and blessings. Then Allah mentions the earth and how He placed in it mountains standing firm, which make it stable and keep it from shaking in such a manner that the creatures dwelling on it would not be able to live. Hence Allah says, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly.)(79:32). وَأَنْهَارًا وَسُبُلًا (and rivers and roads) meaning He has made rivers which flow from one place to another, bringing provision for His servants. The rivers arise in one place, and bring provision to people living in another place. They flow through lands and fields and wildernesses, through mountains and hills, until they reach the land whose people they are meant to benefit. They meander across the land, left and right, north and south, east and west - rivers great and small - flowing sometimes and ceasing sometimes, flowing from their sources to the places where the water gathers, flowing rapidly or moving slowly, as decreed by Allah. There is no god besides Him and no Lord except Him. He also made roads or routes along which people travel from one land or city to another, and He even made gaps in the mountains so that there would be routes between them, as He says: وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا (And We placed broad highways for them to pass through.)[21:31] وَعَلَامَاتٍ (And landmarks) meaning, signs like great mountains and small hills, and so on, things that land and sea travelers use to find their way if they get lost. وَبِالنَّجْمِ هُمْ يَهْتَدُونَ (and by the stars (during the night), they (mankind) guide themselves.) meaning, in the darkness of the night. This was the opinion of Ibn 'Abbas. Worship is Allah's Right Then Allah tells us of His greatness, and that worship should be directed to Him alone, not to any of the idols which do not create but are rather themselves created. Thus He says أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ (Is then He, Who creates, the same as one who does not create Will you not then reflect?)(16:17). Then He shows His servants some of the many blessings He granted for them, and the many kinds of things that He has done for them. He says; وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَّحِيمٌ (And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful.)(16:18) meaning that He pardons and forgives them. If He were to ask you to thank Him for all of His blessings, you would not be able to do so, and if He were to command you to do so, you would be incapable of it. If He punishes you, He is never unjust in His punishment, but He is Forgiving and Most Merciful, He forgives much and rewards for little. Ibn Jarir said: "It means that Allah is Forgiving when you fail to thank Him properly, if you repent and turn to Him in obedience, and strive to do that which pleases Him. He is Merciful to you and does not punish you if you turn to Him and repent."

And He it is Who subjected the sea (to you), that you may eat from the fresh tender meat, and that you bring forth out of it ornaments to wear. And you see the ships plowing through it, that you may seek from His bounty and that you may perhaps be grateful (14)And He has driven firm standing mountains into the earth, lest it should shake with you; and rivers and roads, that you may guide yourselve (15)And (by the) landmarks; and by the stars, they guide themselves (16)Is then He Who creates the same as one who creates, not Will you not then reflect (17)And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful (18) Signs in the Oceans, Mountains, Rivers, Roads and Stars Allah tells us how He has subjected the seas, with their waves lapping the shores, and how He blesses His servants by subjecting the seas for them so that they may travel on them, and by putting fish and whales in them, by making their flesh permissible to eat - whether they are caught alive or dead - at all times, including when people are in a state of Ihram. He has created pearls and precious jewels in the oceans, and made it easy for His servants to recover ornaments that they can wear from the ocean floor. He made the sea such that it carries the ships which plow through it. He is the One Who taught mankind to make ships, which is the inheritance of their forefather Nuh. He was the first one to travel by ship, he was taught how to make them, then people took this knowledge from him and passed it down from generation to generation through the centuries, so that they could travel from country to country and from place to place, bringing goods from here to there and from there to here. Thus Allah says: وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ (that you may seek from His bounty and that you may perhaps be grateful.) - for His bounty and blessings. Then Allah mentions the earth and how He placed in it mountains standing firm, which make it stable and keep it from shaking in such a manner that the creatures dwelling on it would not be able to live. Hence Allah says, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly.)(79:32). وَأَنْهَارًا وَسُبُلًا (and rivers and roads) meaning He has made rivers which flow from one place to another, bringing provision for His servants. The rivers arise in one place, and bring provision to people living in another place. They flow through lands and fields and wildernesses, through mountains and hills, until they reach the land whose people they are meant to benefit. They meander across the land, left and right, north and south, east and west - rivers great and small - flowing sometimes and ceasing sometimes, flowing from their sources to the places where the water gathers, flowing rapidly or moving slowly, as decreed by Allah. There is no god besides Him and no Lord except Him. He also made roads or routes along which people travel from one land or city to another, and He even made gaps in the mountains so that there would be routes between them, as He says: وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا (And We placed broad highways for them to pass through.)[21:31] وَعَلَامَاتٍ (And landmarks) meaning, signs like great mountains and small hills, and so on, things that land and sea travelers use to find their way if they get lost. وَبِالنَّجْمِ هُمْ يَهْتَدُونَ (and by the stars (during the night), they (mankind) guide themselves.) meaning, in the darkness of the night. This was the opinion of Ibn 'Abbas. Worship is Allah's Right Then Allah tells us of His greatness, and that worship should be directed to Him alone, not to any of the idols which do not create but are rather themselves created. Thus He says أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ (Is then He, Who creates, the same as one who does not create Will you not then reflect?)(16:17). Then He shows His servants some of the many blessings He granted for them, and the many kinds of things that He has done for them. He says; وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَّحِيمٌ (And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful.)(16:18) meaning that He pardons and forgives them. If He were to ask you to thank Him for all of His blessings, you would not be able to do so, and if He were to command you to do so, you would be incapable of it. If He punishes you, He is never unjust in His punishment, but He is Forgiving and Most Merciful, He forgives much and rewards for little. Ibn Jarir said: "It means that Allah is Forgiving when you fail to thank Him properly, if you repent and turn to Him in obedience, and strive to do that which pleases Him. He is Merciful to you and does not punish you if you turn to Him and repent."

And Allah knows what you conceal and what you reveal (19)Those whom they invoke besides Allah have not created anything, but are themselves created (20)(They are) dead, not alive; and they do not know when they will be resurrected (21) Allah tells us that He knows what is hidden in people's hearts as well as what is apparent. He will reward or punish everyone for their deeds on the Day of Resurrection. If their deeds are good then they will be rewarded, and if their deeds are evil, then they will be punished. The gods of the Idolators are Created, they do not create Then Allah tells us that the idols which people call on instead of Him cannot create anything, they are themselves created, as Al-Khalil (Ibrahim) said: أَتَعْبُدُونَ مَا تَنْحِتُونَ - وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ("Do you worship that which you (yourselves) carve? While Allah has created you and what you make!")(37:95-96) أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ((They are) dead, not alive) means, they are inanimate and lifeless, they do not hear, see, or think. وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (and they know not when they will be resurrected.) meaning, they do not know when the Hour will come, so how can anyone hope for any benefit or reward from these idols They should hope for it from the One Who knows all things and is the Creator of all things.

And Allah knows what you conceal and what you reveal (19)Those whom they invoke besides Allah have not created anything, but are themselves created (20)(They are) dead, not alive; and they do not know when they will be resurrected (21) Allah tells us that He knows what is hidden in people's hearts as well as what is apparent. He will reward or punish everyone for their deeds on the Day of Resurrection. If their deeds are good then they will be rewarded, and if their deeds are evil, then they will be punished. The gods of the Idolators are Created, they do not create Then Allah tells us that the idols which people call on instead of Him cannot create anything, they are themselves created, as Al-Khalil (Ibrahim) said: أَتَعْبُدُونَ مَا تَنْحِتُونَ - وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ("Do you worship that which you (yourselves) carve? While Allah has created you and what you make!")(37:95-96) أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ((They are) dead, not alive) means, they are inanimate and lifeless, they do not hear, see, or think. وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (and they know not when they will be resurrected.) meaning, they do not know when the Hour will come, so how can anyone hope for any benefit or reward from these idols They should hope for it from the One Who knows all things and is the Creator of all things.

And Allah knows what you conceal and what you reveal (19)Those whom they invoke besides Allah have not created anything, but are themselves created (20)(They are) dead, not alive; and they do not know when they will be resurrected (21) Allah tells us that He knows what is hidden in people's hearts as well as what is apparent. He will reward or punish everyone for their deeds on the Day of Resurrection. If their deeds are good then they will be rewarded, and if their deeds are evil, then they will be punished. The gods of the Idolators are Created, they do not create Then Allah tells us that the idols which people call on instead of Him cannot create anything, they are themselves created, as Al-Khalil (Ibrahim) said: أَتَعْبُدُونَ مَا تَنْحِتُونَ - وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ("Do you worship that which you (yourselves) carve? While Allah has created you and what you make!")(37:95-96) أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ((They are) dead, not alive) means, they are inanimate and lifeless, they do not hear, see, or think. وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (and they know not when they will be resurrected.) meaning, they do not know when the Hour will come, so how can anyone hope for any benefit or reward from these idols They should hope for it from the One Who knows all things and is the Creator of all things.

Your god is one God. But for those who believe not in the Hereafter, their hearts are in denial, and they are proud (22)Certainly, Allah knows what they conceal and what they reveal. Truly, He does not like the proud (23) None is to be worshipped except Allah Allah tells us that there is none to be worshipped besides Him, the One, the Unique, the Lone, the Self-Sufficient. He tells us that the hearts of the disbelievers deny that and are astonished by that: أَجَعَلَ الْآلِهَةَ إِلَٰهًا وَاحِدًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عُجَابٌ ("Has he made the gods (all) into One God?! Verily, this is a curious thing!")(38:5). وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ ۖ وَإِذَا ذُكِرَ الَّذِينَ مِن دُونِهِ إِذَا هُمْ يَسْتَبْشِرُونَ (And when Allah alone is mentioned, the hearts of those who do not believe in the Hereafter are filled with disgust, and when those besides Him are mentioned, behold, they rejoice!)(39:45). وَهُم مُّسْتَكْبِرُونَ (and they are proud) meaning they are too proud to worship Allah, and their hearts reject the idea of singling Him out, as Allah says: إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ (Verily! Those who scorn My worship they will surely enter Hell in humiliation!)[40:60] So here, Allah says; لَا جَرَمَ (Certainly), meaning truly, أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ (Allah knows what they conceal and what they reveal.) meaning He will requite them for that in full. إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ (Truly, He does not like the proud.)

Your god is one God. But for those who believe not in the Hereafter, their hearts are in denial, and they are proud (22)Certainly, Allah knows what they conceal and what they reveal. Truly, He does not like the proud (23) None is to be worshipped except Allah Allah tells us that there is none to be worshipped besides Him, the One, the Unique, the Lone, the Self-Sufficient. He tells us that the hearts of the disbelievers deny that and are astonished by that: أَجَعَلَ الْآلِهَةَ إِلَٰهًا وَاحِدًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عُجَابٌ ("Has he made the gods (all) into One God?! Verily, this is a curious thing!")(38:5). وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ ۖ وَإِذَا ذُكِرَ الَّذِينَ مِن دُونِهِ إِذَا هُمْ يَسْتَبْشِرُونَ (And when Allah alone is mentioned, the hearts of those who do not believe in the Hereafter are filled with disgust, and when those besides Him are mentioned, behold, they rejoice!)(39:45). وَهُم مُّسْتَكْبِرُونَ (and they are proud) meaning they are too proud to worship Allah, and their hearts reject the idea of singling Him out, as Allah says: إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ (Verily! Those who scorn My worship they will surely enter Hell in humiliation!)[40:60] So here, Allah says; لَا جَرَمَ (Certainly), meaning truly, أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ (Allah knows what they conceal and what they reveal.) meaning He will requite them for that in full. إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ (Truly, He does not like the proud.)

And when it is said to them: "What is it that your Lord has revealed?" They say: "Tales of the men of old! (24)They will bear their own burdens in full on the Day of Resurrection, and also the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear (25) The Destruction of the Disbelievers and Intensification of their Punishment for rejecting the Revelation Allah informs us that when it is said to those liars, مَّاذَا أَنزَلَ رَبُّكُمْ ۙ قَالُوا ("What is it that your Lord has revealed?" They say,) not wanting to answer, أَسَاطِيرُ الْأَوَّلِينَ ("Tales of the men of old!") meaning nothing is revealed to him, what he is reciting to us is just tales of the men of old, taken from the previous Books. As Allah says, وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا (And they say: "Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon.")(25:5) i.e., they tell lies against the Messenger ﷺ and say things contradicting one another, but all of it is false, as Allah says, انظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا (Look at the parables they make of you, so they have gone astray, and they are not able to find the right way.)(17:48) Once they have gone beyond the bounds of the truth, whatever they say will be in error. They used to say that he (the Prophet ﷺ) was a sorcerer, a poet, a soothsayer, or a madman, then they settled on an idea proposed by their leader, an individual known as Al-Walid bin Al-Mughirah Al-Makhzumi, when: فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ (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 the magic of old.")(74:18-24) meaning something that had been transmitted and passed down. So they dispersed having agreed on this opinion, may Allah punish them. لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ (They will bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge.) meaning, 'We decreed that they would say that, so they will carry the burden of their own sins and some of the burden of those who followed them and agreed with them,' i.e., they will be held guilty not only for going astray themselves, but also for tempting others and having them follow them. As it says in a Hadith: مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ، لَا يَنْقُصُ ذَلِكَ مِنْ أُجُورِهِمْ شَيْئًا، وَمَنْ دَعَا إِلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِنَ الْإِثْمِ مِثْلُ آثَامِ مَنِ اتَّبَعَهُ، لَا يَنْقُصُ ذَلِكَ مِنْ آثَامِهِمْ شَيْئًا (Whoever invites people to guidance, he will receive a reward like that of those who follow him, without diminishing their reward in the least. And whoever invites people to misguidance, he will bear a burden of sin like that of those who follow him, without diminishing their burden in the least.) Allah says; وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَّعَ أَثْقَالِهِمْ ۖ وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ (They shall bear their own loads, and other loads besides their own; and they shall be questioned about their false allegations on the Day of Resurrection.)(29:13) Al-'Awfi reported from Ibn 'Abbas that it is like the Ayah: لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ (That they may bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge.)(16:25) Allah says, وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَّعَ أَثْقَالِهِمْ (They shall bear their own loads, and other loads besides their own)(29:13). Mujahid said: "They will bear the burden of their own sins, and they will bear the sins of those who obeyed them, but that will not lessen the punishment of those who obeyed them at all."

And when it is said to them: "What is it that your Lord has revealed?" They say: "Tales of the men of old! (24)They will bear their own burdens in full on the Day of Resurrection, and also the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear (25) The Destruction of the Disbelievers and Intensification of their Punishment for rejecting the Revelation Allah informs us that when it is said to those liars, مَّاذَا أَنزَلَ رَبُّكُمْ ۙ قَالُوا ("What is it that your Lord has revealed?" They say,) not wanting to answer, أَسَاطِيرُ الْأَوَّلِينَ ("Tales of the men of old!") meaning nothing is revealed to him, what he is reciting to us is just tales of the men of old, taken from the previous Books. As Allah says, وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا (And they say: "Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon.")(25:5) i.e., they tell lies against the Messenger ﷺ and say things contradicting one another, but all of it is false, as Allah says, انظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا (Look at the parables they make of you, so they have gone astray, and they are not able to find the right way.)(17:48) Once they have gone beyond the bounds of the truth, whatever they say will be in error. They used to say that he (the Prophet ﷺ) was a sorcerer, a poet, a soothsayer, or a madman, then they settled on an idea proposed by their leader, an individual known as Al-Walid bin Al-Mughirah Al-Makhzumi, when: فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ (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 the magic of old.")(74:18-24) meaning something that had been transmitted and passed down. So they dispersed having agreed on this opinion, may Allah punish them. لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ (They will bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge.) meaning, 'We decreed that they would say that, so they will carry the burden of their own sins and some of the burden of those who followed them and agreed with them,' i.e., they will be held guilty not only for going astray themselves, but also for tempting others and having them follow them. As it says in a Hadith: مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ، لَا يَنْقُصُ ذَلِكَ مِنْ أُجُورِهِمْ شَيْئًا، وَمَنْ دَعَا إِلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِنَ الْإِثْمِ مِثْلُ آثَامِ مَنِ اتَّبَعَهُ، لَا يَنْقُصُ ذَلِكَ مِنْ آثَامِهِمْ شَيْئًا (Whoever invites people to guidance, he will receive a reward like that of those who follow him, without diminishing their reward in the least. And whoever invites people to misguidance, he will bear a burden of sin like that of those who follow him, without diminishing their burden in the least.) Allah says; وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَّعَ أَثْقَالِهِمْ ۖ وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ (They shall bear their own loads, and other loads besides their own; and they shall be questioned about their false allegations on the Day of Resurrection.)(29:13) Al-'Awfi reported from Ibn 'Abbas that it is like the Ayah: لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ (That they may bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge.)(16:25) Allah says, وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَّعَ أَثْقَالِهِمْ (They shall bear their own loads, and other loads besides their own)(29:13). Mujahid said: "They will bear the burden of their own sins, and they will bear the sins of those who obeyed them, but that will not lessen the punishment of those who obeyed them at all."

Those before them indeed plotted, but Allah struck at the foundation of their building, the roof fell down upon them from above them, and the torment overtook them from directions they did not perceive (26)Then, on the Day of Resurrection, He will disgrace them and will say: "Where are My (so-called) partners, those over which you caused so much discord?" Those who have been given the knowledge will say: "Indeed it is a Day of disgrace and misery for the disbelievers. (27) Discussion about what the previous Peoples did, and what was done to Them قَدْ مَكَرَ الَّذِينَ مِن قَبْلِهِمْ (Those before them indeed plotted,) Al-'Awfi reported that Ibn 'Abbas said: "This refers to Namrud (Nimrod), who built the tower." Others said that it refers to Bukhtanassar (Nebuchadnezzar). The correct view is that this is said by way of example, to refute what was done by those who disbelieved in Allah and associated others in worship with Him. As Nuh said, وَمَكَرُوا مَكْرًا كُبَّارًا ("And they have hatched a mighty scheme.")(71:22) meaning, they used all sorts of ploys to misguide their people, and tempted them to join them in their Shirk via all possible means. On the Day of Resurrection their followers will say to them: بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَا أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَادًا ("Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!")(34:33) فَأَتَى اللَّهُ بُنْيَانَهُم مِّنَ الْقَوَاعِدِ (but Allah struck at the foundation of their building.) meaning, He uprooted it and brought their efforts to naught. This is like the Ayah: كُلَّمَا أَوْقَدُوا نَارًا لِّلْحَرْبِ أَطْفَأَهَا اللَّهُ (Every time they kindled the fire of war, Allah extinguished it.)[5:64] and فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا ۖ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ (But Allah's (torment) reached them from a place where they were not expecting it, and He cast terror into their hearts so that they destroyed their own dwellings with their own hands and the hands of the believers. So then take admonition, O you with eyes (to see).)[59:2] Allah says here: فَأَتَى اللَّهُ بُنْيَانَهُم مِّنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِن فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ - ثُمَّ يَوْمَ الْقِيَامَةِ يُخْزِيهِمْ (but Allah struck at the foundation of their building, and then the roof fell down upon them, from above them, and the torment overtook them from directions they did not perceive. Then, on the Day of Resurrection, He will disgrace them)[16:26-27] meaning, He will expose their scandalous deeds and what they used to hide in their hearts, and He will bring it out in the open. As He says, يَوْمَ تُبْلَى السَّرَائِرُ (The Day when all the secrets will be (exposed and) examined.)(86:9) They will be displayed and made known, as found in the Two Sahihs, where Ibn 'Umar reported that the Messenger of Allah ﷺ said: يُنْصَبُ لِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ عِنْدَ اسْتِهِ بِقَدْرِ غَدْرَتِهِ، فَيُقَالُ: هَذِهِ غَدْرَةُ فُلَانِ ابْنِ فُلَانٍ (On the Day of Resurrection a banner will be set up by his backside for every deceitful person, (whose size is) in accordance with the amount of his deceit. It be said, "This is the one who deceived so-and-so, the son of so-and-so.") Thus, what they used to plot in secret will be made public. Allah will humiliate them before all of His creation, and the Lord will say to them, in rebuke and reprimand; أَيْنَ شُرَكَائِيَ الَّذِينَ كُنتُمْ تُشَاقُّونَ فِيهِمْ (Where are My (so-called) partners, those over which you caused so much discord?) meaning, you fought and made enemies for their sake, so where are they now to help and save you? هَلْ يَنصُرُونَكُمْ أَوْ يَنتَصِرُونَ (Can they help you or (even) help themselves?)[26:93] فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ (Then will (man) have no power, nor any helper.)[86:10] When evidence and proof is established against them, and the Word (of Allah) is justified against them, and they will be unable to give any excuse, realizing that escape is impossible, then قَالَ الَّذِينَ أُوتُوا الْعِلْمَ (Those who have been given the knowledge will say) who are the leaders in this world and the Hereafter and who know about the truth in this world and the Hereafter - will say, إِنَّ الْخِزْيَ الْيَوْمَ وَالسُّوءَ عَلَى الْكَافِرِينَ (Indeed it is a Day of disgrace and misery for the disbelievers.) meaning, today those who disbelieved in Allah and worshipped others who have no power either to benefit or to harm them are now surrounded by disgrace and punishment.

Those before them indeed plotted, but Allah struck at the foundation of their building, the roof fell down upon them from above them, and the torment overtook them from directions they did not perceive (26)Then, on the Day of Resurrection, He will disgrace them and will say: "Where are My (so-called) partners, those over which you caused so much discord?" Those who have been given the knowledge will say: "Indeed it is a Day of disgrace and misery for the disbelievers. (27) Discussion about what the previous Peoples did, and what was done to Them قَدْ مَكَرَ الَّذِينَ مِن قَبْلِهِمْ (Those before them indeed plotted,) Al-'Awfi reported that Ibn 'Abbas said: "This refers to Namrud (Nimrod), who built the tower." Others said that it refers to Bukhtanassar (Nebuchadnezzar). The correct view is that this is said by way of example, to refute what was done by those who disbelieved in Allah and associated others in worship with Him. As Nuh said, وَمَكَرُوا مَكْرًا كُبَّارًا ("And they have hatched a mighty scheme.")(71:22) meaning, they used all sorts of ploys to misguide their people, and tempted them to join them in their Shirk via all possible means. On the Day of Resurrection their followers will say to them: بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَا أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَادًا ("Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!")(34:33) فَأَتَى اللَّهُ بُنْيَانَهُم مِّنَ الْقَوَاعِدِ (but Allah struck at the foundation of their building.) meaning, He uprooted it and brought their efforts to naught. This is like the Ayah: كُلَّمَا أَوْقَدُوا نَارًا لِّلْحَرْبِ أَطْفَأَهَا اللَّهُ (Every time they kindled the fire of war, Allah extinguished it.)[5:64] and فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا ۖ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ (But Allah's (torment) reached them from a place where they were not expecting it, and He cast terror into their hearts so that they destroyed their own dwellings with their own hands and the hands of the believers. So then take admonition, O you with eyes (to see).)[59:2] Allah says here: فَأَتَى اللَّهُ بُنْيَانَهُم مِّنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِن فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ - ثُمَّ يَوْمَ الْقِيَامَةِ يُخْزِيهِمْ (but Allah struck at the foundation of their building, and then the roof fell down upon them, from above them, and the torment overtook them from directions they did not perceive. Then, on the Day of Resurrection, He will disgrace them)[16:26-27] meaning, He will expose their scandalous deeds and what they used to hide in their hearts, and He will bring it out in the open. As He says, يَوْمَ تُبْلَى السَّرَائِرُ (The Day when all the secrets will be (exposed and) examined.)(86:9) They will be displayed and made known, as found in the Two Sahihs, where Ibn 'Umar reported that the Messenger of Allah ﷺ said: يُنْصَبُ لِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ عِنْدَ اسْتِهِ بِقَدْرِ غَدْرَتِهِ، فَيُقَالُ: هَذِهِ غَدْرَةُ فُلَانِ ابْنِ فُلَانٍ (On the Day of Resurrection a banner will be set up by his backside for every deceitful person, (whose size is) in accordance with the amount of his deceit. It be said, "This is the one who deceived so-and-so, the son of so-and-so.") Thus, what they used to plot in secret will be made public. Allah will humiliate them before all of His creation, and the Lord will say to them, in rebuke and reprimand; أَيْنَ شُرَكَائِيَ الَّذِينَ كُنتُمْ تُشَاقُّونَ فِيهِمْ (Where are My (so-called) partners, those over which you caused so much discord?) meaning, you fought and made enemies for their sake, so where are they now to help and save you? هَلْ يَنصُرُونَكُمْ أَوْ يَنتَصِرُونَ (Can they help you or (even) help themselves?)[26:93] فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ (Then will (man) have no power, nor any helper.)[86:10] When evidence and proof is established against them, and the Word (of Allah) is justified against them, and they will be unable to give any excuse, realizing that escape is impossible, then قَالَ الَّذِينَ أُوتُوا الْعِلْمَ (Those who have been given the knowledge will say) who are the leaders in this world and the Hereafter and who know about the truth in this world and the Hereafter - will say, إِنَّ الْخِزْيَ الْيَوْمَ وَالسُّوءَ عَلَى الْكَافِرِينَ (Indeed it is a Day of disgrace and misery for the disbelievers.) meaning, today those who disbelieved in Allah and worshipped others who have no power either to benefit or to harm them are now surrounded by disgrace and punishment.

Those whose lives the angels take while they are doing wrong to themselves. Then, they will (falsely) submit (saying): "We did not do any evil." (The angels will reply): "Yes! Truly, Allah is Most Knowing of what you did. (28)"So enter the gates of Hell, to abide therein, and indeed, what an evil abode there is for the arrogant. (29) The Condition of the Disbeliever during and after Death Allah informs us of the state of the idolators who are doing wrong to themselves when death approaches and the angels come to seize their evil souls. فَأَلْقَوُا السَّلَمَ (Then, they will (falsely) submit) meaning, they will make it appear as if they used to listen and obey by saying, مَا كُنَّا نَعْمَلُ مِن سُوءٍ (We did not do any evil.) Similarly, on the Day of Resurrection, they will say, وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (By Allah, our Lord, we were not idolators.)[6:23] يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ (On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you.)[58:18] Allah says, rejecting what they say, بَلَىٰ إِنَّ اللَّهَ عَلِيمٌ بِمَا كُنتُمْ تَعْمَلُونَ - فَادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا ۖ فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ ("Yes! Truly, Allah is Most Knowing of what you did. So enter the gates of Hell, to abide therein, and indeed, what an evil abode there is for the arrogant.")(16:28-29), meaning, a miserable position in the abode of humiliation for those who were too arrogant to pay attention to the signs of Allah and follow His Messengers. They will enter Hell from the day they die with their souls, and their bodies will feel the heat and hot winds of their graves. When the Day of Resurrec- tion comes, their souls will be reunited with their bodies, to abide forever in the fire of Hell, and لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُم مِّنْ عَذَابِهَا (It will not be complete enough to kill them nor shall its torment be lightened for them.)(35:36) As Allah says, النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ (The Fire, they are exposed to it morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): "Cause Fir'awn's people to enter the severest torment!")(40:46).

Those whose lives the angels take while they are doing wrong to themselves. Then, they will (falsely) submit (saying): "We did not do any evil." (The angels will reply): "Yes! Truly, Allah is Most Knowing of what you did. (28)"So enter the gates of Hell, to abide therein, and indeed, what an evil abode there is for the arrogant. (29) The Condition of the Disbeliever during and after Death Allah informs us of the state of the idolators who are doing wrong to themselves when death approaches and the angels come to seize their evil souls. فَأَلْقَوُا السَّلَمَ (Then, they will (falsely) submit) meaning, they will make it appear as if they used to listen and obey by saying, مَا كُنَّا نَعْمَلُ مِن سُوءٍ (We did not do any evil.) Similarly, on the Day of Resurrection, they will say, وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (By Allah, our Lord, we were not idolators.)[6:23] يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ (On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you.)[58:18] Allah says, rejecting what they say, بَلَىٰ إِنَّ اللَّهَ عَلِيمٌ بِمَا كُنتُمْ تَعْمَلُونَ - فَادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا ۖ فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ ("Yes! Truly, Allah is Most Knowing of what you did. So enter the gates of Hell, to abide therein, and indeed, what an evil abode there is for the arrogant.")(16:28-29), meaning, a miserable position in the abode of humiliation for those who were too arrogant to pay attention to the signs of Allah and follow His Messengers. They will enter Hell from the day they die with their souls, and their bodies will feel the heat and hot winds of their graves. When the Day of Resurrec- tion comes, their souls will be reunited with their bodies, to abide forever in the fire of Hell, and لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُم مِّنْ عَذَابِهَا (It will not be complete enough to kill them nor shall its torment be lightened for them.)(35:36) As Allah says, النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ (The Fire, they are exposed to it morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): "Cause Fir'awn's people to enter the severest torment!")(40:46).

And (when) it is said to those who had Taqwa (piety and righteousness), "What is it that your Lord has revealed?" They say: "That which is good." For those who do good in this world, there is good, and the home of the Hereafter will be better. And excellent indeed will be the home (i.e. Paradise) of those who have Taqwa (30)'Adn (Eden) Paradise (Gardens of Eternity) which they will enter, under which rivers flow, in it they will have all that they wish. Thus Allah rewards those who have Taqwa (31)Those whose lives the angels take while they are in a pious state saying (to them) "Salamun 'Alaikum (peace be on you!). Enter Paradise because of what (good) you used to do (in the world). (32) What the Pious say about the Revelation, their Reward and their Condition during and after Death Here we are told about the blessed, as opposed to the doomed, who, when they are asked, مَّاذَا أَنزَلَ رَبُّكُمْ (What is it that your Lord has revealed?) they will reluctantly answer, "He did not reveal anything, these are just the fables of old." But the blessed, on the other hand, will say, "That which is good," meaning - He revealed something good, meaning mercy and blessings for those who followed it and believed in it. Then we are told about Allah's promise to His servants which He revealed to His Messengers. He says: لِّلَّذِينَ أَحْسَنُوا فِي هَٰذِهِ الدُّنْيَا حَسَنَةٌ (For those who do good in this world, there is good) This is like the Ayah, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ (Whoever works righteousness - whether male or female - while being a true believer verily, to him We will give a good life, and We shall certainly reward them in proportion to the best of what they used to do.)(16:97), which means that whoever does good in this world, Allah will reward him for his good deeds in this world and in the next. Then we are told that the home of the Hereafter will be better, i.e., better than the life of this world, and that the reward in the Hereafter will be more complete than the reward in this life, as Allah says, وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ (But those who were given (religious) knowledge said: "Woe to you! The reward of Allah (in the Hereafter) is better)[28:80] and, وَمَا عِندَ اللَّهِ خَيْرٌ لِّلْأَبْرَارِ (and what is with Allah for the righteous is better.)[3:198] and; وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Although the Hereafter is better and enduring)(87:17). Allah said to His Messenger ﷺ: وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present)(93:4). Then Allah describes the abode of the Hereafter, saying, وَلَنِعْمَ دَارُ الْمُتَّقِينَ (And excellent indeed will be the home (i.e. Paradise) of those who have Taqwa.) جَنَّاتُ عَدْنٍ ('Adn (Eden) Paradise (Gardens of Eternity)) refers to the home of the Muttaqun, i.e., in the Hereafter they will have Gardens of Eternity in which they will dwell forever. تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (under which rivers flow) meaning, between its trees and palaces. لَهُمْ فِيهَا مَا يَشَاءُونَ (in it they will have all that they wish) this is like the Ayah: وَفِيهَا مَا تَشْتَهِيهِ الْأَنفُسُ وَتَلَذُّ الْأَعْيُنُ ۖ وَأَنتُمْ فِيهَا خَالِدُونَ (in it (there will be) all that souls could desire, and all that eyes could delight in, and in it you will live forever.)[43:71] كَذَٰلِكَ يَجْزِي اللَّهُ الْمُتَّقِينَ (Thus Allah rewards those who have Taqwa.) meaning, this is how Allah rewards everyone who believes in Him, fears Him, and does good deeds. Then Allah tells us about their condition when death approaches them in a good state, i.e., free from Shirk, impurity and all evil. The angels greet them and give them the good news of Paradise, as Allah says: إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلًا مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah (alone)," and then behave righteously, on them the angels will descend (at the time of their death)(saying): "Fear not, nor grieve! But receive the good news of Paradise as you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. In it you shall have (all) that your souls desire, and in it you shall have (all) that you ask for. An entertainment from (Allah), the Oft-Forgiving, Most Merciful.")(41:30-32) We have already referred to the Hadiths that have been reported on the taking of the soul of the believer and the soul of the disbeliever, when we discussed the Ayah, يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللَّهُ الظَّالِمِينَ ۚ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ (Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter. And Allah will cause the wrongdoers to stray, and Allah does as He wills.)(14:27)

And (when) it is said to those who had Taqwa (piety and righteousness), "What is it that your Lord has revealed?" They say: "That which is good." For those who do good in this world, there is good, and the home of the Hereafter will be better. And excellent indeed will be the home (i.e. Paradise) of those who have Taqwa (30)'Adn (Eden) Paradise (Gardens of Eternity) which they will enter, under which rivers flow, in it they will have all that they wish. Thus Allah rewards those who have Taqwa (31)Those whose lives the angels take while they are in a pious state saying (to them) "Salamun 'Alaikum (peace be on you!). Enter Paradise because of what (good) you used to do (in the world). (32) What the Pious say about the Revelation, their Reward and their Condition during and after Death Here we are told about the blessed, as opposed to the doomed, who, when they are asked, مَّاذَا أَنزَلَ رَبُّكُمْ (What is it that your Lord has revealed?) they will reluctantly answer, "He did not reveal anything, these are just the fables of old." But the blessed, on the other hand, will say, "That which is good," meaning - He revealed something good, meaning mercy and blessings for those who followed it and believed in it. Then we are told about Allah's promise to His servants which He revealed to His Messengers. He says: لِّلَّذِينَ أَحْسَنُوا فِي هَٰذِهِ الدُّنْيَا حَسَنَةٌ (For those who do good in this world, there is good) This is like the Ayah, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ (Whoever works righteousness - whether male or female - while being a true believer verily, to him We will give a good life, and We shall certainly reward them in proportion to the best of what they used to do.)(16:97), which means that whoever does good in this world, Allah will reward him for his good deeds in this world and in the next. Then we are told that the home of the Hereafter will be better, i.e., better than the life of this world, and that the reward in the Hereafter will be more complete than the reward in this life, as Allah says, وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ (But those who were given (religious) knowledge said: "Woe to you! The reward of Allah (in the Hereafter) is better)[28:80] and, وَمَا عِندَ اللَّهِ خَيْرٌ لِّلْأَبْرَارِ (and what is with Allah for the righteous is better.)[3:198] and; وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Although the Hereafter is better and enduring)(87:17). Allah said to His Messenger ﷺ: وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present)(93:4). Then Allah describes the abode of the Hereafter, saying, وَلَنِعْمَ دَارُ الْمُتَّقِينَ (And excellent indeed will be the home (i.e. Paradise) of those who have Taqwa.) جَنَّاتُ عَدْنٍ ('Adn (Eden) Paradise (Gardens of Eternity)) refers to the home of the Muttaqun, i.e., in the Hereafter they will have Gardens of Eternity in which they will dwell forever. تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (under which rivers flow) meaning, between its trees and palaces. لَهُمْ فِيهَا مَا يَشَاءُونَ (in it they will have all that they wish) this is like the Ayah: وَفِيهَا مَا تَشْتَهِيهِ الْأَنفُسُ وَتَلَذُّ الْأَعْيُنُ ۖ وَأَنتُمْ فِيهَا خَالِدُونَ (in it (there will be) all that souls could desire, and all that eyes could delight in, and in it you will live forever.)[43:71] كَذَٰلِكَ يَجْزِي اللَّهُ الْمُتَّقِينَ (Thus Allah rewards those who have Taqwa.) meaning, this is how Allah rewards everyone who believes in Him, fears Him, and does good deeds. Then Allah tells us about their condition when death approaches them in a good state, i.e., free from Shirk, impurity and all evil. The angels greet them and give them the good news of Paradise, as Allah says: إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلًا مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah (alone)," and then behave righteously, on them the angels will descend (at the time of their death)(saying): "Fear not, nor grieve! But receive the good news of Paradise as you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. In it you shall have (all) that your souls desire, and in it you shall have (all) that you ask for. An entertainment from (Allah), the Oft-Forgiving, Most Merciful.")(41:30-32) We have already referred to the Hadiths that have been reported on the taking of the soul of the believer and the soul of the disbeliever, when we discussed the Ayah, يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللَّهُ الظَّالِمِينَ ۚ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ (Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter. And Allah will cause the wrongdoers to stray, and Allah does as He wills.)(14:27)

And (when) it is said to those who had Taqwa (piety and righteousness), "What is it that your Lord has revealed?" They say: "That which is good." For those who do good in this world, there is good, and the home of the Hereafter will be better. And excellent indeed will be the home (i.e. Paradise) of those who have Taqwa (30)'Adn (Eden) Paradise (Gardens of Eternity) which they will enter, under which rivers flow, in it they will have all that they wish. Thus Allah rewards those who have Taqwa (31)Those whose lives the angels take while they are in a pious state saying (to them) "Salamun 'Alaikum (peace be on you!). Enter Paradise because of what (good) you used to do (in the world). (32) What the Pious say about the Revelation, their Reward and their Condition during and after Death Here we are told about the blessed, as opposed to the doomed, who, when they are asked, مَّاذَا أَنزَلَ رَبُّكُمْ (What is it that your Lord has revealed?) they will reluctantly answer, "He did not reveal anything, these are just the fables of old." But the blessed, on the other hand, will say, "That which is good," meaning - He revealed something good, meaning mercy and blessings for those who followed it and believed in it. Then we are told about Allah's promise to His servants which He revealed to His Messengers. He says: لِّلَّذِينَ أَحْسَنُوا فِي هَٰذِهِ الدُّنْيَا حَسَنَةٌ (For those who do good in this world, there is good) This is like the Ayah, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ (Whoever works righteousness - whether male or female - while being a true believer verily, to him We will give a good life, and We shall certainly reward them in proportion to the best of what they used to do.)(16:97), which means that whoever does good in this world, Allah will reward him for his good deeds in this world and in the next. Then we are told that the home of the Hereafter will be better, i.e., better than the life of this world, and that the reward in the Hereafter will be more complete than the reward in this life, as Allah says, وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ (But those who were given (religious) knowledge said: "Woe to you! The reward of Allah (in the Hereafter) is better)[28:80] and, وَمَا عِندَ اللَّهِ خَيْرٌ لِّلْأَبْرَارِ (and what is with Allah for the righteous is better.)[3:198] and; وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Although the Hereafter is better and enduring)(87:17). Allah said to His Messenger ﷺ: وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ (And indeed the Hereafter is better for you than the present)(93:4). Then Allah describes the abode of the Hereafter, saying, وَلَنِعْمَ دَارُ الْمُتَّقِينَ (And excellent indeed will be the home (i.e. Paradise) of those who have Taqwa.) جَنَّاتُ عَدْنٍ ('Adn (Eden) Paradise (Gardens of Eternity)) refers to the home of the Muttaqun, i.e., in the Hereafter they will have Gardens of Eternity in which they will dwell forever. تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (under which rivers flow) meaning, between its trees and palaces. لَهُمْ فِيهَا مَا يَشَاءُونَ (in it they will have all that they wish) this is like the Ayah: وَفِيهَا مَا تَشْتَهِيهِ الْأَنفُسُ وَتَلَذُّ الْأَعْيُنُ ۖ وَأَنتُمْ فِيهَا خَالِدُونَ (in it (there will be) all that souls could desire, and all that eyes could delight in, and in it you will live forever.)[43:71] كَذَٰلِكَ يَجْزِي اللَّهُ الْمُتَّقِينَ (Thus Allah rewards those who have Taqwa.) meaning, this is how Allah rewards everyone who believes in Him, fears Him, and does good deeds. Then Allah tells us about their condition when death approaches them in a good state, i.e., free from Shirk, impurity and all evil. The angels greet them and give them the good news of Paradise, as Allah says: إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلًا مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah (alone)," and then behave righteously, on them the angels will descend (at the time of their death)(saying): "Fear not, nor grieve! But receive the good news of Paradise as you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. In it you shall have (all) that your souls desire, and in it you shall have (all) that you ask for. An entertainment from (Allah), the Oft-Forgiving, Most Merciful.")(41:30-32) We have already referred to the Hadiths that have been reported on the taking of the soul of the believer and the soul of the disbeliever, when we discussed the Ayah, يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللَّهُ الظَّالِمِينَ ۚ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ (Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter. And Allah will cause the wrongdoers to stray, and Allah does as He wills.)(14:27)

Are they but waiting for the angels to come to them, or there comes the command of your Lord? Thus did those before them. And Allah did not wrong them, but they were wronging themselves (33)Then, they were afflicted by their evil deeds, and they were surrounded by that which they used to mock (34) The Disbelievers' Refrain from Faith means that They were simply awaiting Punishment Threatening the idolators for their persistence in falsehood and their conceited delusions about this world, Allah says: Are these people waiting only for the angels to come and take their souls? Qatadah said: أَوْ يَأْتِيَ أَمْرُ رَبِّكَ (Or there comes the command of your Lord?) means the Day of Resurrection and the terror that they will go through." كَذَٰلِكَ فَعَلَ الَّذِينَ مِن قَبْلِهِمْ (Thus did those before them.) means, thus did their predecessors and those who were like them among the idolators persist in their Shirk, until they tasted the wrath of Allah and experienced the punishment and torment that they suffered. وَمَا ظَلَمَهُمُ اللَّهُ (And Allah did not wrong them.) because by sending His Messengers and revealing His Books He gave them enough warning and clearly demonstrated His proofs to them. وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ (but they were wronging themselves.) meaning, by opposing the Messengers and denying what they brought. For this reason Allah's punishment tormented them. وَحَاقَ بِهِم (they were surrounded) meaning, they were overwhelmed by the painful torment. مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ (by that which they used to mock.) meaning, they used to make fun of the Messengers when they warned them Allah's punishment, and for this it will be said to them on the Day of Resurrection: هَٰذِهِ النَّارُ الَّتِي كُنتُم بِهَا تُكَذِّبُونَ (This is the Fire which you used to belie.)(52:14).

Are they but waiting for the angels to come to them, or there comes the command of your Lord? Thus did those before them. And Allah did not wrong them, but they were wronging themselves (33)Then, they were afflicted by their evil deeds, and they were surrounded by that which they used to mock (34) The Disbelievers' Refrain from Faith means that They were simply awaiting Punishment Threatening the idolators for their persistence in falsehood and their conceited delusions about this world, Allah says: Are these people waiting only for the angels to come and take their souls? Qatadah said: أَوْ يَأْتِيَ أَمْرُ رَبِّكَ (Or there comes the command of your Lord?) means the Day of Resurrection and the terror that they will go through." كَذَٰلِكَ فَعَلَ الَّذِينَ مِن قَبْلِهِمْ (Thus did those before them.) means, thus did their predecessors and those who were like them among the idolators persist in their Shirk, until they tasted the wrath of Allah and experienced the punishment and torment that they suffered. وَمَا ظَلَمَهُمُ اللَّهُ (And Allah did not wrong them.) because by sending His Messengers and revealing His Books He gave them enough warning and clearly demonstrated His proofs to them. وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ (but they were wronging themselves.) meaning, by opposing the Messengers and denying what they brought. For this reason Allah's punishment tormented them. وَحَاقَ بِهِم (they were surrounded) meaning, they were overwhelmed by the painful torment. مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ (by that which they used to mock.) meaning, they used to make fun of the Messengers when they warned them Allah's punishment, and for this it will be said to them on the Day of Resurrection: هَٰذِهِ النَّارُ الَّتِي كُنتُم بِهَا تُكَذِّبُونَ (This is the Fire which you used to belie.)(52:14).

And those who worshipped others with Allah said: "If Allah had so willed, neither we nor our fathers would have worshipped any but Him nor would we have forbidden anything without (a command from) Him." Those before them did the same. Then! Are the Messengers charged with anything but to clearly convey the Message (35)And We have indeed sent a Messenger to every Ummah (community, nation)(saying): "Worship Allah (Alone), and shun the Taghut (all false deities). " Then among them were some whom Allah guided, and among them were some who deserved to be left to stray. So travel through the land and see the end of those who denied (the truth)(36)(Even) if you desire that they be guided, then verily, Allah does not guide those whom He allowed to stray, and they will have no helpers (37) The Idolators Argument that their Shirk was Divinely decreed, and the Refutation of this Claim Allah tells us about the idolators delusion over their Shirk, and the excuse they claimed for it based on the idea that it is ordained by divine decree. He says: لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَيْءٍ نَّحْنُ وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِن دُونِهِ مِن شَيْءٍ ((They say:) "If Allah had so willed, neither we nor our fathers would have worshipped any but Him, nor would we have forbidden anything without (a command from) Him.") They had superstitious customs dealing with certain animals, e.g. the Bahirah the Sa'ibah and the Wasilah and other things that they had invented and innovated by themselves, with no revealed authority. The essence of what they said was: "If Allah hated what we did, He would have stopped by punishing us, and He would not have enabled us to do it." Rejecting their confusing ideas, Allah says: فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ (Are the Messengers charged with anything but to clearly convey the Message?) meaning, the matter is not as you claim. It is not the case that Allah did not rebuke your behavior; rather, He did rebuke you, and in the strongest possible terms, and He emphatically forbade you from such behavior. To every nation - that is, to every generation, to every community of people - He sent a Messenger. All of the Messengers called their people to worship Allah (Alone) as well as forbidding them from worshipping anything or anybody except for Him. أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (Worship Allah (Alone), and shun the Taghut (all false deities).) Allah continued sending Messengers to mankind with this Message, from the first incidence of Shirk that appeared among the Children of Adam, in the people to whom Nuh was sent - the first Messenger sent by Allah to the people of this earth - until He sent the final Messenger, Muhammad ﷺ, whose call was addressed to both men and Jinn, in the east and in the west. All of the Messengers brought the same Message, as Allah says: وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ (And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): None has the right to be worshipped but I (Allah), so worship Me (alone and none else).")(21:25) وَاسْأَلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَا أَجَعَلْنَا مِن دُونِ الرَّحْمَٰنِ آلِهَةً يُعْبَدُونَ (And ask (O Muhammad) those Messengers of Ours whom We sent before you: "Did We ever appointed to be worshipped besides the Most Gracious (Allah)?")(43:45) And in this Ayah, Allah says: وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (And We have indeed sent a Messenger to every Ummah (community, nation)(saying): "Worship Allah (alone), and shun the Taghut (all false deities).") So how could any of the idolators say, لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَيْءٍ (If Allah had so willed, we would not have worshipped any but Him,) The legislative will of Allah is clear and cannot be taken as an excuse by them, because He had forbidden them to do that upon the tongue of His Messengers, but by His universal will [i.e., by which He allows things to occur even though they do not please Him] He allowed them to do that as it was decreed for them. So there is no argument in that for them. Allah created Hell and its people both the Shayatin (devils) and disbelievers, but He does not like His servants to disbelieve. And this point constitutes the strongest proof and the most unquestionable wisdom. Then Allah informs us that He rebuked them with punishment in this world, after the Messengers issued their warning, thus He says: فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ فَسِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ (Then among them were some whom Allah guided, and among them were some who deserved to be left to stray. So travel through the land and see the end of those who denied (the truth).) This means: ask about what happened to those who went against the Messengers and rejected the truth, see how: دَمَّرَ اللَّهُ عَلَيْهِمْ ۖ وَلِلْكَافِرِينَ أَمْثَالُهَا (Allah destroyed them completely, and a similar (end awaits) the disbelievers.)(47:10) and, وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ (And indeed those before them belied (the Messengers of Allah), so then how terrible was My denial (punishment)?)(67:18) Then Allah told His Messenger ﷺ that His eagerness to guide them will be of no benefit to them if Allah wills that they should be misguided, as He says: وَمَن يُرِدِ اللَّهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا (And for whoever Allah wills to try with error, you can do nothing for him against Allah)(5:41). Nuh said to his people: وَلَا يَنفَعُكُمْ نُصْحِي إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ اللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ ("And my advice will not profit you, even if I wish to give you good counsel, if Allah's will is to keep you astray.")(11:34). In this Ayah, Allah says: إِن تَحْرِصْ عَلَىٰ هُدَاهُمْ فَإِنَّ اللَّهَ لَا يَهْدِي مَن يُضِلُّ ((Even) if you desire that they be guided, then verily, Allah does not guide those whom He allowed to stray,) As Allah says: مَن يُضْلِلِ اللَّهُ فَلَا هَادِيَ لَهُ ۚ وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (Whomsoever Allah allows to stray, then there is no guide for him; and He lets them wander blindly in their transgressions.)(7:186) إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ - وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (Truly! Those deserving the Word (wrath) of your Lord will not believe, even if every sign should come to them - until they see the painful torment)(10:96-97). فَإِنَّ اللَّهَ (then verily, Allah) meaning, this is the way in which Allah does things. If He wills a thing, then it happens, and if He does not will a thing, then it does not happen. For this reason Allah says: لَا يَهْدِي مَن يُضِلُّ (Allah does not guide those whom He allowed to stray,) meaning the one whom He has caused to go astray, so who can guide him apart from Allah? No one. وَمَا لَهُم مِّن نَّاصِرِينَ (And they will have no helpers.) means, they will have no one to save them from the punishment of Allah, أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ (Surely, His is the creation and commandment. Blessed is Allah, the Lord of all that exists!)(7:54).

And those who worshipped others with Allah said: "If Allah had so willed, neither we nor our fathers would have worshipped any but Him nor would we have forbidden anything without (a command from) Him." Those before them did the same. Then! Are the Messengers charged with anything but to clearly convey the Message (35)And We have indeed sent a Messenger to every Ummah (community, nation)(saying): "Worship Allah (Alone), and shun the Taghut (all false deities). " Then among them were some whom Allah guided, and among them were some who deserved to be left to stray. So travel through the land and see the end of those who denied (the truth)(36)(Even) if you desire that they be guided, then verily, Allah does not guide those whom He allowed to stray, and they will have no helpers (37) The Idolators Argument that their Shirk was Divinely decreed, and the Refutation of this Claim Allah tells us about the idolators delusion over their Shirk, and the excuse they claimed for it based on the idea that it is ordained by divine decree. He says: لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَيْءٍ نَّحْنُ وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِن دُونِهِ مِن شَيْءٍ ((They say:) "If Allah had so willed, neither we nor our fathers would have worshipped any but Him, nor would we have forbidden anything without (a command from) Him.") They had superstitious customs dealing with certain animals, e.g. the Bahirah the Sa'ibah and the Wasilah and other things that they had invented and innovated by themselves, with no revealed authority. The essence of what they said was: "If Allah hated what we did, He would have stopped by punishing us, and He would not have enabled us to do it." Rejecting their confusing ideas, Allah says: فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ (Are the Messengers charged with anything but to clearly convey the Message?) meaning, the matter is not as you claim. It is not the case that Allah did not rebuke your behavior; rather, He did rebuke you, and in the strongest possible terms, and He emphatically forbade you from such behavior. To every nation - that is, to every generation, to every community of people - He sent a Messenger. All of the Messengers called their people to worship Allah (Alone) as well as forbidding them from worshipping anything or anybody except for Him. أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (Worship Allah (Alone), and shun the Taghut (all false deities).) Allah continued sending Messengers to mankind with this Message, from the first incidence of Shirk that appeared among the Children of Adam, in the people to whom Nuh was sent - the first Messenger sent by Allah to the people of this earth - until He sent the final Messenger, Muhammad ﷺ, whose call was addressed to both men and Jinn, in the east and in the west. All of the Messengers brought the same Message, as Allah says: وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ (And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): None has the right to be worshipped but I (Allah), so worship Me (alone and none else).")(21:25) وَاسْأَلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَا أَجَعَلْنَا مِن دُونِ الرَّحْمَٰنِ آلِهَةً يُعْبَدُونَ (And ask (O Muhammad) those Messengers of Ours whom We sent before you: "Did We ever appointed to be worshipped besides the Most Gracious (Allah)?")(43:45) And in this Ayah, Allah says: وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (And We have indeed sent a Messenger to every Ummah (community, nation)(saying): "Worship Allah (alone), and shun the Taghut (all false deities).") So how could any of the idolators say, لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَيْءٍ (If Allah had so willed, we would not have worshipped any but Him,) The legislative will of Allah is clear and cannot be taken as an excuse by them, because He had forbidden them to do that upon the tongue of His Messengers, but by His universal will [i.e., by which He allows things to occur even though they do not please Him] He allowed them to do that as it was decreed for them. So there is no argument in that for them. Allah created Hell and its people both the Shayatin (devils) and disbelievers, but He does not like His servants to disbelieve. And this point constitutes the strongest proof and the most unquestionable wisdom. Then Allah informs us that He rebuked them with punishment in this world, after the Messengers issued their warning, thus He says: فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ فَسِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ (Then among them were some whom Allah guided, and among them were some who deserved to be left to stray. So travel through the land and see the end of those who denied (the truth).) This means: ask about what happened to those who went against the Messengers and rejected the truth, see how: دَمَّرَ اللَّهُ عَلَيْهِمْ ۖ وَلِلْكَافِرِينَ أَمْثَالُهَا (Allah destroyed them completely, and a similar (end awaits) the disbelievers.)(47:10) and, وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ (And indeed those before them belied (the Messengers of Allah), so then how terrible was My denial (punishment)?)(67:18) Then Allah told His Messenger ﷺ that His eagerness to guide them will be of no benefit to them if Allah wills that they should be misguided, as He says: وَمَن يُرِدِ اللَّهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا (And for whoever Allah wills to try with error, you can do nothing for him against Allah)(5:41). Nuh said to his people: وَلَا يَنفَعُكُمْ نُصْحِي إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ اللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ ("And my advice will not profit you, even if I wish to give you good counsel, if Allah's will is to keep you astray.")(11:34). In this Ayah, Allah says: إِن تَحْرِصْ عَلَىٰ هُدَاهُمْ فَإِنَّ اللَّهَ لَا يَهْدِي مَن يُضِلُّ ((Even) if you desire that they be guided, then verily, Allah does not guide those whom He allowed to stray,) As Allah says: مَن يُضْلِلِ اللَّهُ فَلَا هَادِيَ لَهُ ۚ وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (Whomsoever Allah allows to stray, then there is no guide for him; and He lets them wander blindly in their transgressions.)(7:186) إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ - وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (Truly! Those deserving the Word (wrath) of your Lord will not believe, even if every sign should come to them - until they see the painful torment)(10:96-97). فَإِنَّ اللَّهَ (then verily, Allah) meaning, this is the way in which Allah does things. If He wills a thing, then it happens, and if He does not will a thing, then it does not happen. For this reason Allah says: لَا يَهْدِي مَن يُضِلُّ (Allah does not guide those whom He allowed to stray,) meaning the one whom He has caused to go astray, so who can guide him apart from Allah? No one. وَمَا لَهُم مِّن نَّاصِرِينَ (And they will have no helpers.) means, they will have no one to save them from the punishment of Allah, أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ (Surely, His is the creation and commandment. Blessed is Allah, the Lord of all that exists!)(7:54).

And those who worshipped others with Allah said: "If Allah had so willed, neither we nor our fathers would have worshipped any but Him nor would we have forbidden anything without (a command from) Him." Those before them did the same. Then! Are the Messengers charged with anything but to clearly convey the Message (35)And We have indeed sent a Messenger to every Ummah (community, nation)(saying): "Worship Allah (Alone), and shun the Taghut (all false deities). " Then among them were some whom Allah guided, and among them were some who deserved to be left to stray. So travel through the land and see the end of those who denied (the truth)(36)(Even) if you desire that they be guided, then verily, Allah does not guide those whom He allowed to stray, and they will have no helpers (37) The Idolators Argument that their Shirk was Divinely decreed, and the Refutation of this Claim Allah tells us about the idolators delusion over their Shirk, and the excuse they claimed for it based on the idea that it is ordained by divine decree. He says: لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَيْءٍ نَّحْنُ وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِن دُونِهِ مِن شَيْءٍ ((They say:) "If Allah had so willed, neither we nor our fathers would have worshipped any but Him, nor would we have forbidden anything without (a command from) Him.") They had superstitious customs dealing with certain animals, e.g. the Bahirah the Sa'ibah and the Wasilah and other things that they had invented and innovated by themselves, with no revealed authority. The essence of what they said was: "If Allah hated what we did, He would have stopped by punishing us, and He would not have enabled us to do it." Rejecting their confusing ideas, Allah says: فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ (Are the Messengers charged with anything but to clearly convey the Message?) meaning, the matter is not as you claim. It is not the case that Allah did not rebuke your behavior; rather, He did rebuke you, and in the strongest possible terms, and He emphatically forbade you from such behavior. To every nation - that is, to every generation, to every community of people - He sent a Messenger. All of the Messengers called their people to worship Allah (Alone) as well as forbidding them from worshipping anything or anybody except for Him. أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (Worship Allah (Alone), and shun the Taghut (all false deities).) Allah continued sending Messengers to mankind with this Message, from the first incidence of Shirk that appeared among the Children of Adam, in the people to whom Nuh was sent - the first Messenger sent by Allah to the people of this earth - until He sent the final Messenger, Muhammad ﷺ, whose call was addressed to both men and Jinn, in the east and in the west. All of the Messengers brought the same Message, as Allah says: وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ (And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): None has the right to be worshipped but I (Allah), so worship Me (alone and none else).")(21:25) وَاسْأَلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَا أَجَعَلْنَا مِن دُونِ الرَّحْمَٰنِ آلِهَةً يُعْبَدُونَ (And ask (O Muhammad) those Messengers of Ours whom We sent before you: "Did We ever appointed to be worshipped besides the Most Gracious (Allah)?")(43:45) And in this Ayah, Allah says: وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ (And We have indeed sent a Messenger to every Ummah (community, nation)(saying): "Worship Allah (alone), and shun the Taghut (all false deities).") So how could any of the idolators say, لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَيْءٍ (If Allah had so willed, we would not have worshipped any but Him,) The legislative will of Allah is clear and cannot be taken as an excuse by them, because He had forbidden them to do that upon the tongue of His Messengers, but by His universal will [i.e., by which He allows things to occur even though they do not please Him] He allowed them to do that as it was decreed for them. So there is no argument in that for them. Allah created Hell and its people both the Shayatin (devils) and disbelievers, but He does not like His servants to disbelieve. And this point constitutes the strongest proof and the most unquestionable wisdom. Then Allah informs us that He rebuked them with punishment in this world, after the Messengers issued their warning, thus He says: فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ فَسِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ (Then among them were some whom Allah guided, and among them were some who deserved to be left to stray. So travel through the land and see the end of those who denied (the truth).) This means: ask about what happened to those who went against the Messengers and rejected the truth, see how: دَمَّرَ اللَّهُ عَلَيْهِمْ ۖ وَلِلْكَافِرِينَ أَمْثَالُهَا (Allah destroyed them completely, and a similar (end awaits) the disbelievers.)(47:10) and, وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ (And indeed those before them belied (the Messengers of Allah), so then how terrible was My denial (punishment)?)(67:18) Then Allah told His Messenger ﷺ that His eagerness to guide them will be of no benefit to them if Allah wills that they should be misguided, as He says: وَمَن يُرِدِ اللَّهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا (And for whoever Allah wills to try with error, you can do nothing for him against Allah)(5:41). Nuh said to his people: وَلَا يَنفَعُكُمْ نُصْحِي إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ اللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ ("And my advice will not profit you, even if I wish to give you good counsel, if Allah's will is to keep you astray.")(11:34). In this Ayah, Allah says: إِن تَحْرِصْ عَلَىٰ هُدَاهُمْ فَإِنَّ اللَّهَ لَا يَهْدِي مَن يُضِلُّ ((Even) if you desire that they be guided, then verily, Allah does not guide those whom He allowed to stray,) As Allah says: مَن يُضْلِلِ اللَّهُ فَلَا هَادِيَ لَهُ ۚ وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (Whomsoever Allah allows to stray, then there is no guide for him; and He lets them wander blindly in their transgressions.)(7:186) إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ - وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (Truly! Those deserving the Word (wrath) of your Lord will not believe, even if every sign should come to them - until they see the painful torment)(10:96-97). فَإِنَّ اللَّهَ (then verily, Allah) meaning, this is the way in which Allah does things. If He wills a thing, then it happens, and if He does not will a thing, then it does not happen. For this reason Allah says: لَا يَهْدِي مَن يُضِلُّ (Allah does not guide those whom He allowed to stray,) meaning the one whom He has caused to go astray, so who can guide him apart from Allah? No one. وَمَا لَهُم مِّن نَّاصِرِينَ (And they will have no helpers.) means, they will have no one to save them from the punishment of Allah, أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ (Surely, His is the creation and commandment. Blessed is Allah, the Lord of all that exists!)(7:54).

And they swear by Allah with their strongest oaths, that Allah will not raise up one who dies. Yes, (He will raise them up), a promise (binding) upon Him in truth, but most of mankind know not (38)In order that He may make clear to them what they differed over, and so that those who disbelieved may know that they were liars (39)Verily, Our Word to a thing when We intend it, is only that We say unto it: "Be!" - and it is (40) The Resurrection after Death is true, there is Wisdom behind it, and it is easy for Allah Allah tells us that the idolators swore by Allah their strongest oaths, meaning that they made oaths swore fervently that Allah would not resurrect the one who died. They considered that to be improbable, and did not believe the Messengers when they told them about that, swearing that it could not happen. Allah said, refuting them: بَلَىٰ (Yes), meaning it will indeed happen, وَعْدًا عَلَيْهِ حَقًّا (a promise (binding) upon Him in truth,) - meaning it is inevitable, وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most of mankind know not.) means, because of their ignorance they oppose the Messengers and fall into disbelief. Then Allah mentions His wisdom and the reason why He will resurrect mankind physically on the Day of Calling (between the people of Fire and of Paradise). He says, لِيُبَيِّنَ لَهُمُ (In order that He may make clear to them) means, to mankind, الَّذِي يَخْتَلِفُونَ فِيهِ (what they differed over,) means, every dispute. لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى (that He may requite those who do evil with that which they have done (i. e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise).)(53:31) وَلِيَعْلَمَ الَّذِينَ كَفَرُوا أَنَّهُمْ كَانُوا كَاذِبِينَ (and so that those who disbelieved may know that they were liars.) meaning that they lied in their oaths and their swearing that Allah would not resurrect those who die. Thus they will be pushed down by force to the Fire with horrible force on the Day of Resurrection, and the guards of Hell will say to them: هَٰذِهِ النَّارُ الَّتِي كُنتُم بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (This is the Fire which you used to belie. Is this magic or do you not see? Taste its heat, and whether you are tolerant of it or intolerant of it - it is all the same. You are only being requited for what you have done.)(52:14-16). Then Allah tells us about His ability to do whatever He wills, and that nothing is impossible for Him on earth or in heaven. When He wants a thing, all He has to do is say to it "Be!" and it is. The Resurrection is one such thing, when He wants it to happen, all He will have to do is issue the command once, and it will happen as He wills, as He says: وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye)(54:50) and, مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ (The creation of you all and the resurrection of you all are only as (the creation and resurrection of) a single person.)[31:28] And in this Ayah, Allah says: إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ (Verily, Our Word to a thing when We intend it, is only that We say to it: "Be!" - and it is.) meaning, We issue the command once, and then it happens. Allah does not need to repeat or confirm whatever He commands, because there is nothing that can stop Him or oppose Him. He is the One, the Compelling, the Almighty, whose power, might and dominion have subjected all things. None has the right to be worshipped except Him, and there is no Lord other than Him.

And they swear by Allah with their strongest oaths, that Allah will not raise up one who dies. Yes, (He will raise them up), a promise (binding) upon Him in truth, but most of mankind know not (38)In order that He may make clear to them what they differed over, and so that those who disbelieved may know that they were liars (39)Verily, Our Word to a thing when We intend it, is only that We say unto it: "Be!" - and it is (40) The Resurrection after Death is true, there is Wisdom behind it, and it is easy for Allah Allah tells us that the idolators swore by Allah their strongest oaths, meaning that they made oaths swore fervently that Allah would not resurrect the one who died. They considered that to be improbable, and did not believe the Messengers when they told them about that, swearing that it could not happen. Allah said, refuting them: بَلَىٰ (Yes), meaning it will indeed happen, وَعْدًا عَلَيْهِ حَقًّا (a promise (binding) upon Him in truth,) - meaning it is inevitable, وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most of mankind know not.) means, because of their ignorance they oppose the Messengers and fall into disbelief. Then Allah mentions His wisdom and the reason why He will resurrect mankind physically on the Day of Calling (between the people of Fire and of Paradise). He says, لِيُبَيِّنَ لَهُمُ (In order that He may make clear to them) means, to mankind, الَّذِي يَخْتَلِفُونَ فِيهِ (what they differed over,) means, every dispute. لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى (that He may requite those who do evil with that which they have done (i. e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise).)(53:31) وَلِيَعْلَمَ الَّذِينَ كَفَرُوا أَنَّهُمْ كَانُوا كَاذِبِينَ (and so that those who disbelieved may know that they were liars.) meaning that they lied in their oaths and their swearing that Allah would not resurrect those who die. Thus they will be pushed down by force to the Fire with horrible force on the Day of Resurrection, and the guards of Hell will say to them: هَٰذِهِ النَّارُ الَّتِي كُنتُم بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (This is the Fire which you used to belie. Is this magic or do you not see? Taste its heat, and whether you are tolerant of it or intolerant of it - it is all the same. You are only being requited for what you have done.)(52:14-16). Then Allah tells us about His ability to do whatever He wills, and that nothing is impossible for Him on earth or in heaven. When He wants a thing, all He has to do is say to it "Be!" and it is. The Resurrection is one such thing, when He wants it to happen, all He will have to do is issue the command once, and it will happen as He wills, as He says: وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye)(54:50) and, مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ (The creation of you all and the resurrection of you all are only as (the creation and resurrection of) a single person.)[31:28] And in this Ayah, Allah says: إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ (Verily, Our Word to a thing when We intend it, is only that We say to it: "Be!" - and it is.) meaning, We issue the command once, and then it happens. Allah does not need to repeat or confirm whatever He commands, because there is nothing that can stop Him or oppose Him. He is the One, the Compelling, the Almighty, whose power, might and dominion have subjected all things. None has the right to be worshipped except Him, and there is no Lord other than Him.

And they swear by Allah with their strongest oaths, that Allah will not raise up one who dies. Yes, (He will raise them up), a promise (binding) upon Him in truth, but most of mankind know not (38)In order that He may make clear to them what they differed over, and so that those who disbelieved may know that they were liars (39)Verily, Our Word to a thing when We intend it, is only that We say unto it: "Be!" - and it is (40) The Resurrection after Death is true, there is Wisdom behind it, and it is easy for Allah Allah tells us that the idolators swore by Allah their strongest oaths, meaning that they made oaths swore fervently that Allah would not resurrect the one who died. They considered that to be improbable, and did not believe the Messengers when they told them about that, swearing that it could not happen. Allah said, refuting them: بَلَىٰ (Yes), meaning it will indeed happen, وَعْدًا عَلَيْهِ حَقًّا (a promise (binding) upon Him in truth,) - meaning it is inevitable, وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most of mankind know not.) means, because of their ignorance they oppose the Messengers and fall into disbelief. Then Allah mentions His wisdom and the reason why He will resurrect mankind physically on the Day of Calling (between the people of Fire and of Paradise). He says, لِيُبَيِّنَ لَهُمُ (In order that He may make clear to them) means, to mankind, الَّذِي يَخْتَلِفُونَ فِيهِ (what they differed over,) means, every dispute. لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى (that He may requite those who do evil with that which they have done (i. e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise).)(53:31) وَلِيَعْلَمَ الَّذِينَ كَفَرُوا أَنَّهُمْ كَانُوا كَاذِبِينَ (and so that those who disbelieved may know that they were liars.) meaning that they lied in their oaths and their swearing that Allah would not resurrect those who die. Thus they will be pushed down by force to the Fire with horrible force on the Day of Resurrection, and the guards of Hell will say to them: هَٰذِهِ النَّارُ الَّتِي كُنتُم بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ (This is the Fire which you used to belie. Is this magic or do you not see? Taste its heat, and whether you are tolerant of it or intolerant of it - it is all the same. You are only being requited for what you have done.)(52:14-16). Then Allah tells us about His ability to do whatever He wills, and that nothing is impossible for Him on earth or in heaven. When He wants a thing, all He has to do is say to it "Be!" and it is. The Resurrection is one such thing, when He wants it to happen, all He will have to do is issue the command once, and it will happen as He wills, as He says: وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye)(54:50) and, مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ (The creation of you all and the resurrection of you all are only as (the creation and resurrection of) a single person.)[31:28] And in this Ayah, Allah says: إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ (Verily, Our Word to a thing when We intend it, is only that We say to it: "Be!" - and it is.) meaning, We issue the command once, and then it happens. Allah does not need to repeat or confirm whatever He commands, because there is nothing that can stop Him or oppose Him. He is the One, the Compelling, the Almighty, whose power, might and dominion have subjected all things. None has the right to be worshipped except Him, and there is no Lord other than Him.

And as for those who emigrated for the cause of Allah, after they had been wronged, We will certainly give them good residence in this world, but indeed the reward of the Hereafter will be greater; if they but knew (41)(They are) those who remained patient, and put their trust in their Lord (42) The Reward of the Muhajirin Allah tells us about the reward of those who migrated for His sake, seeking His pleasure, those who left their homeland behind, brothers and friends, hoping for the reward of Allah. This may have been revealed concerning those who migrated to Ethiopia, those whose persecution at the hands of their own people in Makkah was so extreme that they left them and went to Ethiopia so that they would be able to worship their Lord. Among the most prominent of these migrants were 'Uthman bin 'Affan and his wife Ruqayyah, the daughter of the Messenger of Allah ﷺ, Ja'far bin Abi Talib, the cousin of the Messenger ﷺ, and Abu Salamah bin 'Abdul-Asad, among a group of almost eighty sincere and faithful men and women, may Allah be pleased with them. Allah promised them a great reward in this world and the next. Allah said: لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً (We will certainly give them good residence in this world,) Ibn 'Abbas, Ash-Sha'bi and Qatadah said: (this means) "Al-Madinah." It was also said that it meant "good provision". This was the opinion of Mujahid. There is no contradiction between these two opinions, for they left their homes and wealth, but Allah compensated them with something better in this world. Whoever gives up something for the sake of Allah, Allah compensates him with something that is better for him than that, and this is what happened. He gave them power throughout the land and caused them to rule over the people, so they became governors and rulers, and each of them became a leader of the pious. Allah tells us that His reward for the Muhajirin in the Hereafter is greater than that which He gave them in this world, as He says: وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ (but indeed the reward of the Hereafter will be greater) meaning, greater than that which We have given you in this world. لَوْ كَانُوا يَعْلَمُونَ (if they but knew!) means, if those who stayed behind and did not migrate with them only knew what Allah prepared for those who obeyed Him and followed His Messenger ﷺ. Then Allah describes them as: الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (those who remained patient, and put their trust in their Lord.)(16:42), meaning, they bore their people's persecution with patience, putting their trust in Allah Who made their end good in this world and the Hereafter.

And as for those who emigrated for the cause of Allah, after they had been wronged, We will certainly give them good residence in this world, but indeed the reward of the Hereafter will be greater; if they but knew (41)(They are) those who remained patient, and put their trust in their Lord (42) The Reward of the Muhajirin Allah tells us about the reward of those who migrated for His sake, seeking His pleasure, those who left their homeland behind, brothers and friends, hoping for the reward of Allah. This may have been revealed concerning those who migrated to Ethiopia, those whose persecution at the hands of their own people in Makkah was so extreme that they left them and went to Ethiopia so that they would be able to worship their Lord. Among the most prominent of these migrants were 'Uthman bin 'Affan and his wife Ruqayyah, the daughter of the Messenger of Allah ﷺ, Ja'far bin Abi Talib, the cousin of the Messenger ﷺ, and Abu Salamah bin 'Abdul-Asad, among a group of almost eighty sincere and faithful men and women, may Allah be pleased with them. Allah promised them a great reward in this world and the next. Allah said: لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً (We will certainly give them good residence in this world,) Ibn 'Abbas, Ash-Sha'bi and Qatadah said: (this means) "Al-Madinah." It was also said that it meant "good provision". This was the opinion of Mujahid. There is no contradiction between these two opinions, for they left their homes and wealth, but Allah compensated them with something better in this world. Whoever gives up something for the sake of Allah, Allah compensates him with something that is better for him than that, and this is what happened. He gave them power throughout the land and caused them to rule over the people, so they became governors and rulers, and each of them became a leader of the pious. Allah tells us that His reward for the Muhajirin in the Hereafter is greater than that which He gave them in this world, as He says: وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ (but indeed the reward of the Hereafter will be greater) meaning, greater than that which We have given you in this world. لَوْ كَانُوا يَعْلَمُونَ (if they but knew!) means, if those who stayed behind and did not migrate with them only knew what Allah prepared for those who obeyed Him and followed His Messenger ﷺ. Then Allah describes them as: الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (those who remained patient, and put their trust in their Lord.)(16:42), meaning, they bore their people's persecution with patience, putting their trust in Allah Who made their end good in this world and the Hereafter.

And We sent not (as Our Messengers) before you (O Muhammad) any but men, whom We sent revelation. So ask Ahl Adh-Dhikr, if you know not (43)With clear signs and Books (We sent the Messengers). And We have also revealed the Dhikr to you so that you may clearly explain to men what was revealed to them, and that perhaps they may reflect (44) Only Human Messengers have been Sent Ad-Dahhak said, reporting from Ibn 'Abbas: "When Allah sent Muhammad ﷺ as a Messenger, the Arabs, or some of them, denied him and said, 'Allah is too great to send a human being as a Messenger.' Then Allah revealed: أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَىٰ رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ (Is it a wonder to people that We have sent Our Inspiration to a man from among themselves (saying): "Warn mankind...")[10:2] and He said, وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ (And We sent not (as Our Messengers) before you (O Muhammad) any but men, whom We sent Revelation. So ask Ahl Adh-Dhikr, if you know not.). meaning, (ask) the people of the previous Books, were the Messengers that were sent to them humans or angels? If they were angels, then you have the right to find this strange, but if they were human, then you have no grounds to deny that Muhammad ﷺ is a Messenger. Allah says: وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِم مِّنْ أَهْلِ الْقُرَىٰ (And We sent not before you (as Messengers) any but men to whom We revealed, from among the people of townships.)[12:109] and not from among the people of heaven as you say." It was reported by Mujahid from Ibn 'Abbas that what is meant by Ahl Adh-Dhikr is the People of the Book. This is as Allah says: قُلْ سُبْحَانَ رَبِّي هَلْ كُنتُ إِلَّا بَشَرًا رَّسُولًا - وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ إِلَّا أَن قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَّسُولًا (Say: "Glorified be my Lord! Am I anything but a man, sent as a Messenger?" And nothing prevented men from believing when the guidance came to them, except that they said: "Has Allah sent a man as (His) Messenger?")(17:93-94) وَمَا أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلَّا إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِي الْأَسْوَاقِ (And We never sent before you (O Muhammad) any of the Messengers but verily, they ate food and walked in the markets.)(25:20) وَمَا جَعَلْنَاهُمْ جَسَدًا لَّا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ (And We did not create them (the Messengers, with) bodies that did not eat food, nor were they immortals.)(21:8) قُلْ مَا كُنتُ بِدْعًا مِّنَ الرُّسُلِ (Say (O Muhammad ﷺ): "I am not a new thing among the Messengers.")[46:9], قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ (Say (O Muhammad): "I am only a man like you. It has been revealed to me.")[18:110] Then Allah informs those who doubt that a Messenger can be a human to ask those who have knowledge of the previous Scriptures about the Prophets who came before: were their Prophets humans or angels? Then Allah mentions that He has sent them, بِالْبَيِّنَاتِ (with clear signs), meaning proof and evidence, and وَالزُّبُرِ (and Books [Zubur]), meaning Scriptures. Ibn 'Abbas, Mujahid, Ad-Dahhak and others said: Zubur is the plural of Zabur, and the Arabs say, Zaburtul-Kitab meaning, "I wrote the book." Allah says: وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in (their) Records (of deeds)[Zubur])(54:52) وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ (And indeed We have written in Az-Zabur after the Dhikr that My righteous servant shall inherit the land (i.e. the land of Paradise).)(21:105) Then Allah says: وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ (And We have also revealed the Dhikr to you), meaning the Qur'an, لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ (so that you may clearly explain to men what was revealed to them,) meaning, sent down from their Lord, because you know the meaning of what Allah has revealed to you, and because of your understanding and adherence to it, and because We know that you are the best of creation and the leader of the Children of Adam. So that you may explain in detail what has been mentioned in brief, and explain what is not clear. وَلَعَلَّهُمْ يَتَفَكَّرُونَ (so that perhaps they may reflect.) meaning, they should examine themselves and be guided by it, so that they may attain the victory of salvation in this world and the next.

And We sent not (as Our Messengers) before you (O Muhammad) any but men, whom We sent revelation. So ask Ahl Adh-Dhikr, if you know not (43)With clear signs and Books (We sent the Messengers). And We have also revealed the Dhikr to you so that you may clearly explain to men what was revealed to them, and that perhaps they may reflect (44) Only Human Messengers have been Sent Ad-Dahhak said, reporting from Ibn 'Abbas: "When Allah sent Muhammad ﷺ as a Messenger, the Arabs, or some of them, denied him and said, 'Allah is too great to send a human being as a Messenger.' Then Allah revealed: أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَىٰ رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ (Is it a wonder to people that We have sent Our Inspiration to a man from among themselves (saying): "Warn mankind...")[10:2] and He said, وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ (And We sent not (as Our Messengers) before you (O Muhammad) any but men, whom We sent Revelation. So ask Ahl Adh-Dhikr, if you know not.). meaning, (ask) the people of the previous Books, were the Messengers that were sent to them humans or angels? If they were angels, then you have the right to find this strange, but if they were human, then you have no grounds to deny that Muhammad ﷺ is a Messenger. Allah says: وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِم مِّنْ أَهْلِ الْقُرَىٰ (And We sent not before you (as Messengers) any but men to whom We revealed, from among the people of townships.)[12:109] and not from among the people of heaven as you say." It was reported by Mujahid from Ibn 'Abbas that what is meant by Ahl Adh-Dhikr is the People of the Book. This is as Allah says: قُلْ سُبْحَانَ رَبِّي هَلْ كُنتُ إِلَّا بَشَرًا رَّسُولًا - وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ إِلَّا أَن قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَّسُولًا (Say: "Glorified be my Lord! Am I anything but a man, sent as a Messenger?" And nothing prevented men from believing when the guidance came to them, except that they said: "Has Allah sent a man as (His) Messenger?")(17:93-94) وَمَا أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلَّا إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِي الْأَسْوَاقِ (And We never sent before you (O Muhammad) any of the Messengers but verily, they ate food and walked in the markets.)(25:20) وَمَا جَعَلْنَاهُمْ جَسَدًا لَّا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ (And We did not create them (the Messengers, with) bodies that did not eat food, nor were they immortals.)(21:8) قُلْ مَا كُنتُ بِدْعًا مِّنَ الرُّسُلِ (Say (O Muhammad ﷺ): "I am not a new thing among the Messengers.")[46:9], قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ (Say (O Muhammad): "I am only a man like you. It has been revealed to me.")[18:110] Then Allah informs those who doubt that a Messenger can be a human to ask those who have knowledge of the previous Scriptures about the Prophets who came before: were their Prophets humans or angels? Then Allah mentions that He has sent them, بِالْبَيِّنَاتِ (with clear signs), meaning proof and evidence, and وَالزُّبُرِ (and Books [Zubur]), meaning Scriptures. Ibn 'Abbas, Mujahid, Ad-Dahhak and others said: Zubur is the plural of Zabur, and the Arabs say, Zaburtul-Kitab meaning, "I wrote the book." Allah says: وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in (their) Records (of deeds)[Zubur])(54:52) وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ (And indeed We have written in Az-Zabur after the Dhikr that My righteous servant shall inherit the land (i.e. the land of Paradise).)(21:105) Then Allah says: وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ (And We have also revealed the Dhikr to you), meaning the Qur'an, لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ (so that you may clearly explain to men what was revealed to them,) meaning, sent down from their Lord, because you know the meaning of what Allah has revealed to you, and because of your understanding and adherence to it, and because We know that you are the best of creation and the leader of the Children of Adam. So that you may explain in detail what has been mentioned in brief, and explain what is not clear. وَلَعَلَّهُمْ يَتَفَكَّرُونَ (so that perhaps they may reflect.) meaning, they should examine themselves and be guided by it, so that they may attain the victory of salvation in this world and the next.

Do then those who devise evil plots feel secure that Allah will not cause them to sink into the earth, or that torment will not seize them from where they do not perceive it (45)Or that He may punish them in the midst of their going to and fro (in their livelihood), so that there be no escape for them (from Allah's punishment)(46)Or that He may punish them where they fear it most? Indeed, Your Lord is full of kindness, Most Merciful (47) How the Guilty can feel Secure Allah informs us about His patience, and how He delays the punishment for the sinners who do evil things and call others to do likewise, plotting to call others to do evil - even though He is able to make the earth swallow them or to bring His wrath upon them. مِنْ حَيْثُ لَا يَشْعُرُونَ (from where they do not perceive it), meaning in such a way that they do not know where it comes from. As Allah says: أَأَمِنتُم مَّن فِي السَّمَاءِ أَن يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ - أَمْ أَمِنتُم مَّن فِي السَّمَاءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ (Do you feel secure that He Who is over the heaven (Allah), will not cause you to sink into the earth, when it quakes? Or do you feel secure that He Who is over the heaven (Allah), will not send a storm of stones upon you? Then you shall know how My warning really is.)(67:16-17). أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ (Or that He may punish them in the midst of their going to and fro) meaning, when they are busy with their daily business, travel, and other distracting activities. Qatadah and As-Suddi said: تَقَلُّبِهِمْ (Their going to and fro) means their journeys." As Allah says: أَفَأَمِنَ أَهْلُ الْقُرَىٰ أَن يَأْتِيَهُم بَأْسُنَا بَيَاتًا وَهُمْ نَائِمُونَ - أَوَأَمِنَ أَهْلُ الْقُرَىٰ أَن يَأْتِيَهُم بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ (Did the people of the towns feel secure against the coming of Our punishment by night while they were asleep? Or, did the people of the towns feel secure against the coming of Our punishment in the forenoon while they were playing?)(7:97-98) فَمَا هُم بِمُعْجِزِينَ (so that there be no escape for them (from Allah's punishment)) meaning, it is not impossible for Allah, no matter what their situation. أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ (Or that He may punish them where they fear it most?) meaning, or Allah will take from them what they most fear, which is even more frightening, because when the thing you most fear to happen does happen, this is even worse. Hence Al-'Awfi reported that Ibn 'Abbas said that, أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ (Or that He may punish them where they fear it most?) means that Allah is saying: If I wish, I can take him after the death of his companion and after he has become frightened of that.' This was also reported from Mujahid, Ad-Dahhak, Qatadah and others. Then Allah says: فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ (Indeed your Lord is full of kindness, Most Merciful.) meaning, because He does not hasten to punish, as was reported in the Two Sahihs: لَا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللهِ، إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم (No one is more patient in the case of hearing offensive speech than Allah, for they attribute to Him a son, while He [alone] is giving them provision and good health.) And it is also recorded in Two Sahihs, إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ (Allah will let the wrongdoer continue until, when He begins to punish him, He will never let him go.) Then the Messenger of Allah ﷺ recited: وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (Such is the punishment of your Lord when He seizes the (population of) towns while they are doing wrong. Indeed, His punishment is painful, (and) severe)(11:102) And Allah says: وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِيَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَيَّ الْمَصِيرُ (And many a township did I give respite while it was given to wrongdoing. Then I punished it. And to Me is the (final) return (of all).)(22:48)

Do then those who devise evil plots feel secure that Allah will not cause them to sink into the earth, or that torment will not seize them from where they do not perceive it (45)Or that He may punish them in the midst of their going to and fro (in their livelihood), so that there be no escape for them (from Allah's punishment)(46)Or that He may punish them where they fear it most? Indeed, Your Lord is full of kindness, Most Merciful (47) How the Guilty can feel Secure Allah informs us about His patience, and how He delays the punishment for the sinners who do evil things and call others to do likewise, plotting to call others to do evil - even though He is able to make the earth swallow them or to bring His wrath upon them. مِنْ حَيْثُ لَا يَشْعُرُونَ (from where they do not perceive it), meaning in such a way that they do not know where it comes from. As Allah says: أَأَمِنتُم مَّن فِي السَّمَاءِ أَن يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ - أَمْ أَمِنتُم مَّن فِي السَّمَاءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ (Do you feel secure that He Who is over the heaven (Allah), will not cause you to sink into the earth, when it quakes? Or do you feel secure that He Who is over the heaven (Allah), will not send a storm of stones upon you? Then you shall know how My warning really is.)(67:16-17). أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ (Or that He may punish them in the midst of their going to and fro) meaning, when they are busy with their daily business, travel, and other distracting activities. Qatadah and As-Suddi said: تَقَلُّبِهِمْ (Their going to and fro) means their journeys." As Allah says: أَفَأَمِنَ أَهْلُ الْقُرَىٰ أَن يَأْتِيَهُم بَأْسُنَا بَيَاتًا وَهُمْ نَائِمُونَ - أَوَأَمِنَ أَهْلُ الْقُرَىٰ أَن يَأْتِيَهُم بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ (Did the people of the towns feel secure against the coming of Our punishment by night while they were asleep? Or, did the people of the towns feel secure against the coming of Our punishment in the forenoon while they were playing?)(7:97-98) فَمَا هُم بِمُعْجِزِينَ (so that there be no escape for them (from Allah's punishment)) meaning, it is not impossible for Allah, no matter what their situation. أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ (Or that He may punish them where they fear it most?) meaning, or Allah will take from them what they most fear, which is even more frightening, because when the thing you most fear to happen does happen, this is even worse. Hence Al-'Awfi reported that Ibn 'Abbas said that, أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ (Or that He may punish them where they fear it most?) means that Allah is saying: If I wish, I can take him after the death of his companion and after he has become frightened of that.' This was also reported from Mujahid, Ad-Dahhak, Qatadah and others. Then Allah says: فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ (Indeed your Lord is full of kindness, Most Merciful.) meaning, because He does not hasten to punish, as was reported in the Two Sahihs: لَا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللهِ، إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم (No one is more patient in the case of hearing offensive speech than Allah, for they attribute to Him a son, while He [alone] is giving them provision and good health.) And it is also recorded in Two Sahihs, إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ (Allah will let the wrongdoer continue until, when He begins to punish him, He will never let him go.) Then the Messenger of Allah ﷺ recited: وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (Such is the punishment of your Lord when He seizes the (population of) towns while they are doing wrong. Indeed, His punishment is painful, (and) severe)(11:102) And Allah says: وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِيَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَيَّ الْمَصِيرُ (And many a township did I give respite while it was given to wrongdoing. Then I punished it. And to Me is the (final) return (of all).)(22:48)

Do then those who devise evil plots feel secure that Allah will not cause them to sink into the earth, or that torment will not seize them from where they do not perceive it (45)Or that He may punish them in the midst of their going to and fro (in their livelihood), so that there be no escape for them (from Allah's punishment)(46)Or that He may punish them where they fear it most? Indeed, Your Lord is full of kindness, Most Merciful (47) How the Guilty can feel Secure Allah informs us about His patience, and how He delays the punishment for the sinners who do evil things and call others to do likewise, plotting to call others to do evil - even though He is able to make the earth swallow them or to bring His wrath upon them. مِنْ حَيْثُ لَا يَشْعُرُونَ (from where they do not perceive it), meaning in such a way that they do not know where it comes from. As Allah says: أَأَمِنتُم مَّن فِي السَّمَاءِ أَن يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ - أَمْ أَمِنتُم مَّن فِي السَّمَاءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ (Do you feel secure that He Who is over the heaven (Allah), will not cause you to sink into the earth, when it quakes? Or do you feel secure that He Who is over the heaven (Allah), will not send a storm of stones upon you? Then you shall know how My warning really is.)(67:16-17). أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ (Or that He may punish them in the midst of their going to and fro) meaning, when they are busy with their daily business, travel, and other distracting activities. Qatadah and As-Suddi said: تَقَلُّبِهِمْ (Their going to and fro) means their journeys." As Allah says: أَفَأَمِنَ أَهْلُ الْقُرَىٰ أَن يَأْتِيَهُم بَأْسُنَا بَيَاتًا وَهُمْ نَائِمُونَ - أَوَأَمِنَ أَهْلُ الْقُرَىٰ أَن يَأْتِيَهُم بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ (Did the people of the towns feel secure against the coming of Our punishment by night while they were asleep? Or, did the people of the towns feel secure against the coming of Our punishment in the forenoon while they were playing?)(7:97-98) فَمَا هُم بِمُعْجِزِينَ (so that there be no escape for them (from Allah's punishment)) meaning, it is not impossible for Allah, no matter what their situation. أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ (Or that He may punish them where they fear it most?) meaning, or Allah will take from them what they most fear, which is even more frightening, because when the thing you most fear to happen does happen, this is even worse. Hence Al-'Awfi reported that Ibn 'Abbas said that, أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ (Or that He may punish them where they fear it most?) means that Allah is saying: If I wish, I can take him after the death of his companion and after he has become frightened of that.' This was also reported from Mujahid, Ad-Dahhak, Qatadah and others. Then Allah says: فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ (Indeed your Lord is full of kindness, Most Merciful.) meaning, because He does not hasten to punish, as was reported in the Two Sahihs: لَا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللهِ، إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم (No one is more patient in the case of hearing offensive speech than Allah, for they attribute to Him a son, while He [alone] is giving them provision and good health.) And it is also recorded in Two Sahihs, إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ (Allah will let the wrongdoer continue until, when He begins to punish him, He will never let him go.) Then the Messenger of Allah ﷺ recited: وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (Such is the punishment of your Lord when He seizes the (population of) towns while they are doing wrong. Indeed, His punishment is painful, (and) severe)(11:102) And Allah says: وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِيَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَيَّ الْمَصِيرُ (And many a township did I give respite while it was given to wrongdoing. Then I punished it. And to Me is the (final) return (of all).)(22:48)

Have they not observed things that Allah has created: (how) their shadows shift from right to left, prostrating to Allah while they are humble (48)And to Allah prostrate all that are in the heavens and all that are in the earth, the moving creatures and the angels, and they are not proud [i.e. they worship their Lord (Allah) with humility (49)They fear their Lord above them, and they do what they are commanded (50) Everything prostrates to Allah Allah informs us about His might, majesty and pride, meaning that all things submit themselves to Him and every created being - animate and inanimate, as well as the responsible - humans and Jinns, and the angels - all humble themselves before Him. He tells us that everything that has a shadow leaning to the right and the left, i.e., in the morning and the evening, is by its shadow, prostrating to Allah. Mujahid said, "When the sun passes its zenith, everything prostrates to Allah, may He be glorified." This was also said by Qatadah, Ad-Dahhak and others. وَهُمْ دَاخِرُونَ (while they are humble) means, they are in a state of humility. Mujahid also said: "The prostration of every thing is its shadow", and he mentioned the mountains and said that their prostrations are their shadows. Abu Ghalib Ash-Shaybani said: "The waves of the sea are its prayers". It is as if reason is attributed to these inanimate objects when they are described as prostrating, so Allah says: وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِن دَابَّةٍ (And to Allah prostrate all that are in the heavens and all that are in the earth, of the moving creatures) As Allah says: وَلِلَّهِ يَسْجُدُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُم بِالْغُدُوِّ وَالْآصَالِ (And to Allah (alone) all who are in the heavens and the earth fall in prostration, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons.)(13:15) وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ (and the angels, and they are not proud.) means, they prostrate to Allah and are not too proud to worship Him. يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ (They fear their Lord above them) means, they prostrate out of fear of their Lord, may He be glorified. وَيَفْعَلُونَ مَا يُؤْمَرُونَ (and they do what they are commanded.) meaning they continually obey Allah, doing what He tells them to do and avoiding that which He forbids.

Have they not observed things that Allah has created: (how) their shadows shift from right to left, prostrating to Allah while they are humble (48)And to Allah prostrate all that are in the heavens and all that are in the earth, the moving creatures and the angels, and they are not proud [i.e. they worship their Lord (Allah) with humility (49)They fear their Lord above them, and they do what they are commanded (50) Everything prostrates to Allah Allah informs us about His might, majesty and pride, meaning that all things submit themselves to Him and every created being - animate and inanimate, as well as the responsible - humans and Jinns, and the angels - all humble themselves before Him. He tells us that everything that has a shadow leaning to the right and the left, i.e., in the morning and the evening, is by its shadow, prostrating to Allah. Mujahid said, "When the sun passes its zenith, everything prostrates to Allah, may He be glorified." This was also said by Qatadah, Ad-Dahhak and others. وَهُمْ دَاخِرُونَ (while they are humble) means, they are in a state of humility. Mujahid also said: "The prostration of every thing is its shadow", and he mentioned the mountains and said that their prostrations are their shadows. Abu Ghalib Ash-Shaybani said: "The waves of the sea are its prayers". It is as if reason is attributed to these inanimate objects when they are described as prostrating, so Allah says: وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِن دَابَّةٍ (And to Allah prostrate all that are in the heavens and all that are in the earth, of the moving creatures) As Allah says: وَلِلَّهِ يَسْجُدُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُم بِالْغُدُوِّ وَالْآصَالِ (And to Allah (alone) all who are in the heavens and the earth fall in prostration, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons.)(13:15) وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ (and the angels, and they are not proud.) means, they prostrate to Allah and are not too proud to worship Him. يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ (They fear their Lord above them) means, they prostrate out of fear of their Lord, may He be glorified. وَيَفْعَلُونَ مَا يُؤْمَرُونَ (and they do what they are commanded.) meaning they continually obey Allah, doing what He tells them to do and avoiding that which He forbids.

Have they not observed things that Allah has created: (how) their shadows shift from right to left, prostrating to Allah while they are humble (48)And to Allah prostrate all that are in the heavens and all that are in the earth, the moving creatures and the angels, and they are not proud [i.e. they worship their Lord (Allah) with humility (49)They fear their Lord above them, and they do what they are commanded (50) Everything prostrates to Allah Allah informs us about His might, majesty and pride, meaning that all things submit themselves to Him and every created being - animate and inanimate, as well as the responsible - humans and Jinns, and the angels - all humble themselves before Him. He tells us that everything that has a shadow leaning to the right and the left, i.e., in the morning and the evening, is by its shadow, prostrating to Allah. Mujahid said, "When the sun passes its zenith, everything prostrates to Allah, may He be glorified." This was also said by Qatadah, Ad-Dahhak and others. وَهُمْ دَاخِرُونَ (while they are humble) means, they are in a state of humility. Mujahid also said: "The prostration of every thing is its shadow", and he mentioned the mountains and said that their prostrations are their shadows. Abu Ghalib Ash-Shaybani said: "The waves of the sea are its prayers". It is as if reason is attributed to these inanimate objects when they are described as prostrating, so Allah says: وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِن دَابَّةٍ (And to Allah prostrate all that are in the heavens and all that are in the earth, of the moving creatures) As Allah says: وَلِلَّهِ يَسْجُدُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُم بِالْغُدُوِّ وَالْآصَالِ (And to Allah (alone) all who are in the heavens and the earth fall in prostration, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons.)(13:15) وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ (and the angels, and they are not proud.) means, they prostrate to Allah and are not too proud to worship Him. يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ (They fear their Lord above them) means, they prostrate out of fear of their Lord, may He be glorified. وَيَفْعَلُونَ مَا يُؤْمَرُونَ (and they do what they are commanded.) meaning they continually obey Allah, doing what He tells them to do and avoiding that which He forbids.

And Allah said "Do not worship two gods. Indeed, He (Allah) is only One God. Then fear Me Alone (51)To Him belongs all that is in the heavens and the earth and the religion. Will you then fear any other than Allah (52)And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help (53)Then, when He has removed the harm from you, behold! some of you associate others in worship with their Lord (Allah)(54)So they are ungrateful for that which We have given them! Then enjoy yourselves but you will soon come to know (55) Allah Alone is Deserving of Worship Allah tells us that there is no god but He, and that no one else should be worshipped except Him, alone, without partners, for He is the Sovereign, Creator, and Lord of all things. وَلَهُ الدِّينُ وَاصِبًا (His is the religion Wasiba) Ibn 'Abbas, Mujahid, 'Ikrimah, Maymun bin Mahran, As-Suddi, Qatadah and others said that this means forever. It was also reported that Ibn 'Abbas said, "It means obligatory." Mujahid said: "It means purely for Him," i.e., worship is due to Him Alone, from whoever is in the heavens and on earth. As Allah says: أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ (Do they seek other than the religion of Allah, while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.)(3:83) This is in accordance with the opinion of Ibn 'Abbas and 'Ikrimah, which is that this Ayah is merely stating the case. According to the opinion of Mujahid, it is by way of instruction, i.e., it is saying: You had better fear associating partners in worship with Me, and be sincere in your obedience to Me. As Allah says: أَلَا لِلَّهِ الدِّينُ الْخَالِصُ (Surely, the pure religion (sincere devotion) is for Allah only.)(39:3) Then Allah tells us that He is the One Who has the power to benefit and harm, and that the provisions, blessings, good health and help, His servants enjoy are from His bounty and graciousness towards them. ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ (Then, when harm touches you, to Him you cry aloud for help.) meaning because you know that none has the power to remove that harm except for Him, so when you are harmed, you turn to ask Him for help and beg Him for aid. As Allah says: وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّا إِيَّاهُ ۖ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ الْإِنسَانُ كَفُورًا (And when harm touches you at sea, those that you call upon vanish, except for Him. But when He brings you safe to land, you turn away. And man is ever ungrateful.)(17:67) Here, Allah tells us: ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ - لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ (Then, when He has removed the harm from you, behold! some of you associate others in worship with their Lord (Allah). So they are ungrateful for that which We have given them!)(16:54-55) It was said that the Lam here (translated as "So") is an indicator of sequence, or that it serves an explanatory function, meaning, 'We decreed that they would conceal the truth and deny the blessings that Allah has bestowed upon them. He is the One Who bestows blessings and the One Who removes distress.' Then Allah threatens them, saying: فَتَمَتَّعُوا (Then enjoy yourselves) meaning, do what you like and enjoy what you have for a little while. فَسَوْفَ تَعْلَمُونَ (but you will soon come to know.) meaning the consequences of that.

And Allah said "Do not worship two gods. Indeed, He (Allah) is only One God. Then fear Me Alone (51)To Him belongs all that is in the heavens and the earth and the religion. Will you then fear any other than Allah (52)And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help (53)Then, when He has removed the harm from you, behold! some of you associate others in worship with their Lord (Allah)(54)So they are ungrateful for that which We have given them! Then enjoy yourselves but you will soon come to know (55) Allah Alone is Deserving of Worship Allah tells us that there is no god but He, and that no one else should be worshipped except Him, alone, without partners, for He is the Sovereign, Creator, and Lord of all things. وَلَهُ الدِّينُ وَاصِبًا (His is the religion Wasiba) Ibn 'Abbas, Mujahid, 'Ikrimah, Maymun bin Mahran, As-Suddi, Qatadah and others said that this means forever. It was also reported that Ibn 'Abbas said, "It means obligatory." Mujahid said: "It means purely for Him," i.e., worship is due to Him Alone, from whoever is in the heavens and on earth. As Allah says: أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ (Do they seek other than the religion of Allah, while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.)(3:83) This is in accordance with the opinion of Ibn 'Abbas and 'Ikrimah, which is that this Ayah is merely stating the case. According to the opinion of Mujahid, it is by way of instruction, i.e., it is saying: You had better fear associating partners in worship with Me, and be sincere in your obedience to Me. As Allah says: أَلَا لِلَّهِ الدِّينُ الْخَالِصُ (Surely, the pure religion (sincere devotion) is for Allah only.)(39:3) Then Allah tells us that He is the One Who has the power to benefit and harm, and that the provisions, blessings, good health and help, His servants enjoy are from His bounty and graciousness towards them. ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ (Then, when harm touches you, to Him you cry aloud for help.) meaning because you know that none has the power to remove that harm except for Him, so when you are harmed, you turn to ask Him for help and beg Him for aid. As Allah says: وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّا إِيَّاهُ ۖ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ الْإِنسَانُ كَفُورًا (And when harm touches you at sea, those that you call upon vanish, except for Him. But when He brings you safe to land, you turn away. And man is ever ungrateful.)(17:67) Here, Allah tells us: ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ - لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ (Then, when He has removed the harm from you, behold! some of you associate others in worship with their Lord (Allah). So they are ungrateful for that which We have given them!)(16:54-55) It was said that the Lam here (translated as "So") is an indicator of sequence, or that it serves an explanatory function, meaning, 'We decreed that they would conceal the truth and deny the blessings that Allah has bestowed upon them. He is the One Who bestows blessings and the One Who removes distress.' Then Allah threatens them, saying: فَتَمَتَّعُوا (Then enjoy yourselves) meaning, do what you like and enjoy what you have for a little while. فَسَوْفَ تَعْلَمُونَ (but you will soon come to know.) meaning the consequences of that.

And Allah said "Do not worship two gods. Indeed, He (Allah) is only One God. Then fear Me Alone (51)To Him belongs all that is in the heavens and the earth and the religion. Will you then fear any other than Allah (52)And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help (53)Then, when He has removed the harm from you, behold! some of you associate others in worship with their Lord (Allah)(54)So they are ungrateful for that which We have given them! Then enjoy yourselves but you will soon come to know (55) Allah Alone is Deserving of Worship Allah tells us that there is no god but He, and that no one else should be worshipped except Him, alone, without partners, for He is the Sovereign, Creator, and Lord of all things. وَلَهُ الدِّينُ وَاصِبًا (His is the religion Wasiba) Ibn 'Abbas, Mujahid, 'Ikrimah, Maymun bin Mahran, As-Suddi, Qatadah and others said that this means forever. It was also reported that Ibn 'Abbas said, "It means obligatory." Mujahid said: "It means purely for Him," i.e., worship is due to Him Alone, from whoever is in the heavens and on earth. As Allah says: أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ (Do they seek other than the religion of Allah, while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.)(3:83) This is in accordance with the opinion of Ibn 'Abbas and 'Ikrimah, which is that this Ayah is merely stating the case. According to the opinion of Mujahid, it is by way of instruction, i.e., it is saying: You had better fear associating partners in worship with Me, and be sincere in your obedience to Me. As Allah says: أَلَا لِلَّهِ الدِّينُ الْخَالِصُ (Surely, the pure religion (sincere devotion) is for Allah only.)(39:3) Then Allah tells us that He is the One Who has the power to benefit and harm, and that the provisions, blessings, good health and help, His servants enjoy are from His bounty and graciousness towards them. ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ (Then, when harm touches you, to Him you cry aloud for help.) meaning because you know that none has the power to remove that harm except for Him, so when you are harmed, you turn to ask Him for help and beg Him for aid. As Allah says: وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّا إِيَّاهُ ۖ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ الْإِنسَانُ كَفُورًا (And when harm touches you at sea, those that you call upon vanish, except for Him. But when He brings you safe to land, you turn away. And man is ever ungrateful.)(17:67) Here, Allah tells us: ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ - لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ (Then, when He has removed the harm from you, behold! some of you associate others in worship with their Lord (Allah). So they are ungrateful for that which We have given them!)(16:54-55) It was said that the Lam here (translated as "So") is an indicator of sequence, or that it serves an explanatory function, meaning, 'We decreed that they would conceal the truth and deny the blessings that Allah has bestowed upon them. He is the One Who bestows blessings and the One Who removes distress.' Then Allah threatens them, saying: فَتَمَتَّعُوا (Then enjoy yourselves) meaning, do what you like and enjoy what you have for a little while. فَسَوْفَ تَعْلَمُونَ (but you will soon come to know.) meaning the consequences of that.

And Allah said "Do not worship two gods. Indeed, He (Allah) is only One God. Then fear Me Alone (51)To Him belongs all that is in the heavens and the earth and the religion. Will you then fear any other than Allah (52)And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help (53)Then, when He has removed the harm from you, behold! some of you associate others in worship with their Lord (Allah)(54)So they are ungrateful for that which We have given them! Then enjoy yourselves but you will soon come to know (55) Allah Alone is Deserving of Worship Allah tells us that there is no god but He, and that no one else should be worshipped except Him, alone, without partners, for He is the Sovereign, Creator, and Lord of all things. وَلَهُ الدِّينُ وَاصِبًا (His is the religion Wasiba) Ibn 'Abbas, Mujahid, 'Ikrimah, Maymun bin Mahran, As-Suddi, Qatadah and others said that this means forever. It was also reported that Ibn 'Abbas said, "It means obligatory." Mujahid said: "It means purely for Him," i.e., worship is due to Him Alone, from whoever is in the heavens and on earth. As Allah says: أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ (Do they seek other than the religion of Allah, while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.)(3:83) This is in accordance with the opinion of Ibn 'Abbas and 'Ikrimah, which is that this Ayah is merely stating the case. According to the opinion of Mujahid, it is by way of instruction, i.e., it is saying: You had better fear associating partners in worship with Me, and be sincere in your obedience to Me. As Allah says: أَلَا لِلَّهِ الدِّينُ الْخَالِصُ (Surely, the pure religion (sincere devotion) is for Allah only.)(39:3) Then Allah tells us that He is the One Who has the power to benefit and harm, and that the provisions, blessings, good health and help, His servants enjoy are from His bounty and graciousness towards them. ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ (Then, when harm touches you, to Him you cry aloud for help.) meaning because you know that none has the power to remove that harm except for Him, so when you are harmed, you turn to ask Him for help and beg Him for aid. As Allah says: وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّا إِيَّاهُ ۖ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ الْإِنسَانُ كَفُورًا (And when harm touches you at sea, those that you call upon vanish, except for Him. But when He brings you safe to land, you turn away. And man is ever ungrateful.)(17:67) Here, Allah tells us: ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ - لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ (Then, when He has removed the harm from you, behold! some of you associate others in worship with their Lord (Allah). So they are ungrateful for that which We have given them!)(16:54-55) It was said that the Lam here (translated as "So") is an indicator of sequence, or that it serves an explanatory function, meaning, 'We decreed that they would conceal the truth and deny the blessings that Allah has bestowed upon them. He is the One Who bestows blessings and the One Who removes distress.' Then Allah threatens them, saying: فَتَمَتَّعُوا (Then enjoy yourselves) meaning, do what you like and enjoy what you have for a little while. فَسَوْفَ تَعْلَمُونَ (but you will soon come to know.) meaning the consequences of that.

And Allah said "Do not worship two gods. Indeed, He (Allah) is only One God. Then fear Me Alone (51)To Him belongs all that is in the heavens and the earth and the religion. Will you then fear any other than Allah (52)And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help (53)Then, when He has removed the harm from you, behold! some of you associate others in worship with their Lord (Allah)(54)So they are ungrateful for that which We have given them! Then enjoy yourselves but you will soon come to know (55) Allah Alone is Deserving of Worship Allah tells us that there is no god but He, and that no one else should be worshipped except Him, alone, without partners, for He is the Sovereign, Creator, and Lord of all things. وَلَهُ الدِّينُ وَاصِبًا (His is the religion Wasiba) Ibn 'Abbas, Mujahid, 'Ikrimah, Maymun bin Mahran, As-Suddi, Qatadah and others said that this means forever. It was also reported that Ibn 'Abbas said, "It means obligatory." Mujahid said: "It means purely for Him," i.e., worship is due to Him Alone, from whoever is in the heavens and on earth. As Allah says: أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ (Do they seek other than the religion of Allah, while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.)(3:83) This is in accordance with the opinion of Ibn 'Abbas and 'Ikrimah, which is that this Ayah is merely stating the case. According to the opinion of Mujahid, it is by way of instruction, i.e., it is saying: You had better fear associating partners in worship with Me, and be sincere in your obedience to Me. As Allah says: أَلَا لِلَّهِ الدِّينُ الْخَالِصُ (Surely, the pure religion (sincere devotion) is for Allah only.)(39:3) Then Allah tells us that He is the One Who has the power to benefit and harm, and that the provisions, blessings, good health and help, His servants enjoy are from His bounty and graciousness towards them. ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ (Then, when harm touches you, to Him you cry aloud for help.) meaning because you know that none has the power to remove that harm except for Him, so when you are harmed, you turn to ask Him for help and beg Him for aid. As Allah says: وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّا إِيَّاهُ ۖ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ الْإِنسَانُ كَفُورًا (And when harm touches you at sea, those that you call upon vanish, except for Him. But when He brings you safe to land, you turn away. And man is ever ungrateful.)(17:67) Here, Allah tells us: ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ - لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ (Then, when He has removed the harm from you, behold! some of you associate others in worship with their Lord (Allah). So they are ungrateful for that which We have given them!)(16:54-55) It was said that the Lam here (translated as "So") is an indicator of sequence, or that it serves an explanatory function, meaning, 'We decreed that they would conceal the truth and deny the blessings that Allah has bestowed upon them. He is the One Who bestows blessings and the One Who removes distress.' Then Allah threatens them, saying: فَتَمَتَّعُوا (Then enjoy yourselves) meaning, do what you like and enjoy what you have for a little while. فَسَوْفَ تَعْلَمُونَ (but you will soon come to know.) meaning the consequences of that.

And they assign a portion of that which We have provided them with, to what they have no knowledge of (false deities). By Allah, you shall certainly be questioned about (all) that you used to fabricate (56)And they assign daughters to Allah! Glorified (and Exalted) is He (above all that they associate with Him!). And for themselves (they assign) what they desire (57)And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inner grief (58)He hides himself from the people because of the evil of what he has been informed. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision (59)For those who do not believe in the Hereafter is an evil description, and for Allah is the highest description. And He is the All-Mighty, the All-Wise (60) Among the Behavior of the Idolators was vowing to Things that Allah had provided for Them to their gods Allah tells us about some of the heinous deeds of those who used to perform baseless worship of other gods besides Him, such as idols and statues, with no grounds for doing so. They gave their idols a share of that which Allah had provided for them, فَقَالُوا هَٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَٰذَا لِشُرَكَائِنَا ۖ فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ ۖ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَائِهِمْ ۗ سَاءَ مَا يَحْكُمُونَ (They say: "This is for Allah," according to their claim, "and this is for our partners." But the share of their "partners" is not directed to Allah, while the share of Allah is directed to their "partners"! How evil is that with which they judge)(6:136) That is they assigned a share for their idols as well as Allah, but they gave preference to their gods over Him, so Allah swore by His Almighty Self to question them about these lies and fabrications. He will most certainly call them to account for it and give them the unrelenting punishment in the fire of Hell. So He says, تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ (By Allah, you shall certainly be questioned about (all) that you used to fabricate.) Then Allah tells us how they used to regard the angels, who are servants of the Most Merciful, as being female, and that they considered them to be Allah's daughters, and they worshipped them with Him. In all of the above, they made very serious errors. They attributed offspring to Him when He has no offspring, then they assigned Him the kind of offspring they regarded as inferior, namely daughters, which they did not even want for themselves, as He said: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Are the males for you and the females for Him? That is indeed an unfair division!)(53:21-22) And Allah says here: وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ (And they assign daughters unto Allah! Glorified (and Exalted) is He.) meaning, above their claims and fabrications. أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ - مَا لَكُمْ كَيْفَ تَحْكُمُونَ (But no! It is from their falsehood that they say: "Allah has begotten." They are certainly liars! Has He (then) chosen daughters rather than sons? What is the matter with you? How do you decide?)(37:151-154) وَلَهُم مَّا يَشْتَهُونَ (And for themselves, what they desire;) meaning they choose the males for themselves, rejecting the daughters that they assign to Allah. Exalted be Allah far above what they say! The Idolators' Abhorrence for Daughters وَإِذَا بُشِّرَ أَحَدُهُم بِالْأُنثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark) meaning with distress and grief. وَهُوَ كَظِيمٌ (and he is filled with inner grief!) meaning he is silent because of the intensity of the grief he feels. يَتَوَارَىٰ مِنَ الْقَوْمِ (He hides himself from the people) meaning he does not want anyone to see him. مِن سُوءِ مَا بُشِّرَ بِهِ ۚ أَيُمْسِكُهُ عَلَىٰ هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ (because of the evil of that whereof he has been informed. Shall he keep her with dishonor or bury her in the earth?) meaning should he keep her, humiliating her, not letting her inherit from him and not taking care of her, preferring his male children over her? أَمْ يَدُسُّهُ فِي التُّرَابِ (or bury her in the earth?) meaning bury her alive, as they used to do during the days of ignorance. How could they dislike something so intensely, yet attribute it to Allah? أَلَا سَاءَ مَا يَحْكُمُونَ (Certainly, evil is their decision.) meaning how evil are the words they say, the way they want to share things out and the things they attribute to Him. As Allah says: وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And if one of them is informed of the news of (the birth of a girl) that which he sets forth as a parable to the Most Gracious (Allah), his face becomes dark, and he is filled with grief!)(43:17). Here, Allah says: لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ (For those who do not believe in the Hereafter there is an evil description,) meaning, only imperfection is to be attributed to وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ (and for Allah is the highest description) meaning He is absolutely perfect in all ways and this absolute perfection is His Alone. وَهُوَ الْعَزِيزُ الْحَكِيمُ (And He is the All-Mighty, the All-Wise.)

And they assign a portion of that which We have provided them with, to what they have no knowledge of (false deities). By Allah, you shall certainly be questioned about (all) that you used to fabricate (56)And they assign daughters to Allah! Glorified (and Exalted) is He (above all that they associate with Him!). And for themselves (they assign) what they desire (57)And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inner grief (58)He hides himself from the people because of the evil of what he has been informed. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision (59)For those who do not believe in the Hereafter is an evil description, and for Allah is the highest description. And He is the All-Mighty, the All-Wise (60) Among the Behavior of the Idolators was vowing to Things that Allah had provided for Them to their gods Allah tells us about some of the heinous deeds of those who used to perform baseless worship of other gods besides Him, such as idols and statues, with no grounds for doing so. They gave their idols a share of that which Allah had provided for them, فَقَالُوا هَٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَٰذَا لِشُرَكَائِنَا ۖ فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ ۖ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَائِهِمْ ۗ سَاءَ مَا يَحْكُمُونَ (They say: "This is for Allah," according to their claim, "and this is for our partners." But the share of their "partners" is not directed to Allah, while the share of Allah is directed to their "partners"! How evil is that with which they judge)(6:136) That is they assigned a share for their idols as well as Allah, but they gave preference to their gods over Him, so Allah swore by His Almighty Self to question them about these lies and fabrications. He will most certainly call them to account for it and give them the unrelenting punishment in the fire of Hell. So He says, تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ (By Allah, you shall certainly be questioned about (all) that you used to fabricate.) Then Allah tells us how they used to regard the angels, who are servants of the Most Merciful, as being female, and that they considered them to be Allah's daughters, and they worshipped them with Him. In all of the above, they made very serious errors. They attributed offspring to Him when He has no offspring, then they assigned Him the kind of offspring they regarded as inferior, namely daughters, which they did not even want for themselves, as He said: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Are the males for you and the females for Him? That is indeed an unfair division!)(53:21-22) And Allah says here: وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ (And they assign daughters unto Allah! Glorified (and Exalted) is He.) meaning, above their claims and fabrications. أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ - مَا لَكُمْ كَيْفَ تَحْكُمُونَ (But no! It is from their falsehood that they say: "Allah has begotten." They are certainly liars! Has He (then) chosen daughters rather than sons? What is the matter with you? How do you decide?)(37:151-154) وَلَهُم مَّا يَشْتَهُونَ (And for themselves, what they desire;) meaning they choose the males for themselves, rejecting the daughters that they assign to Allah. Exalted be Allah far above what they say! The Idolators' Abhorrence for Daughters وَإِذَا بُشِّرَ أَحَدُهُم بِالْأُنثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark) meaning with distress and grief. وَهُوَ كَظِيمٌ (and he is filled with inner grief!) meaning he is silent because of the intensity of the grief he feels. يَتَوَارَىٰ مِنَ الْقَوْمِ (He hides himself from the people) meaning he does not want anyone to see him. مِن سُوءِ مَا بُشِّرَ بِهِ ۚ أَيُمْسِكُهُ عَلَىٰ هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ (because of the evil of that whereof he has been informed. Shall he keep her with dishonor or bury her in the earth?) meaning should he keep her, humiliating her, not letting her inherit from him and not taking care of her, preferring his male children over her? أَمْ يَدُسُّهُ فِي التُّرَابِ (or bury her in the earth?) meaning bury her alive, as they used to do during the days of ignorance. How could they dislike something so intensely, yet attribute it to Allah? أَلَا سَاءَ مَا يَحْكُمُونَ (Certainly, evil is their decision.) meaning how evil are the words they say, the way they want to share things out and the things they attribute to Him. As Allah says: وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And if one of them is informed of the news of (the birth of a girl) that which he sets forth as a parable to the Most Gracious (Allah), his face becomes dark, and he is filled with grief!)(43:17). Here, Allah says: لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ (For those who do not believe in the Hereafter there is an evil description,) meaning, only imperfection is to be attributed to وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ (and for Allah is the highest description) meaning He is absolutely perfect in all ways and this absolute perfection is His Alone. وَهُوَ الْعَزِيزُ الْحَكِيمُ (And He is the All-Mighty, the All-Wise.)

And they assign a portion of that which We have provided them with, to what they have no knowledge of (false deities). By Allah, you shall certainly be questioned about (all) that you used to fabricate (56)And they assign daughters to Allah! Glorified (and Exalted) is He (above all that they associate with Him!). And for themselves (they assign) what they desire (57)And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inner grief (58)He hides himself from the people because of the evil of what he has been informed. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision (59)For those who do not believe in the Hereafter is an evil description, and for Allah is the highest description. And He is the All-Mighty, the All-Wise (60) Among the Behavior of the Idolators was vowing to Things that Allah had provided for Them to their gods Allah tells us about some of the heinous deeds of those who used to perform baseless worship of other gods besides Him, such as idols and statues, with no grounds for doing so. They gave their idols a share of that which Allah had provided for them, فَقَالُوا هَٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَٰذَا لِشُرَكَائِنَا ۖ فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ ۖ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَائِهِمْ ۗ سَاءَ مَا يَحْكُمُونَ (They say: "This is for Allah," according to their claim, "and this is for our partners." But the share of their "partners" is not directed to Allah, while the share of Allah is directed to their "partners"! How evil is that with which they judge)(6:136) That is they assigned a share for their idols as well as Allah, but they gave preference to their gods over Him, so Allah swore by His Almighty Self to question them about these lies and fabrications. He will most certainly call them to account for it and give them the unrelenting punishment in the fire of Hell. So He says, تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ (By Allah, you shall certainly be questioned about (all) that you used to fabricate.) Then Allah tells us how they used to regard the angels, who are servants of the Most Merciful, as being female, and that they considered them to be Allah's daughters, and they worshipped them with Him. In all of the above, they made very serious errors. They attributed offspring to Him when He has no offspring, then they assigned Him the kind of offspring they regarded as inferior, namely daughters, which they did not even want for themselves, as He said: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Are the males for you and the females for Him? That is indeed an unfair division!)(53:21-22) And Allah says here: وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ (And they assign daughters unto Allah! Glorified (and Exalted) is He.) meaning, above their claims and fabrications. أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ - مَا لَكُمْ كَيْفَ تَحْكُمُونَ (But no! It is from their falsehood that they say: "Allah has begotten." They are certainly liars! Has He (then) chosen daughters rather than sons? What is the matter with you? How do you decide?)(37:151-154) وَلَهُم مَّا يَشْتَهُونَ (And for themselves, what they desire;) meaning they choose the males for themselves, rejecting the daughters that they assign to Allah. Exalted be Allah far above what they say! The Idolators' Abhorrence for Daughters وَإِذَا بُشِّرَ أَحَدُهُم بِالْأُنثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark) meaning with distress and grief. وَهُوَ كَظِيمٌ (and he is filled with inner grief!) meaning he is silent because of the intensity of the grief he feels. يَتَوَارَىٰ مِنَ الْقَوْمِ (He hides himself from the people) meaning he does not want anyone to see him. مِن سُوءِ مَا بُشِّرَ بِهِ ۚ أَيُمْسِكُهُ عَلَىٰ هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ (because of the evil of that whereof he has been informed. Shall he keep her with dishonor or bury her in the earth?) meaning should he keep her, humiliating her, not letting her inherit from him and not taking care of her, preferring his male children over her? أَمْ يَدُسُّهُ فِي التُّرَابِ (or bury her in the earth?) meaning bury her alive, as they used to do during the days of ignorance. How could they dislike something so intensely, yet attribute it to Allah? أَلَا سَاءَ مَا يَحْكُمُونَ (Certainly, evil is their decision.) meaning how evil are the words they say, the way they want to share things out and the things they attribute to Him. As Allah says: وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And if one of them is informed of the news of (the birth of a girl) that which he sets forth as a parable to the Most Gracious (Allah), his face becomes dark, and he is filled with grief!)(43:17). Here, Allah says: لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ (For those who do not believe in the Hereafter there is an evil description,) meaning, only imperfection is to be attributed to وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ (and for Allah is the highest description) meaning He is absolutely perfect in all ways and this absolute perfection is His Alone. وَهُوَ الْعَزِيزُ الْحَكِيمُ (And He is the All-Mighty, the All-Wise.)

And they assign a portion of that which We have provided them with, to what they have no knowledge of (false deities). By Allah, you shall certainly be questioned about (all) that you used to fabricate (56)And they assign daughters to Allah! Glorified (and Exalted) is He (above all that they associate with Him!). And for themselves (they assign) what they desire (57)And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inner grief (58)He hides himself from the people because of the evil of what he has been informed. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision (59)For those who do not believe in the Hereafter is an evil description, and for Allah is the highest description. And He is the All-Mighty, the All-Wise (60) Among the Behavior of the Idolators was vowing to Things that Allah had provided for Them to their gods Allah tells us about some of the heinous deeds of those who used to perform baseless worship of other gods besides Him, such as idols and statues, with no grounds for doing so. They gave their idols a share of that which Allah had provided for them, فَقَالُوا هَٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَٰذَا لِشُرَكَائِنَا ۖ فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ ۖ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَائِهِمْ ۗ سَاءَ مَا يَحْكُمُونَ (They say: "This is for Allah," according to their claim, "and this is for our partners." But the share of their "partners" is not directed to Allah, while the share of Allah is directed to their "partners"! How evil is that with which they judge)(6:136) That is they assigned a share for their idols as well as Allah, but they gave preference to their gods over Him, so Allah swore by His Almighty Self to question them about these lies and fabrications. He will most certainly call them to account for it and give them the unrelenting punishment in the fire of Hell. So He says, تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ (By Allah, you shall certainly be questioned about (all) that you used to fabricate.) Then Allah tells us how they used to regard the angels, who are servants of the Most Merciful, as being female, and that they considered them to be Allah's daughters, and they worshipped them with Him. In all of the above, they made very serious errors. They attributed offspring to Him when He has no offspring, then they assigned Him the kind of offspring they regarded as inferior, namely daughters, which they did not even want for themselves, as He said: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Are the males for you and the females for Him? That is indeed an unfair division!)(53:21-22) And Allah says here: وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ (And they assign daughters unto Allah! Glorified (and Exalted) is He.) meaning, above their claims and fabrications. أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ - مَا لَكُمْ كَيْفَ تَحْكُمُونَ (But no! It is from their falsehood that they say: "Allah has begotten." They are certainly liars! Has He (then) chosen daughters rather than sons? What is the matter with you? How do you decide?)(37:151-154) وَلَهُم مَّا يَشْتَهُونَ (And for themselves, what they desire;) meaning they choose the males for themselves, rejecting the daughters that they assign to Allah. Exalted be Allah far above what they say! The Idolators' Abhorrence for Daughters وَإِذَا بُشِّرَ أَحَدُهُم بِالْأُنثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark) meaning with distress and grief. وَهُوَ كَظِيمٌ (and he is filled with inner grief!) meaning he is silent because of the intensity of the grief he feels. يَتَوَارَىٰ مِنَ الْقَوْمِ (He hides himself from the people) meaning he does not want anyone to see him. مِن سُوءِ مَا بُشِّرَ بِهِ ۚ أَيُمْسِكُهُ عَلَىٰ هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ (because of the evil of that whereof he has been informed. Shall he keep her with dishonor or bury her in the earth?) meaning should he keep her, humiliating her, not letting her inherit from him and not taking care of her, preferring his male children over her? أَمْ يَدُسُّهُ فِي التُّرَابِ (or bury her in the earth?) meaning bury her alive, as they used to do during the days of ignorance. How could they dislike something so intensely, yet attribute it to Allah? أَلَا سَاءَ مَا يَحْكُمُونَ (Certainly, evil is their decision.) meaning how evil are the words they say, the way they want to share things out and the things they attribute to Him. As Allah says: وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And if one of them is informed of the news of (the birth of a girl) that which he sets forth as a parable to the Most Gracious (Allah), his face becomes dark, and he is filled with grief!)(43:17). Here, Allah says: لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ (For those who do not believe in the Hereafter there is an evil description,) meaning, only imperfection is to be attributed to وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ (and for Allah is the highest description) meaning He is absolutely perfect in all ways and this absolute perfection is His Alone. وَهُوَ الْعَزِيزُ الْحَكِيمُ (And He is the All-Mighty, the All-Wise.)

And they assign a portion of that which We have provided them with, to what they have no knowledge of (false deities). By Allah, you shall certainly be questioned about (all) that you used to fabricate (56)And they assign daughters to Allah! Glorified (and Exalted) is He (above all that they associate with Him!). And for themselves (they assign) what they desire (57)And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inner grief (58)He hides himself from the people because of the evil of what he has been informed. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision (59)For those who do not believe in the Hereafter is an evil description, and for Allah is the highest description. And He is the All-Mighty, the All-Wise (60) Among the Behavior of the Idolators was vowing to Things that Allah had provided for Them to their gods Allah tells us about some of the heinous deeds of those who used to perform baseless worship of other gods besides Him, such as idols and statues, with no grounds for doing so. They gave their idols a share of that which Allah had provided for them, فَقَالُوا هَٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَٰذَا لِشُرَكَائِنَا ۖ فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ ۖ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَائِهِمْ ۗ سَاءَ مَا يَحْكُمُونَ (They say: "This is for Allah," according to their claim, "and this is for our partners." But the share of their "partners" is not directed to Allah, while the share of Allah is directed to their "partners"! How evil is that with which they judge)(6:136) That is they assigned a share for their idols as well as Allah, but they gave preference to their gods over Him, so Allah swore by His Almighty Self to question them about these lies and fabrications. He will most certainly call them to account for it and give them the unrelenting punishment in the fire of Hell. So He says, تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ (By Allah, you shall certainly be questioned about (all) that you used to fabricate.) Then Allah tells us how they used to regard the angels, who are servants of the Most Merciful, as being female, and that they considered them to be Allah's daughters, and they worshipped them with Him. In all of the above, they made very serious errors. They attributed offspring to Him when He has no offspring, then they assigned Him the kind of offspring they regarded as inferior, namely daughters, which they did not even want for themselves, as He said: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Are the males for you and the females for Him? That is indeed an unfair division!)(53:21-22) And Allah says here: وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ (And they assign daughters unto Allah! Glorified (and Exalted) is He.) meaning, above their claims and fabrications. أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ - مَا لَكُمْ كَيْفَ تَحْكُمُونَ (But no! It is from their falsehood that they say: "Allah has begotten." They are certainly liars! Has He (then) chosen daughters rather than sons? What is the matter with you? How do you decide?)(37:151-154) وَلَهُم مَّا يَشْتَهُونَ (And for themselves, what they desire;) meaning they choose the males for themselves, rejecting the daughters that they assign to Allah. Exalted be Allah far above what they say! The Idolators' Abhorrence for Daughters وَإِذَا بُشِّرَ أَحَدُهُم بِالْأُنثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark) meaning with distress and grief. وَهُوَ كَظِيمٌ (and he is filled with inner grief!) meaning he is silent because of the intensity of the grief he feels. يَتَوَارَىٰ مِنَ الْقَوْمِ (He hides himself from the people) meaning he does not want anyone to see him. مِن سُوءِ مَا بُشِّرَ بِهِ ۚ أَيُمْسِكُهُ عَلَىٰ هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ (because of the evil of that whereof he has been informed. Shall he keep her with dishonor or bury her in the earth?) meaning should he keep her, humiliating her, not letting her inherit from him and not taking care of her, preferring his male children over her? أَمْ يَدُسُّهُ فِي التُّرَابِ (or bury her in the earth?) meaning bury her alive, as they used to do during the days of ignorance. How could they dislike something so intensely, yet attribute it to Allah? أَلَا سَاءَ مَا يَحْكُمُونَ (Certainly, evil is their decision.) meaning how evil are the words they say, the way they want to share things out and the things they attribute to Him. As Allah says: وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And if one of them is informed of the news of (the birth of a girl) that which he sets forth as a parable to the Most Gracious (Allah), his face becomes dark, and he is filled with grief!)(43:17). Here, Allah says: لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ (For those who do not believe in the Hereafter there is an evil description,) meaning, only imperfection is to be attributed to وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ (and for Allah is the highest description) meaning He is absolutely perfect in all ways and this absolute perfection is His Alone. وَهُوَ الْعَزِيزُ الْحَكِيمُ (And He is the All-Mighty, the All-Wise.)

And if Allah were to punish (all) mankind for their wrongdoing, He would not leave on it (the earth) a single moving creature, but He defers them to an appointed term; and when their term comes, they can neither delay nor advance it an hour (or a moment)(61)They assign to Allah that which they dislike (for themselves), and their tongues assert the lie that the better things will be theirs. No doubt the Fire is for them, and they will be forsaken (62) Allah does not immediately punish for Disobedience Allah tells us about His patience with His creatures, even though they do wrong. If He were to punish them for what they have done, there would be no living creature left on the face of the earth, i.e., He would have destroyed every animal on earth after destroying the sons of Adam. But the Lord - magnificent is His glory - is forbearing and He covers people's faults. He waits until the appointed time, i.e., He does not rush to punish them. If He did, then there would be no one left. Ibn Jarir reported that Abu Salamah said: "Abu Hurayrah heard a man saying, 'The wrongdoer harms no one but himself.' He turned to him and said, 'That is not true, by Allah! Even the buzzard dies in its nest because of the sins of the wrongdoer.'" They attribute to Allah what They Themselves dislike وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ (They assign to Allah that which they dislike (for themselves),) meaning, daughters, and partners, who are merely His servants, yet none of them would like to have someone sharing in his wealth. وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَىٰ (and their tongues assert the lie that the better things will be theirs.) This is a denunciation of their claims that better things will be theirs in this world, and in the Hereafter. Allah tells us about what some of them said, as in the Ayat: وَلَئِنْ أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ - وَلَئِنْ أَذَقْنَاهُ نَعْمَاءَ بَعْدَ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي ۚ إِنَّهُ لَفَرِحٌ فَخُورٌ (And if We give man a taste of mercy from Us, and then take it from him, verily! He is hopelessly, ungrateful. But if We let him taste of goodness after harm has touched him, he is sure to say: "Ills have departed from me." Surely, he is cheerful, and boastful (ungrateful to Allah).)(11:9-10) وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِّنَّا مِن بَعْدِ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ هَٰذَا لِي وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِن رُّجِعْتُ إِلَىٰ رَبِّي إِنَّ لِي عِندَهُ لَلْحُسْنَىٰ ۚ فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا عَمِلُوا وَلَنُذِيقَنَّهُم مِّنْ عَذَابٍ غَلِيظٍ (And if We give him a taste of mercy from Us, after some adversity has touched him, he is sure to say: "This is due to me; I do not think that the Hour will occur. But if I am brought back to my Lord, then , with Him, there will surely be the best for me." Then, We will certainly show the disbelievers what they have done, and We shall make them taste severe torment.)(41:50) أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا (Have you seen the one who disbelieved in Our Ayat and said: "I shall certainly be given wealth and children (if I came back to life).")(19:77) Allah tells us about one of the two men: دَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِّنَفْسِهِ قَالَ مَا أَظُنُّ أَن تَبِيدَ هَٰذِهِ أَبَدًا - وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا (He went into his garden while wronging himself. He said: "I do not think that this will ever perish. And I do not think that the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), then surely, I shall find better than this when I return to Him.")(18:35-36) These people combined bad deeds with the false hopes of being rewarded with good for those bad deeds, which is impossible. Thus Allah refuted their false hopes, when He said: لَا جَرَمَ (No doubt), meaning, truly it is inevitable that أَنَّ لَهُمُ النَّارَ (for them is the Fire), meaning, on the Day of Resurrection. وَأَنَّهُم مُّفْرَطُونَ (and they will be forsaken). Mujahid, Sa'id bin Jubayr, Qatadah and others said: "This means they will be forgotten and neglected there." This is like the Ayah: فَالْيَوْمَ نَنسَاهُمْ كَمَا نَسُوا لِقَاءَ يَوْمِهِمْ هَٰذَا (So today We forget them just as they forgot meeting on this day of theirs.)(7:51). It was also reported from Qatadah that, مُّفْرَطُونَ (they will be forsaken) means 'they are hastened into the Fire.' There is no contradiction between the two, because they will be hastened into the Fire on the Day of Resurrection, then they will be forgotten there, i.e., left to dwell there for eternity.

And if Allah were to punish (all) mankind for their wrongdoing, He would not leave on it (the earth) a single moving creature, but He defers them to an appointed term; and when their term comes, they can neither delay nor advance it an hour (or a moment)(61)They assign to Allah that which they dislike (for themselves), and their tongues assert the lie that the better things will be theirs. No doubt the Fire is for them, and they will be forsaken (62) Allah does not immediately punish for Disobedience Allah tells us about His patience with His creatures, even though they do wrong. If He were to punish them for what they have done, there would be no living creature left on the face of the earth, i.e., He would have destroyed every animal on earth after destroying the sons of Adam. But the Lord - magnificent is His glory - is forbearing and He covers people's faults. He waits until the appointed time, i.e., He does not rush to punish them. If He did, then there would be no one left. Ibn Jarir reported that Abu Salamah said: "Abu Hurayrah heard a man saying, 'The wrongdoer harms no one but himself.' He turned to him and said, 'That is not true, by Allah! Even the buzzard dies in its nest because of the sins of the wrongdoer.'" They attribute to Allah what They Themselves dislike وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ (They assign to Allah that which they dislike (for themselves),) meaning, daughters, and partners, who are merely His servants, yet none of them would like to have someone sharing in his wealth. وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَىٰ (and their tongues assert the lie that the better things will be theirs.) This is a denunciation of their claims that better things will be theirs in this world, and in the Hereafter. Allah tells us about what some of them said, as in the Ayat: وَلَئِنْ أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ - وَلَئِنْ أَذَقْنَاهُ نَعْمَاءَ بَعْدَ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي ۚ إِنَّهُ لَفَرِحٌ فَخُورٌ (And if We give man a taste of mercy from Us, and then take it from him, verily! He is hopelessly, ungrateful. But if We let him taste of goodness after harm has touched him, he is sure to say: "Ills have departed from me." Surely, he is cheerful, and boastful (ungrateful to Allah).)(11:9-10) وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِّنَّا مِن بَعْدِ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ هَٰذَا لِي وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِن رُّجِعْتُ إِلَىٰ رَبِّي إِنَّ لِي عِندَهُ لَلْحُسْنَىٰ ۚ فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا عَمِلُوا وَلَنُذِيقَنَّهُم مِّنْ عَذَابٍ غَلِيظٍ (And if We give him a taste of mercy from Us, after some adversity has touched him, he is sure to say: "This is due to me; I do not think that the Hour will occur. But if I am brought back to my Lord, then , with Him, there will surely be the best for me." Then, We will certainly show the disbelievers what they have done, and We shall make them taste severe torment.)(41:50) أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا (Have you seen the one who disbelieved in Our Ayat and said: "I shall certainly be given wealth and children (if I came back to life).")(19:77) Allah tells us about one of the two men: دَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِّنَفْسِهِ قَالَ مَا أَظُنُّ أَن تَبِيدَ هَٰذِهِ أَبَدًا - وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا (He went into his garden while wronging himself. He said: "I do not think that this will ever perish. And I do not think that the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), then surely, I shall find better than this when I return to Him.")(18:35-36) These people combined bad deeds with the false hopes of being rewarded with good for those bad deeds, which is impossible. Thus Allah refuted their false hopes, when He said: لَا جَرَمَ (No doubt), meaning, truly it is inevitable that أَنَّ لَهُمُ النَّارَ (for them is the Fire), meaning, on the Day of Resurrection. وَأَنَّهُم مُّفْرَطُونَ (and they will be forsaken). Mujahid, Sa'id bin Jubayr, Qatadah and others said: "This means they will be forgotten and neglected there." This is like the Ayah: فَالْيَوْمَ نَنسَاهُمْ كَمَا نَسُوا لِقَاءَ يَوْمِهِمْ هَٰذَا (So today We forget them just as they forgot meeting on this day of theirs.)(7:51). It was also reported from Qatadah that, مُّفْرَطُونَ (they will be forsaken) means 'they are hastened into the Fire.' There is no contradiction between the two, because they will be hastened into the Fire on the Day of Resurrection, then they will be forgotten there, i.e., left to dwell there for eternity.

By Allah, We indeed sent (Messengers) to the nations before you, but Shaytan made their deeds seeming fair to them. So today he is their helper, and theirs will be a painful torment (63)And We have not revealed the Book to you, except that you may clearly explain to them those things in which they differ, and (as) a guidance and a mercy for a people who believe (64)And Allah sends water down from the sky, then He revives the earth with it after its death. Surely that is a sign for people who listen (65) Finding Consolation in the Reminder of Those Who came before Allah says, 'He sent Messengers to the nations of the past, and they were rejected. You, O Muhammad, have an example in your brothers among the Messengers, so do not be distressed by your people's rejection. As for the idolators' rejection of the Messengers, the reason for this is that the Shaytan made their deeds attractive to them.' فَهُوَ وَلِيُّهُمُ الْيَوْمَ (So today he (Shaytan) is their helper,) meaning they will be suffering punishment while Shaytan is their only helper, and he cannot save them, so they have no one to answer their calls for help, and theirs is a painful punishment. The Reason why the Qur'an was revealed Then Allah says to His Messenger ﷺ that He has revealed the Book to him to explain the truth to mankind in matters which they dispute over. So the Qur'an is a decisive arbitrator for every issue that they argue about. وَهُدًى (and (as) a guidance) meaning, for their hearts. وَرَحْمَةً (and a mercy) meaning, for the one who adheres to it. لِّقَوْمٍ يُؤْمِنُونَ (for a people who believe.) Just as Allah causes the Qur'an to bring life to hearts that were dead from disbelief, so He brings the earth to life after it has died, by sending down water from the sky. إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَسْمَعُونَ (Surely that is a sign for people who listen.) meaning those who understand the words and their meanings.

By Allah, We indeed sent (Messengers) to the nations before you, but Shaytan made their deeds seeming fair to them. So today he is their helper, and theirs will be a painful torment (63)And We have not revealed the Book to you, except that you may clearly explain to them those things in which they differ, and (as) a guidance and a mercy for a people who believe (64)And Allah sends water down from the sky, then He revives the earth with it after its death. Surely that is a sign for people who listen (65) Finding Consolation in the Reminder of Those Who came before Allah says, 'He sent Messengers to the nations of the past, and they were rejected. You, O Muhammad, have an example in your brothers among the Messengers, so do not be distressed by your people's rejection. As for the idolators' rejection of the Messengers, the reason for this is that the Shaytan made their deeds attractive to them.' فَهُوَ وَلِيُّهُمُ الْيَوْمَ (So today he (Shaytan) is their helper,) meaning they will be suffering punishment while Shaytan is their only helper, and he cannot save them, so they have no one to answer their calls for help, and theirs is a painful punishment. The Reason why the Qur'an was revealed Then Allah says to His Messenger ﷺ that He has revealed the Book to him to explain the truth to mankind in matters which they dispute over. So the Qur'an is a decisive arbitrator for every issue that they argue about. وَهُدًى (and (as) a guidance) meaning, for their hearts. وَرَحْمَةً (and a mercy) meaning, for the one who adheres to it. لِّقَوْمٍ يُؤْمِنُونَ (for a people who believe.) Just as Allah causes the Qur'an to bring life to hearts that were dead from disbelief, so He brings the earth to life after it has died, by sending down water from the sky. إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَسْمَعُونَ (Surely that is a sign for people who listen.) meaning those who understand the words and their meanings.

By Allah, We indeed sent (Messengers) to the nations before you, but Shaytan made their deeds seeming fair to them. So today he is their helper, and theirs will be a painful torment (63)And We have not revealed the Book to you, except that you may clearly explain to them those things in which they differ, and (as) a guidance and a mercy for a people who believe (64)And Allah sends water down from the sky, then He revives the earth with it after its death. Surely that is a sign for people who listen (65) Finding Consolation in the Reminder of Those Who came before Allah says, 'He sent Messengers to the nations of the past, and they were rejected. You, O Muhammad, have an example in your brothers among the Messengers, so do not be distressed by your people's rejection. As for the idolators' rejection of the Messengers, the reason for this is that the Shaytan made their deeds attractive to them.' فَهُوَ وَلِيُّهُمُ الْيَوْمَ (So today he (Shaytan) is their helper,) meaning they will be suffering punishment while Shaytan is their only helper, and he cannot save them, so they have no one to answer their calls for help, and theirs is a painful punishment. The Reason why the Qur'an was revealed Then Allah says to His Messenger ﷺ that He has revealed the Book to him to explain the truth to mankind in matters which they dispute over. So the Qur'an is a decisive arbitrator for every issue that they argue about. وَهُدًى (and (as) a guidance) meaning, for their hearts. وَرَحْمَةً (and a mercy) meaning, for the one who adheres to it. لِّقَوْمٍ يُؤْمِنُونَ (for a people who believe.) Just as Allah causes the Qur'an to bring life to hearts that were dead from disbelief, so He brings the earth to life after it has died, by sending down water from the sky. إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَسْمَعُونَ (Surely that is a sign for people who listen.) meaning those who understand the words and their meanings.

And there is indeed a lesson for you in the An'am (cattle). We have made a drink for you out of what is in its belly, from between excretions and blood, pure milk; palatable to the drinkers (66)And from the fruits of date palms and grapes, you derive strong drink and a goodly provision. There is indeed a sign in this for those of reason (67) Lessons and Blessings in Cattle and the Fruit of the Date-palm and Grapevine وَإِنَّ لَكُمْ (there is for you) - O mankind - فِي الْأَنْعَامِ (in the cattle) - meaning camels, cows and sheep, لَعِبْرَةً (a lesson) meaning a sign and an evidence of the wisdom, power, mercy and kindness of the Creator. نُّسْقِيكُم مِّمَّا فِي بُطُونِهِ (We have made a drink for you out of what is in its belly) meaning its singular forms refers to one cattle, or it could refer to the whole species. For cattle are the creatures which provide a drink from what is in their bellies and in another Ayah it is 'in their bellies.' Either way is plausible. He said, مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا (from between excretions and blood, pure milk;) meaning it is free of blood, and is pure in its whiteness, taste and sweetness. It is between excrement and blood in the belly of the animal, but each of them goes its own way after the food has been fully digested in its stomach. The blood goes to the veins, the milk goes to the udder, the urine goes to the bladder and the feces goes to the anus. None of them gets mixed with another after separating, and none of them is affected by the other. لَّبَنًا خَالِصًا سَائِغًا لِّلشَّارِبِينَ (pure milk; palatable to the drinkers.) meaning nothing to cause one to choke on it. When Allah mentions milk and how He has made it a palatable drink for mankind, He follows this with a reference to the drinks that people make from the fruits of the date palm and grapevine, and what they used to do with intoxicating Nabidh (drink made from dates) before it was forbidden. Thus He reminds them of His blessings, and says: وَمِن ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا (And from the fruits of date palms and grapes, you derive strong drink) This indicates that it was permissible to drink it before it was forbidden. It also indicates that strong drink (i.e., intoxicating drink) derived from dates is the same as strong drink derived from grapes. Also forbidden are strong drinks derived from wheat, barley, corn and honey, as is explained in detail in the Sunnah. سَكَرًا وَرِزْقًا حَسَنًا (strong drink and a goodly provision.) Ibn 'Abbas said: "Strong drink is the product of these two fruits that is forbidden, and the good provision is what is permitted of them." According to another report: "Strong drink is its unlawful, and the goodly provision is its lawful," referring to the fruits when they are dried, like dates and raisins, or products derived from them such as molasses, vinegar and wine (of grapes, dates) which are permissible to drink before they become strong (becomes alcoholic), as was stated in the Sunnah. إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَعْقِلُونَ (There is indeed a sign in this for those of reason.) It is appropriate to mention reason here, because it is the noblest feature of man. Hence Allah forbade this Ummah from drinking intoxicants, in order to protect their ability to reason. Allah says: وَجَعَلْنَا فِيهَا جَنَّاتٍ مِّن نَّخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ - لِيَأْكُلُوا مِن ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ ۖ أَفَلَا يَشْكُرُونَ - سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ (And We placed gardens of date palms and grapes in it, and We caused springs of water to gush forth in it. So that they may eat of its fruit - while their hands did not make it. Will they not then give thanks? Glory be to Him Who created all the pairs of that which the earth produces, as well as their own (human) kind (male and female), and of that which they know not.)(36:34-36)

And there is indeed a lesson for you in the An'am (cattle). We have made a drink for you out of what is in its belly, from between excretions and blood, pure milk; palatable to the drinkers (66)And from the fruits of date palms and grapes, you derive strong drink and a goodly provision. There is indeed a sign in this for those of reason (67) Lessons and Blessings in Cattle and the Fruit of the Date-palm and Grapevine وَإِنَّ لَكُمْ (there is for you) - O mankind - فِي الْأَنْعَامِ (in the cattle) - meaning camels, cows and sheep, لَعِبْرَةً (a lesson) meaning a sign and an evidence of the wisdom, power, mercy and kindness of the Creator. نُّسْقِيكُم مِّمَّا فِي بُطُونِهِ (We have made a drink for you out of what is in its belly) meaning its singular forms refers to one cattle, or it could refer to the whole species. For cattle are the creatures which provide a drink from what is in their bellies and in another Ayah it is 'in their bellies.' Either way is plausible. He said, مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا (from between excretions and blood, pure milk;) meaning it is free of blood, and is pure in its whiteness, taste and sweetness. It is between excrement and blood in the belly of the animal, but each of them goes its own way after the food has been fully digested in its stomach. The blood goes to the veins, the milk goes to the udder, the urine goes to the bladder and the feces goes to the anus. None of them gets mixed with another after separating, and none of them is affected by the other. لَّبَنًا خَالِصًا سَائِغًا لِّلشَّارِبِينَ (pure milk; palatable to the drinkers.) meaning nothing to cause one to choke on it. When Allah mentions milk and how He has made it a palatable drink for mankind, He follows this with a reference to the drinks that people make from the fruits of the date palm and grapevine, and what they used to do with intoxicating Nabidh (drink made from dates) before it was forbidden. Thus He reminds them of His blessings, and says: وَمِن ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا (And from the fruits of date palms and grapes, you derive strong drink) This indicates that it was permissible to drink it before it was forbidden. It also indicates that strong drink (i.e., intoxicating drink) derived from dates is the same as strong drink derived from grapes. Also forbidden are strong drinks derived from wheat, barley, corn and honey, as is explained in detail in the Sunnah. سَكَرًا وَرِزْقًا حَسَنًا (strong drink and a goodly provision.) Ibn 'Abbas said: "Strong drink is the product of these two fruits that is forbidden, and the good provision is what is permitted of them." According to another report: "Strong drink is its unlawful, and the goodly provision is its lawful," referring to the fruits when they are dried, like dates and raisins, or products derived from them such as molasses, vinegar and wine (of grapes, dates) which are permissible to drink before they become strong (becomes alcoholic), as was stated in the Sunnah. إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَعْقِلُونَ (There is indeed a sign in this for those of reason.) It is appropriate to mention reason here, because it is the noblest feature of man. Hence Allah forbade this Ummah from drinking intoxicants, in order to protect their ability to reason. Allah says: وَجَعَلْنَا فِيهَا جَنَّاتٍ مِّن نَّخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ - لِيَأْكُلُوا مِن ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ ۖ أَفَلَا يَشْكُرُونَ - سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ (And We placed gardens of date palms and grapes in it, and We caused springs of water to gush forth in it. So that they may eat of its fruit - while their hands did not make it. Will they not then give thanks? Glory be to Him Who created all the pairs of that which the earth produces, as well as their own (human) kind (male and female), and of that which they know not.)(36:34-36)

And your Lord inspired the bee, saying: "Take you habitations in the mountains and in the trees and in what they (humans) erect. (68)"Then, eat of all fruits, and follow the routes that your Lord made easy (for you)." There comes forth from their bellies, a drink of varying colors, in which there is a cure for men. There is indeed a sign in that for people who reflect (69) In the Bee and its Honey there is Blessing and a Lesson What is meant by inspiration here is guidance. The bee is guided to make its home in the mountains, in trees and in structures erected by man. The bee's home is a solid structure, with its hexagonal shapes and interlocking forms there is no looseness in its combs. Then Allah decrees that the bee will have permission to eat from all fruits and to follow the ways which Allah has made easy for it, wherever it wants to go in the vast spaces of the wilderness, valleys and high mountains. Then each bee comes back to its hive without swerving to the right or left, it comes straight back to its home where its offspring and honey are. It makes wax from its wings, and regurgitates honey from its mouth, and lays eggs from its rear, then the next morning it goes out to the fields again. فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا (and follow the routes of your Lord made easy (for you)) Qatadah and 'Abdur-Rahman bin Zayd bin Aslam said: "This means, in an obedient way", understanding it to be a description of the route of migration. Ibn Zayd said that this is like the Ayah: وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ (And We have subdued them for them so that some they may ride and some they may eat.)(36:72) He said: "Do you not see that they move the bees' home from one land to another, and the bees follow them?" The first opinion is clearly the more likely, as it describes the routes that the bees follow, i.e., 'follow these routes as they are easy for you.' This was stated by Mujahid. Ibn Jarir said that both opinions are correct. يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِّلنَّاسِ (There comes forth from their bellies, a drink of varying colors, wherein is healing for men.)[meaning, honey, that is] white, yellow, red, or of other good colors, depending on the different things that the bees eat. فِيهِ شِفَاءٌ لِّلنَّاسِ (in which there is a cure for men.) meaning there is a cure in honey for diseases that people suffer from. Some of those who spoke about the study of Prophetic medicine said that if [Allah] had said, 'in which there is the cure for men', then it would be the remedy for all diseases, but He said, 'in which there is a cure for men', meaning that it is the right treatment for every "cold" disease, because it is "hot", and a disease should be treated with its opposite. Al-Bukhari and Muslim recorded in their Sahihs from Qatadah from Abu Al-Mutawakkil 'Ali bin Dawud An-Naji from Abu Sa'id Al-Khudri that a man came to the Messenger of Allah ﷺ and said, "My brother is suffering from diarrhea". He said, اسْقِهِ عَسَلًا (Give him honey to drink.) The man went and gave him honey, then he came back and said, "O Messenger of Allah! I gave him honey to drink, and he only got worse." The Prophet ﷺ said, اذْهَبْ فَاسْقِهِ عَسَلًا (Go and give him honey to drink.) So he went and gave him honey, then he came back and said, "O Messenger of Allah! it only made him worse. " The Prophet ﷺ said, صَدَقَ اللهُ وَكَذَبَ بَطْنُ أَخِيكَ، اذْهَبْ فَاسْقِهِ عَسَلًا (Allah speaks the truth and your brother's stomach is lying. Go and give him honey to drink.) So he went and gave him honey, and he recovered." It is reported in the Two Sahihs from 'A'ishah, may Allah be pleased with her, that the Messenger of Allah ﷺ used to like sweet things and honey. This is the wording of Al-Bukhari, who also reported in his Sahih from Ibn 'Abbas that the Messenger of Allah ﷺ said: الشِّفَاءُ فِي ثَلَاثَةٍ: فِي شَرْطَةِ مِحْجَمٍ، أَوْ شَرْبَةِ عَسَلٍ، أَوْ كَيَّةٍ بِنَارٍ، وَأَنْهَى أُمَّتِي عَنِ الْكَيِّ (Healing is to be found in three things: the cut made by the cupper, or drinking honey, or in branding with fire (cauterizing), but I have forbidden my Ummah to use branding.) إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (There is indeed a sign in that for people who reflect.) meaning in the fact that Allah inspires this weak little creature to travel through the vast fields and feed from every kind of fruit, then gather it for wax and honey, which are some of the best things, in this is a sign for people who think about the might and power of the bee's Creator Who causes all of this to happen. From this they learn that He is the Initiator, the All-Powerful, the All-Wise, the All-Knowing, the Most Generous, the Most Merciful.

And your Lord inspired the bee, saying: "Take you habitations in the mountains and in the trees and in what they (humans) erect. (68)"Then, eat of all fruits, and follow the routes that your Lord made easy (for you)." There comes forth from their bellies, a drink of varying colors, in which there is a cure for men. There is indeed a sign in that for people who reflect (69) In the Bee and its Honey there is Blessing and a Lesson What is meant by inspiration here is guidance. The bee is guided to make its home in the mountains, in trees and in structures erected by man. The bee's home is a solid structure, with its hexagonal shapes and interlocking forms there is no looseness in its combs. Then Allah decrees that the bee will have permission to eat from all fruits and to follow the ways which Allah has made easy for it, wherever it wants to go in the vast spaces of the wilderness, valleys and high mountains. Then each bee comes back to its hive without swerving to the right or left, it comes straight back to its home where its offspring and honey are. It makes wax from its wings, and regurgitates honey from its mouth, and lays eggs from its rear, then the next morning it goes out to the fields again. فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا (and follow the routes of your Lord made easy (for you)) Qatadah and 'Abdur-Rahman bin Zayd bin Aslam said: "This means, in an obedient way", understanding it to be a description of the route of migration. Ibn Zayd said that this is like the Ayah: وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ (And We have subdued them for them so that some they may ride and some they may eat.)(36:72) He said: "Do you not see that they move the bees' home from one land to another, and the bees follow them?" The first opinion is clearly the more likely, as it describes the routes that the bees follow, i.e., 'follow these routes as they are easy for you.' This was stated by Mujahid. Ibn Jarir said that both opinions are correct. يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِّلنَّاسِ (There comes forth from their bellies, a drink of varying colors, wherein is healing for men.)[meaning, honey, that is] white, yellow, red, or of other good colors, depending on the different things that the bees eat. فِيهِ شِفَاءٌ لِّلنَّاسِ (in which there is a cure for men.) meaning there is a cure in honey for diseases that people suffer from. Some of those who spoke about the study of Prophetic medicine said that if [Allah] had said, 'in which there is the cure for men', then it would be the remedy for all diseases, but He said, 'in which there is a cure for men', meaning that it is the right treatment for every "cold" disease, because it is "hot", and a disease should be treated with its opposite. Al-Bukhari and Muslim recorded in their Sahihs from Qatadah from Abu Al-Mutawakkil 'Ali bin Dawud An-Naji from Abu Sa'id Al-Khudri that a man came to the Messenger of Allah ﷺ and said, "My brother is suffering from diarrhea". He said, اسْقِهِ عَسَلًا (Give him honey to drink.) The man went and gave him honey, then he came back and said, "O Messenger of Allah! I gave him honey to drink, and he only got worse." The Prophet ﷺ said, اذْهَبْ فَاسْقِهِ عَسَلًا (Go and give him honey to drink.) So he went and gave him honey, then he came back and said, "O Messenger of Allah! it only made him worse. " The Prophet ﷺ said, صَدَقَ اللهُ وَكَذَبَ بَطْنُ أَخِيكَ، اذْهَبْ فَاسْقِهِ عَسَلًا (Allah speaks the truth and your brother's stomach is lying. Go and give him honey to drink.) So he went and gave him honey, and he recovered." It is reported in the Two Sahihs from 'A'ishah, may Allah be pleased with her, that the Messenger of Allah ﷺ used to like sweet things and honey. This is the wording of Al-Bukhari, who also reported in his Sahih from Ibn 'Abbas that the Messenger of Allah ﷺ said: الشِّفَاءُ فِي ثَلَاثَةٍ: فِي شَرْطَةِ مِحْجَمٍ، أَوْ شَرْبَةِ عَسَلٍ، أَوْ كَيَّةٍ بِنَارٍ، وَأَنْهَى أُمَّتِي عَنِ الْكَيِّ (Healing is to be found in three things: the cut made by the cupper, or drinking honey, or in branding with fire (cauterizing), but I have forbidden my Ummah to use branding.) إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (There is indeed a sign in that for people who reflect.) meaning in the fact that Allah inspires this weak little creature to travel through the vast fields and feed from every kind of fruit, then gather it for wax and honey, which are some of the best things, in this is a sign for people who think about the might and power of the bee's Creator Who causes all of this to happen. From this they learn that He is the Initiator, the All-Powerful, the All-Wise, the All-Knowing, the Most Generous, the Most Merciful.

And Allah created you and then He will cause you to die; and among you there are some who are sent back to senility, so that they know nothing after having known (much). Truly, Allah is Knowing, capable of all things (70) In Man there is a Lesson Allah tells us that He is controlling the affairs of His servants. He is the One Who created them out of nothing, then He will cause them to die. But there are some of them that He allows to grow old, which is a physical weakness, as Allah says: اللَّهُ الَّذِي خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِن بَعْدِ ضَعْفٍ قُوَّةً (Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness)(30:54) لِكَيْ لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا (so that they know nothing after having known.) meaning, after he knew things, he will reach a stage where he knows nothing because of weakness of mind due to old age and senility. Thus Al-Bukhari, when commenting on this Ayah, reported a narration from Anas bin Malik that the Messenger of Allah ﷺ used to pray: أَعُوذُ بِكَ مِنَ الْبُخْلِ وَالْكَسَلِ وَالْهَرَمِ، وَأَرْذَلِ الْعُمُرِ وَعَذَابِ الْقَبْرِ، وَفِتْنَةِ الدَّجَّالِ وَفِتْنَةِ الْمَحْيَا وَالْمَمَاتِ (I seek refuge with You from miserliness, laziness, old age, senility, the punishment of the grave, the Fitnah of the Dajjal and the trials of life and death.) Zuhayr bin Abi Sulma said, in his famous Mu'allaqah: "I became exhausted from the responsibilities of life. Whoever lives for eighty years, no wonder he is tired. I saw death hitting people like a crazed camel, and whoever it hit dies, but whoever is not hit lives until he grows old."

And Allah honored some of you over others with wealth and properties. Then, those who are so honored will by no means hand over their wealth and properties to those (captives of war) whom their right hands possess, so that they may be equal with them in that. Do they then deny the favor of Allah (71) There is a Sign and a Blessing in Matters of People's Livelihood Allah explains to the idolators the ignorance and disbelief involved in their claim that Allah has partners while also admitting that these partners are His servants. In their Talbiyah for Hajj, they used to say, "Here I am, there are no partners for You except Your own partner, You own him and everything he owns." Allah says, denouncing them: 'You would not accept for your servant to have an equal share in your wealth, so how is it that Allah would accept His servant to be His equal in divinity and glory? As Allah says elsewhere: ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ ۖ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَانُكُم مِّن شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنتُمْ فِيهِ سَوَاءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ (He sets forth a parable for you from yourselves: Do you have partners among those whom your right hands possess (i.e. your servant) to share as equals in the wealth We have granted you, those whom you fear as you fear each other?)(30:28) Al-'Awfi reported that Ibn 'Abbas mentioned this Ayah, saying, "Allah is saying - 'If they did not want their servant to have a share with them in their wealth and wives, how can My servant have a share with Me in My power?' Thus Allah says: أَفَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ (Do they then deny the favor of Allah?)" According to another report, Ibn 'Abbas said: "How can they accept for Me that which they do not accept for themselves?" أَفَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ (Do they then deny the favor of Allah?) meaning, they assign to Allah a share of the tilth and cattle which He has created. They denied His blessings and associated others in worship with Him. Al-Hasan Al-Basri said: "Umar bin Al-Khattab wrote this letter to Abu Musa Al-Ash'ari: 'Be content with your provision in this world, for the Most Merciful has honored some of His servants over others in terms of provision as a test of both. The one who has been given plenty is being tested to see if he will give thanks to Allah and fulfill the duties which are his by virtue of his wealth...'" It was reported by Ibn Abi Hatim.

And Allah has made for you mates of your own kind, and has made for you, from your mates, sons and grandsons, and has granted you good provisions. Do they then believe in false deities and deny favor of Allah (72) Among His Blessings and Signs are Mates, Children and Grandchildren Allah mentions the blessing He has bestowed upon His servant by giving them mates from among themselves, mates of their own kind. If He had given them mates of another kind, there would be no harmony, love and mercy between them. But out of His mercy He has made the Children of Adam male and female, and has made the females wives or mates for the males. Then Allah mentions that from these wives He creates children and grandchildren, one's children's children. This was the opinion of Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and Ibn Zayd. Shu'bah said, narrating from Abu Bishr from Sa'id bin Jubayr from Ibn 'Abbas: "Children and grandchildren, who are one's children and one's children's children." It was also said that this means servants and helpers, or it means sons-in-law or in-laws. I say: if we understand وَحَفَدَةً (grandsons) to refer back to wives, then it must mean children, children's children, and sons-in-law, because they are the husbands of one's daughter or the children of one's wife. وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ (and has granted you good provisions.) meaning your food and drink. Then Allah denounces those who associate others in worship with the One Who bestows blessings on them: أَفَبِالْبَاطِلِ يُؤْمِنُونَ (Do they then believe in false deities), meaning idols and rivals to Allah وَبِنِعْمَتِ اللَّهِ هُمْ يَكْفُرُونَ (and deny the favor of Allah?) meaning, by concealing the blessings that Allah has given them and attributing them to others. According to a Sahih Hadith, the Prophet ﷺ said: إِنَّ اللهَ يَقُولُ لِلْعَبْدِ يَوْمَ الْقِيَامَةِ مُمْتَنًّا عَلَيْهِ: أَلَمْ أُزَوِّجْكَ؟ أَلَمْ أُكْرِمْكَ؟ أَلَمْ أُسَخِّرْ لَكَ الْخَيْلَ وَالْإِبِلَ، وَأَذَرْكَ تَرْأَسُ وَتَرْبَعُ؟ (Allah will say to His servant on the Day of Resurrection, reminding him of His blessings: "Did I not give you a wife? Did I not honor you? Did I not subject horses and camels to your use, and cause you to occupy a position of leadership and honor?")

And they worship others besides Allah such as do not have power to grant them any provision from the heavens or the earth nor the ability to do so (73)So do not give examples on behalf of Allah. Truly, Allah knows and you know not (74) Denouncing the Worship of anything besides Allah Allah tells us about the Mushrikin who worship others besides Him, even though He alone is the bountiful Provider, the Creator and Sustainer, without partners or associates, but they still worship idols and make rivals for Him. He says: مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِّنَ السَّمَاوَاتِ وَالْأَرْضِ شَيْئًا (such as do not have power to grant them any provision from the heavens or the earth) meaning, nobody can cause rain to fall, or make plants and trees grow. They cannot do these things for themselves, even if they wanted to. Thus Allah says: فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ (So do not give examples on behalf of Allah.) meaning, do not set up rivals to Him or describe anything as being like Him. إِنَّ اللَّهَ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ (Truly, Allah knows and you know not.) meaning, He knows and bears witness that there is no god but Him, but you are ignorant and associate others in worship with Him.

And they worship others besides Allah such as do not have power to grant them any provision from the heavens or the earth nor the ability to do so (73)So do not give examples on behalf of Allah. Truly, Allah knows and you know not (74) Denouncing the Worship of anything besides Allah Allah tells us about the Mushrikin who worship others besides Him, even though He alone is the bountiful Provider, the Creator and Sustainer, without partners or associates, but they still worship idols and make rivals for Him. He says: مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِّنَ السَّمَاوَاتِ وَالْأَرْضِ شَيْئًا (such as do not have power to grant them any provision from the heavens or the earth) meaning, nobody can cause rain to fall, or make plants and trees grow. They cannot do these things for themselves, even if they wanted to. Thus Allah says: فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ (So do not give examples on behalf of Allah.) meaning, do not set up rivals to Him or describe anything as being like Him. إِنَّ اللَّهَ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ (Truly, Allah knows and you know not.) meaning, He knows and bears witness that there is no god but Him, but you are ignorant and associate others in worship with Him.

Allah gives the example of a servant under the possession of another, he has no power of any sort, and a man on whom We have bestowed good provisions from Us, and he spends from that secretly and openly. Can they be equal? (By no means). All the praises and thanks are to Allah. Nay! (But) most of them know not (75) The Example of the Believer and the Disbeliever, or the Idol and the True God Al-'Awfi reported that Ibn 'Abbas said: "This is the example which Allah gives of the disbeliever and the believer." This was also the view of Qatadah and Ibn Jarir. The servant who has no power over anything is like the disbeliever, and the one who is given good provisions and spends of them secretly and openly is like the believer. Ibn Abi Najih reported that Mujahid said: "This is an example given of the idol and the True God - can they be the same?" Once the difference between them is so clear and so obvious, no one can be unaware of it except the one who is foolish. Allah says: الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ (All the praises and thanks are to Allah. Nay! (But) most of them know not.)

And Allah gives an example of two men, one of them dumb, who has no power over anything, and he is a burden on his master; whichever way he directs him, he brings no good. Is such a man equal to one who commands justice, and is himself on the straight path (76) Another Example Mujahid said, "This also refers to idols and the True God, may He be exalted." Meaning that the idol is dumb and cannot speak or say anything, good or otherwise. It cannot do anything at all, no words, no action, it is dependent and is a burden on its master. أَيْنَمَا يُوَجِّههُّ (whichever way he directs him,) meaning, wherever he sends him لَا يَأْتِ بِخَيْرٍ (he brings no good.) meaning, he does not succeed in what he wants. هَلْ يَسْتَوِي (Is such a man equal) meaning, a man who has these attributes وَمَن يَأْمُرُ بِالْعَدْلِ (to one who commands justice) meaning fairness, one whose words are true and whose deeds are righteous. وَهُوَ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (and is himself on the straight path?) Al-'Awfi reported that Ibn 'Abbas said: "This is also an example of the disbeliever and the believer", as in the previous Ayah.

And to Allah belongs the Unseen of the heavens and the earth. And the matter of the Hour is not but as a twinkling of the eye, or even nearer. Truly, Allah is able to do all things (77)And Allah has brought you out from the wombs of your mothers while you knew nothing. And He gave you hearing, sight, and hearts, that you might give thanks (78)Do they not see the birds held (flying) in the midst of the sky None holds them up but Allah. Verily, in this are clear signs for people who believe (79) The Unseen belongs to Allah and only He has Knowledge of the Hour Allah tells us of the perfection of His knowledge and ability to do all things, by telling us that He alone knows the Unseen of the heavens and the earth. No one knows anything about such things except for what Allah informs about as He wills. His complete power, which no one can oppose or resist, means that when He wants a thing, He only has to say to it "Be!" and it is, as Allah says: وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.)(54:50) meaning, whatever He wills happens in blinking. Thus Allah says here: وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer. Truly, Allah is Able to do all things.) Elsewhere, Allah says: مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ (The processes of creating you all and resurrecting you all are but like that of (the creation and resurrection of) a single person.)(31:28) Among the Favors Allah has granted People are Hearing, Sight and the Heart Then Allah mentions His blessings to His servants in that He brought them from their mothers' wombs not knowing a thing, then He gives them hearing to recognize voices, sight to see visible things and hearts - meaning reason - whose seat, according to the correct view, is the heart, although it was also said that its seat is the brain. With his reason, a person can distinguish between what is harmful and what is beneficial. These abilities and senses develop gradually in man. The more he grows, the more his hearing, vision and reason increase, until they reach their peak. Allah has created these faculties in man to enable him to worship his Lord, so he uses all these organs, abilities and strengths to obey his Master. Al-Bukhari reported in his Sahih from Abu Hurayrah that the Messenger of Allah ﷺ said: يَقُولُ تَعَالَى: مَنْ عَادَى لِي وَلِيًّا فَقَدْ بَارَزَنِي بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَفْضَلُ مِنْ أَدَاءِ مَا افْتَرَضْتُ عَلَيْهِ، وَلَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَلَئِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنْ دَعَانِي لَأُجِيبَنَّهُ، وَلَئِنِ اسْتَعَاذَ بِي لَأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي فِي قَبْضِ نَفْسِ عَبْدِي الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَأَكْرَهُ مَسَاءَتَهُ وَلَا بُدَّ لَهُ مِنْهُ (Allah says: "Whoever takes My friend as an enemy, has declared war on Me. My servant does not draw near to Me with anything better than his doing that which I have enjoined upon him, and My servant keeps drawing near to Me by doing Nawafil (supererogatory) deeds until I love him. And when I love him, I am his hearing with which he hears, his vision with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask Me for anything, I would give it to him, if he were to call on Me, I would respond, if he were to seek Me for refuge I would surely grant him it. I do not hesitate to do anything as I hesitate to take the soul of My believing servant, because he hates death and I hate to upset him, but it is inevitable.") The meaning of the Hadith is that when a person is sincere in his obedience towards Allah, all his deeds are done for the sake of Allah, so he only hears for the sake of Allah, he only sees for the sake of Allah - meaning he only listens to or looks at what has been allowed by Allah. He does not strike or walk except in obedience to Allah, seeking Allah's help in all of these things. Thus in some versions of the Hadith, narrated outside the Sahih, after the phrase "his foot with which he walks", there is added: فَبِي يَسْمَعُ، وَبِي يُبْصِرُ، وَبِي يَبْطِشُ، وَبِي يَمْشِي (So through Me he hears, through Me he sees, through Me he strikes and through Me he walks.) Thus Allah says: وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ (And He gave you hearing, sight, and hearts that you might give thanks.) Elsewhere, He says: قُلْ هُوَ الَّذِي أَنشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۖ قَلِيلًا مَّا تَشْكُرُونَ - قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ (Say it is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give. Say: "It is He Who has created you on the earth, and to Him shall you be gathered (in the Hereafter).")(67:23-24) In the Subjection of the Birds in the Sky there is a Sign Then Allah tells His servants to look at the birds held (flying) in the sky, between heaven and earth, and how He has caused them to fly with their wings in the sky. They are held up only by Him, it is He Who gave them the strength to do that, subjecting the air to carry them and support them. As Allah says in Surat Al-Mulk: أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَٰنُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ (Do they not see the birds above them, spreading their wings out and folding them in? None holds them up except the Most Gracious (Allah). Verily, He is the All-Seer of everything.)(67:19) And here Allah says: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ (Verily, in this are clear signs for people who believe.)

And to Allah belongs the Unseen of the heavens and the earth. And the matter of the Hour is not but as a twinkling of the eye, or even nearer. Truly, Allah is able to do all things (77)And Allah has brought you out from the wombs of your mothers while you knew nothing. And He gave you hearing, sight, and hearts, that you might give thanks (78)Do they not see the birds held (flying) in the midst of the sky None holds them up but Allah. Verily, in this are clear signs for people who believe (79) The Unseen belongs to Allah and only He has Knowledge of the Hour Allah tells us of the perfection of His knowledge and ability to do all things, by telling us that He alone knows the Unseen of the heavens and the earth. No one knows anything about such things except for what Allah informs about as He wills. His complete power, which no one can oppose or resist, means that when He wants a thing, He only has to say to it "Be!" and it is, as Allah says: وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.)(54:50) meaning, whatever He wills happens in blinking. Thus Allah says here: وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer. Truly, Allah is Able to do all things.) Elsewhere, Allah says: مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ (The processes of creating you all and resurrecting you all are but like that of (the creation and resurrection of) a single person.)(31:28) Among the Favors Allah has granted People are Hearing, Sight and the Heart Then Allah mentions His blessings to His servants in that He brought them from their mothers' wombs not knowing a thing, then He gives them hearing to recognize voices, sight to see visible things and hearts - meaning reason - whose seat, according to the correct view, is the heart, although it was also said that its seat is the brain. With his reason, a person can distinguish between what is harmful and what is beneficial. These abilities and senses develop gradually in man. The more he grows, the more his hearing, vision and reason increase, until they reach their peak. Allah has created these faculties in man to enable him to worship his Lord, so he uses all these organs, abilities and strengths to obey his Master. Al-Bukhari reported in his Sahih from Abu Hurayrah that the Messenger of Allah ﷺ said: يَقُولُ تَعَالَى: مَنْ عَادَى لِي وَلِيًّا فَقَدْ بَارَزَنِي بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَفْضَلُ مِنْ أَدَاءِ مَا افْتَرَضْتُ عَلَيْهِ، وَلَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَلَئِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنْ دَعَانِي لَأُجِيبَنَّهُ، وَلَئِنِ اسْتَعَاذَ بِي لَأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي فِي قَبْضِ نَفْسِ عَبْدِي الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَأَكْرَهُ مَسَاءَتَهُ وَلَا بُدَّ لَهُ مِنْهُ (Allah says: "Whoever takes My friend as an enemy, has declared war on Me. My servant does not draw near to Me with anything better than his doing that which I have enjoined upon him, and My servant keeps drawing near to Me by doing Nawafil (supererogatory) deeds until I love him. And when I love him, I am his hearing with which he hears, his vision with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask Me for anything, I would give it to him, if he were to call on Me, I would respond, if he were to seek Me for refuge I would surely grant him it. I do not hesitate to do anything as I hesitate to take the soul of My believing servant, because he hates death and I hate to upset him, but it is inevitable.") The meaning of the Hadith is that when a person is sincere in his obedience towards Allah, all his deeds are done for the sake of Allah, so he only hears for the sake of Allah, he only sees for the sake of Allah - meaning he only listens to or looks at what has been allowed by Allah. He does not strike or walk except in obedience to Allah, seeking Allah's help in all of these things. Thus in some versions of the Hadith, narrated outside the Sahih, after the phrase "his foot with which he walks", there is added: فَبِي يَسْمَعُ، وَبِي يُبْصِرُ، وَبِي يَبْطِشُ، وَبِي يَمْشِي (So through Me he hears, through Me he sees, through Me he strikes and through Me he walks.) Thus Allah says: وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ (And He gave you hearing, sight, and hearts that you might give thanks.) Elsewhere, He says: قُلْ هُوَ الَّذِي أَنشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۖ قَلِيلًا مَّا تَشْكُرُونَ - قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ (Say it is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give. Say: "It is He Who has created you on the earth, and to Him shall you be gathered (in the Hereafter).")(67:23-24) In the Subjection of the Birds in the Sky there is a Sign Then Allah tells His servants to look at the birds held (flying) in the sky, between heaven and earth, and how He has caused them to fly with their wings in the sky. They are held up only by Him, it is He Who gave them the strength to do that, subjecting the air to carry them and support them. As Allah says in Surat Al-Mulk: أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَٰنُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ (Do they not see the birds above them, spreading their wings out and folding them in? None holds them up except the Most Gracious (Allah). Verily, He is the All-Seer of everything.)(67:19) And here Allah says: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ (Verily, in this are clear signs for people who believe.)

And to Allah belongs the Unseen of the heavens and the earth. And the matter of the Hour is not but as a twinkling of the eye, or even nearer. Truly, Allah is able to do all things (77)And Allah has brought you out from the wombs of your mothers while you knew nothing. And He gave you hearing, sight, and hearts, that you might give thanks (78)Do they not see the birds held (flying) in the midst of the sky None holds them up but Allah. Verily, in this are clear signs for people who believe (79) The Unseen belongs to Allah and only He has Knowledge of the Hour Allah tells us of the perfection of His knowledge and ability to do all things, by telling us that He alone knows the Unseen of the heavens and the earth. No one knows anything about such things except for what Allah informs about as He wills. His complete power, which no one can oppose or resist, means that when He wants a thing, He only has to say to it "Be!" and it is, as Allah says: وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.)(54:50) meaning, whatever He wills happens in blinking. Thus Allah says here: وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer. Truly, Allah is Able to do all things.) Elsewhere, Allah says: مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ (The processes of creating you all and resurrecting you all are but like that of (the creation and resurrection of) a single person.)(31:28) Among the Favors Allah has granted People are Hearing, Sight and the Heart Then Allah mentions His blessings to His servants in that He brought them from their mothers' wombs not knowing a thing, then He gives them hearing to recognize voices, sight to see visible things and hearts - meaning reason - whose seat, according to the correct view, is the heart, although it was also said that its seat is the brain. With his reason, a person can distinguish between what is harmful and what is beneficial. These abilities and senses develop gradually in man. The more he grows, the more his hearing, vision and reason increase, until they reach their peak. Allah has created these faculties in man to enable him to worship his Lord, so he uses all these organs, abilities and strengths to obey his Master. Al-Bukhari reported in his Sahih from Abu Hurayrah that the Messenger of Allah ﷺ said: يَقُولُ تَعَالَى: مَنْ عَادَى لِي وَلِيًّا فَقَدْ بَارَزَنِي بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَفْضَلُ مِنْ أَدَاءِ مَا افْتَرَضْتُ عَلَيْهِ، وَلَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَلَئِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنْ دَعَانِي لَأُجِيبَنَّهُ، وَلَئِنِ اسْتَعَاذَ بِي لَأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي فِي قَبْضِ نَفْسِ عَبْدِي الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَأَكْرَهُ مَسَاءَتَهُ وَلَا بُدَّ لَهُ مِنْهُ (Allah says: "Whoever takes My friend as an enemy, has declared war on Me. My servant does not draw near to Me with anything better than his doing that which I have enjoined upon him, and My servant keeps drawing near to Me by doing Nawafil (supererogatory) deeds until I love him. And when I love him, I am his hearing with which he hears, his vision with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask Me for anything, I would give it to him, if he were to call on Me, I would respond, if he were to seek Me for refuge I would surely grant him it. I do not hesitate to do anything as I hesitate to take the soul of My believing servant, because he hates death and I hate to upset him, but it is inevitable.") The meaning of the Hadith is that when a person is sincere in his obedience towards Allah, all his deeds are done for the sake of Allah, so he only hears for the sake of Allah, he only sees for the sake of Allah - meaning he only listens to or looks at what has been allowed by Allah. He does not strike or walk except in obedience to Allah, seeking Allah's help in all of these things. Thus in some versions of the Hadith, narrated outside the Sahih, after the phrase "his foot with which he walks", there is added: فَبِي يَسْمَعُ، وَبِي يُبْصِرُ، وَبِي يَبْطِشُ، وَبِي يَمْشِي (So through Me he hears, through Me he sees, through Me he strikes and through Me he walks.) Thus Allah says: وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ (And He gave you hearing, sight, and hearts that you might give thanks.) Elsewhere, He says: قُلْ هُوَ الَّذِي أَنشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۖ قَلِيلًا مَّا تَشْكُرُونَ - قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ (Say it is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give. Say: "It is He Who has created you on the earth, and to Him shall you be gathered (in the Hereafter).")(67:23-24) In the Subjection of the Birds in the Sky there is a Sign Then Allah tells His servants to look at the birds held (flying) in the sky, between heaven and earth, and how He has caused them to fly with their wings in the sky. They are held up only by Him, it is He Who gave them the strength to do that, subjecting the air to carry them and support them. As Allah says in Surat Al-Mulk: أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَٰنُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ (Do they not see the birds above them, spreading their wings out and folding them in? None holds them up except the Most Gracious (Allah). Verily, He is the All-Seer of everything.)(67:19) And here Allah says: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ (Verily, in this are clear signs for people who believe.)

And Allah had made your homes a place of rest for you, and made dwellings for you out of the hides of the cattle which you find so light when you travel and when you camp; and furnishings and articles of convenience out of their wool, fur, and hair - comfort for a while (80)And Allah has made shade for you out of that which He has created, and He has made places of refuge in the mountains for you, and He has made garments for you to protect you from the heat, and coats of mail to protect you from your violence. Thus does He perfect His favor for you, that you may submit yourselves to His will (81)Then, if they turn away, your duty (O Muhammad) is only to convey (the Message) in a clear way (82)They recognize the grace of Allah, yet they deny it (by worshipping others besides Allah) and most of them are disbelievers (83) Homes, Furnishings and Clothing are also Blessings from Allah Allah mentions His great blessings for His servant in that He has given them homes to dwell in and protect themselves with, in which they find all kinds of benefits. He has also given them homes from the hides of cattle, i.e., leather, which are light and easy to carry on journeys and can be erected wherever they stop, whether they are traveling or are settled. Thus Allah says: تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ (which you find so light when you travel and when you camp;) وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا (out of their wool, fur and hair) refers to sheep, camels and goats respectively. أَثَاثًا (furnishings) meaning what you take from them, i.e., wealth. It was also said that it means articles of convenience, or clothing. The correct view is more general in meaning than this; it means that you make carpets, clothing and other things from their wool, hair etc., which you use as wealth and for trade. Ibn 'Abbas said: 'Al-Athath means articles of convenience and comfort." This was also the view of Mujahid, 'Ikrimah, Sa'id bin Jubayr, Al-Hasan, 'Atiyah Al-'Awfi, 'Ata' Al-Khurasani, Ad-Dahhak and Qatadah. The phrase, إِلَىٰ حِينٍ (for a while) means, until the appointed time. Shade, Places of Refuge in the Mountains, Garments and Coats of Mail are also Blessings from Allah وَاللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَالًا (And Allah has made shade for you out of that which He has created,) Qatadah said: "This means trees." وَجَعَلَ لَكُم مِّنَ الْجِبَالِ أَكْنَانًا (and He has made places of refuge in the mountains for you,) meaning fortresses and strongholds. جَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ (and He has made garments for you to protect you from the heat,) meaning clothing of cotton, linen and wool. وَسَرَابِيلَ تَقِيكُم بَأْسَكُمْ (and coats of mail to protect you from your violence.) such as shields made of layers of sheet iron, coats of mail and so on. كَذَٰلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ (Thus does He perfect His favor for you,) meaning, thus He gives you what you need to go about your business, so that this will help you to worship and obey Him. لَعَلَّكُمْ تُسْلِمُونَ (that you may submit yourselves to His will). This is interpreted by the majority to mean submitting to Allah or becoming Muslim. All the Messenger has to do is convey the Message فَإِن تَوَلَّوْا (Then, if they turn away,) meaning, after this declaration and reminder, do not worry about them. فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ (your duty (O Muhammad) is only to convey (the Message) in a clear way), and you have delivered the Message to them. يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنكِرُونَهَا (They recognize the grace of Allah, yet they deny it) meaning they know that Allah is the One Who grants these blessings to them, and that He is Bountiful towards them, but they still deny this by worshipping others besides Him and thinking that their help and provisions come from others besides Him. وَأَكْثَرُهُمُ الْكَافِرُونَ (and most of them are disbelievers.)

And Allah had made your homes a place of rest for you, and made dwellings for you out of the hides of the cattle which you find so light when you travel and when you camp; and furnishings and articles of convenience out of their wool, fur, and hair - comfort for a while (80)And Allah has made shade for you out of that which He has created, and He has made places of refuge in the mountains for you, and He has made garments for you to protect you from the heat, and coats of mail to protect you from your violence. Thus does He perfect His favor for you, that you may submit yourselves to His will (81)Then, if they turn away, your duty (O Muhammad) is only to convey (the Message) in a clear way (82)They recognize the grace of Allah, yet they deny it (by worshipping others besides Allah) and most of them are disbelievers (83) Homes, Furnishings and Clothing are also Blessings from Allah Allah mentions His great blessings for His servant in that He has given them homes to dwell in and protect themselves with, in which they find all kinds of benefits. He has also given them homes from the hides of cattle, i.e., leather, which are light and easy to carry on journeys and can be erected wherever they stop, whether they are traveling or are settled. Thus Allah says: تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ (which you find so light when you travel and when you camp;) وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا (out of their wool, fur and hair) refers to sheep, camels and goats respectively. أَثَاثًا (furnishings) meaning what you take from them, i.e., wealth. It was also said that it means articles of convenience, or clothing. The correct view is more general in meaning than this; it means that you make carpets, clothing and other things from their wool, hair etc., which you use as wealth and for trade. Ibn 'Abbas said: 'Al-Athath means articles of convenience and comfort." This was also the view of Mujahid, 'Ikrimah, Sa'id bin Jubayr, Al-Hasan, 'Atiyah Al-'Awfi, 'Ata' Al-Khurasani, Ad-Dahhak and Qatadah. The phrase, إِلَىٰ حِينٍ (for a while) means, until the appointed time. Shade, Places of Refuge in the Mountains, Garments and Coats of Mail are also Blessings from Allah وَاللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَالًا (And Allah has made shade for you out of that which He has created,) Qatadah said: "This means trees." وَجَعَلَ لَكُم مِّنَ الْجِبَالِ أَكْنَانًا (and He has made places of refuge in the mountains for you,) meaning fortresses and strongholds. جَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ (and He has made garments for you to protect you from the heat,) meaning clothing of cotton, linen and wool. وَسَرَابِيلَ تَقِيكُم بَأْسَكُمْ (and coats of mail to protect you from your violence.) such as shields made of layers of sheet iron, coats of mail and so on. كَذَٰلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ (Thus does He perfect His favor for you,) meaning, thus He gives you what you need to go about your business, so that this will help you to worship and obey Him. لَعَلَّكُمْ تُسْلِمُونَ (that you may submit yourselves to His will). This is interpreted by the majority to mean submitting to Allah or becoming Muslim. All the Messenger has to do is convey the Message فَإِن تَوَلَّوْا (Then, if they turn away,) meaning, after this declaration and reminder, do not worry about them. فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ (your duty (O Muhammad) is only to convey (the Message) in a clear way), and you have delivered the Message to them. يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنكِرُونَهَا (They recognize the grace of Allah, yet they deny it) meaning they know that Allah is the One Who grants these blessings to them, and that He is Bountiful towards them, but they still deny this by worshipping others besides Him and thinking that their help and provisions come from others besides Him. وَأَكْثَرُهُمُ الْكَافِرُونَ (and most of them are disbelievers.)

And Allah had made your homes a place of rest for you, and made dwellings for you out of the hides of the cattle which you find so light when you travel and when you camp; and furnishings and articles of convenience out of their wool, fur, and hair - comfort for a while (80)And Allah has made shade for you out of that which He has created, and He has made places of refuge in the mountains for you, and He has made garments for you to protect you from the heat, and coats of mail to protect you from your violence. Thus does He perfect His favor for you, that you may submit yourselves to His will (81)Then, if they turn away, your duty (O Muhammad) is only to convey (the Message) in a clear way (82)They recognize the grace of Allah, yet they deny it (by worshipping others besides Allah) and most of them are disbelievers (83) Homes, Furnishings and Clothing are also Blessings from Allah Allah mentions His great blessings for His servant in that He has given them homes to dwell in and protect themselves with, in which they find all kinds of benefits. He has also given them homes from the hides of cattle, i.e., leather, which are light and easy to carry on journeys and can be erected wherever they stop, whether they are traveling or are settled. Thus Allah says: تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ (which you find so light when you travel and when you camp;) وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا (out of their wool, fur and hair) refers to sheep, camels and goats respectively. أَثَاثًا (furnishings) meaning what you take from them, i.e., wealth. It was also said that it means articles of convenience, or clothing. The correct view is more general in meaning than this; it means that you make carpets, clothing and other things from their wool, hair etc., which you use as wealth and for trade. Ibn 'Abbas said: 'Al-Athath means articles of convenience and comfort." This was also the view of Mujahid, 'Ikrimah, Sa'id bin Jubayr, Al-Hasan, 'Atiyah Al-'Awfi, 'Ata' Al-Khurasani, Ad-Dahhak and Qatadah. The phrase, إِلَىٰ حِينٍ (for a while) means, until the appointed time. Shade, Places of Refuge in the Mountains, Garments and Coats of Mail are also Blessings from Allah وَاللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَالًا (And Allah has made shade for you out of that which He has created,) Qatadah said: "This means trees." وَجَعَلَ لَكُم مِّنَ الْجِبَالِ أَكْنَانًا (and He has made places of refuge in the mountains for you,) meaning fortresses and strongholds. جَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ (and He has made garments for you to protect you from the heat,) meaning clothing of cotton, linen and wool. وَسَرَابِيلَ تَقِيكُم بَأْسَكُمْ (and coats of mail to protect you from your violence.) such as shields made of layers of sheet iron, coats of mail and so on. كَذَٰلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ (Thus does He perfect His favor for you,) meaning, thus He gives you what you need to go about your business, so that this will help you to worship and obey Him. لَعَلَّكُمْ تُسْلِمُونَ (that you may submit yourselves to His will). This is interpreted by the majority to mean submitting to Allah or becoming Muslim. All the Messenger has to do is convey the Message فَإِن تَوَلَّوْا (Then, if they turn away,) meaning, after this declaration and reminder, do not worry about them. فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ (your duty (O Muhammad) is only to convey (the Message) in a clear way), and you have delivered the Message to them. يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنكِرُونَهَا (They recognize the grace of Allah, yet they deny it) meaning they know that Allah is the One Who grants these blessings to them, and that He is Bountiful towards them, but they still deny this by worshipping others besides Him and thinking that their help and provisions come from others besides Him. وَأَكْثَرُهُمُ الْكَافِرُونَ (and most of them are disbelievers.)

And Allah had made your homes a place of rest for you, and made dwellings for you out of the hides of the cattle which you find so light when you travel and when you camp; and furnishings and articles of convenience out of their wool, fur, and hair - comfort for a while (80)And Allah has made shade for you out of that which He has created, and He has made places of refuge in the mountains for you, and He has made garments for you to protect you from the heat, and coats of mail to protect you from your violence. Thus does He perfect His favor for you, that you may submit yourselves to His will (81)Then, if they turn away, your duty (O Muhammad) is only to convey (the Message) in a clear way (82)They recognize the grace of Allah, yet they deny it (by worshipping others besides Allah) and most of them are disbelievers (83) Homes, Furnishings and Clothing are also Blessings from Allah Allah mentions His great blessings for His servant in that He has given them homes to dwell in and protect themselves with, in which they find all kinds of benefits. He has also given them homes from the hides of cattle, i.e., leather, which are light and easy to carry on journeys and can be erected wherever they stop, whether they are traveling or are settled. Thus Allah says: تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ (which you find so light when you travel and when you camp;) وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا (out of their wool, fur and hair) refers to sheep, camels and goats respectively. أَثَاثًا (furnishings) meaning what you take from them, i.e., wealth. It was also said that it means articles of convenience, or clothing. The correct view is more general in meaning than this; it means that you make carpets, clothing and other things from their wool, hair etc., which you use as wealth and for trade. Ibn 'Abbas said: 'Al-Athath means articles of convenience and comfort." This was also the view of Mujahid, 'Ikrimah, Sa'id bin Jubayr, Al-Hasan, 'Atiyah Al-'Awfi, 'Ata' Al-Khurasani, Ad-Dahhak and Qatadah. The phrase, إِلَىٰ حِينٍ (for a while) means, until the appointed time. Shade, Places of Refuge in the Mountains, Garments and Coats of Mail are also Blessings from Allah وَاللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَالًا (And Allah has made shade for you out of that which He has created,) Qatadah said: "This means trees." وَجَعَلَ لَكُم مِّنَ الْجِبَالِ أَكْنَانًا (and He has made places of refuge in the mountains for you,) meaning fortresses and strongholds. جَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ (and He has made garments for you to protect you from the heat,) meaning clothing of cotton, linen and wool. وَسَرَابِيلَ تَقِيكُم بَأْسَكُمْ (and coats of mail to protect you from your violence.) such as shields made of layers of sheet iron, coats of mail and so on. كَذَٰلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ (Thus does He perfect His favor for you,) meaning, thus He gives you what you need to go about your business, so that this will help you to worship and obey Him. لَعَلَّكُمْ تُسْلِمُونَ (that you may submit yourselves to His will). This is interpreted by the majority to mean submitting to Allah or becoming Muslim. All the Messenger has to do is convey the Message فَإِن تَوَلَّوْا (Then, if they turn away,) meaning, after this declaration and reminder, do not worry about them. فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ (your duty (O Muhammad) is only to convey (the Message) in a clear way), and you have delivered the Message to them. يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنكِرُونَهَا (They recognize the grace of Allah, yet they deny it) meaning they know that Allah is the One Who grants these blessings to them, and that He is Bountiful towards them, but they still deny this by worshipping others besides Him and thinking that their help and provisions come from others besides Him. وَأَكْثَرُهُمُ الْكَافِرُونَ (and most of them are disbelievers.)

And on the Day when We resurrect a witness from each nation, then those who disbelieve will not be given leave, nor will they be allowed (to return to the world) to repent and ask for Allah's forgiveness.) 85. And once those who did wrong see the torment, it will not decrease for them, nor will they be given respite (84)And when those who associated partners with Allah see their partners, they will say: "Our Lord! These are our partners whom we used to call upon besides you." But they will throw back their statement at them (saying): "You indeed are liars! (85)And they will offer (their full) submission to Allah on that Day, and what they falsely invented will wander away from them (86)Those who disbelieved and tried to obstruct the path of Allah, for them We will add torment on top of the torment because of the corruption they spread (87) The Plight of the Idolators on the Day of Judgement Allah tells us about the predicament of the idolators on the Day when they will be resurrected in the realm of the Hereafter. He will raise a witness from every nation - that is - their Prophet, to testify about their response to the Message he conveyed from Allah. ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا (then, those who disbelieved will not be given leave.) meaning, they will not be allowed to offer any excuse, as Allah says: هَٰذَا يَوْمُ لَا يَنطِقُونَ - وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they do not speak. And they will not be permitted to present any excuse)(77:35-36). Hence, Allah says: وَلَا هُمْ يُسْتَعْتَبُونَ - وَإِذَا رَأَى الَّذِينَ ظَلَمُوا (nor will they be allowed (to return to the world) to repent and ask for Allah's forgiveness. And once those who did wrong see) meaning those who associated others in worship with Allah, الْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ (the torment, it will not decrease for them,) meaning it will not be reduced for them even for a moment. وَلَا هُمْ يُنظَرُونَ (nor will they be given respite.) meaning, it will not be delayed for them, rather they will be taken quickly from the place of gathering, with no calling to account. Then Hell will be brought forth, pulled by seventy thousand ropes, each of which is held by seventy thousand angels, and a neck will stretch forth from Hell towards the people, and it will expel a gust of hot air. No one will be left but will fall to his knees. Then it (the neck that is stretched forth) will say, "I have been entrusted to deal with every stubborn, arrogant one who joined another god with Allah," and so and so, mentioning different types of people, as was reported in the Hadith. Then it will come down upon them and pick them up from where they are standing as a bird picks up a seed. Allah says: إِذَا رَأَتْهُم مِّن مَّكَانٍ بَعِيدٍ سَمِعُوا لَهَا تَغَيُّظًا وَزَفِيرًا - وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُّقَرَّنِينَ دَعَوْا هُنَالِكَ ثُبُورًا - لَّا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا (When it (Hell) sees them from a far place, they will hear its raging and its roaring. And when they are thrown into a narrow part of it, chained together, they will cry for destruction. Today, do not scream for one destruction, but scream repeatedly for destruction.)(25:12-14) وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا (And the guilty shall see the Fire and apprehend that they are about to fall into it. And they will find no way to avoid it.)(18:53) لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلَا عَن ظُهُورِهِمْ وَلَا هُمْ يُنصَرُونَ - بَلْ تَأْتِيهِم بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنظَرُونَ (If only those who disbelieved knew (about the time) when they will not be able to protect their faces nor their backs from the Fire, and they have no help. Nay, it (the Fire) will come upon them all of a sudden and will perplex them, and they will have no power to avert it nor will they have any respite.)(21:39-40) The gods of the Idolators will disown Them at the Time when They need them most Then Allah tells us that their gods will disown them when they need them most. He says: وَإِذَا رَأَى الَّذِينَ أَشْرَكُوا شُرَكَاءَهُمْ (And when those who associated partners with Allah see their partners) meaning, those whom they used to worship in this world.' قَالُوا رَبَّنَا هَٰؤُلَاءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِن دُونِكَ ۖ فَأَلْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَ (they will say: "Our Lord! These are our partners whom we used to call upon besides you." But they will throw their statements back at them (saying): "You are indeed liars!") i.e., those gods will say to them, 'you are lying. We never commanded you to worship us.' Allah says: وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ - وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ (And who is more astray than one who calls upon others besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their invocations to them? And when the people are gathered (on the Day of Resurrection), they (false deities) will become their enemies and will deny their worship,)(46:5-6) وَاتَّخَذُوا مِن دُونِ اللَّهِ آلِهَةً لِّيَكُونُوا لَهُمْ عِزًّا - كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا (And they have taken gods besides Allah, that they might give them honor, power and glory. Nay, but they will deny their worship, and become their adversaries (on the Day of Resurrection).)(19:81-82) Al-Khalil [Ibrahim] said: ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ (but on the Day of Resurrection, you will disown each other)[29:25] And Allah says: وَقِيلَ ادْعُوا شُرَكَاءَكُمْ (And it will be said (to them): "Call upon your partners")[28:64] And there are many other similar Ayat. Everything will surrender to Allah on the Day of Resurrection وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ (And they will offer (their full) submission to Allah on that Day,) Qatadah and 'Ikrimah said: "They will humble themselves and surrender on that Day," i.e., they will all surrender to Allah, there will not be anyone who does not hear and obey. As Allah says: أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا (How clearly will they see and hear, the Day when they will appear before Us!)[19:38] meaning, they will see and hear better than they have ever seen and heard before. And Allah says: وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا (And if you only could see when the guilty hang their heads before their Lord (saying): "Our Lord! We have now seen and heard.")[32:12] وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ (And (all) faces shall be humbled before the Ever Living, the Sustainer.)[20:111] meaning, they will humble and submit themselves. وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ۖ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ (And they will offer (their full) submission to Allah on that Day, and what they falsely invented will wander away from them.) The things that they used to worship which were all based on fabrications and lies, will all disappear, and they will have no helper or supporter, and no one to turn to. Those among the Idolators who corrupted Others will receive a Greater Punishment Then Allah tells us: الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَابًا (Those who disbelieved and tried to obstruct the path of Allah, for them We will add torment) meaning one punishment for their disbelief and another punishment for turning others away from following the truth, as Allah says: وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ (And they prevent others from him and they themselves keep away from him)[6:26] meaning they forbade others to follow him and they themselves shunned him, but: وَإِن يُهْلِكُونَ إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ (they destroyed only themselves, while they do not realize it.)[6:26] This is evidence that there will be varying levels of punishment for the disbelievers, just as there will be varying degrees of Paradise for the believers, as Allah says: قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِن لَّا تَعْلَمُونَ (For each one there is double (torment), but you know not.)[7:38]

And on the Day when We resurrect a witness from each nation, then those who disbelieve will not be given leave, nor will they be allowed (to return to the world) to repent and ask for Allah's forgiveness.) 85. And once those who did wrong see the torment, it will not decrease for them, nor will they be given respite (84)And when those who associated partners with Allah see their partners, they will say: "Our Lord! These are our partners whom we used to call upon besides you." But they will throw back their statement at them (saying): "You indeed are liars! (85)And they will offer (their full) submission to Allah on that Day, and what they falsely invented will wander away from them (86)Those who disbelieved and tried to obstruct the path of Allah, for them We will add torment on top of the torment because of the corruption they spread (87) The Plight of the Idolators on the Day of Judgement Allah tells us about the predicament of the idolators on the Day when they will be resurrected in the realm of the Hereafter. He will raise a witness from every nation - that is - their Prophet, to testify about their response to the Message he conveyed from Allah. ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا (then, those who disbelieved will not be given leave.) meaning, they will not be allowed to offer any excuse, as Allah says: هَٰذَا يَوْمُ لَا يَنطِقُونَ - وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they do not speak. And they will not be permitted to present any excuse)(77:35-36). Hence, Allah says: وَلَا هُمْ يُسْتَعْتَبُونَ - وَإِذَا رَأَى الَّذِينَ ظَلَمُوا (nor will they be allowed (to return to the world) to repent and ask for Allah's forgiveness. And once those who did wrong see) meaning those who associated others in worship with Allah, الْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ (the torment, it will not decrease for them,) meaning it will not be reduced for them even for a moment. وَلَا هُمْ يُنظَرُونَ (nor will they be given respite.) meaning, it will not be delayed for them, rather they will be taken quickly from the place of gathering, with no calling to account. Then Hell will be brought forth, pulled by seventy thousand ropes, each of which is held by seventy thousand angels, and a neck will stretch forth from Hell towards the people, and it will expel a gust of hot air. No one will be left but will fall to his knees. Then it (the neck that is stretched forth) will say, "I have been entrusted to deal with every stubborn, arrogant one who joined another god with Allah," and so and so, mentioning different types of people, as was reported in the Hadith. Then it will come down upon them and pick them up from where they are standing as a bird picks up a seed. Allah says: إِذَا رَأَتْهُم مِّن مَّكَانٍ بَعِيدٍ سَمِعُوا لَهَا تَغَيُّظًا وَزَفِيرًا - وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُّقَرَّنِينَ دَعَوْا هُنَالِكَ ثُبُورًا - لَّا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا (When it (Hell) sees them from a far place, they will hear its raging and its roaring. And when they are thrown into a narrow part of it, chained together, they will cry for destruction. Today, do not scream for one destruction, but scream repeatedly for destruction.)(25:12-14) وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا (And the guilty shall see the Fire and apprehend that they are about to fall into it. And they will find no way to avoid it.)(18:53) لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلَا عَن ظُهُورِهِمْ وَلَا هُمْ يُنصَرُونَ - بَلْ تَأْتِيهِم بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنظَرُونَ (If only those who disbelieved knew (about the time) when they will not be able to protect their faces nor their backs from the Fire, and they have no help. Nay, it (the Fire) will come upon them all of a sudden and will perplex them, and they will have no power to avert it nor will they have any respite.)(21:39-40) The gods of the Idolators will disown Them at the Time when They need them most Then Allah tells us that their gods will disown them when they need them most. He says: وَإِذَا رَأَى الَّذِينَ أَشْرَكُوا شُرَكَاءَهُمْ (And when those who associated partners with Allah see their partners) meaning, those whom they used to worship in this world.' قَالُوا رَبَّنَا هَٰؤُلَاءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِن دُونِكَ ۖ فَأَلْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَ (they will say: "Our Lord! These are our partners whom we used to call upon besides you." But they will throw their statements back at them (saying): "You are indeed liars!") i.e., those gods will say to them, 'you are lying. We never commanded you to worship us.' Allah says: وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ - وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ (And who is more astray than one who calls upon others besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their invocations to them? And when the people are gathered (on the Day of Resurrection), they (false deities) will become their enemies and will deny their worship,)(46:5-6) وَاتَّخَذُوا مِن دُونِ اللَّهِ آلِهَةً لِّيَكُونُوا لَهُمْ عِزًّا - كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا (And they have taken gods besides Allah, that they might give them honor, power and glory. Nay, but they will deny their worship, and become their adversaries (on the Day of Resurrection).)(19:81-82) Al-Khalil [Ibrahim] said: ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ (but on the Day of Resurrection, you will disown each other)[29:25] And Allah says: وَقِيلَ ادْعُوا شُرَكَاءَكُمْ (And it will be said (to them): "Call upon your partners")[28:64] And there are many other similar Ayat. Everything will surrender to Allah on the Day of Resurrection وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ (And they will offer (their full) submission to Allah on that Day,) Qatadah and 'Ikrimah said: "They will humble themselves and surrender on that Day," i.e., they will all surrender to Allah, there will not be anyone who does not hear and obey. As Allah says: أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا (How clearly will they see and hear, the Day when they will appear before Us!)[19:38] meaning, they will see and hear better than they have ever seen and heard before. And Allah says: وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا (And if you only could see when the guilty hang their heads before their Lord (saying): "Our Lord! We have now seen and heard.")[32:12] وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ (And (all) faces shall be humbled before the Ever Living, the Sustainer.)[20:111] meaning, they will humble and submit themselves. وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ۖ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ (And they will offer (their full) submission to Allah on that Day, and what they falsely invented will wander away from them.) The things that they used to worship which were all based on fabrications and lies, will all disappear, and they will have no helper or supporter, and no one to turn to. Those among the Idolators who corrupted Others will receive a Greater Punishment Then Allah tells us: الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَابًا (Those who disbelieved and tried to obstruct the path of Allah, for them We will add torment) meaning one punishment for their disbelief and another punishment for turning others away from following the truth, as Allah says: وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ (And they prevent others from him and they themselves keep away from him)[6:26] meaning they forbade others to follow him and they themselves shunned him, but: وَإِن يُهْلِكُونَ إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ (they destroyed only themselves, while they do not realize it.)[6:26] This is evidence that there will be varying levels of punishment for the disbelievers, just as there will be varying degrees of Paradise for the believers, as Allah says: قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِن لَّا تَعْلَمُونَ (For each one there is double (torment), but you know not.)[7:38]